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An Argument of the Book of Ecclesiastes

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MESSAGE STATEMENT:1

The futility of life need not lead people to despair because God has given good gifts for them to enjoy as well as purpose in life through fearing and obeying him

I. FIRST DISCOURSE: Solomon affirms that all of life leads to futility in itself, yet man is to enjoy the goodness therein because that is from God 1:1--2:26

A. Introduction--General Thesis: Solomon, the king of Israel, proclaims that life is brief, short, empty and meaningless 1:1-2

1. These are the words of Solomon, king of Israel, as he addresses an assembly (the Professor) 1:1

2. Solomon proclaims his overall thesis that everything in life is brief, short, empty and meaningless2 1:2

B. General Thesis Supported Through an Examination of Work and Wisdom:3 Solomon generally and then specifically examines work and wisdom (in a cyclic fashion) to support his thesis that all of life is meaningless 1:3--2:23

1. Work I-- Has No Advantage: There is no advantage to work from earth’s perspective because of the cycles of life which entrap people and because of the lack of fulfillment in doing anything 1:3-11

a. Question: Solomon asks the question, “From earth’s perspective is there any advantage to a person in all of one’s work?” 1:3

b. Answer I--None in View of Life-Cycles: Solomon answers that there is no advantage for one to work from earth’s perspective because everyone is caught in the unending and unalterable cycles of life4 1:4-7

1) There is no advantage for one to work from earth’s perspective because people come and pass while the earth goes on 1:4

2) There is no advantage for one to work from earth’s perspective because the cycles of sunrise and sunset are unending 1:5

3) There is no advantage for one to work from earth’s perspective because the movement of the wind is constantly repetitive 1:6

4) There is no advantage for one to work from earth’s perspective because the cycles of water are repetitive and unending 1:7

c. Answer II--None in View of the Lack of Fulfillment in Life: Solomon answers that there is no advantage for one to work from earth’s perspective because everyone is never satisfied, everyone only repeats others, and no one will be remembered 1:8-11

1) Never Satisfied: There is no advantage for one to work from earth’s perspective because everything is wearisome since one can never say, see or hear enough--there is no satisfaction 1:8

2) Nothing New: There is no advantage for one to work from earth’s perspective because one’s work will never result in anything new, but only that which has been 1:9-10

3) Not Remembered: There is no advantage for one to work from earth’s perspective because no one will remember anyone in the future 1:11

2. Wisdom I--Leads to Emptiness, Frustration and Pain: Solomon affirms that by increasing in wisdom he did not find fulfillment, but the emptiness of work, the certainty of design, and the pain of awareness 1:12-18

a. Wisdom Sees Work As an Affliction: In all of his wisdom King Solomon examined all that people do and concluded that work is an affliction5 from God because it all is an emptiness6 1:12-14

b. Wisdom Sees Unalterable Life: In all of his wisdom King Solomon saw that there are broad strokes of life which cannot be altered in terms of sin and need7 1:15

c. Wisdom Sees the Pain in Life: In all of his wisdom King Solomon saw that acquiring skill in life is also empty because with understanding comes mental pain 1:16-18

3. Work II--Preferable to Pleasure, but Empty: In the pursuit of pleasure and hard work Solomon found the latter to be preferable, but both to be empty in and of themselves 2:1-11

a. Pleasure and Folly are Empty: Examining pleasure and folly, Solomon concluded that such activity, for itself, is empty and should be abandoned for doing things in life 2:1-3

1) An Empty Pursuit: Solomon affirms that pleasure and folly show themselves to be empty as a pursuit of life 2:1

2) An Aid to Look for What Was Good: Solomon affirms that pleasure and folly helped him to look for what was good to do with his life 2:2-3

b. Achievement Is Empty: Although Solomon pursued hard work and the acquiring of things over folly, he found that those achievements also left him empty 2:4-11

1) Solomon Achieved: Solomon enlarged his works 2:4-10

a) He built houses 2:4a

b) He planted vineyards, gardens, parks, and trees 2:4b-5

c) He made ponds 2:6

d) He had slaves 2:7a

e) He had flocks and herds 2:7b

f) He had riches 2:8a

g) He had concubines for personal pleasure and status as king 2:8b-9a

h) He increased in knowledge 2:9b

i) He acquired all that he desired 2:10

2) Achievement Brought Emptiness: Solomon saw emptiness (no advantage or profit) in all of his work under the sun 2:11

4. Wisdom II--Death Makes the Choice of Wisdom Over Folly Meaningless: In examining wisdom and folly Solomon affirms that the former (wisdom) is preferable, but not ultimately fulfilling since death is the end of both the fool and the wise 2:12-16

a. Wisdom Exceeds Folly: In examining wisdom and folly Solomon concluded that wisdom was far better than folly since it gives direction for life 2:12-13a

b. Wisdom is Empty in View of Death: Solomon concludes, nevertheless, that wisdom is empty as a sole pursuit because death8 will meet and destroy both the wise and the foolish 2:13b-16

5. Work--Conclusion: Solomon concludes that work is empty and life is to be hated because it only leads to grief (evil) in that others may later squander your fruits, therefore, only pain and preoccupation exist from work now 2:17-23

a. Hated Life: Solomon concluded that he hated life because his work was grievous9 being empty 2:17

b. Good Results May Be Squandered: Solomon hated the results of work because they may well be squandered by the next generation and thus only were pain and preoccupation now 2:18-23

1) Hands of a Fool: Solomon hated10 the results of his labor because ultimately it may go into the hands of a fool thereby being an increasing evil 2:18-21

2) Pain and Preoccupation: Solomon hated his work because it really yielded empty pain11 and preoccupation 2:22-23

C. Perspective to General Thesis: Solomon proclaimed that when one recognizes that God’s hand is responsible for one’s life--giving meaning and provision for His own rather than loss for the godless--one can affirm that both pleasures and work are good12 2:24-26

1. Pleasure and Work are Good: Recognizing that the hand of God is responsible for one’s life, Solomon contradicts his former statements and affirms that pleasure and work are both good 2:24

2. Apart From God is Despair: The reason one can enjoy life when one sees that God’s hand is involved is because without Him life is meaningless and full of despair 2:25

3. Provision Through the Godless: The reason one can enjoy life when one sees that God’s hand is involved is because ultimately He provides for His own through the godless whose work turns into emptiness without Him 2:26

II. SECOND DISCOURSE: Solomon affirms that although God has appointed contradictory/polar times in life, one can enjoy life when one uses the logical tensions (or appointed, contradictory times) to stir one’s eternal aspect so that one looks to God as the giver of life 3:1-22

A. The Problem: Solomon affirms that everything, including events and experiences which seem to be contradictory, has an appointed time 3:1-8

1. Everything13 in heaven has an appointed time14 3:1

2. There are appointed moments15 for all of the seemingly polarized events and experiences under heaven16 3:2-8

a. Life to Death: There is a time to begin and to conclude life 3:2

1) There is a time to give birth and to die 3:2a

2) There is a time to plant and to uproot what is planted 3:2b

b. Death to Rebuild: There is a time to destroy and restore life 3:3

1) There is a time to kill17 and a time to heal18 3:3a

2) There is a time to tear down (break through) and to build up 3:3b

c. Mourning to Happiness: There is a time to mourn and to be light hearted 3:4

1) There is a time to weep and a time to laugh 3:4a

2) There is a time to mourn19 and to dance20

d. Keep and Let Go: There is a time to keep and to let go 3:5

1) There is a time to throw stones away and to gather stones together 3:5a

2) There is a time to embrace21 and to abstain from embracing 3:5b

e. Hold To and Give Up: There is a time to hope and to give up hope 3:6

1) There is a time to search22 and to give up as lost23 3:6a

2) There is a time to keep24 and to throw away 3:6b

f. Divide and Unify: There is a time to breed unity and to address difference 3:7

1) There is a time to tear apart25 and to sew together26 3:7a

2) There is a time to be silent27 and to speak 3:7b

g. Strife and Rest: There is a time to be in favor or, and to be opposed to 3:8

1) There is a time to love (as with a friend) and to hate (as with an enemy)28 3:8a

2) There is a time for wary and of peace 3:8b

B. General Solution: Although the appointments of life may point to despair in striving, meaning for life may be found if one follows the eternal drive within oneself to recognize God as the giver of life 3:9-21

1. A Logical Question: Because of the appointed times, which include good and bad, Solomon asks if there is any profit for someone who toils at life 3:9

2. A Logical Solution: Since life is appointed well one can live with joy and meaning as one follows one’s eternal drive and recognizes life as a gift of God 3:10-21

a. A Desire to Go Beyond Boundaries: Solomon has seen that which God has given people to occupy themselves with, namely, that everything has a an excellent, fixed time and that there is also the sense within people that life should go beyond its boundaries29 3:10-11a

b. Man Cannot Go Beyond the Boundaries: Even though people have a sense for eternity within themselves, there is no way for them to extend beyond the cycles in-and-of themselves 3:11b

c. Solomon concludes that profit in life comes from viewing life as a gift from God with which to rejoice, do good and enjoy 3:12-13

C. Specific Problem: Solomon affirms that man is forced to turn from himself to God when he realizes that He controls events, is the source of morality and gives any meaning to the equalizer of death 3:14-21

1. God Controls Events: The times of life are unalterably set so that people will reverently turn from themselves to God 3:14

2. God Forces Man to Turn to Him: Man is forced to turn from himself to God when he realizes that the experiences of life are unalterable, man will be judged by God’s morality, and God is the only hope in death 3:15-21

a. A Sovereign Design: There is nothing that one can do to change matters of life because with God it is as though everything has already occurred 3:15

b. A Time for Judgment: Although wrong seems to triumph without resistance now, God has appointed a time for all people to be accountable--outside of time 3:16-17

c. Hope in Death: God has placed the sever obstacle of death before man so that he would recognize his shared finiteness with animals and turn from himself to God 3:18-21

1) Man’s Finite Estate: God has placed a sever test in the life of man so that he will know his finite nature with animals in the physical world 3:18

2) People do not show any superiority to animals at the end of their lives because both die, both return to the dirt from which they came, and one does not know what occurs afterward 3:19-21

D. Specific Solution: The reason one should be happy in one’s appointed activities is because there is no future beyond them apart from God 3:22

1. Statement: One should be happy in one’s appointed activities 3:22a

2. Reason: The reason one should be happy in one’s appointed activities is because there is no future beyond them outside of God 3:22b

III. THIRD DISCOURSE: Solomon affirms that life can be enjoyed rather than fearfully protected and despaired of when one knows God as the One who gives life 4:1--5:20

A. The Fear that Brings Despair in Life: Solomon describes those things which bring despair in life as: the power of oppressors, the single-mindedness of work, the insecurity of status, the fury of religion and the self-sufficiency of material gains which will ultimately be lost 4:1--5:17

1. Oppressors and the Oppressed: When Solomon examines the unjust state of oppressors who have power and the helplessness of the oppressed, he concludes that living is the worst of all possible states 4:1-3

a. The Power of Oppressors and Helplessness of the Oppressed: Solomon examined all of the acts of oppression on earth and saw that the oppressors had power on their side to perform injustice while the oppressed were not helped (or comforted) 4:1

b. Conclusion--It’s Better Not To Exist: Solomon concluded from the oppression that those who are dead or have never existed are better-off than those who are alive 4:2-3

2. The Single-mindedness of Work: Solomon Affirms that to be driven in work, especially for oneself, is a great emptiness because people are designed for one another 4:4-12

a. The Balance of Work: Even though work can be a consuming contest fueled out of fear, it is not helpful to give-up, but to balance work and leisure 4:4-6

1) Work is an empty contest between people 4:4

2) Some abandon the contest and die 4:5

3) It is better to balance work and rest than to overwork 4:6

b. The Balance of One Another: There is a great emptiness in approaching life only for oneself because people are designed to need one another 4:7-12

1) The vanity of life on earth is universal 4:7

2) To work and deprive oneself, for only oneself, is an evil in the end 4:8

3) People are designed to be interdependent upon one another 4:9-12

a) Two can produce more than one can 4:9

b) Two can help each other in trouble 4:10-12

(1) One can lift the other who falls 4:10

(2) Two can keep each other warm30 4:11

(3) Two or more can stand an attack31 4:12

3. The Insecurity of Status: Solomon affirms that in view of the shrewdness of youth and the fickleness of people it is empty to depend upon status for security in life 4:13-16

a. Poor Can Replace a King: A poor but wise youth can replace a confirmed but foolish king as king 4:13-14

b. Public opinion switches so much that the wise lad will too be replaced by another since position is ultimately emptiness 4:15-16

4. The Fury of Religion: Since one’s religious fury may be empty resulting in painful consequences, one should be of those who fear God rather than men 5:1-7

a. Humbly Come Before God: As one approaches God, one should consider what He has for him rather than what one has in poverty for God since the latter is evil 5:1-3

1) Statement: When one comes to the house of God, one should be careful to come as a listener rather than as one who foolishly thinks that he has something to offer God--the latter is evil 5:1

2) Do Not Be Thoughtless: As one considers who God is and who he is, one should not be thoughtless before Him in activity 5:2

3) Limit Activity: One should limit one’s activity to that which has understanding rather than that which is busy but empty 5:3

b. Empty Religious Activity/Fearing God: One must not be someone who enters into empty religious activity, but who truly fears God 5:5-7

1) Pay Promises: One should pay promises that one makes to God 5:4

2) Reason: It is better to say nothing than to make an empty promise to God because there are consequences to empty words 5:5-7a

3) Conclusion: One should fear God 5:7b

5. Self-Sufficiency and Material Gain: As one guards against corrupt authority by striving to be self-sufficient, one finds that one’s protection in material gain becomes their undoing 5:8-17

a. The Corruption of Authority: There is no reason to be astonished over oppression of the upright since corruption exists throughout levels of power and the one in charge rarely addresses it 5:8-9

b. Emptiness of Material Gain: There is an emptiness in believing that material gains will satisfy oneself 5:10

c. The Cost of Material Gains: All material gains do is cost one even more, give less good rest, and frustrate one when one looses them or dies without them 5:11-17

1) More In = More Out: The more that comes in, the more goes out giving the owner the only advantage of keeping an eye on his possessions 5:11

2) Less Work = Less Rest: The less one works, the less one can rest 5:12

3) Hording Leads to Loss: Hording material gain for protection leads to vulnerability, hurt and ultimate loss because one may loose it someday or because one will die without out it 5:13-17

B. The Perspective That Brings Joy In Life: Solomon affirms that life becomes something which can be enjoyed when God is known to be the giver of its fruit and labor 5:18-20

1. Life and Labor: Solomon sees life and labor as rewards to enjoy in life because they are gifts32 from God 5:18

2. Riches and Wealth: Riches and wealth are not to be worried over, but enjoyed as gifts for that purpose from God 5:19

3. Enjoying Life: Knowing God enables one to not be consumed with fear over one’s life, but to enjoy life with gladness of heart 5:20

IV. FOURTH DISCOURSE: Even though there are many futile aspects to life from a natural viewpoint, a divine viewpoint enables one to enjoy life, to prefer it to death, to use it for the benefit of others, and to live with a fear of God and in obedience to His word knowing that there will be a future judgment 6:1--12:14

A. A Natural View of Life: While the natural vantage point of man sees calamity as that which causes man to be hopeless, there is resolution which enables man to enjoy life when he recognizes that difficulties are designed to turn people from their own self-made explanations of meaning to a dependence upon (fear of) God 6:1--7:29

1. The Hopelessness of Man: From a natural vantage-point life is an empty hopelessness because in God’s unalterable, determined plan calamity is allowed to fall on people so as to prevent them from experiencing fullness in life 6:1-12

a. God Allows Calamity: As one examines the natural events of life, it seems to be meaningless in that God allows calamity to fall upon people to prevent them from the fullness in life 6:1-9

1) Broad Observation: Solomon affirms that there is a prevalent evil in life which touches people 6:1

2) Thesis Stated: Solomon affirms that the evil he has seen is that God will enrich a person and then not enable them to enjoy those riches 6:2

3) A Conclusion: Solomon thus concludes that life seems to be meaningless and not worth striving for or living since one is never allowed to find satisfaction in life 6:3-9

a) Better Not to Have Lived: It is better to have never entered into life than to have much and never be able to be satisfied 6:3-5

b) Success Is Meaningless: When one lacks fulfillment, then extended life, superior achievement, and the acquiring of material is meaningless 6:6-9

(1) Extended Time: More time for life is not meaningful if there is never any fulfillment--only loss in death 6:6

(2) Extended Work: Since work never satisfies there is no real advantage over those who do not strive 6:7-8

(3) One’s Desires: Although things appear to be superior to one’s lifetime desires (what one gets) they are emptiness 6:9

b. Man’s Experience is Determined: From the vantage point of man, there is not much hope because his experience is unalterably determined by God 6:10-12

1) Cannot Do Anything: Mankind is at a great disadvantage in that he is unable to do anything to change God’s determined experience for him 6:10-11

2) Not Much Hope: Because of the determining hand of God there is not much hope for man from his vantage point 6:12

2. The Resolution of Difficulties: The struggle of futility in the difficulties that come upon the wise in life is only resolved by using those difficulties to drive one to fearing God rather than searching for more diverse answers 7:1--27

a. Difficulties Enrich: The value of difficulties is described variously as that which enrich rather than destroys a person 7:1-6a

1) Difficult vs. Festive Experiences: Value in life is derived from the difficult yet forging experiences rather than from natural and festive ones 7:1

2) Funeral vs. Party: The value of a funeral which supersedes a party is that those who are living think about their mortality 7:2

3) Sorrow vs. Laughter: The experience of sorrow enables a person to really know the essence of happiness 7:3

4) Death vs. Pleasure: When one deals with the issue of death, one becomes wiser than if one always escaped through pleasure 7:4

5) Rebuke vs. Praise: Constructive criticism from someone who cares and knows is better than empty praise that will quickly abandon 7:5-6a

b. Unwise Choices Under Difficulty: Nevertheless, there seems to be futility in all of the good that difficulty can provide because people are still corruptible with oppression or strong temptation 7:6b-7

c. Consequences of Unwise Living: To not be wise or have skill at life is to be at a great disadvantage in life 7:8-12

1) Patience vs. Arrogance: It is better to patiently endure than to arrogantly begin 7:8

2) Anger vs. Resolution: When one harbors unresolved anger, one demonstrates their inability to deal wisely with their life 7:9

3) Past vs. Present: To dwell on the superiority of the past is to not deal skillfully with today 7:10

4) Money vs. Wisdom: Although money can provide a type of protection, wisdom supersedes it because it enables one to deal with all of his experiences 7:11-12

d. A Wise Choice Under Difficulties: One is not able to face life through one’s own attempts at goodness but when one recognizes that God’s design has placed difficulty into one’s life to draw them to Himself 7:13-22

1) Thesis: When one accurately considers the unalterable design God has given to life, one can enjoy prosperity and use adversity to draw him to God 7:13-14

2) Extremes vs. Fear: While extremes for goodness or evil will harm one’s life, fearing God will enable one to be good and to live life 7:15-18

a) The Inversion of Justice: Life is frustrating because the upright perish and the evil are prolonged 7:15

b) The Excess of Wisdom: For one to alienate oneself for wisdom and righteousness is for one to ruin their life 7:16

c) The Excess of Evil: To be evil and foolish is to lose one’s life 7:17

d) The Place of Fear: To be someone who fears God is to be able to be upright and to live with the knowledge that one is good and evil 7:18-22

(1) Statement: It is good to hold on to righteousness and to also be aware of one’s evil because this leads to a fear of God 7:18

(2) Illustration: Although Wisdom and righteousness are helpful, no one is completely pure 7:19-22

e. Only Fear Satisfies: Except for fearing God, all attempts at explaining life lead to the trappings of despair because mankind’s tendency is to seek that which is against God’s upright design for him 7:23-27

1) The Failure of Human Attempts: All of man’s attempts of skillfully explaining life fall short of the mysteries before him 7:23-24

2) The Deliverance of Fear: In examining life Solomon discovered that only the one who fears God can escape the painful trappings of life 7:25-26

3) The Tendency of Mankind: In examining life Solomon found that man’s bent as a race is to seek that which is against God’s upright design for them 7:27-29

B. God’s Vantage-Point of Life: God’s vantage point in life enables people to divert natural, angry, tendencies of fighting an evil system with evil to actions and enjoyment of good because one understands that God will sovereignly deal with evil 8:1-15

1. Principle: Solomon affirms that wisdom is a great attribute because it gives perspective to the hurts which one faces 8:1

2. Example of the Principle: Because of a person’s commitment to God, one should obey the governmental authority over him and not quickly rebel so as to incur the government’s sovereign retaliation 8:2-4

a. Obey Those In Authority: Because of one’s commitment to God, one should obey the rules of those in authority over them33 8:2

b. The King Will Retaliate: It is not wise to rebel against the governmental authority (in a rash) because they have a sovereign power to retaliate 8:3-4

3. Explanation of the Principle: Although one is tempted to fight and despair in an evil system because of its great injustices, as a God-fearer one can do right and enjoy good knowing that God will sovereignly deal with evil 8:5-15

a. Do What is Right and Trust God: When one is faced with difficulty during a hurtful reign, one should protect oneself by doing what is right and trusting God to bring about eventful change 8:5-8

1) Protect One’s Self with Obedience and Trust: One can protect himself by doing what is right and trusting in God’s oversight for appropriate change 8:5

a) Do What is Commanded: One will not experience trouble if one does what he is commanded to do by the government 8:5a

b) Know that God will Provide Change: One is able to patiently do what is commanded of him because he knows that God will provide a proper time and way of change 8:5b

2) Change Through Events: God provides for appropriate change during a hurtful reign through natural unavoidable events 8:6-8

a) Principle: God provides a proper time and procedure for every desire when one is faced with difficulty 8:6

b) Means: Ways in which God works to provide times and provisions for change are often through natural, unavoidable events 8:7-8

(1) The Unforeseen of Tomorrow: Since no one can foresee what will occur tomorrow, no one can protect even a government from that which lies before it 8:7

(2) Natural Disaster, Death, War, Evil: There is no government which can protect itself from natural disaster, the death of its leaders, the effects of war, or the fruit of its own evil 8:8

b. Naturally Speaking Wicked Never Seem to Pay for Evil: Examining life from a natural vantage point leads to frustration because the wicked never fully pay for their evil and this incites more evil 8:9-11

1) A Natural Viewpoint: Solomon looks once again from the natural vantage point at the expression of authority by men over men 8:9

2) No Lasting Consequence for Evil: One frustration about those who are wicked is that there is no lasting consequence which they must bare for their evil 8:10

3) Slow Process Increases Evildoers: One frustration about corrupt authority is that a slow process of justice only increases the number of those who do evil 8:11

c. Supernaturally Speaking God Has Oversight: Although life from a natural vantage point seems to be out of control and replete with injustices, one should enjoy it as a God-fearer who understands His oversight 8:12-15

1) Fear God in the Face of Evil: It is better to live a life that fears God, even though those who do evil seem to prosper, because those who are wicked will be held accountable by God 8:12-13

a) Be Restrained by the Fear of God: Even though those who do evil seem to prosper, it is better to live a life restrained by the fear of God 8:12

b) The Rebellious Will Give Account: God will require those who rebel against Him to give an account for their lives 8:13

2) Wicked Seem to Prosper: Life from a natural vantage point is frustrating because the wicked seem to prosper while the good are recipients of problems 8:14

3) Enjoy the Good from God: Although life is replete with injustices one can enjoy that which is good as one remembers that God is its giver and guardian 8:15

C. Life Is Preferable to Death: Although there is no explanation, apart from God, for the hurtful, capricious nature of life, it is still preferable to death because God has designed it alone to be enjoyed and used for the benefit of others 8:16--9:18

1. Life Is Unexplainable Apart from God: Because one does not receive from life what one puts into life, it is impossible to explain the experiences of life outside of the hand of God 8:16--9:1

a. Life Cannot Be Thoroughly Known: No matter how wise, diligent, or hard-working one is to explain life which God has given to man, its unifying principle cannot be known 8:16-17

b. God Holds Life: The experiences of life are in the hand of God and not appropriately awaiting those who “are” or “act” in a certain way 9:1

2. The Universality of Death: Death is a fate which awaits everyone, even those who pursue evil and deserve worse 9:2-3

a. Death Awaits All: Death is a fate which awaits every person no matter how he stands in relation to God 9:2

b. Those Who Do Evil Only Die: It is especially evil that those who specialize in doing wrong receive exactly the same as all others in that they only die 9:3

3. Live is Advantageous: Life is more advantageous than death because the living are still able to enjoy life and especially impact the lives of those around them 9:4-10

a. Living Mark Life: Because the dead, even though once great are no longer able to make any mark upon life, the living are at a great advantage 9:4-6

1) Living Have Hope: Just as a living dog can do more than the king of animals--the lion34--who is dead, so is it true that as long as one is alive there is hope35 9:4

2) Living Affect Life: Even though the living can foresee their eventual death, they are at an advantage over the dead because they can no longer make any affect upon life 9:5-6

a) Living Can Do Things: Even though the living can foresee their death they are at an advantage by virtue of what they can do 9:5a

b) Dead Cannot Do Things: The dead are at a disadvantage to the living because of what they can no longer do with mankind 9:5b-6

(1) No Future: The dead have no future to look toward36 9:5b

(2) No Reward from Men: The dead have no further reward to receive by men since they are forgotten 9:5c

(3) Passion is Expended: The dead have expended all of their passion for life and are no longer effective 9:6a

(4) No Effect on Life: The dead no longer have an ability to affective life on earth 9:6b

b. Life Has Refuge: God has designed life to have enough refuge to be enjoyed while one strives hard to do the tasks God has given one in the time available 9:7-10

1) The Good of Life Is a Refuge: One should enjoy the good aspects of life (fruit, parties, partners) because God has designed them as a refuge with toil 9:7-9

a) Enjoy The Good Fruits of Life: The living should enjoy the fruits of life as approved gifts of God 9:7

b) Enjoy the Festivity of Life: The living should enjoy the festivity of life37 9:8

c) Enjoy the Partnership of a Mate: The living should enjoy the partnership of a mate in life because God has given this person to be a refuge in the midst of toil 9:9

2) Use Life to Do One’s Tasks: One must use their life to do the tasks before them because this is the only time one has 9:10

4. Wisdom Is a Source for Life: Even though the experiences of a person’s life may be capriciously hurtful to any individual, one’s skill in life will be a source of life for many 9:11-18

a. Time and Chance: There is not a natural cause-and-effect relationship to life because all are subject to the limitations of time and the capriciousness of chance 9:11

b. Time and Turmoil: Time seems to capriciously throw men into turmoil just like helpless animals in a trap 9:12

c. Wisdom Can Provide Life: Although skill for living may be capriciously despised or hurt by evil, it can be used to provide life for many38 9:13-18

D. Live in the Fear of God: Because of the affects of folly, the advantages of wisdom and the futility of life, one must live life today in the context of fearing God and following His word because that will be the measurement by which he will evaluate all men 10:1--12:14

1. Bad Choices Lead to Harm:39 Solomon affirms that foolish, sinful youthful choices lead to personal and public harm in life 10:1-20

a. Evil vs. Perfume: Foolish evil greatly overrides the perfume of one’s life 10:1

b. The Leading of Choices: In common areas of life foolish choices are observable in that they lead in the opposite way of wisdom 10:2-3

c. Wisdom and Anger: Wisdom handles the anger of the powerful effectively 10:4

d. Folly and the Order of Life: Folly overturns the effective order of life40 10:5-7

e. Dangers and Folly: Because there are dangers inherent in all aspects of life, to not apply wisdom is to experience destruction41 10:8-11

f. Foolish Words are Destructive: Unlike the words of life from a wise person, the abundance of foolish words are destructive 10:12-14

g. The Fool Lacks Direction: The fool gets lost in the overwhelming task and is unable to reach a city 10:15

h. Neglect of Duty Effects Many: The neglect of duty by a youthful, foolish leader (unlike the wise) leads to loss for many 10:16-19

i. The Foolishness of Private Criticism: It is foolish to only criticize in private because word will reach its object 10:20

2. Wisdom Pursues Life with Perspective: Solomon affirms that wisdom pursues life in a skillful way all the while knowing of its capricious futility which acquires meaning before God who will evaluate all men 11:1-10

a. Wise Financial Planning: Wise financial planning protects against the capricious disasters of life 11:1-2

b. Making the Most of Life: It is wise to not become immobilized by the uncertainties of life, but by entrusting them to God to make the most of today’s opportunities of life 11:3-6

1) Events Beyond Control: Some things are going to occur which are beyond one’s control 11:3

2) An Over-Concern: One can become obsessed with watching the uncontrollable events of life to the point of inactivity 11:4

3) Perspective in Sovereignty: One can recognize that the uncontrollable in life is in the hand of God42 and therefore, do all that one can with the opportunities which one has 11:5-6

3. Pursue God While One Can: Solomon affirms that before life is too difficult, one must pursue God by placing all one does within the context of the “fear of God” and “obedience to His word” because He will evaluate men by these things 12:1-14

a. Life is Brief: Life must be pursued in its brevity with the perspective of its futility and one’s accountability before God 11:7-10

1) Light and Darkness: One must enjoy the beauty and light of youth in the perspective of the certain darkness which is to come 11:7-8

2) Strength and Weakness: One is to enjoy and pursue life with the strength of youth43 in the perspective of accountability before God44 11:9

3) Deal With Bitterness: In view of one’s physical limitations and the sovereign oversight of God one must check one’s bitterness and pursue the moments of life before them 11:10

b. Consider God in One’s Youth: Solomon affirms that God is to be considered during the days of one’s vitality or else one will find the certain evil before them to be too overwhelming to think clearly 12:1

c. Consideration Later Is Difficult: If one does not consider God while one’s strength is with them, the certain darkness before them will overwhelm them to conclude that all in life is empty 12:2-8

1) Stumbling Blocks to a Later Consideration: The storms of life, the loss of strength, the physical decline of one’s body, and death itself will prevent one from seeing God clearly at a later time 12:2-5

2) The Conclusion of a Later Decision: The certain, terrifying cataclysmic events before one will prove to be too late for one to consider God, but only to conclude that life is meaningless 12:6-8

d. God’s Wise Direction: Although there are many sources for direction in life, God’s wise direction is to fear Him and to follow His word because everyone will be evaluated by these things 12:9-14

1) God’s Words for Man: God has worked through wise leaders to communicate skill for life that will spur and make firm a person’s life--for life 12:9-11

2) Man’s Words for Man: All of the works outside of God’s revelation are wearying as they are but variations on a theme 12:12

3) The Final Word of Wisdom: The final word, or insight for living, is to fear God and then follow His word because God will evaluate all people upon these criteria 12:13-14


1 Solomon begins his book in a completely negative tone concerning the futility of all life and carries this them throughout the book. But as the book continues glimmers of hope begin to shine through concerning the goodness of God which may be seen in the midst of futility and of how this goodness may be enjoyed. As the book develops it concentrates more and more upon the solution to the futility which surrounds mankind until it concludes with how it is that man can find purpose in life through the God who gives life rather than through life itself. The book completely flip-flops from a tone of despair to one of meaning in the midst of the capricious nature of life.

Chapters 1--5 (or the first three discourses) assert that futility exists in every aspect of life, yet mankind can enjoy the goodness which exists because it is from God. These units seem to move back and forth between the futility of life and the enjoyment which man can have through God's gifts. In the midst of despair Solomon always concludes with a positive outlook with respect to God and His provisions for this life. Both sides of Solomon's observations are true and yet it seems that as Solomon continues to write there is a progression toward the solution to the futilities in life.

Chapters 6:1--12:12 naturally follow the progression of the argument as they more fully assert that man should pursue that which is good and wise in order to deal with the futility of life. Solomon has been testifying of the good gifts which God gives in the previous section and now his view turns from a passive one to an active one. Since God's gifts are good, they are also worth pursuing even though acquiring them, in themselves, does not lead to fulfillment; there is value in pursuing such things as wisdom rather than folly for they enable a person to better deal with the futility which is in life.

In 12:13-14 Solomon conclusively asserts that the solution to man's futility in life lies in his service to God rather than himself. Although up until now Solomon has been dealing with temporal solutions to temporal problems concerning the futility of life on earth, now he steps into his ultimate conclusion for dealing with these temporal problems and it is based upon an eternal Being, God, and His actions outside of the temporal, the judgment. Solomon concludes that there is fulfillment in life, but it must come from serving God and not one's-self just as all enjoyment in life must come from God rather than men or circumstances.

In this statement Solomon has not denied man's ability or circumstances, but has given perspective and a purpose in both areas of life. With this perspective man can face difficult circumstances and work hard knowing that all is for God and out of the fear of God with a future evaluation to come at the day of judgment.

2 The phrase vanity of vanities ( mylbh lbh ) describes supreme emptiness, purposelessness, and meaninglessness. It is used of a vapor or breath and may be an allusion (play on) the name of the second son of Adam, Abel ( lbh ) who obeyed God but whose life ended quickly (Gen. 4:2,4,8,9,21). Not only was his life short, but it was purposelessly wiped-out.

3 This examination is done in a cyclic fashion as a literary technique to emphasize his point. He discusses work, then wisdom, then work, then wisdom, then work again. This interchange drives home his point, and is part of his message as well--the cycles of life (work, wisdom, work, wisdom, work) are meaningless. There is also a movement from a general analysis to a more specific analysis of each of the two categories (work and wisdom).

4 In what follows Solomon is emphasizing that many beginnings double back, many journeys end where they began.

5 The term is ur) meaning evil, painful, or sad.

6 Literally, emptiness and striving (taking pleasure, or aiming) after the wind.

7 Sin in life (the crooked cannot be straightened or put right) and there are indefinite numbers lacking. There are too many pieces which are missing in life.

8 As one speaking from a natural viewpoint, Solomon identifies death as fate, an accident or chance through his use of the words fate and befall. This emphasizes the capricious nature of death.

9 Evil, ur, cf. 1:13.

10 Solomon literally turned to despair, or no hope ( vay; 2:20).

11 Emotional and physical pain and even anger caused by mistreatment.

12 In other words meaning in life is not in life, but in the God who gives life. Life is not a puzzle, but an incomprehensible gift to be enjoyed under God. While life appears to be futile, frustrating and empty from a natural viewpoint, there is meaning, perspective and purpose found in the superintending hand of God!

13 The term is lK)l to all.

14 The term is /mz meaning a definite time, a set date (cf. Neh. 2:6; Est. 9:27)

15 This term is tu@ describing a moment (Gen. 21:22), and an appropriate or suitable moment (Prov. 15:23, A man has joy in an apt answer, and how delightful is a [his] timely [ otub ] word).

16 The term for event is Xp#j@ with the sense of delightful and desirable (cf. Prov. 31:13, She looks for wool and flax, and works with her hands in delight [ Jpjb ]).

17 The term describes murder, ruin, slaying ( gr^h* ; see Ex. 2:14; Gen. 4:8; 21:14).

18 This term especially has national healing in view.

19 Wail, lament as with death (cf. Mi. 1:8).

20 To skip as with children.

21 To clasp or hold to (Lam. 4:5; Prov. 4:8). Probably this is the meaning not the romantic view in light of the parallelism.

22 Seek to find because there is hope.

23 As one might lose a flock. Once gives up because it is lost.

24 Or store-up as with food.

25 As in rending a garment--a symbolic act of mourning or bad news.

26 To work to restore dignity (cf. Gen. 3:7; Ezk. 13:18).

27 That is to overlook (Is. 65:6; Ps. 28:1).

28 See Genesis 26:27.

29 Literally, He has set eternity ( <l*u)h* --a long duration both past and forward) in their hearts.

30 This imagery is speaking of Mid-East travelers.

31 This is the strength of a church, family, or a partnership.

32 Literally, one's portion.

33 Compare other NT passages on this theme (Rom. 13:1-5; Titus 3:1; 1 Pet. 2:13-18).

34 Proverbs 30:30.

35 In other words it is better to be alive and dishonored than to be honored and dead.

36 This portion of the verse, the dead do not know anything does not teach soul sleep. Solomon is speaking of life under the sun.

37 The descriptions are the opposite of mournful grief (2 Sam. 12:20).

38 See 2 Samuel 20:16-22 for a possible historical allusion with Joab at Abel beth-maacah.

39 This unit is like a Grand Finally at a fireworks display. There is a little of everything from the book represented here thus far, and some new thoughts in rapid succession. There is also some focus on the major theme that human effort is futile because: (1) results in life are not permanent, therefore, one's ability to enjoy life is insecure [1--6], and (2) one does not know what lies before them [6--11].

40 Position is not based upon merit.

41 Fools do not see impending dangers.

42 Solomon is affirming that there is much that we do not know about God's way, but we do know that God has a way.

43 The term is actually rjb which in its verb form actually describes choice. In its participle it is descriptive of a chooser, one who chooses. The point is that young people are still able to make choices in life.

44 Solomon is urging his young readers to pay close attention to what their heart knows is true and to all their eyes observe. God will not make us do right. He allows choice. But with responsibility comes accountability. Listen to your heart! Evaluate what you see!

Related Topics: Introductions, Arguments, Outlines

An Argument of the Song of Songs

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MESSAGE STATEMENT:

God's good design for marriage unfolds through the lives of solomon and the shulamite woman in their courtship, marriage, and growth within marriage1

I. Introduction:2 In the book's superscription Solomon is identified as the author of the book and its content is identified as a superlative book of wisdom 1:1

II. Meeting and Courtship:3 The relationship between the Shulamite woman and Solomon developed from her own personal desire through their meeting, personal attraction to one another, expressions of love, the need for patience and a dream of loss and marriage by the Shulamite 1:2--3:5

A. Personal Desire for the King: The Shulamite woman expresses to herself her desire for the king whereupon she is brought into the king's palace where the harem praises Solomon 1:2-4

B. Personal Embarrassment: The Shulamite woman is embarrassed before Solomon's harem because her appearance showed that she had worked in the field 1:5-6

C. Meeting of Solomon & Shulamite: Solomon and the Shulamite woman meet and are mutually attracted to each other complimenting one another 1:7-17

D. First Expressions of Love: Continuing to compliment one another, they express their love for one another, and Solomon exhorts the harem to let love develop naturally 2:1-7

E. Building Their Relationship: Solomon and the Shulamite woman spend time together getting to know one another in order to build their relationship 2:8-17

F. A Fearful Dream: Near to her wedding day the Shulamite woman dreamed that she has been separated from her beloved, but upon finding him she led him to her mother's house (the house of marriage). When she awoke, she reminded herself to be patient 3:1-5

III. Marriage and Consummation:4 Through the beautiful, polar descriptions of Solomon's wedding procession and the physical consummation of the relationship the glorious marriage of Solomon and the Shulamite woman is affirmed 3:6--5:1

A. Solomon's Wedding Procession: Solomon's glorious wedding procession to his bride to be, the Shulamite woman, is vividly described 3:6-11

B. The Consummation of Marriage: Solomon beautifully described his bride on their wedding night and then the two of them consummated their marriage with God's blessing 4:1--5:1

1. The Beauty of the King's Wife: 4:1-7

2. The King's Request: 4:8

3. The King's Praise of His Wife's Love: 4:9-11

4. The King's Praise of His Wife's Purity: 4:12-15

5. The Consummation of Their Marriage: 4:16--5:1

IV. Rise of Difficulties and Their Resolution:5 When the bride refuses her husband's approach for intimacy, a rift arises between them and finds its resolution as she begins to pursue him, is reminded of her love for him, realizes his love for her, and then is received by him in the garden where he waits for her 5:2--6:13

A. The Rise of Difficulties--Indifference: Probably sometime after the marriage the bride refused to let her husband into her bedroom, but when she changes her mind, he was gone, so she began to seek him 5:2-8

B. A Reminder of His Value: In the bride's search for her husband she came across the harem who reminded her of how much he meant to her inspiring her to break out into an ecstatic description of him 5:9-16

C. An Intuitive Confirmation of Resolution: When the harem asks the Shulamite where Solomon is, she replies that his is in his favorite garden and that their relationship is secure 6:1-3

D. Resolution Realized: When the bride went down to the garden to seek Solomon, he saw her and broke out into compliments of her bringing about the resolution of their relationship 6:4-13

V. Deepening and Maturity of Marriage over Time:6 Although the love of Solomon and his bride deepens with new expressions that reflect personal growth, and although there is much to remember in the preparation of the Shulamite for this time, there is still room for patience and growth in their relationship 7:1--8:14

A. Deepening of Love: Love deepens between Solomon and his Shulamite bride as he expresses his love for her in terms of her newly found royalty and she feels free to express her love to him in the fields and vineyards, but patience is still needed for their love to develop even more deeply on a daily bases 7:1--8:4

1. Solomon's Expression of Love: Once again (after about a year from their courtship [cf. 2:12--7:12]) Solomon describes the physical beauty of his wife in a way which affirms her personal growth, probably in their bedroom 7:1-9

a. The Royal Beauty of Solomon's Wife: 7:1-6

b. Solomon's Desire: 7:7-9

2. The Shulamite's Initial Response: The Shulamite woman responds to Solomon's words by offering herself to him, but not where they now are, rather in the fields and vineyards 7:10-13

3. The Shulamite's Continual Response: The Shulamite woman expressed her desire to constantly show her affection for Solomon as she does for a natural brother in public, but again affirms that love must develop naturally 8:1-4

B. Maturity of Marriage: The love of Solomon and the Shulamite woman in its maturity has much to remember and yet room to grow 8:5-14

1. Setting: As Solomon and his bride approach her old home, the villagers seem to be surprised to see her with Solomon as his bride 8:5a

2. Remembering Their First Meeting: As Solomon and his bride approach her old home, Solomon reminisces about their first meeting 8:5b

3. The Desire of Solomon's Wife: Solomon's wife desires to be his most prized possession 8:6-7

4. Care of Her Brothers: The bride recalls how her brothers took an interest in her purity and then how it was that she was pure and found favor in Solomon's eyes 8:8-10

5. A Request to Remember Her Family: The bride describes how it was that she and her family worked for Solomon but now she offers her life to Solomon and only asks that he remember her family: 8:11-12

6. Enduring Love: Solomon and his bride describe the durability and freshness of their love as in the day they met 8:13-14


1 Although Solomon had other wives and a harem, it seems that the Lord has singled out from among them all Solomon's relationship with one woman, the Shulamite, to demonstrate His design in life for a man and woman to find fulfillment within a relationship. This demonstration is not exhaustive but is very inclusive with events from the inception of romance through marriage, its consummation, difficulties experienced within marriage, and to later growth and deepening.

2 Since Solomon was the writer of many proverbs, as well as a king who was known for his wisdom, it is significant that he considers the content of the book to be superlative in its wisdom. These two facts, author and evaluation, set the tone for the reader affirming that the following information is if value for life.

3 The book properly starts where it is that love usually starts (i.e., in the mind and heart of the individual). It then leads to the mutual attraction and expression of that attraction to one another. With time there is a building of a relationship and a dealing with insecurities in the relationship by realizing that love must be allowed to develop naturally. Patience is the key to a good courtship.

4 The book naturally develops from the courtship to the next step of commitment (e.g., marriage). Although the actual wedding scene is not given, 3:6-11 presents Solomon's procession to his bride to be and 4:1--5:1 describes the consummation of their marriage. This section displays well God's approval of the institution of marriage as well as its physical consummation by is positive description of these events and by God's blessing in 5:1b, Eat friends; drink and imbibe deeply, O lovers.

5 The book continues a natural development by citing a specific problem (e.g., the bride's refusal to let her husband into the bedroom). This was surely not the only problem which they faced, but it's resolution provides an example of how problems should be resolved. She, realizing her error, sought him out for forgiveness and he, upon their meeting in the garden, responded to her in love rather than pride. The example beautifully describes a process of resolving problems that keeps each person in confident and secure relationship.

6 Approximately a year of time has elapsed since their courtship when we are once gain taken into the couples bedroom to witness Solomon with a love and admiration for his bride as intense as ever. But she has also developed in her confidence toward him. She feels free enough to request that they share their love in the fields and vineyards rather than in Solomon's bedroom. Also her expressions of her desire to be able to express her affection for him publicly demonstrate growth. Nevertheless, throughout the growth she remembers the principle of patience in their relationship.

As the book nears it conclusion there is an interweaving of the past with the present which gives perspective to present relationship by demonstrating how obvious it is that God was active in the past to bring about the present through the bride's family and their relationship to Solomon (e.g., tenders of his field) as well as their relationship to his bride by encouraging her purity.

The book then concludes declaring the freshness and durability of their love as in the day when they first courted. Through time and difficulties they are an expression of God's design for marriage in that they grow, endure, remain committed, and in love with one another.

Related Topics: Introductions, Arguments, Outlines

Acclamations of the Birth of Christ (Luke 2:1-20)

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Introduction

Luke’s narrative of the birth of Christ has surely become the most well-known religious story of history and one which is read more during the Christmas season than any other. In it Luke sets forth the historical and central details of the birth of a babe who is the Savior of the world. Yet how little of this historical event is truly understood and believed, especially in our modern, secular society. It is my hope that this study will help to unfold the significant details of this narrative in an attempt to set before us the meaning of this beautiful and simple portion of Scripture.

The Setting and Historical Circumstances
(2:1-5)

Now it came about in those days that a decree went out from Caesar Augustus, that a census be taken of all the inhabited earth. 2 This was the first census taken while Quirinius was governor of Syria. 3 And all were proceeding to register for the census, everyone to his own city. 4 And Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David, 5 in order to register, along with Mary, who was engaged to him, and was with child. (NASB)

The setting and historical circumstances are often either neglected or hurried over, but though they are presented simply and without fanciful embellishment, they are loaded with significance.

“Now it came about in those days” (2:1). How simply the story begins, yet how serene it is and its results to mankind. All my life, as I’ve heard these introductory words, I have been lifted up into a spirit of expectancy, awe and wonderment over the account which follows. Something so simply told and yet so significant to all humankind.

Literally the Greek text says, “and it came to pass,” or “came to be” The Greek verb here is ginomai “to come to be, happen.” However, we must not get the idea from this verb that this just happened. As we shall see, the sovereign decree and plan of God was here being minutely worked out in history with a most unique set of historical circumstances being brought together, first, to bring God’s own Son into the world according to prophecy, in the fullness of time, and second, to set events in motion to accomplish our so great salvation,

The verb is an aorist indicative which stresses reality, a historical fact of history which brings up another significant point. Some theologians, writers, educators, propagandists, some Jews, Gentiles and Marxists toy with and propagate the idea of “the Christmas and the Christ myth.” They teach that Christ never really existed, that the stories of His miraculous birth, life, death and resurrection were all a myth. They say these myths were promoted by a group of despondent Jews who were tired of waiting for their expected Messiah, or something of this sort. But those who say this have absolutely no historical evidence. The historicity of Jesus Christ, for the unbiased historian, is as axiomatic as that of Julius Caesar. So, let’s note a few things about Luke’s account of Christ’s birth which stand against the myth idea.

As one reads the narrative account of Luke, it is hard not to recognize certain key features. First, we see the very earthy nature and poverty of the circumstances of Christ’s birth. This uniquely fits the theme of Scripture as seen, for instance, in Philippians 2:6f. But such a portrait of Jesus stands in strong contrast to current Jewish Messianic expectations. Second, we note the scanty detail and extreme simplicity of the account stands opposed to the nature of legend and tradition of the days in which Jesus Christ our Lord was born. These things lead to indirect, but nevertheless, very strong evidence for the truth and historicity of this narrative.

If this lowly birth was the outcome of Jewish imagination and wishful thinking, where is the basis for it in the stream of current Jewish expectation? Would Jewish tradition, or legend, have ever presented their Messiah, whom they wanted to come and remove the Roman yoke, as one born in a stable to which Roman law and circumstances had consigned the mother of Messiah? The whole current of attitudes of Jewish opinions went contrary to this. It is impossible to honestly account for these circumstances apart from their reality.

At that time, there were two essential characteristics of legend and tradition. (a) They always sought to surround their heroes in a halo of glory, pomp and splendor—never in poverty. (b) They also attempted to supply a host of minute details. Historians have recognized that no apocryphal or legendary account of an historic event would ever be characterized by such absence of this kind of detail.

But what do we see in the Bible? The account of Christ’s birth is presented simply and factually, giving only enough of the essential information for a basic two-fold purpose. As John 20:31 says, “These have been written that you may believe that Jesus is the Christ, the Son of God; and that believing, you may have life in His name.”

Next we read, “in those days.” What were “those days” like? We must not run hurriedly over these words for Galatians 4:4 says that “God sent forth His Son, born of a woman, in the fulness of time.” There existed at this time a unique set of historical circumstances which were significant and meaningful to the birth of our Savior. What were those days like religiously, politically, historically?

Our passage tells us, (1) that “a decree went out from Caesar Augustus.” In other words, Christ was born during the reign of Caesar Augustus. (2) It also tells us He was born in the city of Bethlehem. This is both historically and doctrinally significant.

Geographical History

Bethlehem, where Christ was born, is no mythological city. It is very real and very historic. Eleven times it is mentioned in the Old Testament from the patriarchs to Nehemiah and it is also referred to in Egyptian diplomatic correspondence in the Tell Amarna tablets as early as the fourteenth century B.C.

Bethlehem originally belonged to the Canaanites and was dedicated to the god of war. Originally, the city’s name meant “the house or sanctuary city of Lahum.” “Lahum” was the god of war of the Canaanites. This is the belief of James Kelso, an archaeologist who spent years working in Palestine. He says, however, that “After the conquest of Palestine, the Jews revocalized the blasphemous name Laham to make it read lehem which means “Bread.”1 So Bethlehem means, “house of bread.”

It is interesting in connection with this that the Hebrew verb laham can mean “to eat,” or “to make war,” i.e., to devour an enemy by war. The significant point here is that Jesus Christ who spoke of himself as the “bread of life” (John 6:35), who is called “the Prince of Peace” (Isa. 9:6), who is portrayed as “our Peace” (Eph. 2:14), and the “Peacemaker” (Eph. 2:15-17) was born in the city which once meant “the house of war” and then came to mean “the house of bread.” It would suggest to us that all of this was not by accident or chance, but by God’s sovereign design to remind us of His mission.

Political History

When Christ was born, Palestine was under Roman rule. Rome had its god of war called Mars, but with the reign of Augustus Caesar, the longest, bloodiest civil war in Rome’s history had finally ended. Over 100 years of civil war had been brought to rest and Rome had vastly extended her boundaries. Augustus was the first Roman to wear the imperial purple and crown as the sole ruler of the empire. He was moderate, wise and considerate of his people. He brought in a great time of peace and prosperity, making Rome a safe place to live and travel.

This introduced a period called “Pax Romana,” peace of Rome (27 B.C. to A.D. 180). As a result of all that Augustus accomplished, many said that when he was born, a god was born. Thus, into these conditions was born One who was and is the source of true personal peace and lasting world peace, versus the temporary and false peace that man, even the very best of men, can give. Here One was born who was truly God, the God-Man, instead of a man called God.

But this rule of peace brought in by Caesar Augustus also helped to prepare the world for Messiah’s life and ministry so the gospel could be preached (Mark 1:14-15).

The Religious Setting

What was the spiritual condition of the nation or the religious climate into which Christ was born? The Gentiles were polytheists, as were the Romans, worshipping many gods. The Greeks also worshipped many gods along with philosophy. But what about the Jews, Christ’s own people? Scripture says, “He came unto His own and His own received Him not” (John 1:11). Was He not their Messiah? Were they not looking for their Messiah? What were “those days” like religiously?

“Those days,” were days of Messianic hope. It appears that many in Christ’s day were expecting and looking for Messiah to come. This is evidenced by many things:

(1) They knew where Messiah was to be born (cf. Matthew 2:4). Simeon was looking for the consolation of Israel, the Messiah (Luke 2:25-38). In the Jewish Talmud there were two sayings “All the prophets prophesied only of the days of Messiah,” and “the world was created only for Messiah.” Thus the Jews saw predictions of Messiah throughout Scripture.

(2) But much like the New Testament and the church’s view of Christ as seen in the Old Testament, the Jews held to “the pre-existence of Messiah, His elevation over Moses, above angels, His representative character, His cruel sufferings, His violent death for his people, His redemption, and restoration of Israel and many other such things.”2

(3) The Jews, however, were very vague about the sufferings of Messiah and the removal of sin because of their view of sin, even though the law taught them clearly about the nature of sin and man's sinfulness. The rabbis did not believe in the doctrine of original sin or inherent sin or the sinfulness of our nature. Thus, man’s need of a suffering Savior to bear the penalty of sin was overlooked. They were ignorant of their sinfulness and of God’s absolute holiness (Rom. 10:3). They taught there were two impulses in man, one good and one evil and that God actually created both. So very little blame was attached to sin in man—it was God’s fault.

(4) With the absence of a felt need of deliverance from sin, the rabbinic tradition found no place for the priestly office and work of Messiah or of a substitute suffering Savior, or even for His prophetic office. They taught that it was within the power of each to overcome sin and to gain life by study and works.3 The thing which loomed large and which overshadowed everything else was Messiah as King and political Savior from the tyranny of the Gentiles and the elevation of the nation Israel above all other nations.

Such was the hope of Messiah when Jesus came on the scene of human history. Nothing could be more directly contrary to Jewish thought and feelings than the mundane or simple circumstances of the birth of Jesus Christ, with the exception of a small remnant of Old Testament believers who had a proper view of sin and the hope of Messiah for Israel, as well as for themselves (Joseph, Mary, Simeon, Anna). The majority were so caught up with the details of life and their external religiosity that when the signs of Christ’s birth were given to the nation, such as the news of the shepherds and wise men—very few could be concerned.

Israel was spiritually bankrupt. It was a time of external religiosity, pharisaic letterism and formalism, and sadducian unbelief. Like much of America today, Israel was caught up with materialism, with human good deeds, and with ritual. There was a form of godliness, but they denied the power thereof. They were practical atheists—living as though God were dead or as though He were non-existent.

And so, it was into these conditions that Christ was born to deliver us from religion, from human philosophy, from materialism—indeed from sin and from all its forms.

Spiritually speaking, those days were really no different from these days. So, what does the birth of Jesus Christ mean to us? This birth—God revealed in the flesh—is the secret to godliness, the secret to happiness and inner stability and peace. But only those who will seek to know and apply what the meaning of Christ’s birth, life and work really means to them, can know the salvation Christ offers.

This brings us back to our passage where we want to observe another historical detail in the account of Christ’s birth—the census to be taken. Again, remember Galatians 4:4 which says, “but when the fulness of time had come, God sent forth His Son, born of a woman …”

“That a decree went out … a census …” The word “census” here is apographo, which means “the taking of a census, registration, or enrollment.” The KJV has “taxed,” but the word actually referred to a census (though a taxing often followed based on the census or registration.) It was a registration for taxing purposes.

Critics have challenged this statement by Luke because they claim Josephus, a Jewish historian, placed this at least ten years later after Archelaus had been deposed and Quirenius had been sent as a Syrian magistrate in charge of this registration. Their point is Quirinius did not govern here until several years later.

Several years ago a writer for Life Magazine, Robert Coughlan used this along with some other things to claim the whole story of Jesus Christ was without historicity and should not be relied upon. But this assumes that we have all the information of this time and know more than Luke could have possibly known.

How do we deal with this apparent historical discrepancy? There is evidence that such registrations happened periodically about every 14 years and that Quirinius could have been twice in charge of these registrations. Luke shows us from Acts 5:37 that he was aware of the later registration or census of Quirinius, the one reported by Josephus. In other words, Luke shows us from Luke 2:1-2 and Acts 5:37 that there very well could have been two registrations conducted by Quirinius and this fits with archaeological findings as well as with Josephus’ account.

There is also another solution proposed by some archaeologists. In discussing the problem of this census with John McRay, a well known archaeologist, Lee Strobel describes part of the conversation with McRay who said in the interview, “An eminent archaeologist named Jerry Vardaman has done a great deal of work in this regard. He has found a coin with the name of Quirinius on it in very small writing, or what we call ‘micrographic’ letters. This places him as proconsul of Syria and Cilicia from 11 B.C. until after the death of Herod.”4

Being somewhat confused by this reply, he asked, “What does this mean?” McRay replied:

It means that there were apparently two Quiriniuses. It’s not uncommon to have lots of people with the same Roman names, so there’s no reason to doubt that there were two people by the name of Quirinius. The census would have taken place under the reign of the earlier Quirinius. Given the cycle of a census every fourteen years, that would work out quite well.5

Walter Liefeld in The Expositors Bible Commentary points out another possible solution.

Quirinius had a government assignment in Syria at this time and conducted a census in his official capacity. Details of this census may have been common knowledge in Luke’s time but are now lost to us (cf. E.M. Blaiklock, “Quirinius,” ZPEB, 5:56). An incomplete MS describes the career of an officer whose name is not preserved but whose actions sound as if he might have been Quirinius. He became imperial “legate of Syria” for the “second time.” While this is ambiguous, it may be a clue that Quirinius served both at the time of Jesus’ birth and a few years later (cf. F.F. Bruce, “Quirinius,” NBD, p. 9).6

Regardless of the view one takes to solve this seeming discrepancy, over and over again archaeology has demonstrated the trustworthiness of the Bible on one supposed discrepancy after another. Luke was a painstakingly accurate historian who carefully investigated everything from the beginning regarding the life of Christ (Luke 1:1-4). In all fairness, we must assume that Luke knew something that we do not and wait for the evidence to come in. Earlier, when Strobel questioned McRay about Luke as a historian, McRay replied:

The general consensus of both liberal and conservative scholars is that Luke is very accurate as a historian, … He’s erudite, he’s eloquent, his Greek approaches classical quality, he writes as an educated man, and archaeological discoveries are showing over and over again that Luke is accurate in what he has to say.”7

In view of these facts, we need to give Luke, who lived then, the benefit of the doubt and wait for more evidence to surface.

Returning to Luke’s account of the census, our text says, “And Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David (vs. 4). In this we see God’s sovereign providence working through Augustus and his decree to move Mary and Joseph out of Nazareth and down to Bethlehem to fulfill the prophecy of Micah (Micah 5:2).

Verse 5 is particularly significant because of the way Dr. Luke carefully describes Mary’s relationship with Joseph as one “pledged to be married.” Because of the revelation given to Joseph by the angel, as described in Matthew 1:18-25, Joseph was willing to take Mary to be his wife since her pregnancy was the result of the supernatural work of the Spirit of God. But she was only his wife in what we might call a “legal” sense. According to the custom of the day, a marriage was consummated and sealed by the physical union. Following a ceremony where the bride was presented to the groom, the couple would go into their house and consummate the marriage by the sexual union. But as Scripture makes clear, this did not occur until after Jesus was born (Matt. 1:25). Luke is careful, then, to refer to her as “betrothed” (Greek, mnesteuo, “promised or pledged to be married”).

The Birth of Christ
(2:6-7)

6 And it came about that while they were there, the days were completed for her to give birth. 7 And she gave birth to her first-born son; and she wrapped Him in cloths, and laid Him in a manger, because there was no room for them in the inn. (NASB)

“… to her first-born…” Note again the careful emphasis “her first-born,” not Joseph’s. Joseph was the legal father by adoption, but not by conception. Once again, God’s Word carefully guards the doctrine of the virgin birth of Christ (cf. Matt. 1:16 “the husband of Mary of whom …” This statement by Matthew completely broke with Jewish custom in genealogies and the sequence).

“First born” means none had preceded. This was her first. She was a virgin and it was necessary that Christ be the first born to whom all the rights of primogeniture would fall as: (1) the double portion of the inheritance, (2) headship over the whole family which for Christ included the entire redeemed body of believers, and (3) the priesthood of the family, which included the entire body of the redeemed, both Old and New Testament saints (Rom. 8:29).

“And she wrapped Him in cloths” We should note the simplicity of this. The mother who bore the child (without aid undoubtedly) had to wrap the child herself. The custom of the day included cleaning and rubbing the baby with oil, usually olive oil. Then the arms were placed at the baby’s side and were wrapped in strips of cloth. This may portray a kind of paradox since a similar process was used in preparing a body for burial. Many have seen this, as part of the sign to the shepherds in verse 12, as a picture or anticipation of the cross casting its shadow over the cradle (actually a feed trough) of the Savior.

“And laid Him in a manger, because there was no room in the inn.” The problem of the inn is still unsolved. The fact is we do not have any information regarding these Palestinian inns. In the rest of the Roman empire, we know they were places of ill repute and travelers, whenever possible, stayed with friends. Thus, we have the emphasis in the New Testament on showing “love to strangers.” Jewish inns may have been better, but this is only conjecture.

Some believe the word “inn” should be translated “caravansary.” Another translation might be “guest house” because the word can mean “guest room.” It was, however, a place where travelers stayed. The earliest non-scriptural reference to the birth of Christ is found in Justin Martyr, an early church father, and is dated about A.D. 140. He stated that Christ was born in a cave. Origen said the same in A.D. 248 as did Jerome, one of the most brilliant scholars of the early church.

Sometimes caves were used as a house, other times as the stable. Tradition says it was a cave in the side of the hill behind the inn or guest house of the village. The main point is that whatever the exact nature of the place, the city was so crowded with people because of the census that the only place left for them was the stable.

So they laid the baby Jesus in a manger, a feed trough. Compare Matthew 820, “Jesus said to him, ‘Foxes have dens, and birds of the sky have nests, but the Son of Man has no place to lay his head.’” This fact was true right from the very beginning of Christ’s life on earth. Like the cross, which cast its shadow even upon the crib because of the swaddling cloths (a procedure also used in burial), so the deep humiliation to which the Son of God submitted Himself cast its shadow upon His birth. He was indeed a man of sorrows and one acquainted with grief, despised and forsaken by men (Isa. 53:3).

The fact of “no room” reminds us of John 1:11. “He came unto His own, but his own received Him not.” This actually began on that first Christmas night. It was a kind of prophetic beginning. The city was crowded, full and hustle and bustle, busy because of the registration. Can we not see in this a prophetic revelation of the majority of people today—especially at this time of the year? Is there a busier time of the year? Look at our cities, crowded and busy with buying and selling. Yet the vast majority have crowded out Jesus Christ from their lives; they have no time and no room for Him.

I have heard that at this season of the year there are more suicides, more nervous breakdowns, emotional disorders and depression than at any other time during the year. Why is this? First, because people have no room or time for Jesus Christ, the source of peace (John 14:25-27). The spirit of Christmas (from the world’s point of view) crowds out the truth of Christ. Another reason is the problem of man’s substitutes. In place of Jesus Christ men are substituting the tinsel and glitter of the world, the details of life (pleasure, possession, good times, etc.), and they expect these “trimmings” of the holiday season to make them happy. But they can never bring true, lasting happiness. Thus, depression sets in and emotional disorders result.

What a paradox! Christ came to give peace, yet men during this holiday season have less time for Him than at any other time of the year. Why? Because they have “no room” for the Savior who came to give them His peace and life!

The Time of Christ’s Birth
(Luke 2:8)

And in the same region there were some shepherds staying out in the fields, and keeping watch over their flocks by night.

The mention of the shepherds keeping watch over their flocks in verse 8 brings up the issue of the time of Christ’s birth. When did it occur? Was it in December, January, February or April? Part of the argument for the time of the year revolves around these shepherds.

The traditional date of December 25 goes back to as early as Hippolytus (A.D. 165-235). This would indicate some form of observance or remembrance. Chrysostom (A.D. 345-407) in 386 stated December 25 is the correct day.

One of the main objections has been that sheep were usually taken into enclosures from November through March and were not in the fields at night. This is not conclusive, however, for the following reasons: (1) It could have been a mild winter. (2) It is not at all certain that sheep were always brought into enclosures during the winter months. (3) It is true that during the winter months sheep were brought in from the wilderness and Luke tells us the shepherds were near Bethlehem rather than in the wilderness indicating, if anything, the nativity was in the winter months. (4) The Mishnah tells us the shepherds around Bethlehem were outside all year and those worthy of the Passover were nearby in the fields at least 30 days before the feast which could be as early as February (one of the coldest, rainiest months of the year). So December is a very reasonable date.

James Kelso also sees the winter as the best time for the birth of Christ.

The best season for the shepherds of Bethlehem is the winter when heavy rains bring up a luscious crop of new grass. After the rains the once-barren, brown desert earth is suddenly a field of brilliant green. One year when excavating at New Testament Jericho, I lived in Jerusalem and drove through this area twice every day. At one single point along the road, I could see at times as many as fine shepherds with their flocks on one hillside. One shepherd stayed with his flock at the same point for three weeks, so lush was the grass. But as soon as the rains stopped in the spring, the land quickly took on its normal desert look once again.

Since there seem to have been a number of shepherds who came to see the Christ child, December or January would be the most likely months. . .8

Though Christ was probably born in the winter months, the biggest obstacle for establishing the 25th as the exact date of Christ's birth is the fact this was observed by what some have called the mother-child cult in various parts of the world even before the birth of Christ. Today, however, these pagan mystery ideas are little known and haven’t been for centuries. The main problem with Christmas is that we have allowed Satan to take this season, which should speak of the grace of God in giving us His precious Son, to focus the minds of men on the wrong things, thus perverting the real significance of Christ’s birth.

Our family, and many other biblically concerned believers, use the Christmas season as an opportunity to properly focus on Christ’s birth and what it means to us, though not as some holy day we must keep for spirituality (Gal. 4:8-11; Col. 2:16-17). Those who argue against this and condemn celebrating with trees and presents, etc., in my opinion are being legalistic.

The Acclamations
of the Angels to the Shepherds
(2:8-14)

Luke 2:8-14 And in the same region there were some shepherds staying out in the fields, and keeping watch over their flock by night. 9 And an angel of the Lord suddenly stood before them, and the glory of the Lord shone around them; and they were terribly frightened. 10 And the angel said to them, “Do not be afraid; for behold, I bring you good news of a great joy which shall be for all the people; 11 for today in the city of David there has been born for you a Savior, who is Christ the Lord. 12 “And this will be a sign for you: you will find a baby wrapped in cloths, and lying in a manger.” 13 And suddenly there appeared with the angel a multitude of the heavenly host praising God, and saying, 14 “Glory to God in the highest, And on earth peace among men with whom He is pleased.”

By the First and Single Angel
(2:8-12)

Verse 8 literally reads “And shepherds were in the same region keeping watches by night over their sheep” or “taking turns keeping watch …” The emphatic note here is the reference to the shepherds. The first announcement was made to shepherds—how fitting. The birth of the Good Shepherd, the Great Shepherd, and the Chief Shepherd of our souls was first announced to those men whose very work spoke of the person and work of Jesus Christ—the Lamb of God. It was this Lamb who would lay down His life for us, provide for and lead us as His sheep, and then one day reward those men who have been faithful themselves as under-shepherds. The glory of God, for which Israel had long awaited, was not revealed to the priests or the Pharisees, but to shepherds.

Further, there is good evidence these men may have been watching over the temple sheep, sheep designated for sacrifice, which spoke of Jesus Christ and the reason for His coming into the world. Christ took on himself true humanity. He became the babe of the cradle that He might become the man of the cross (Heb. 10:5; 2:14).

It seems evident to me from their response and from the nature and character of God, that this acclamation of Christ’s birth was made to these shepherds because, like Simeon (2:25f) and Anna (2:36f) they were true Old Testament saints who were looking for the consolation (the Messianic hope) and the redemption of Israel. It is consistent with God’s actions that such special revelation as this would be made to men whose minds were prepared by the Holy Spirit rather than to the self-righteous, religious Pharisees and leaders.

“Keeping watches by night” In the Greek this is plural, both the participle “keeping” and the word “watches,” which indicates they were taking turns tending the flocks by night.

“And (the) angel of the Lord suddenly stood before them.” The Greek text doesn’t have “suddenly” but the word “stood” might well be called an ingressive aorist and might be so translated—looking at the sudden appearance of this angelic visitor on this undoubtedly star-studded night.

The Greek does not say “the angel” of the Lord but only “an angel” of the Lord. It is not trying to specify a certain angel as the angel of the Lord of the Old Testament which was the Lord Jesus Christ Himself. This was merely an angel sent from the Lord with a glorious message.

“Stood before them” or “by them.” It seems he stood on the earth rather than floating suspended in the air above them as it is so often pictured.

“And the glory of the Lord shown around them.” “Shown around” is perilampo from peri meaning “around” and lampo meaning “to shine.” Thus, “to encircle, encompass with light.” They were completely encompassed in light, the light of “the glory of the Lord.” Surely this was nothing less than the shekinah, the brilliant white light of God’s glory, which represented the holiness and presence of God in the Old Testament (cf. Ex. 24:16; Isa. 6:1-3; Rom. 9:4).

In the New Testament, in addition to this passage, this light was seen at the transfiguration (Matt. 17:), by Stephen (Acts 7:55), and by Paul (Acts 22:6-11). In the Old Testament this glory appeared to Abraham (Acts 7), it appeared in the tabernacle (Ex. 40:34-35), in the temple (I Kings 8:11), and was the glory which Ezekiel saw depart from the temple (Ezek. 10:18-19; 11:22-23). For more than 500 years, Israel had been without the visible blessing of God’s presence among His people—God’s glory.

Why this display of God’s glory now? This display of God’s glory was a manifestation of His divine essence, specifically and primarily, it was a display of God’s divine and infinite holiness. Remember “God is light and in Him is no darkness …” (1 John 1:5). “He is of purer eyes than to behold evil, He cannot look upon sin” (Heb. 1:13). Because of man’s sin and iniquities, a barrier was created between man and God and He hid His face from man.9

(1) This manifestation of God’s glory at this first announcement of Christ’s birth to man was a reminder that God’s provision of His Son was an act, not only of His love, but also of His divine holiness. It reminds us that man is a sinner and thus separated from God, but here God was acting in human history to remove the barrier that separates man from God by the provision of His Son.

(2) I also believe this manifested glory authenticated the absence of sin in this Child and declared His qualifications as man’s Redeemer. This manifested glory at Christ’s birth authenticated the absence of imputed sin and an inherent sin nature.

The voice out of heaven at Christ’s baptism authenticated the absence of personal sin during Christ’s silent years before His ministry. But how different when Christ was on the cross! At that time there was no glory or light, only blackness. This blackness, which enveloped Christ while He was on the cross, showed He was bearing our sin, but also that his life and ministry were likewise without sin. Thus, He alone was qualified to be our sin bearer.

“And they were terribly frightened.” Literally the Greek says “they feared a great fear.” Luke, as he does in other places, employed what is known as a cognate accusative, the use of a verb and a noun from the same root. This was an emphatic way to stress a point, the point of fear. But why? Because of this sudden burst of blazing light in the middle of the night and because we are not accustomed to running into supernatural creatures. But more than anything, it was the contact with the shekinah glory of God’s holiness. Even though they were Old Testament saints and probably looking for the Messiah, contact with this manifestation of God’s glory struck fear in their hearts because man in himself cannot stand before God.

Can you imagine how the unbeliever, whether immoral, moral, or religious, will feel when they face God in all His infinite holiness at the Great White Throne Judgment and must stand there without the righteousness of Jesus Christ?

“And the angel said unto them” (verse 10). Here the angel is going to announce the good news of Christ’s birth. Then he will be joined by a heavenly host of angels.

This brings up a point of truth. Angels are special creatures of God who were created by God and ordained to serve Him and believers (Heb. 1:14). They were present at the fall of Satan and the rebellious angels who fell with him. They undoubtedly also observed man’s temptation and fall and knew about the promise of Genesis 3:15. They were also instruments of God’s revelation throughout the Old Testament which pointed men to Messiah. What’s the point? Ephesians 3:10 and 1 Peter 1:13 tell us angels are especially interested in man and his salvation in Jesus Christ. This is undoubtedly because God’s redeeming grace in Christ manifests and vindicates God’s holiness, righteousness, justice and manifold wisdom. It is only fitting, therefore, that good angels make this glorious acclamation.

Next we read, “do not be afraid.” The Greek uses the negative me plus the present imperative of phobeo, which, in this context, means “stop and don’t go on being fearful.” The reason for not being fearful is given in the good news which he was about to announce. The message the angel was about to give has the power to dispel all fear. It points men to the person and work of Christ, Who is the manifold wisdom of God whereby all our fears may be set to rest. So the angel says in essence, “do not go on being fearful.”

Next he said, “behold.” This is the Greek idou meaning “to see and discern.” It is an aorist imperative which often indicates urgency, so it came to be used as a demonstrative particle designed to capture our attention calling them to discern the significance of something. Believe me, he already had their undivided attention! Here he was saying, ‘get the meaning of this news.’

“For I bring you good news of great joy.” Literally, “for behold I am announcing good news for you (a dative of advantage) of great joy.” Good news of (accusative of extent = which will bring) great joy.” Joy is anarthrous (without the article) which stresses the quality of joy. Real joy, the kind which only God can give through His son. The adjective “great” is megas and stresses the measure, quantity, degree of this joy. Like the peace which passes all human understanding, so is this joy. When men appropriate the news by faith, it becomes unsurpassing. It is a joy like no other.

With this in mind, think about the presents at Christmastime and joy they give. But the joy they bring so rapidly fades. Even the joy of giving is often disappointing because of the way people respond to the presents given.

To appreciate the good news men must understand and accept the fact of the bad news. The law had demonstrated to Israel for hundreds of years that all had sinned and come short of the glory of God, that there were none righteous, not even one, and that men needed a righteousness from God, one apart from man’s works through faith (Rom. 3:10-23).

As a result, all humanity was under the penalty of death (Rom. 6:23). As keepers of the temple sheep, which spoke of God’s unique lamb, these men undoubtedly knew the bad news. Thus, unlike the religious leaders, they were prepared for the good news, and so God revealed it to them. This truth is illustrated in Jesus’ use of parables as seen in Mark 4:1ff and His comments in Matthew. 11:25. The Lord Jesus used parables “usually to make the truth more engaging and clear to those who were willing to hear (Luke 15:3), but sometimes they were used to make the truth obscure to those who lacked spiritual sensitivity (vv. 11-12).’10

“Which shall be for all people.” “Shall be” is a future indicative, the mood of reality, and “for” is a dative of advantage (He who was born was for the benefit of mankind). The word “all” points to the doctrine of unlimited atonement (1 John 2:2; 1 Tim. 4:10; 1 Tim. 2:6) “who gave Himself a ransom for all.” This declares the good news is for all men. Literally the Greek says, “to all the people” which points to the nation of Israel. He was their Messiah. He was to be salvation to them first and to the Gentiles second. But because of their rejection, it becomes especially a gospel for all people everywhere as the above verses suggest.

“For today in the city of David there has been born for you a Savior, who is Christ the Lord.” (verse 11). Every word here contains transforming and transporting information which answer some of the key questions of life and which point us to the key facts of the good news.

(1) For whom is it provided? “For you,” the shepherds first and then it is applicable to any individual who will receive this Savior. This personalizes the message. It is to all, but individuals must receive it (1 Tim. 4:10).

(2) What has been given? A Savior, a Deliverer. This Greek word, soter, was applied to personalities who were prominent and active in world affairs and it was used of such celebraties in order to remove them from the ranks of ordinary men. It was a term of elevation. Furthermore, the word is anarthrous which stresses the quality and nature of Christ’s person—a Savior-kind of person, One who came to save and deliver mankind. So this title of Christ shows what He is to man and raises Him above all others. Other men are active in human history, others have tried to deliver people in various ways, but there is only one true Savior. Why can this be so and who is this One? The answers are in the words which follow.

(3) Who is provided? One who is “Christ the Lord!” Again we have anarthrous nouns even though this one is clearly the Christ of Old Testament expectation—the Lord. The articles are missing to stress the character and quality of this person’s life. We can translate it “Christ the Lord” because nouns in Greek are automatically different and the article is left off. Christ is the Greek christos meaning “anointed one.” Messiah is from the Hebrew word for anointed and Christ is the Greek equivalent. Prophets, priests, and kings were each anointed in preparation for service, which spoke of the ministry of the Holy Spirit preparing and enabling them to serve. Christ was and is the embodiment of all three offices in one, and in Him the Spirit would operate in a seven-fold way, i.e., He would be the embodiment of a spirit-controlled man (Isa. 11:2f). Thus the Greek stresses the nature of this one as anointed, but of course, He is also “the Anointed One” (Acts 2:22).

“Lord” is kurios which here is used for Yahweh of the Old Testament. This one who is provided is also the embodiment of God, undiminished deity. “For in Him all the fullness of deity dwells in bodily form,” Colossians tells us (Col. 2:9).

(4) How is this one to be given to man? He is to be born. In fact, he has been born! What a paradox, what a seeming contradiction! He who was and is eternal God, was also born. He became human flesh, true humanity. As the prophet said, “behold a virgin shall conceive … For a child will be born to us, a Son will be given to us . . . and His name will be called Miracle Counselor, Mighty God, Eternal Father, Prince of Peace” (Isa. 9:6). How could such a thing be? This is spelled out for us in Luke 1:35, by the overshadowing work and power of the Spirit of God.

(5) When would this be? “Today.” Note please the emphasis and feeling of this announcement in the original word order. “For was born for you today a Savior …” The emphasis is on fulfilled prophecy—it has been done. The silence of the last 400 years has been broken. All the prophecies of hundreds of years have ‘today’ been for you fulfilled. Can you imagine the excitement, the joy, the thrill which must have swept over their souls?

But this has meaning for us as well. “Today” meant not only now you can go and find your Savior, but it also stresses the principle that “now is the day of salvation” and “today if you will hear his voice.” Don’t delay! Don’t procrastinate! The news is too great, the salvation too wonderful and the human heart can become hardened and callused when we delay. So don’t put it off, don’t delay, go seek and find. As Psalm 107:9 says, “he satisfies the thirsty soul and fills the hungry soul with goodness.” “Ask and you will receive, seek and you will find …”

But for us who already know the Savior, we might remember the Lord’s words in Revelation 3:20, “Behold, I stand at the door and knock …” This was written to the church who had excluded Him from their daily walk, for those who had no room for fellowship (Eph. 3:16f). Compare Hebrews 2:1-3a.

(6) Where will the Savior be provided (born)? “In the city of David,” in Bethlehem. Bethlehem means house of bread. He will be provided in the predicted line of David, and in the predicted spot—Bethlehem of Judea—as Micah foretold hundreds of years before (Micah 5:2). But how can we recognize Him?

(7) What will be the sign of His birth? This is given in verse 12. The sign was “a babe …” How beautiful is this verse. How full of significance these words which point us to that great historical event one night 2,000 years ago when God became man and took upon Himself true humanity.

But what is our response to this great historical event? Is it one of awe, of praise, of transformed priorities, of seeking and finding and telling others?

Next we will look at a precedent set by the hosts of heaven and the shepherds to the acclamation of this angel. It is a precedent which should become the regular experience and pattern for all men, but sadly it is far too often the exception rather than the rule.

By the Host of Angels
(2:13-14)

And suddenly there appeared with the angel a multitude of the heavenly host praising God, and saying, 14 “Glory to God in the highest, And on earth peace among men with whom He is pleased.”

And suddenly there appeared with the angel …” (verse 13). “Suddenly” is exaiphnes, an adverb telling us how the next scene in the acclaim of Christ’s birth occurred. “Suddenly, quickly” as if to show how eager and anxious these angelic beings were to break in immediately following this announcement of Christ’s birth with what may have been praise in antiphonal chorus.

“With the angel,” not in place of the angel. He does not retreat, but is joined by others who come to seal and honor the news he has just announced.

“A multitude” is the Greek plethos which means a great number or quantity. This shows the response of heaven, of those who, as servants of God are totally dedicated to the glory and plan of God. It was not just a few, but a whole multitude. What a precedent for mankind, especially believers. There was immediate response to the news of the birth of Christ in huge numbers.

“Of heavenly hosts,” The terms “hosts” is the Greek word stratia which means an army and was a military term for a band of soldiers. “Heavenly” is the adjective ouranios and tells us what kind of soldiers—angels, mighty heavenly angelic beings who excel in super-human powers, who are dedicated to defending the glory of God and also in protecting and ministering to believers (Ps. 103:20; Heb. 1:14). “Heavenly” means “belonging to heaven, i.e., heavenly in origin, character and nature.”

This heavenly army, with a perfect, flawless, heavenly character and one totally dedicated to God’s glory, without hesitation or coercion, immediately assembled at the announcement of Christ’s birth to give forth praise. The heavenly army assembled to pay honor to the Prince of Peace, the ultimate victor over the enemies of God, (angels and man, i.e., Satan and his hosts, sin, unbelieving man, and death).

Remember, there are two phases of Christ’s work as Prince of Peace—the first advent (suffering, dying, being judged in our place) and the second advent (coming in judgment as King of Kings).

May I suggest a point of application to us. As believers we too are heavenly citizens and members of a heavenly body of soldiers, an elite military corps (Eph. 6:10-18; 2 Tim. 2:3-4; 1 Cor. 9:7; 2 Cor. 10:4). Our response to the news of Christ and to His word, our desire to assemble for worship, praise, and to learn about Him says a whole lot about the nature of our relationship with the Lord as believers. In Christ, in the heavenlies (our position), all believers are blessed with every spiritual blessing, but those blessings must be personally appropriated by knowledge, faith, and deliberate choices in order for our experience to take on the heavenly character of our position, as we see in the obedience and desire of these angels. May we take a lesson from their actions. May it challenge us, may it convict us if we have neglected Him.

Next we read they were “praising God and saying …” The word hosts,” stratia means “army” and is in the singular. “Praising” and “saying” are in the plural which may individualize and stress not the army as a whole, but the army made up of many individual angels—each one praising and glorifying the Lord. No one was AWOL, every angel was in his place, thus this night of praise was glorious and complete.

“Praising” is aineo and refers to the praise of the lips, of what we sing or say which extols the character and works of God. It is used in Scripture only of praise to God. But in other sources outside the Bible, it was used of the praise to false gods, to heathen gods. Thus, the Greek says “praising the God.” Here we have the article to specify the true God versus the false gods which men or the fallen angels might worship such as money, power, prestige, possessions, human personalities or even demons or Satan himself.

This by application sets another precedent for us as believers in Christ. Our praise and adoration should extol Him and His matchless grace. All we have, our salvation in Jesus Christ, our ministries, our spiritual gifts, all we have we owe to him and our praise and focus should be on Him, on who He is and what God has done for us in Jesus Christ.

“Saying” does not tell us whether this was shouted or sung. The word “saying” itself does not tell us they did not sing (cf. Ex. 15:1, literally “they sang this song saying”). I like to think they sang it and probably in antiphonal chorus as in Isaiah 6:3 “and one called to another and said, holy, holy, holy.” Perhaps one group sang “glory to God in the highest” and then another “peace upon the earth” and perhaps another “among men of good will.”

But surely, in this we have a precedent, an example for men to follow. There should be praise and glory to God, worship and occupation with Jesus Christ for who and what He means to us—not only at Christmas but throughout the year, week after week, day after day, moment after moment.

This song divides into two parts not three. The old KJV based on the Textus Receptus was, due to a manuscript change in the word “good pleasure,” divided up into three parts (1) glory to God in the highest, (2) and on the earth, peace, (3) good will toward men. It had the nominative case eudokia which is literally “among men, good will.” But the oldest and better texts have eudokias, a genitive which means “among men of good will.” The genitive tells what kind of men. The study note in the NET Bible has, “The idea of people with whom he is pleased alludes to those who are marked out by God as objects of his gracious favor. It is not a reference to every single person, so the phrase should not be translated “good will toward people.”

This is thus a hymn of praise to God. In one Christmas carol, it is referred to as the “gloria in excelsis Deo.” It has only two clauses (a) glory to God in the highest, and (2) upon the earth peace in men of good pleasure (His).”

However, there is a three-fold correspondence or contrast which we should see in these two clauses:

(1) The correspondence of content, the what—between “glory” and “peace.” The birth of Christ brings glory and peace.

(2) The correspondence or contrast of places, the where—between “in the highest” and “upon the earth.” The birth of Christ was an event which touched the entire universe. No place was untouched.

(3) The contrast of persons, the who—between God and man. God is the origin of grace and mankind the recipients of God’s grace, His good pleasure.

The birth of Jesus Christ, God’s own Son who became flesh through the virgin birth, results in glory to God even to the highest realms of heaven, even among the angels. At the same time it brings peace or salvation to this sin-ridden earth among men who have received God’s grace and are the recipients of His good pleasure—His grace.

Some specifics which we should see.

“Glory to God.” “Glory” is the Greek doxa and refers to an opinion, an estimation in which one is held. It refers to a good opinion. Thus, it refers to praise, honor and glory, that which should accrue to someone because of who and what they are in their character and actions.

Thus, glory is something, as are praise and honor, which helps to reveal and give a proper estimation or value to someone else. “To God” is a dative of advantage and stresses that this birth is to bring praise and honor to God; the plan of redemption in Christ is designed to express and reveal God’s glory, His essence. It reveals His character—love, mercy, grace, sovereignty, holiness, righteousness, justice, omnipresence, omnipotence, omniscience, immutability, veracity, etc. It is a plan and work of God which vindicates His character which has been impugned by Satan, the accuser of the brethren and slanderer of God’s glory.

“In the Highest.” “Highest,” the Greek hupsistos, is a superlative adverb meaning the highest, the most exalted place, thing or person, way or manner. Actually most of these concepts are involved at least by way of application.

The primary idea is that glory should accrue to God as it does in the highest place, i.e., heaven and among the highest beings, even the angels, who as we have seen are keenly interested in the birth, life, and work of Christ, and our salvation in Him.

We should see this as a product of the angel’s desire to extend this to the highest realms—not of course to limit this only to the highest realms. The birth of Christ, and our redemption in Him, should result in glory to God on earth as well. In fact, it is only those who truly comprehend God’s grace to us through His Son who can really bring glory to God. Their lives should be ones which are devoted to bringing glory to Him. “… whatever you do, do all to the glory of God” (1 Cor. 10:31b).

Closely related here is a second possible point of this phrase “in the highest.” While I don’t consider this to be the primary point, it should be considered by way of application and secondary significance, i.e., “glory to God in the highest strains, in the highest and maximum manner.”

Man, as the creation of God, was placed on this earth to glorify God, that is, to reveal the invisible God in a visible way. He was to reveal God’s love, mercy, wisdom, and character. But by sin and man’s fall, Satan wrested this capacity from man and only the God-Man, Jesus Christ, the New Adam, can reverse this condition and reestablish mankind’s capacity to glorify God. Thus, through Him and His work in us, we are to glorify God in the maximum way.

Let us therefore remember that Christ’s blessed birth means our responsibility, privilege and capacity to carry out one of God’s main goals for man, to give glory to God.

“And on earth.” While there are millions of other planets and stars, yet man has been placed upon this earth. This is the central place of a continuous battle being waged between the angels of God and Satan’s fallen angels. This is not to say there is no angelic conflict in the heavens, but one of the reasons for man and his placement on earth was to demonstrate the character of God and perhaps resolve the accusations of Satan by which he blasphemes God’s holy name. Thus, soon after man’s creation, Satan attacked the human race and wrested from man his peace—peace with God, with himself, with others, and brought chaos among the nations (cf. Gen. 3:1f; Isa. 14:12, 16-17; Heb. 2:5f). There is in these words “on earth,” as announced by these angels, a great emphasis and great meaning to these angelic beings who were present at the fall of Satan and man.

“Peace.” The world cries out, “Where is this peace; there is no real peace!” But the world does not know, nor understand the Word of God and God’s total peace package for this earth and man. Typically at Christmastime, men make it a basis of do-good programs by which they attempt to establish peace through their own energy and methods. The world seeks to bring about peace by promoting the ‘goodwill toward men’ mentality. The idea is that if we have good will toward one another we can all have peace. And, if we will have good will toward God, then we can even have peace with Him. It’s as though man in himself has the power and capacity for this good will. Of course, there is nothing wrong with wanting peace and wishing for good will among men; the problem is that men seek to accomplish this apart from God’s Son.

Peace, as used in the Old Testament (shalom) and as used here is somewhat synonymous with the concept of salvation. It involves the removal of the conditions and causes of alienation and hostility which separate people from God, from themselves, and from being a world at peace. But peace is a product of God’s salvation in Jesus Christ. There are at least five main spheres of God’s peace.

(1) Peace with God—removal of the barrier through the finished work of Jesus Christ (Rom. 5:1; Eph. 2:14f).

(2) Peace of God—the inner peace and tranquility of fellowship and quiet rest of the believer walking in fellowship with God (Phi. 4:7; Matt. 11:28-29; John 14:27; Rom. 8:6).

(3) Peace of Christian harmony—men living in harmony and loving with one another through knowing, thinking, and applying the Word, the mind of Christ (Phil. 4:1-4, 8-9).

(4) Limited national prosperity and peace—nations may experience peace from God because they have a certain nucleus of men praying and living in the Word (1 Sam. 7:14; 1Tim. 2:2).

(5) Unlimited world peace—with Satan removed, Christ on earth, and the enemies of Christ defeated and removed (Rom. 16:20; Rev. 19:1f; Isa. 9:6f; 11:1f; 2:1-4). This involves nature also at rest and peace.

All peace is a product of God’s gift of His Son. Old Testament times were times of warfare and unrest. Even Israel only knew peace when she lived in the Word and looked for the hope of Messiah. When she was disobedient, God would discipline and war would come, but one of the messages of the prophets was that of the world peace which Messiah would bring. Even the Pax Romana, the Peace of Rome, which the world knew at the time of Christ’s birth, was a work of God preparing the world for Messiah (Christ’s birth) and the ministry to follow.

Christ is the only means of peace. He is the Peacemaker, the salvation of mankind. But for whom is this peace?

“In men of good pleasure (His)” “Good pleasure” is eudokia and means “good will, favor.” It developed two significant uses: (1) favorable and sovereign disposition, grace, unmerited favor, and (2) will, volition or freedom of choice. The Arminian would stress “will, volition, human responsibility,” and the Calvinist the sovereign disposition of God’s grace. Of course Scripture teaches both.

God has chosen, in His Son, to provide peace, salvation in men. What kind of men? Men of His good pleasure. Those who have responded to and received His grace work in Jesus Christ.

Application

Luke 2:1-14, gives us the account of the birth of the Savior. This included the revelation of His birth to shepherds by a heavenly messenger, an angel of the Lord, and then by a sudden appearance of a host of angels acting in response to that news. Of course, the story does not end here. What follows (vss. 15f) is a further response to this revelation and awe-inspiring, life-changing news.

Luke’s narrative of these events do more than simply recount the story. In these verses we see a number of things which bring acclaim to the person of Jesus Christ, but they also provide us with a precedent. The responsive actions of the angels, of the shepherds, and Mary in the verses that follow should impress upon our hearts the kind of response we should all have to the birth of Christ. Here is the narrative of the birth of the God-man Savior who came to live among men and gave His life sacrificially for the world. Therefore, we should view the attitudes and actions of the angels, shepherds and Mary as illustrations and examples that are both instructive and exhortative for each of us who read or tell the story.

In Luke 2 we see both heaven and earth responding to the news of the birth of Jesus in such a way that it instructs, exhorts, and challenges us in our attitudes, priorities, values, pursuits, and actions as it pertains to worship and our behavior in general toward spiritual things, even our reasons for living. This will become even more clear as we study the verses that follow (2:15-20).

The Response Seen in This Passage Sets a Precedent! Let’s be sure to note (1) how this all brought acclaim to God and His Son and (2) how the impact of the news of the birth of Christ was demonstrated not only by words, but by the actions of the angels, the shepherds, and Mary in the way they responded to the news of the birth of Christ.

We might also note that the response of the shepherds in the verses to be studied below was a result of the acclaim or the announcement of the angels. I know what some of you are thinking or saying to yourselves, “Well, if I saw a bunch of angels …, my life would be different too.” Let’s quickly put that idea to rest, because the text makes it clear that it was not the angels they were excited about, but the news, the revelation which they viewed in faith as from God. Scripture teaches us that it is not miraculous experiences that change men, it’s the Word and the Spirit of God. The power of God is in the gospel, the Word of God, for it is the power of God for salvation to everyone who believes—not man’s experiences (Rom. 1:16, cf. Luke 16:27-31).

The response of the shepherds was the result of the proclamation of truth, and this provides a good analogy for our need to hear and be in the Word on a regular basis, and, as a result of that, to act on what we learn and know.

The fact and time of this angelic response is surely significant: What happened immediately following the announcement given in verses 11-12? There was a heavenly response by a host of angels. This certainly sets a example for us for whom Christ was born. If one truly understands the significance of Jesus’ life and death to both God and to man, Christmas and all of life will be a time of thankful praise to God for the person and work of Jesus Christ (Eph. 1:3-10, 17-23; 3:9-12; 1 Tim. 3:16).

Then we might think about the nature of the angels response. It was an act of praise and adoration to God which manifested at least three things:

(1) Their words of praise recognized God as the source of the birth of Christ as that supreme gift of God, which more than anything else, manifested God’s glory or His divine essence—His holiness, love, grace, sovereignty, faithfulness, wisdom, and power.

(2) It revealed and focused on the key outcome to mankind—it brought peace to men as discussed previously. We are told to pray for national leaders in authority that we might be able to experience peace in society (1 Tim. 1:1f), but this is ultimately that we might be free to share the message of peace with a lost world, for only this gives true peace.

(3) Their praise also revealed the recipients of this peace: The recipients are described as those “with whom God is well pleased.” Who are those with whom God is well pleased? With those who know His Son by faith and walk in fellowship with Him, because it is the Son and the Son alone who satisfies and pleases Him.

But what would these simple shepherds do with this information? Would they sit on it or would they act on it in a way in keeping with the grandeur of the message? How are we responding to this blessed news of all news? The news all around us is anything but good. We see a hurting world in almost every sphere. Amidst all the glitter of the Christmas season there is an emptiness accompanied by a futility of purpose and a lack of true peace in the lives of many if not most. We have a world that needs the glorious news of the birth of the Savior and why He became man. Oh, that we might be like the shepherds!

The Acclamations
of the Shepherds to Mary and Joseph
(2:15-20)

And it came about when the angels had gone away from them into heaven, that the shepherds began saying to one another, “Let us go straight to Bethlehem then, and see this thing that has happened which the Lord has made known to us.” 16 And they came in haste and found their way to Mary and Joseph, and the baby as He lay in the manger. 17 And when they had seen this, they made known the statement which had been told them about this Child. 18 And all who heard it wondered at the things which were told them by the shepherds. 19 But Mary treasured up all these things, pondering them in her heart. 20 And the shepherds went back, glorifying and praising God for all that they had heard and seen, just as had been told them. (NASB)

Revelation from God should always result in an adequate response in man—always. This means the more the revelation, the more the accountability before God (see Matt. 11:20-22). As soon as this angelic announcement was over (or ‘worship service,’ as we might call it), the hearers faced a responsibility. Were they going to act on the news they had received or would they simply file it away as so much interesting information. This, of course, is what the chief priests and scribes did when the magi came and inquired about the place of the birth of Messiah (Matt. 2:1-6). In their smug religiosity and self-confidence, they failed to go and see.

The Circumstances and the Time of Their Response
(2:15a)

The action that follows occurs at the departure of these angels into heaven, which draws attention to the nature of this news; it was news from God’s heavenly messengers. Here was news from the very portals of heaven, news in accord with Old Testament prophecy and these shepherds acted on the news they received. In fact, this news and information became the center of their conversation and the motivation of their behavior because it was divine revelation.

After hearing a portion of Scripture (God’s written revelation to us), whether it is something new or something familiar, what do we do with it? Do we treasure it, think on it, and above all, act on it in faith? Or do we just file it away in file thirteen? We are far too often simply satisfied with our religious activity and think God is as well, and, as a result, we fail to even think seriously about the message or passage and its implications. We are really, then, untouched by the message. I am reminded of what God has said through Isaiah the prophet: “…But to this one I will look, To him who is humble and contrite of spirit, and who trembles at My word” (Isa. 66:2b).

The Sunday morning message you hear at church, for instance, could become a topic for the family on the ride home, at the dinner table, or for personal meditation. We might ask questions like: What does this mean to my life or to our lives as a family? What should we be doing about this? What should we be doing differently in view of the truth we heard today? How does this affect our relationships to God, to one another, and toward the world—our priorities, our values and pursuits, and those who live around us?

The Character of Their Response—What They Did
(2:15b-16)

    1. They Spoke Excitedly

Verse 15b, begins “the shepherds said to one another,” which puts the scene in motion and highlights their reciprocal response. We might translate it, “They began saying.” This is what we might call an inceptive progressive imperfect in the Greek text. Instead of merely stating the fact of their conversation like a snap shot, this imperfect turned the conversation into a motion picture; it turned it into a story and it put the story in motion. It means they began and continued to speak with one another as men who were excited about what they had heard. Dr. Luke is telling us they began and repeatedly spoke to one another, suggesting, of course, their excitement and interest as they discussed this event together. The way the shepherds responded not only demonstrates the character of their response, but provides us with a number of wonderful examples for how the revelation of God’s Son should impact us. There are two implications here:

(1) Their response suggests they were men who had a heart for God and for what was truly valuable. I believe these men were temple shepherds who understood the significance of what they did as shepherds of the sacrificial sheep. They were Old Testament saints who had the hope of Messiah and who, undoubtedly by God’s work in their lives and by their patterns of life, had been prepared to respond to this news. As the Lord teaches us in Matthew 7:6, God does not pour pearls before swine, those in capable of appreciating His truth.

(2) This illustrates the principle that we reap what we sow. “Draw near to God,” the Bible says, “and He will draw near to you.” Scripture teaches us, You will seek Him and find Him when you search for Him with your whole heart (Jer. 29:13), and If any man is willing to do his will, he shall know … (John 7:17). Compare the warning of Hebrews 2:1f.

What are we doing throughout the week and on the days of worship to prepare the soil of our hearts for the Word? Has there been prayer, meditation, honest and pin-pointed confession and daily reading of the Word? Or do we come hurried and harried, upset and out of sorts? Are we more occupied with the world, with business, with sports, with pleasure, with computers, with cars, or even with our problems than with God and the privilege of worship?

Biblical Christianity declares that we are justified by faith alone in Christ alone and never by our experience. As such, our primary concern is to live in vital relationship with Him through the Word and the indwelling Spirit of God. But fellowship with the living God does mean we will experience Him along with a growing appreciation for who He is and what He has and is doing in us, for us, and to us through Christ. Shouldn’t this, at least at times, produce an enthusiasm and an excitement about our life in Christ and what God is doing. Just think about the big picture we are a part of as believers in Christ.

However, enthusiasm or living with a religious high should never be the focus of our attention, nor our pursuit, nor the basis of our assurance. In fact, seeking a religious high does not serve the glory of God and advance His kingdom. It is too often, as we see in 1 Corinthians, self-serving. John the Baptist furnished the model of true spirituality when he said, “He must increase, but I must decrease” (John 3:30).

Nevertheless, as believers we do need to show some excitement about eternal values: about the Word and God’s Son, our Savior. We quite typically show excitement about our children or our favorite football team or hobbies, do we not? So why not about the things of Christ? In keeping with this, note the next point.

    2. They Spoke Reciprocally

Have you ever noticed how people naturally like to share good news or discuss important events in their lives: the birth of a child, the purchase of a new home, landing of a new job? This shows that we are social beings and that we need and enjoy giving and receiving input from others. We naturally love to talk about the things we enjoy and love. The words “one another” remind me of what we might call the doctrine of one another, the teaching of the New Testament based on its many “one another” passages. These passages highlight the one another needs and responsibilities we have to others as members of the body of Christ. We are to love one another, build up one another, serve one another, encourage one another, and the list goes on.

There are two principles we can draw here: First, no man is an island, we need others and they need us. We all need the influence and fellowship of the body of Christ (1 Cor. 12:12-27; Eccles. 4:9). Second, we need to share Jesus Christ and talk of Him with one another. Christ and our relationship with Him should be more and more the subject of our conversations as it becomes more and more the center of our hearts and lives (cf. Deut. 6:6-7).

Next, note that in this “one another” relationship they did something else that is very interesting.

    3. They Spoke Exhortationally

They said, “let us …” This is what we call a hortatory clause, which calls others to join us in some action or responsibility. This reminds us that in our one another relationships as believers in Christ we need such exhortation, comfort, encouragement, challenge, and sometimes loving rebuke. We need it from others and they need it from us.

Such “let us” exhortations occur some 56 times in the New Testament, with over 30 of these occurring in the epistles. I remember hearing a good friend speak on some of these hortatory passages and he introduced it in a very interesting way. In his introduction he said, “Today, I would like to feed you a healthy biblical salad that I have prepared out of the “lettuce” passages of the New Testament.

Notice the nature and results of this combined reciprocal action: these men were able to narrow their discussion and needs down to two crucial decisions about what they needed to do.

    4. They Acted Purposefully

They said, “let us go straight … and see …” They had received revelation from God and then responded to it in faith. God’s Word always reorients the direction of our lives. In the light of this news and their reciprocal exhortations, they developed specific goals that controlled and directed their behavior and pursuits. Of course, behind these goals were values, but we will say more about that later.

Without biblical goals based on biblical values, people never go straight, they chase down one rabbit trail after another, running from one thing to another. They wander around and go with the flow because they lack the God-given reason for living and purpose that will give meaning and true satisfaction.

Many people, especially today, are like small corked bottles that are carried by the tides and the waves of life rather than like a ship that is being guided according to a set course, one set by the captain of the ship who knows where he is going, who has a destination—an objective in mind.

Goals, or the lack of them, determine what we do with our lives, whether we count for God and for eternity or not. What are our goals for the new year and the new decade? Do we have any? Do they go beyond self-centered desires? Do we see our purpose in life?

What was the shepherd’s purpose? Their purpose was to see the Christ child—it was to see and know Him. Notice their priority was not to watch their sheep (carry on with their occupation or put food on the table), nor was it to make converts, or to write books, or preach sermons, or raise their children—as important as all these things are.

Here is the supreme purpose for each of us. We were created to know and love God. Without this there must be and there will be a huge void that must of necessity leave us without meaning and without an adequate purpose for living. This always leaves us frustrated, always ill at ease, wondering what’s wrong, and thus also seeking happiness in all the wrong places.

Surely, three of the most common causes of depression and emotional difficulties people face today or in any day are: (1) guilt and the need of forgiveness, (2) inability to cope because of a lack of biblical confidence and faith in God, and (3) a lack of purpose, and I mean by that a biblical purpose.

For most people, it’s life on a gerbil wheel. Why are our lives often so incredibly busy, yet lacking in purpose? Or do we really know what our purpose is, but find ourselves caught up in the rat race of our society because of our pursuit of the good life, whatever that is, and because we are pursing peace and prosperity, comfort and pleasure? Tom Sine in his book, Why Settle For More and Miss the Best, points out that living in our society today is much like climbing a mountain, only when you do get to the top, there is nothing there, not even a view. Further, he goes on to show that there is good evidence that the climb is not doing us any good by the way so many are living lives of hyper stress and hyper burnout.

And there is another side to this coin. Sine11 goes on to show that not only is this climb without reason and poison to the climbers, but it is not helping the non-climbers. It is a totally selfish dream that causes people to neglect God and others. But there is another mountain to climb, one that has a purpose and blessing at the top, one that is beneficial to the climber, and one that brings blessings to others.

What are those specific expectations that keep you climbing? What is it costing you in terms of your time, your relationships, and your own mental or physical health to scale your peak? What motivates you to keep climbing?

Check it out. My friends, there is a longing within each of us to be a part of a larger cause, a longing to see God use our lives in a way that makes a difference. Let me challenge you to describe your sense of what God’s purpose for your life might be.

At one time the United States was a Christian nation, but today there is very little remembrance of the biblical Christ in the consciences of the majority of people. The result is an escalating suicide rate. This is true especially among teenagers (those in the morning of life), and next on the list are senior citizens (those in the evening of life). Why? A lack of purpose has a lot to do with it!

Jesus Christ is the very revelation of God and the means of knowing God. Christ said in John 17: 3, “And this is eternal life, that they may know Thee, the only true God, and Jesus Christ whom you have sent.”

As we face this new year, with our compass (Bible) in hand, may we each examine our lives in this regard. Where have we been and where are we going? What kind of goals do we have and should we have? Let us chart our course and set some new goals based on the values and priorities of the Word of God.

    5. They Acted Devotedly

There was some reevaluation going on that night. And you know what? These new values took control of their lives and began determining their actions. This is always the case for where our treasures are there will be our hearts be also (see Matt. 6:21 and compare Phil. 3:7ff).

Please note that these men were shepherds, men who belonged to a profession that is known for its faithfulness to duty and to their sheep. Yet, what did they do? They left their flocks and went in haste to see this child!

They were willing to put first things first and trust their business to the Lord. They were acting by faith on the principles of Scripture such as: (1) the Word is “more desirable than gold” (Psalm 19:10); (2) like the need to “seek first the kingdom of God” (Matt. 6:33), and (3) like the fact that “life does not consist in the abundance of the things we possess” (Luke 12:15-23), nor in position and power. Rather, life consists of knowing God and serving Him.

Whenever we cling to the details of life in preference to the Lord Jesus Christ and His Word, we are clinging to a liability and what will become our loss and ultimate misery (Phil. 3:7-9). Remember, one of the lessons of the Christmas message is that the Lord did not cling to what He had, but rather He veiled His deity and took upon Himself true humanity for us that He might in turn go to the cross for us.

The actions of these shepherds demonstrated their values, their wisdom, and their faith which forms a fitting example for all of us in our crazy day of consumerism and indulgence. Unfortunately, I failed to write down the source of the following, but want to give the gist of what I read because it is so applicable.

We live in a time of absurdity. Sometimes I think we are crazy. Look at what we get excited about? Look at what we spend our money on and look at how much we spend for certain things which, in some cases, are really senseless. Money has become silly, price tags absurd, celebrities are our heroes. Something serious has happened in American culture and to American values. Today the more popular something is, the less sense it seems to make. Our heroes or celebrities are generally people with no morals and with no real value to mankind by way of example and biblical values. Some of them do and are nothing, they have just become popular because their names got into the paper or on the cover of some magazine, and often through some scandal (Remember Kato Kaylen in connection with the O. J. Simpson trial?). And many are actually harmful as examples because of their immorality, humanistic philosophies, and lack of values.

Our society has gone crazy, and it’s so easy for us to pick up on its values.

    6. They Acted Immediately

They said, “let us go straight to Bethlehem” and then we read in verse 16, “and they came in haste.” They were determined, undeviating, and non-procrastinating. Procrastination, putting things off until tomorrow, often results in not getting it done at all or in getting it done when it is too late. How often we have good intentions, but, lacking in determination, purpose, and commitment, we get side-tracked by family, by laziness, by indifference, by pleasure, business, hobbies, or any of a host of things. The result is, we fail to follow through on the priorities of life.12

As a result of the response of the shepherds, they found their way to Mary and Joseph and the baby Jesus. Because they acted without delay and digression, their lives would never be the same.

    7. They Acted Searchingly

I believe this is evident in the words, “and found their way to Mary and Joseph, and the baby as He lay in the manger” (vs. 16). The word “found” is a compound verb, aneurisko, and implies searching in order to find or discover. It comes from the preposition ana, “up, upwards,” and the verb eurisko, “find, discover.” The idea is that of searching in order to find something of great value.

The verb also looks at the culmination of their search. It is what grammarians call a culminative aorist. In this word we see their desire, their hunger and thirst to know the Lord and experience His life. It reminds us of our Lord’s exhortation, “seek and you shall find.” It calls to mind the words of Proverbs 2:4-5 which says: “If you seek her as silver, And search for her as for hidden treasures; Then you will discern the fear of the Lord, and discover the knowledge of God.”

I am also reminded of Psalm 42:1-2 which reads: “As the deer pants for the water brooks, So my soul pants for Thee, O God. My soul thirsts for God, for the living God; When shall I come and appear before God?” These lowly shepherds, in response to the revelation of God, went to appear before the One who was God incarnate, the Emmanuel child.

    8. They Acted Insightfully

They acted out of the understanding they received from seeing the Lord (vs. 17a). The text says, “and when they had seen, they made known the statement …” In this we see the principle of cause and effect. Grammatically, the words “and when they had seen” represent a temporal participle in the Greek text which precedes the action of the main verb, “they made known.” Sometimes, depending on the context, temporal participles also give us the cause as well as the sequence of events. Making known what they had seen was not merely the next event in the narrative. It was a product of seeing the blessed Savior.

“Had seen” is the Greek verb orao which means “to physically see, observe, notice,” but it may also mean “to perceive, understand, and experience” in the sense of mental sight or understanding. Through the faculty of the eyes, i.e., through study and observation, one comes to see with his mind.

These humble shepherds came searching to see and know the Christ child and were rewarded for their efforts. They not only saw him with their eyes, but they went away with spiritual insight having seen the Lord, the One announced to them by the angels. The angel’s message had now come alive in their hearts. They experienced the knowledge of the Savior and acted appropriately—as men should always do who have met the Savior. The actions that follow show they were men who acted out of insight into the person of Jesus Christ.

What can we learn from their example?

(1) We each need the same kind of interest and hunger for spiritual things that led these men to go and search for Jesus Christ. One of the greatest problems we face today is apathy or spiritual indifference. Many in the church of Jesus Christ are simply religious, like the religious leaders of Christ’s time who, upon hearing of the birth from the Magi, failed to go and see. It seems they have no real interest in really coming to know the Savior and experiencing Him.

Having seen the glorified Christ, what was the apostle Paul’s attitude and goal? He said, “that I might know Him.” This was the great obsession of His life. Why? Because he also said, “and the power of his resurrection.” To know and have intimate fellowship with the Savior is to experience spiritual power which means, true spiritual change.

When we go to our Bibles, do we go seeking to see the Lord Jesus in order to have fellowship with Him, to hear what He is saying to us? Too often we are merely religious externalists. If we are not careful we can be like the church at Laodicea, lukewarm because we are satisfied with our material blessings or with our religious activities by which we substitute religiosity for personally knowing and seeing the Savior in the Word.

Modern religion can be characterized and contrasted to true biblical Christianity as follows:

Human Religiosity

versus

Biblical Piety

 

OR

 

Churchianity

versus

Biblical Christianity

The mere practice of religion is meaningless. It is an abomination to God and it often promotes rather than alleviates guilt and anxiety. Scrupulous observance of the laws and codes of sacred tradition may grieve the Spirit. A beautiful liturgy may quench the Spirit. Scripture tells us that the only worship acceptable to God is worship ‘in spirit and in truth’” (John 4:23-24; Phil. 3:3).13

(2) God rewarded their efforts to go and see the Christ Child. And so He does with us. Scripture says, “you will seek and find me when you search for me with your whole heart” (Jer. 29:13; John 10:17). God knows the hearts and gives to each of us according to our ways.

“I, the LORD, search the heart, I test the mind, Even to give to each man according to his ways, According to the results of his deeds (Jer. 17:10).

I think it is interesting that the angels did not appear to the religious leaders in Jerusalem. Why? Perhaps because they were apathetic to information about the birth of the Christ Child and to know their God. They were merely religious. They even knew from the Old Testament where Messiah would be born (Matt. 2:4-6), but when they were questioned by Herod concerning the words of the magi, unlike the shepherds, they stayed in Jerusalem, and it was just business as usual. They just didn’t care.14

How about it? How hungry are we? Are we just religious, doing our little religious bit for God? Are we playing church to soothe a few guilty feelings with a few religious activities, or do we really want to know the Savior so that, like the shepherds, it really transforms us?

(3) Knowing Jesus Christ, seeing and understanding spiritual truth, gives insight for living. It renews our minds and enables us to reevaluate our lives, our reasons for living, our values, goals, priorities (Eph. 3:16-19; Rom. 12:1-2).

    9. They Acted Responsibly

Again remember the principle of cause and effect. One of the immediate results of their insight from meeting with the Savior was the desire, indeed, the compulsion to tell others the good news of Christ. Here we have the most important information in the world that needs to be shared. When something good happens to us we generally can’t wait to tell others. But because Satan blinds the hearts of men to spiritual truth, and because people do not always respond as we expect, and because they often either do not want to talk about spiritual things or think we are a little odd, we tend to keep this information to ourselves.

    10. Those Who Heard Acted with Amazement

The news about the angels and the message about the birth caused a sense of amazement and wonder in the minds of men. What can we learn from this?

(1) The shepherds became like salt causing interest and maybe even thirst in some. The amazement of some may have bordered on skepticism while others may have marveled with a sense of joy and biblical expectation, for after all, this should have been anticipated among Jewish people. Our Lord told His disciples, “You are the salt of the earth.” God wants us to be like salt. The kind of response we experience from people will vary as we share the truth of Jesus Christ, but this should never affect our willingness and desire to share it. Much depends on the preparation of the hearts of men, but we should always look for opportunities to share the good news of Jesus Christ.

(2) What is our response to truth when we hear it? Are we like some who want to be entertained, who look only for the sensational, the curious, the extraordinary, for that which excites or amazes? Or are we simply those who love God and His Word and find simple but profound satisfaction in worship of Him and in the study of the basic truths of Scripture because to us they are like hidden treasure?

This leads us naturally to the next point and to the action of Mary, a fitting example for all of us.

    11. Mary Acted as One with Hidden Treasure

“Treasured up” in verse 19 is the Greek suntereo, “to keep, guard, keep safe.” It means to preserve, hold, treasure up in one’s mind or memory because of its value. Were these just the treasured memories of a mother, or did it go beyond this because this was no ordinary child? Certainly she treasured this information regarding the shepherds and their testimony because of the spiritual significance of these marvelous salvific events.

Again, what are some lessons we might learn from this?

(1) This illustrates the need to store and reflect on the truth of Scripture because of its value. We are to treasure God’s truth even more than gold because it contains the wealth that gives life and life abundantly (cf. Isa. 55:1-11).

(2) Note that she treasured “all these things.” She stored every tidbit, every morsel of the story and these salvific happenings. Again, not just because it was her son, but because it was about the Messiah Savior. I am reminded of the following Scriptures:

“Thy word have I treasured in my heart that I might not sin against thee” (Psalm 119:16)

“I shall delight in thy statutes, I shall not forget Thy word (Psalm 119:16).

My son keep my words, and treasure my commandments with you … bind them on you fingers: write them upon the tablet of your heart (Proverbs 7:1 & 3).

But that’s not all she did with these treasured things. Why do we treasure or store up the Word? Our next point answers this question.

    12. Mary Acted Reflectively

The word “pondered” (vs. 19b) is the present of continuous action. Pondering the things of Christ must become our practice—a constant part of our lives. “Pondered” is the Greek sumballo and means “to cast together.” From this it came to mean to cast thoughts together in the mind, to reflect, to meditate. The suggestion of the grammar of the Greek text is that pondering these things was both a design and a result of treasuring these events in her heart.15

In this, Mary gives us an example of the principle of meditating on the things of God. Those things we have read, studied, heard, and memorized for better understanding and application. Why do we learn the Word? So that we might reflect on it for greater understanding and application.

(1) Biblical meditation is a lost art. People rarely take time for meditating on God’s Word. They simply do not have the right perspective for it. We think only from the mind set of activity and business. That’s the American way. If we are not busily engaged in something we feel like we are wasting time, or being lazy. Time, after all, is for two things—making money and having fun. You’ve heard the statement, “Time is money.” So we go go go, do do do, and then wonder why we burn out or become frustrated, and end up with high blood pressure.

(2) Satan always has a counterfeit. Today when we hear about meditation, it is of the New Age variety. Here the object of meditation is not on the Word and on the Christ of Scripture, but either on one’s own desires and wants or on nothing at all. People are encouraged to take their minds out of gear by chanting a mantra. This, people are told, allows them to reach out to the universal force by which they can solve their problems, develop perfect health, and get rich. But the fact is, this opens a person up to demonic forces and attack.

With verse 20 we return to the actions of the shepherds.

    13. They Acted Faithfully

“They went back” (vs. 20) to their sheep or to their work, but undoubtedly as changed men.

(1) Again we see in this the concept of cause and effect. Only a proper cause will produce a proper effect. The flesh cannot deal with the flesh. Change comes only from knowing Christ and relating our lives to Him in daily fellowship.

(2) We see the nature of the change that was effected. Undoubtedly, their experience with the Savior made them even more conscientious and faithful. It would give them greater capacity in their work as shepherds and as husbands and fathers.

When Christ comes into our lives and when we make His Word and life a priority, it changes us and gives us a new capacity in all the various areas of life. It makes us better teachers, ranchers, carpenters, engineers, fathers and mothers, husbands and wives because it gives us a new purpose in life and a new capacity to love and care for others in a Christian sense. Because of the new orientation it gives, our professions become a place to serve the Lord and others, not just as a platform for the gospel, but as people who do what they do for the glory of God.

Whatever we may have been, with Christ at the helm of our lives, indeed as the new source of our lives, we will be better, more capable, more relaxed, more at peace, stronger, and more efficient. But let’s not make this our goal or objective. The first objective is to know Him more deeply. The changes occur as byproducts of knowing and loving the Savior. When we make Jesus Christ a priority and allow Him to rearrange our values, schedules, and the way we use our time, taking time for instance for spiritual things, the Lord will always meet our needs according to what is best (Matt. 6:33). We never ultimately lose with the Lord.

    14. They Acted Worshipfully

They “went back glorifying and praising God …” (vs. 20). These men returned to their sheep with a song in their hearts and praise on their lips. Their lives would now be filled with a new dimension in every sphere, but especially would their worship be dramatically transformed. Our Lord told the woman at the well, “they that worship Him must worship in spirit and in truth.” The point is that the knowledge of Jesus Christ makes worship real, meaningful, joyful, and significant. It is not dependent on stained glass windows, soft music, or on some special religious setting. It depends on seeing Christ and having fellowship with Him.

These shepherds were common men living very common and ordinary lives. Yet, the rest of their commonplace lives would be filled with the music of praise and their night watches lit by the glory of God in their hearts, a glory that would never fade as long as they continued to have fellowship with this Savior they had seen. These men probably never saw the person of Christ after He began His ministry thirty years later, but their lives would still be filled with a new song.

Conclusion

The shepherds went back to their sheep, to their occupations, and undoubtedly also to their families, but they went back changed men. They would be better at their work. They would be better husbands, fathers, and sons because of fellowship with their Savior in a new way and with a new vision and purpose for their lives. There would be a new song in their hearts and praise on their lips. There would also be a burden on their hearts and a message on their lips for they wanted others to learn of and know this Savior of theirs.

How about us?

  • Can people see a difference in our lives because we have been with the Savior?
  • Are we preparing our hearts for the Word so there can be a proper response when we study or assemble together?
  • Do we get excited about our Lord and what God has done in Christ and wants to do in us, or has it become old hat?
  • Do we talk with one another about Him, or is the majority or our conversation on other things?
  • Are we goal oriented and undeviating and determined in our pursuit to meet with the Savior in the Word, or are we turned aside by other things because of wrong priorities?

As we face this new year how are we going to respond to the messages of Scripture? What difference is it going to make in our lives? Remember that it takes two to make a good message, one that reaches our hearts and has an effect on our lives—the one who prepares the message, and the one who prepares to hear it.


1 James L. Kelso, An archaeologist Looks At The Gospels, Word, Waco, 1969, p. 15.

2 See Alfred Edersheim, The Life and Times of Jesus The Messiah, Eerdmans, 1965, Vol. I, page 164.

3 Edersheim, p. 167.

4 Lee Strobel, The Case For Christ, Zondervan, 1998, p. 101.

5 Strobel, p. 102.

6 Frank E. Gaebelein, General Editor, The Expositor's Bible Commentary, New Testament, Zondervan, Grand Rapids, 1976-1992, electronic media.

7 Strobel, p. 97.

8 James L. Kelso, An Archaelogist Looks At The Gospels, Word Books, Waco, 1969, pp. 23-24.

9 For an illustration of the principle, see Isa. 59:2.

10 Charles Caldwell Ryrie,Ryrie Study Bible, Expanded Edition,Moody Press, Chicago, 1995, p. 1584.

11 See Sine's book, Why Settle For More and Miss the Best, pp. 1-17.

12 This can also be illustrated in the account of Mary and Martha in Luke 10:39-42.

13 Donald Bloesch, Faith and Its Counterparts, Intervarsity Press, p. 18.

14 We reap what we sow for either good or for bad! Compare Galatians 6:7,8 and Romans 8:5-7.

15 “Pondered” could be classified as a verbal participle of intended result.

Related Topics: Christmas, Incarnation

The Agony of Defeat (Joshua 7:1-26)

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Introduction

After such a tremendous victory at Jericho, Joshua chapter 7 is surprising to say the least. Suddenly we are presented with a series of failures that stand in striking contrast to the wonderful victories of the past six chapters. How instructive this is if we only have the ears to listen to the message of this chapter. The thrill of victory was so quickly replaced by the agony of defeat. This is the story of life, and something we each must learn to deal with in our daily walk. One minute we can be living in victory and next in defeat.

The distance between a great victory and a terrible defeat is one step, and often only a short one at that. A fact of reality is that in a fallen world we can be riding high on the cloud of some great spiritual success, and the very next moment find ourselves in the valley of spiritual failure and despair. One moment we can be like Elijah standing victoriously on Mt. Carmel, and the next hiding out in a cave, fearing for his life, and complaining to God (1 Kings 19:10).

Ai was the next objective in the path of conquest because of its strategic location. As with Jericho, its conquest was vital to the conquest of the entire land. It was smaller than Jericho, but its conquest was essential because this would give Israel control of the main route that ran along the ridge from north to south along the highlands of the central portion of the land.

Jericho had been placed under the ban, a phrase which comes from the Hebrew word, herem, “a devoted thing, a ban.” The verb form, haram, means “to ban, devote, or destroy utterly.” Basically, this word refers to the exclusion of an object from use or abuse by man along with its irreversible surrender to God. It is related to an Arabic root meaning “to prohibit, especially to ordinary use.” The “harem,” meaning the special quarters for Muslim wives, comes from this word. So, to surrender something to God meant devoting it to the service of God or putting it under a ban for utter destruction.1

For something to be under the ban meant one of two things.

(1) Everything living was to be completely destroyed. This has been called barbaric and primitive—nothing less than the murder of innocent lives, but the Canaanites were by no means innocent. They were a vile people who practiced the basest forms of immorality including child sacrifice. God had given them over four hundreds of years to repent, but now their iniquity had become full (see Gen. 15:16; Lev. 18:24-28). The one family who did turn to the Lord (Rahab and her family) were spared. As with Sodom and Gomorrah, if there had been even ten righteous, God would have spared the city (Gen. 18), but since he could not find even ten, He removed Lot and his family (Gen. 19). Further, if any city had repented as did Nineveh at the preaching of Jonah, He would have spared that city, but in spite of all the miraculous works of God which they had heard of, there was no repentance, they remained steadfast in their depravity. Note Norman Geisler’s comment:

… the battle confronting Israel was not simply a religious war; it was a theocratic war. Israel was directly ruled by God and the extermination was God’s direct command (cf. Exod. 23:27-30; Deut. 7:3-6; Josh. 8:24-26). No other nation either before or after Israel has been a theocracy. Thus, those commands were unique. Israel as a theocracy was an instrument of judgment in the hands of God.2

(2) All the valuable objects like gold and silver were to be dedicated to the Lord’s treasury. This was evidently to be done as a kind of first fruits of the land and an evidence of the people’s trust in the Lord’s supply for the future (cf. Lev. 27:28-29).

The Disobedience of Israel Defined
(7:1)

Chapter 7 opens with a small but ominous word, the word “but,” which contrasts this chapter with the preceding one, particularly verse 27. First, there was the thrill of victory, but now the agony of defeat. This little conjunction of contrast is designed to drive home an important truth, the reality of the ever present threat and contrasts of life—victory is always followed by the threat of defeat.

Never is the believer in greater danger of a fall than after a victory. We are so prone to drop our guard and begin to trust in ourselves or in our past victories rather than the Lord. One victory never ensures the next. Only as it builds our confidence in the Lord and develops our wisdom in appropriating God’s Word do our victories aid us for the next battle, but the basis of victory is always the Lord Himself and our faith/dependence Him. A New Testament chapter that deserves consideration here is 1 Corinthians 10 and especially verse 12, “Therefore let him who thinks he stands take heed lest he fall.”

The problem is clearly stated in the words, “The sons of Israel acted unfaithfully in regard …” Let’s note several things about this problem facing the Israelites as a nation.

(1) The word “unfaithfully” represents a Hebrew word that means “to act underhandedly.” It was used of marital infidelity, of a woman who was unfaithful to her husband. The sin here was both an act of spiritual infidelity, being a friend of the world rather than a friend to the Lord (Jam. 4:4), and a faithless act, seeking happiness and security from things rather than from God (1 Tim. 6:6f).

(2) The Lord held the whole camp of Israel accountable for the act of one man and He withheld His blessing until the matter was dealt with. There was sin in the camp and God would not continue the blessing of the nation as long as this was so. This does not mean that the rest of the nation was sinless or that this was the only sin, but this sin was of such a nature (a sin of direct disobedience and rebellion) that God used it to teach Israel (and us) a couple of important lessons.

a. God viewed the nation as a unit. What one did was viewed as a sin for the whole nation because Israel’s corporate life often illustrates truth and warnings for us as individuals (1 Cor. 10). As a warning for the church, it shows us we cannot progress and move ahead for the Lord with known sin in our lives because that constitutes rebellion against the Lord’s direction and control (Eph. 4:30; 1 Thess. 5:19). It is a matter of loving the world and to do so is make one behave as though he or she was an enemy of God (Jam. 4).

b. One believer’s sin impacts everyone. Achan’s behavior also illustrates how one believer out of fellowship, pursuing his own selfish desires and agendas, negatively impacts and creates trouble for an entire group. Achan’s name, the Hebrew, akan, is a play on the word akor, which means “trouble.” So Joshua would declare that the Lord would bring trouble (akor) on Achan who had become a “troubler” to the nation because of his sin (cf. 7:24-25). Thus, the site of Achan’s death and grave was called, “the valley of Achor” (Hebrew, akor, “disturbance, trouble”). This should also call to mind Hebrews 12:15-16 and 1 Corinthians 5:6-7.

Though the crime was committed by one person, the whole nation was considered guilty. The nation was responsible for the obedience of every citizen and was charged with the punishment of every offender.

The Apostle Paul saw the same principle of solidarity at work in the church (1 Cor 5:6-13). Unjudged sin contaminated the whole assembly—“Don’t you know that a little yeast works through the whole batch of dough?” (v. 6).3

(3) We are also reminded how nothing escapes the omniscience of God (Psa. 139:1f). Sin never escapes His watchful eye. We can fool ourselves and others, but never the Lord. God sees the sin in our lives and desires us to deal with it, not hide it. Hiding it only hinders our progress in God’s will and plan (Prov. 28:13) and creates trouble for others. Numbers 32:23 reminds us, “be sure your sin will find you out.” This is similar to the idea of reaping what we sow because of the natural consequences of God’s spiritual and moral laws and because of God’s personal involvement, but the Numbers text does not just teach that sin will be discovered but that the consequences of our sin become active agents in discovering us (see Gal. 6:7-8).

(4) Sin is no small matter to God. The words, “therefore the anger of the Lord burned against the sons of Israel,” dramatically call our attention to the holiness of God and the fact that sin is no small matter with Him because it is rebellion and rebellion is as the sin of divination (1 Sam. 15:23). Even though the Lord died for our sins and stands at God’s right hand as our advocate and intercessor, God does not and cannot treat sin in our lives lightly. It is against His holy character (His holiness, righteousness, love, etc.) and against His holy purposes for us since it hinders His control and ability to lead us.

Or do you think the scripture means nothing when it says, “The spirit that God caused to live within us has an envious yearning?” But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble” (James 4:5-6, the NET Bible).

Thus, God must deal with us and the sin in our lives; He deals with us as a Father and as the Vine Dresser, but He nevertheless deals with us (John 15:1f; Heb. 12:5).

The Defeat at Ai Described
(7:2-5)

Ai was smaller than Jericho and the defeat of Israel’s army as described here is the only one recorded in the book of Joshua and the only report of Jews slain in battle. How, then, could such a defeat so quickly occur? As summarized in verse one, the root reason was the sin of Achan, but there are other issues involved which led Joshua to go up against Ai when he should not have.

In these verses we see some of the varying consequences of sin in the life of God’s people. Sin has many consequences, none of them good.

No doubt Joshua was eager to move forward for the Lord and to conquer more territory in keeping with God’s directions and His purpose for Israel. But being a little self-confident and resting too much on the victory at Jericho, he evidently failed to take time to get alone with the Lord to inquire of Him and seek His strength. If he had, he would not have remained ignorant of the sin of Achan and could have dealt with the sin first. Four deadly errors were the result:

  • they remained ignorant of the sin of Achan,
  • they underestimated the strength of the enemy,
  • they overestimated the strength of their own army, and
  • they presumed on the Lord—they took Him for granted.

Later, when God gave the orders for them to go up against the enemy, perhaps because of their previous self-confident attitude and their presumption, He commanded them to take “all the people of war” (8:1). With Gideon, however, the Lord had him reduce his forces lest they boast in their own power as the source of their victory (Judges 7:1f).

How often are we not just like Joshua here in chapter 7? Because of a workaholic mentality, an activity-oriented bent or a desire to get things done and to be successful, there is the tendency to rush ahead without taking time with the Lord to draw near to Him and His resources and to put on the full armor of God. Such is not only unwise, but it often causes us to be insensitive to serious failures in our own lives and ministries, which grieve and quench the Spirit, and leave us defenseless against the enemy because we are then operating in our own strength and wisdom. Ultimately, then, these failures stand in the way of our progress and ability to handle the various challenges in life.

Finally, the last part of verse 5 reads, “so the hearts of the people melted and became as water.” The defeat at Ai demoralized the people. This is perhaps even more significant than the defeat itself because it created misgivings and a lack of hope or confidence in the Lord. Rather than examine their own lives as the source of their defeat, they began to doubt the Lord and wonder if He had changed His mind or if they had misread His directions, i.e., “Were we really supposed to have crossed the Jordan? Should we have stayed on the other side?” (cf. 7:7).

In our sinful human nature, we are typically just like that. We are so quick to become depressed, discouraged, and disoriented and to look in every direction for a reason for defeat, except ourselves. We blame, we make excuses, we hide and hurl, but we so often fail to honestly examine our own lives. We assume the problem could not possibly be us.

The Dismay of Joshua Depicted
(7:6-9)

The Consternation Before the Ark (vs. 6)

In this description of Joshua we see one of the great evidences of the inspiration of Scripture. God’s people, including the great heroes of the faith, are pictured with blemishes, warts and all. God does not touch up the photo. Rather, He shows us their humanness not only because it is so, but to comfort us in our own failures and to challenge us to realize He can greatly use us if we will trust Him. Failure is not the end. In fact, failure can be the back door to success; it may be just the beginning depending on how we respond. Of course, it is always better to make a few new mistakes and learn from them than to repeat old ones. Then our defeats have no life-changing value.

In the defeat at Ai we see a real test of Joshua’s leadership. As Sanders remarks, “There are tests to leadership as well as tests of leadership.”4 One of those tests is the test of failure. Failure is unique to no one. Failure, like all testings, is common to all men (1 Cor. 10:13) and thus, the manner in which a leader handles his failures (his own and others) will have a powerful impact on his growth and future leadership.

A study of Bible characters reveals that most of those who made history were men who failed at some point, and some of them drastically, but who refused to continue lying in the dust. Their very failure and repentance secured for them a more ample conception of the grace of God. They learned to know Him as the God of the second chance to His children who had failed Him—and the third chance, too …

The successful leader is a man who has learned that no failure needs to be final and acts on that belief, whether the failure is his own or that of another. He must learn to be realistic and prepared to realize that he cannot be right all the time. There is no such a thing as a perfect or infallible leader.5

Joshua, of course, was stunned by the defeat and catastrophe at Ai and so his actions and those of the elders were in keeping with the Hebrew rites of mourning and despair. Being prostrate before the Ark of the Lord certainly suggest that he and the elders were also humbling themselves before the Lord. Joshua and the elders were not guilty of callused indifference, but were showing a deep concern and need of God’s hand; they needed His intervention and wisdom. However, from the words that follow, intermingled with these feelings, there was also some self-pity and doubt.

Today, we do not usually tear our clothes, fall face down on the ground, and put dust on our heads. But we too have our own ways of showing our consternation, pain, and doubt. We may fall on our knees or put our face in our hands and sob. If there are feelings of self-pity and depression, most people become inactive, sometimes sullen; they mope around and wear a face long enough to pick watermelon seeds out of a tall ketchup bottle. But these responses do not remove the pain or solve the problem. They do, however, enable us to grow through the experience.

The Complaint to the Lord (vss. 7-9)

Finally, after a whole day on his face, Joshua verbalized his perplexity in three questions and two statements. He didn’t take it out on others, nor did he try to escape with some substitute, or repress it. He did what we should all do, he took it to the Lord.

The First Question (vs. 7a): “Alas, O Lord God, why did You ever bring this people over the Jordan …” The NIV translates this, “Ah, Sovereign LORD, why did you ever bring this people across the Jordan to deliver …”

The word “alas” or “ah” is a strong interjection of despair. “Ah” is practically a transliteration of the Hebrew. It often, as here, points to a mood of hopelessness and defeat. In most places it is used with “Lord God” though not always as an expression of despair (Jud. 6:22; Jer. 1:6; 4:10; 14:13; 32:17; Ezek. 4:14; 9:8; 11:13). With one breath he cries out “Ah, Adonai Yahweh,” which acknowledges God’s sovereign authority and lordship over their lives, but with the very next breath he seems to question God’s purposes and promises as the Sovereign Lord.

With the question, “Why did You ever bring this people … ,” he was acting as though God were not in control, had made a mistake, or as though God had merely tricked them. How quick we are to act religious while at the very same time we deny God’s authority and power by other things we may think, or say, or do. Here is a perfect illustration of how focusing on the problem negatively affects our view of God which in turn affects our faith in His purposes, plan, and promises.

A wrong focus, on the one hand, often turns mountains into mole hills. Perhaps, trusting in their past victory instead of the Lord, they had their eyes on the smallness of Ai and saw it as just a ‘mole hill’ of a problem. On the other hand, with their eyes on the defeat, they turned this mole hill into a ‘mountain’ that was too big for the Sovereign Lord to handle.

Whenever we are occupied with a problem, or whenever we fail to focus our minds and eyes on the Lord, we become insensitive to the Person, plan, promises, and purposes of God. At this point, it seems it never entered Joshua’s mind that God may have had a reason for allowing the defeat, or that they (Joshua and Israel) might in some way be the cause. When our focus is wrong we either forget God’s promises or questions them. We then quit relating to God’s Person in all His divine essence. In such a condition we no longer see the Lord as our hope, rather He becomes the villain.

The First Statement (vs. 7b): “If only we had been willing to dwell beyond the Jordan!”

How narrow our vision grows and negative we become to God’s purposes when we loose sight of the Lord and get our eyes on the circumstances. We go in reverse and look back. The tendency is to become nostalgic for the ‘good old days.’ We become like Israel who remembered the fish, the garlic, the melons, the cucumbers, etc., but forgot about the task masters and the mud pits. In order to be comfortable we are willing to settle for a life of mediocrity rather than learn what the hindrances are so we can move ahead in the pursuit of excellence.

There is the assumption here that, since they had been defeated, they could not go forward and that it would have been better not to have encountered the enemy. Their failure had somehow weakened God’s ability to give them future victories. This is a typical assumption, but one that is wrong. God is never limited by our defeats. As the Sovereign Lord, He is able to work all things together for good, the good of conforming us like His Son (Rom. 8:28-29).

The Second Question (vs. 8): “O Lord, what can I say since Israel has turned their back before their enemies?”

Following the defeat of Jericho, chapter 6 ended with the statement, “So the Lord was with Joshua, and his fame was in all the land.” With Joshua’s statement in chapter 7 verse 8, it seems he was now worried about the complaints of the people and their willingness to follow his leadership. Will this failure preempt my ability to do what you have called me to do because of their attitudes and questions? Furthermore, people were going to want some answers and he simply didn’t have any at this time. What could he possibly say to them? This was really a prayer for wisdom (Jam. 1:5).

Perhaps also, feeling a little shame or personal blame for the way the men had turned and fled, he was doubting his own ability to lead the army. He was perhaps feeling that he had let them down, that people would be blaming him for the defeat, and he was concerned about the impact of all this on his ability to lead the people.

A Second Statement (vs. 9a): “For the inhabitants of the land will hear of it, and they will surround us and cut off our name …”

Rightly so, Joshua was concerned about the impact of this defeat on their testimony to the nations and how it could bring them down in a concerted effort against God’s people. Would this provide a beachhead for the enemy to now go on the offensive and attack Israel rather than vice versa?

The world is watching us and the way we handle our problems does affect the attitude of the world toward the Christian community:

1 Peter 3:13-17 And who is there to harm you if you prove zealous for what is good? 14 But even if you should suffer for the sake of righteousness, you are blessed. And do not fear their intimidation, and do not be troubled, 15 but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; 16 and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ may be put to shame. 17 For it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong.

The Third Question (vs. 9b): “And what will You do for Your great name?”

Even in all his fears, we see Joshua’s character and love for the Lord manifesting itself. It appears that Joshua’s greatest concern was that the news of this defeat might somehow reduce the respect of the heathen nations for God’s own name. Joshua may have been guilty of thinking what people often think, that one failure must lead to other failures; that victory is less likely now because they had so miserably failed. True, our sin and failure may affect our testimony for a while; it may give Satan an opportunity to establish a beachhead; it may even have repercussions in other ways, but God is always able to work all things together for good for those who love the Lord.

Nothing is ever accomplished with our face in the dirt or with our eyes on our failures and problems. First, we must confess our failures and the things that caused them when that can be determined. Then we must seek to learn from them. Finally, we need to know that God’s will is immediate recovery and faith in the grace of God. God’s will is get up and move on (vss. 10f).

Let’s summarize the causes of failure:

    1. Apparently, there was a lack of prayer or a failure to get alone with God to seek His guidance.

    2. Clearly, there was reliance on human wisdom when Joshua listened to the suggestion of the spies when they returned from spying out Ai (vs. 3).

    3. Then, relying on their past victory instead of the Lord, there was overconfidence in their own ability, thinking they could easily go up against such a small city when compared to Jericho (vss. 3-4).

Now with verse 10, our attention is turned to God’s directions and response to Joshua. This is highly instructive for it not only shows us greater insight into the nature of Joshua’s actions, dismay and doubt, but it shows us both God’s evaluation of what Joshua was doing (He was not pleased) and His instruction for what was to done to correct the problem.

The Directions From God Delineated
(7:10-15)

The Directions to Joshua (vss. 10-12)

“So the Lord said to Joshua.” With these words we see the personal involvement of God in the lives of His people. God cares about our lives and ministries and is ever at work to reveal Himself and teach us about our own lives and what we need to be doing as we walk the pathway of life (1 Pet. 5:6-7; Heb. 13:5-6). The issue is, are we listening?

    The Command to Joshua (vs. 10a) “Rise up!”

This command comes to Joshua while he is lying face down on the ground with dirt on his head in typical oriental fashion. He was in a state of despair and panic. As mentioned, falling on his face may have demonstrated some humility since he was crying out to God, but in view of God’s response here, it seems this was mostly an act of despair and the product of a spirit of hopelessness and unbelief, as his words in verse 7 aptly demonstrate. Note again the word “Alas,” the Hebrew ‘ahah, an interjection, which, in this context, shows despair or deep concern.

Since nothing is accomplished with our face in the dirt, the Lord tells Joshua to get up or rise up out of this condition. Such a condition, though very human and characteristic of all of us from time to time, is not a state we can afford to stay in: it accomplishes nothing, it dishonors God’s Person and promises, and neutralizes us for the Lord.

The Meaning of “Rise up!”

The KJV has “get thee up,” the NIV has “stand up,” and the NASB has “rise up.” The verb here is the Hebrew qum which often means to rise up from a prostrate position for various reasons and from various conditions. From this literal meaning there is often a figurative idea that qum gave rise to. It was used of rising as an act of preparation for action, of rising out of a state of inaction or failure, of showing respect and worship, of rising to hear God’s Word, of becoming strong or powerful, of rising up to give deliverance, of assuming an office or responsibility (as a prophet or a judge), and of rising up to give testimony.

Several of these ideas are applicable here. This command calls for Joshua to rise up from his state of despair and futility to prepare himself for action, to listen to the Lord, to take up his responsibility, and lead the people in God’s deliverance.

While the Lord understands and sympathizes with our problems and fears, and while humbling ourselves before the Lord is always needed, He nevertheless never condones our being prostrate in despair nor excuses us from appropriating His grace and moving out in obedience. His word to us is get up off your face, get your eyes on Me and deal with the problems in your life according to the principles and promises of Scripture.

The Question to Joshua: “Why is it that you have fallen on your face?”

The nature of this question carries a note of rebuke. It says, in view of who God is, in view of His plan for Israel and His promises to Joshua, what possible reason could you have for such despair? Here then is a call for Joshua to get his eyes on the Lord!

Then, I think this is secondarily a call for Joshua, and for us when this is applicable, to examine the nature of what we are doing and the root causes for the defeats of life. We need to ask, what is God seeking to teach me? Is this caused by something I did or failed to do?

    The Explanation to Joshua (vss. 11-12)
      The Cause of Israel’s Failure (vs. 11)

Reading verse 11 in the NASB or KJV could make it look like there are several different violations because of the way each clause is connected by “and,” but for the most part, each clause is a further explanation of the preceding. The translation of the NIV seeks to show this: each description is a further explanation of the problem going from the general to the specific with each explanation adding more detail of what was involved. It reads:

(1) “Israel has sinned” (this states the basic nature of their failure and ours—sin [the Heb. is hata, meaning to miss, miss the way or goal or mark),

(2) “they have violated (Heb. is abar, to pass over, overstep, go beyond, transgress) my covenant, which I commanded them to keep” (this points to the specific issue),

(3) “they have taken some of the devoted things; they have stolen” (this shows how they had transgressed the covenant and just what this entailed, stealing—stealing that which belonged to the Lord as devoted to Him),

(4) “they have lied, they have put them with their own” (this describes the further consequences, the snowball effect of sin and brings out the selfish, coveting nature of what was done, which is the root of most of our sin).

      The Consequences of Israel’s Failure (vs. 12)

We should pay special attention to the “therefore” that introduces this verse. The NIV has “that is why” and the NASB and KJV have “therefore.” In this way, we are pointed to one of consequences of the sin of Achan and of unconfessed sin in general—weakness, inability to serve and live for the Lord because of the way sin grieves and quenches the Spirit (Eph. 4:30; 1 Thess. 5:10). This illustrates the truth declared in John 15:1-7; Ephesians 4:30; 1 Thessalonians 5:19; 1 Corinthians 10:13; and Proverbs 28:13. In Christ we have the capacity to live victoriously for the Lord regardless of what we face, but the ability to do so always depends on fellowship with the Savior in the power of the Spirit; we need to walk in the light (1 John 1:5-9).

Directions for the People (vss. 13-15)

In preparation for his ministry of leadership, Joshua is again told to “rise up.” He can’t lead the people with his face in the dirt or while moping about, depressed over the defeat. This is in essence a call for restoration to fellowship and faith in the power of God. It’s like the Lord’s words to Peter in Luke 22. Peter was warned that Satan would sift him like wheat, but then the Lord told him, “and you, when once you have turned again (restoration to fellowship), strengthen your brothers” (Luke 22:32). Peter was not to allow his failure and denials to keep him from being a leader and ministering to others. So Peter himself would exhort the church in view of our salvation and forgiveness in Christ, “gird up the loins of your mind …” (1 Pet. 1:13). In view of what follows (the examination and discharge of discipline on Achan and his family), Joshua undoubtedly communicated this same command to the people.

Next, in verse 13, Joshua was told to “consecrate the people” to prepare them to deal with the problem. He was to call their attention to the sin of someone taking things that were under the ban which was also the cause of their failure in the battle against Ai. As the Lord had emphasized to Joshua, so he was to call the people’s attention to both the cause and the consequences of the sin. This also called for them to prepare themselves for the activities that would take place the next day. They were to set the day apart for this activity and to prepare their hearts perhaps by prayer and worship for what God would have to do.

Next, in verse 14 specific instructions were given for purging out this sin from their midst. First, there is to be examination of the people tribe by tribe, family by family, and finally, man by man. Note also how the men are the ones held responsible for their families. The examination would reveal the guilty party. Verse 15 describes the punishment that was to be carried out on the guilty party with the reason given for the severity of the punishment.

The Discovery of Achan Described
(7:16-21)

The Search for the Guilty Party (vss. 16-18)

“So Joshua rose early in the morning” (NASB), “Early the next morning Joshua had Israel” (NIV). Four times we read in Joshua that he rose early in the morning to take care of important business. Joshua was not a proscratinator.

Next, we find that in verses 16 through 18 the discovery of Achan began with all Israel and was narrowed down by tribes to Judah, then by families or clans to the Zerathites, then by the families of that clan to the family of Zimri, and then from that family to Achan.

Now, why did Joshua follow this procedure and how was he able to narrow the search to Achan? The answer is found for us in verse 14 in the repeated words, “which the Lord takes.” The words by lot found in the NASB are in italics and are not in the original, but they most likely express the means that were used because of the words, “which the Lord takes.”

“Which the Lord takes” or “was taken” (NIV) in vss. 16-18 refers to a choice probably based on the use of the Urim and the Thummim in accordance with Exodus 28:15, 30 (cf. Num. 27:21), which somehow involved the casting of lots (cf. Prov. 16:33; Jos. 14:1-2; 18:6).

A key question is what was the Urim and the Thummim? They appear in Scripture without explanation, but the following may help us.

      Explanation of the Urim and Thummim:

    1. The Hebrew for this phrase probably means “the lights” and “the perfections.” The Hebrew word for Urim (‘urim) is probably derived from ‘or “be light.” Thummim probably comes from a Hebrew word meaning “perfection.”

    2. Urim begins with the first letter of the Hebrew alphabet (aleph) and Thummim (thummim) begins with the last letter (taw).

    3. The Urim and Thummim appear in Scripture without explanatory identification, except that they were to be put “in the breastplate … and be upon Aaron’s heart” (Ex. 28:30), which may suggest that these are none other than descriptive terms for the twelve precious stones of the immediately preceding context, inscribed with the names of the tribes of Israel (vss. 17-21), and set in the breastplate of judgment upon Aaron’s heart (vs. 29).6 Some believe they consisted of only two special stones.

    4. They were contained in the breastplate or pouch of judgment worn on the outside of the ephod. The point is they were a means of seeking divine guidance and answers to questions and crises beyond human perception through the ministry of the priest.

Dr. Hannah in The Bible Knowledge Commentary says:

How they were used in determining God’s will is unknown, but some suggest the Urim represented a negative answer and the Thummim a positive answer. Perhaps this view is indicated by the fact that Urim … begins with the first letter of the Hebrew alphabet, and Thummim … with the last latter. Others suggest that the objects simply symbolized the high priest’s authority to inquire of God, or the assurance that the priest would receive enlightenment (“lights”) and perfect knowledge (“perfections”) from God.7

Perhaps, as the Law which was built on the Hebrew alphabet (aleph to taw) stood for God’s moral will, so the Urim and Thummim stood for God’s guidance in special situations beyond human knowledge and ability.

Whatever, they were sacred lots and were often used in times of crisis to determine the will of God (see Num. 27:21). Every decision of the Urim was from the Lord (Prov. 16:33). The use of the Urim and the Thummim to determine God’s decisions or to find His will was to be done by the high priest because he alone could wear the ephod which contained the Urim and Thummim.

In 1 Samuel 2:28 three tasks of the priests are mentioned: (1) to go up to my altar, i.e., to perform the sacrificial rites at the altar of burnt offering in the courtyard of the tabernacle; (2) to burn incense at the altar of incense in the Holy Place (Ex 30:1-10), and (3) to wear an ephod. This is a reference to the special ephod to be worn by the high priests. This included the breastplate or pouch which contained the Urim and Thummim, the divinely ordained means of communication with God and to make decisions all of which was some how related to casting lots.

God gave divine direction and Achan was discovered by supernatural means. He did not come forth voluntarily to confess or repent and throw himself on the mercy of God. His failure to do so stands in contrast with the attitude of the prodigal and the publican of the New Testament.

The Lesson From Achan’s Sin (vss. 20-21)

As 1 Corinthians 10 reminds us, what happened to Achan is recorded for our warning and instruction to remind us of one of the processes to sin. The process to Achan’s sin was a familiar one. He saw, he coveted, and he took. It was the same with Eve (Gen. 3:6) and with David (2 Sam. 11:2-4) and it is the same with us. Joshua’s approach was tender, yet firm. He hated the sin, but loved the sinner. Achan’s confession while honest, was too late and the product of discovery. It was not an act of repentance or godly sorrow that leads to repentance (2 Cor. 7:8-11).

Are there not lessons for us here somewhere?

(1) Confession without repentance or a genuine change of mind is hollow. It does not restore us to fellowship not because repentance is a work we must do to gain God’s forgiveness, but because without it we retain a wrong attitude which maintains a barrier between us and the Lord.

(2) Sometimes confession is too late to stop the discipline. The primary purpose of confession is not to get out of trouble or to keep us out of God’s woodshed. The purpose of confession is to reestablish fellowship and turn the life over to God because we want to walk together with Him under His control, going in His direction (Amos 3:3).

(3) Perhaps the most practical lesson is to note the process. The fact Achan hid the plunder shows he clearly knew he was doing wrong. So, why did he go ahead and do it? Well, why did Satan sin against the Lord? Why did Eve fall for the deceptions of the serpent?

(4) Next, let’s note what Achan took. He took gold and silver which suggests materialism, but also a beautiful robe from Babylon which not only suggests materialism, but the desire to be fashionable or to gain the approbation of men. These two things represent the various lust patterns we all face and, if not dealt with in faith, can dominate a person’s life. They can include things like the desire for position, power, prestige, pleasure, possessions, praise, and recognition. These are human solutions or protective strategies used to find security, significance, and satisfaction. Jeremiah calls them broken cisterns.

For My people have committed two evils: They have forsaken Me, The fountain of living waters, To hew for themselves cisterns, Broken cisterns, That can hold no water (Jer. 2:13).

The evils people commit have their source in:

  • The sinful nature with its faulty thinking and reasoning (Isa. 55:8f; Prov. 14:12; Rom. 1:18f; Eph. 4:17f).
  • The world and its human reasoning (Rom. 12:2).
  • False belief structures which, thinking with man’s viewpoint, believe these things will meet our needs like security or happiness.
  • Unbelief in God’s goodness, wisdom, and timing in the way He supplies our needs.

Achan, as with Satan and Eve, was dissatisfied, impatient, and self-reliant. He was using and trusting in his own protective strategies to get what he wanted out of life.

Ironically, God was then in the process of taking all of Israel into the land where each man would have his own land, house, and abundant blessings. But dissatisfaction, caused by failure to find his happiness in the Lord, produced impatience which caused him to covet and run ahead with his own solutions. Though the command against coveting is only one of the Ten Commandments, it is the root sin against which most of the other commandments were given and the root sin behind most of our sin.

It must also be emphasized, coveting stems from being dissatisfied with our lot in life and from the failure to seek our happiness in the Lord and to trust Him as the source of our needs for security, significance, and satisfaction.

How does the New Testament define coveting? It is defined as idolatry (Eph. 5:5; Col. 3:5). What is idolatry? In the final analysis, it is seeking from other things what only God can give. An idol can be a graven image made of wood or precious metal to which one prays and seeks help. Idolatry may also be materialism, that way of life that seeks security and significance from money, possessions, power, prestige, and pleasure. It may be secularism, a philosophy of life by which men seek to live apart from dependence on God. Or it may be the approbation of men, seeking satisfaction and security from the praise of others. Campbell writes:

It has been estimated that Americans are bombarded by 1,700 advertisements a day via various forms of the media. While there is no danger of our purchasing all 1,700 items, there is the possibility of our accepting the philosophy behind those advertisements—that we will have complete, fulfilled, satisfied lives if only we drive this car, use this hair spray, or drink that beverage.8

So, what is our need? It is to learn Paul’s secret—biblical contentment in the Lord described in Philippians 4:12-13 (see also Phil. 3:13-14 and 1 Tim. 6:6-19).

The Death of Achan Discharged
(7:22-26)

When reading this passage, one of the questions that comes to mind is, why was God so harsh on Achan and his family? In contrast to the mercy we see in the New Testament, this seems terribly harsh. We immediately think of the mercy the Lord demonstrated to the woman at the well who had five husbands (John 4:18) and the woman taken in adultery who, as a Jewish woman, could have been stoned according to the Law (John 8:3f).

But we are apt to forget a couple of other New Testament passages like the death of Ananias and Sapphira and the awesome judgments of the Tribulation where the blood of men is pictured as flowing up to the horses’ bridles in the wine vat of God’s wrath (cf. Rev. 14:18-20; 19:13 with Isa. 63:1-6).

We are also apt to either forget or minimize the holiness of God. God is described as holy more than by any of His other attributes—more than even His love, mercy, and grace. As a holy God, God is perfect righteousness and justice, and, because of His justice, He must deal with sin (cf. Psa. 50:21; Eccl. 8:11-12).

But there is another issue here we are apt to ignore as we think about this passage. Who were these people and what was their purpose? They were a people called of God to be His witness to the world and through whom God would give the Savior (cf. Ex. 19:4-6; Deut. 10:15f; with 1 Pet. 1:14f; 2:9-12). This, then, involves the principle of protecting the welfare and purpose of the majority by dealing with this sin in such a way that it would strike fear into the hearts of the people and make them realize just how serious sin was. As with the case of Ananias and Sapphira, which was in the early period of the church, so in this initial period of entrance into the land, Achan was put to death to strike the fear of God into the hearts of the people and to form an example of the seriousness of what Achan had done in violating the covenant of God.

Initial possession and enjoyment of the land and its blessings and the Israelite’s ability to fulfill their calling as God’s chosen people was dependent on obedience to God who was giving them the land with all its many blessings and responsibilities (Deut. 28-30).

Further, we should remember that though Achan did confess his sin, he only did so when forced to by the circumstances. Had he voluntarily cast himself on the mercy of God, his life might have been spared, as in the case of David and his sin. Dr. Campbell writes: “In view of the fact that the Law prohibits the execution of children for their father’s sins (Deut. 24:16), we assume that Achan’s children were accomplices in crime.”9

Another key issue that must not be forgotten is the trouble this brought on others. God took such severe action because of the serious consequences of his act on others—it was a terrible example, several lives were lost, Israel was routed, and God’s honor impugned (cf. vs. 25). This became, then, a warning to the people, which is evident by the fact a memorial was even erected to remind Israel of Achan’s sin and God’s judgment.

Conclusion

There are two major points that I would like focus on from this chapter.

(1) Achan’s choice grew out of the soil of dissatisfaction. But why the dissatisfaction in view of all he had learned and seen as one of the privileged people of Israel? For whatever reason, Achan was dissatisfied with his lot in life because he was unwilling or failed to rest his life in God’s providence and goodness. His failure to walk by faith led to seeking satisfaction, security, and significance in the material world so that, lusting after things, he chose to take the things under the ban.

It was this spiritual condition of dissatisfaction and independent living that led him to take matters into his own hands believing he could meet his wants by his own solutions. Our failure to find contentment in the Savior and His love and grace is surely the cause of a great deal of our own self-made misery and sinful behavior. The Lord highlighted this very thing in Matthew 6 when He warned the disciples against storing up treasures on earth and against worrying about the details of life—drink, food, and clothing. In the process, He defined the pursuit of the details of life at the expense of seeking first the kingdom of God and His righteousness as a simple matter of not truly trusting in God’s supply. The issue is one of faith—having too little faith. After pointing to the way God cares for the birds and clothes the grass, He said,

But if God so arrays the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more do so for you, O men of little faith? 31 Do not be anxious then, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘With what shall we clothe ourselves?’ (Matt. 6:30-31).

(2) When Achan sinned and there was sin in the camp of Israel, the blessing and strength of God was halted and the nation met with judgment or discipline and failure. But once the sin was dealt with as the Lord commanded, by His grace, the blessing and strength of God resumed. Again we are reminded that known sin in one’s life creates a barrier between us and the Lord because it shows our commitment to go our own way and to handle our own lives by our own strategies and desires.


1 R. Laird Harris, Editor, Gleason L. Archer, Jr. Bruce K. Waltke, Associate Editors, Theological Word Book of the Old Testament, Moody Press, Chicago, Vol. 1, 1980, p. 324.

2 Norman L. Geisler, A Popular Survey of the Old Testament, Baker Book House, Grand Rapids, 1977, p. 100.

3 Frank E. Gaebelein, General Editor, Expositors Bible Commentary, Old Testament, Zondervan, Grand Rapids, 1997, electronic media.

4 J. Oswald Sanders, Spiritual Leadership, Moody Press, 1967, p. 159.

5 Sanders, p. 163-164.

6 R. Laird Harris, Editor, Gleason L. Archer, Jr. Bruce K. Waltke, Associate Editors, Theological Word Book of the Old Testament, Moody Press, Chicago, Vol. I , 1980, p. 52.

7 John D. Hannah, The Bible Knowledge Commentary, editors John F. Walvoord and Roy B. Zuck, Vol. I, Victor Books, Wheaton, IL, 1985, p. 152.

8 Donald K. Campbell, Joshua, Leader Under Fire, Victor Books, Wheaton, IL, 1989, p. 65.

9 Campbell, p. 66.

Related Topics: Suffering, Trials, Persecution

Anxious People and A Sovereign God

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Worry give small things big shadows—ancient proverb
It pays to worry. Ninety percent of the things I worry about never come true.

We Are Anxious People

We live in a world shot through with worry and anxiety, angst in the deepest and most pervasive sense. We worry about yesterday. We worry about today. We worry about tomorrow. We just worry.

We worry about our children; the kind of lives they will lead and the moral problems they will encounter in the 21st century—problems spanning from abortion to euthanasia to genetic engineering and artificial intelligence. We worry about their future education. Will we be able to afford it? Especially in the face of rising tuition costs. We worry about our children and their safety on the streets, playgrounds, and indeed, in the very schools in which they spend six, seven, or eight hours a day. We worry about the kind of teachers they will have and the evil that is so prevalent in our school system. We worry about their health and the quality of the food they eat. We worry about the friends they choose and will those friends influence them for good or evil.

We worry about money. Will we have enough? What happens if I lose my job? We worry about making more money. It has been said that we worry about money more than anything else. I’m not sure that’s true, but I do know that anxiety over paying the bills, meeting commitments, saving for the future, roller coaster stock markets, giving our kids good things, etc., has engulfed many people I talk to. Many, if not most, people in this country are over committed financially and suffer under a self-induced delusion involving the pursuit of life, liberty and the purchase of happiness.

We worry about our relationship with our spouses. We worry about our relationships with in-laws and extended family. We worry because we don’t have extended family or we’re at odds with most of our relatives.

We worry about our own lives and will we ever amount to anything. We constantly ask questions like, “Does my life really matter?” or “What will become of me?” or “What’s the purpose in all of this?” Indeed, if a person never consciously asks these questions, it’s only because they’ve become so engrossed in the here-and-now that any thought about deeper issues has been squelched. This situation is even more dangerous as C. S Lewis so cunningly portrayed in his Screwtape Letters.

The Reason for So Much Anxiety

We Have Turned to the Idols Our Hands
Have Made in an Attempt to Forget God

Now it is not my point here to go through a litany of reasons as to the nature, causes, effects on the human body, chemical or otherwise, etc. of worry and anxiety. It is simply to go to the root and reason for its prevalence. I think the answer is simple (though in no way simplistic): we have turned to idols and forgotten our sovereign God! In short, then, in our misguided folly and zeal—being instinctively and incurably religious—we have run after other gods (sex, power, money, happiness, whatever, etc.). But these gods are puny idols, indeed impotent, and unable to save us from our miserable plight. And now, lost in the forest, so to speak, with night descending upon us, we (our culture) have begun to run faster thinking that that will surely extricate us, like the man who thinks that by yelling louder, his foreign counterpart will understand his English better. But, can money save us from death or the death of a loved one? Can buying another vehicle stave off the guilt of a life poorly lived? Can drowning oneself in busyness deaden the pain caused by an errant child? Face it! Our gods—if they even deserve that title—cannot help us. We have turned our backs on God and summarily forgotten the One and Only true and sovereign Lord of the universe! Therein lies the cause of our deep-seated angst.

Forgetting God is a choice fraught with dangerous and many unforeseen consequences, at both the personal and national level. Alexander Solzhenitsyn, in his 1983 Templeton Prize address commented: “Over half a century ago, while I was still a child, I recall hearing a number of older people offer the following explanation for the great disasters that had befallen Russia: ‘We have forgotten God; that’s why all this has happened.’ Since then I have spent well nigh 50 years working on the history of our revolution; in the process I have read numbers of books, collected hundreds of personal testimonies, and have already contributed eight volumes of my own toward the effort of clearing away the rubble left by the upheaval. But if I were asked today to formulate as concisely as possible the main cause of the ruinous revolution that swallowed up some 60 million of our people, I could not put it more accurately than to repeat: ‘Men have forgotten God; that’s why all this has happened.’”1

The Uncertainties of Life, Anxiety, and God’s Design

The choice to forget our Maker and turn to lifeless idols leads to upheaval at the national level as well as to upheaval, anxiety, stress, and worry at the personal level. And, it is particularly the uncertainties of life that bring this sense of despair to the surface. You see, life is just predictable enough to make some sense out of, but disruptive enough to give us cause for deep concern. The same gentle breeze that cools hot summer days providing relief from oppressive heat, is the same breeze that once turned into a hurricane, is destructive and deadly. Like the relationship between trainer and Bengal tiger; there is always a sense of uncertainty in this life. And this is precisely what God has designed into our experience in order that we might reach out to him. It is in this uncertainty and reaching out to Him that we discover meaning, purpose, strength and assurance. But, forget him—his character, will, and ways—and walk a lonely road through a lonely, and what often feels like, a dangerous place. It is to live with gnawing anxiety.

But how did people living in twentieth century America develop such a deluded commitment to independence and aloofness from God? Well the answer to that question is complicated and multi-faceted. One thing is for certain, it is directly related to Enlightenment rationalism/naturalism and stunning developments in science and technology. We who live in the 20th century have benefited greatly from scientific discoveries and technological advances. I, for one, am glad that should I get my finger cut off, there’s a good chance, under the right circumstances, it can be sewn back on. But with the scientific method came the unfounded illusion (worldview) that life is purely material and that we are the masters of our destinies. The so-called “scientific worldview” has led to a misplaced optimism in human ability which two world wars and the further threat of global, nuclear conflict has only begun to dismantle. Many other catastrophes and human failings have helped in the dismantling process—for those who are listening anyway. But there are others—still the vast majority, I think—who in spite of the crumbling of unfounded optimism, want to convince us that we actually all live in one giant Burger King having life our own way. This is a lie.

Perhaps we all remember that famous quote: “Yes, lady, God himself could not sink this ship.”2 Famous last words. The sinking of the Titanic—an event published worldwide—spelled the beginning of the end for the Enlightenment delusion of living in a world in which we can completely control our destinies and where God is simply not needed or wanted. Thomas Hardy captured the bitter irony of the event well:

And as the smart ship grew
In stature, grace, and hue,
In shadowy silent distance grew the
Iceberg too.

Alien they seem to be:
Nor mortal eye could see
The intimate welding of their later
history,

Or sign that they were bent
By paths coincident
On being anon twin halves of one august
event

Till the Spinner of the Years
Said, “Now!” And each one hears,
And consummation comes, and jars two
hemispheres.3

That night in April 1914, 1493 passengers and crewmen lost their lives because of a large piece of ice, even though the Titanic was an 8-million dollar technological marvel. The point is simple: No matter what we create with our own hands we cannot overcome the burden of death or somehow extricate ourselves to a land flowing with only milk and honey all the time. It seems that this is, in part anyway, the lesson of the Tower of Babel. Therefore life without God commits us to life with our impotent idols (ships that sink) and therefore anxiety in terms of what the past means, what the present means, and what lies in wait in the future.

Again, my point thus far is simple. We have turned our backs on God and we are, therefore, practicing unbelievers. That is where our anxiety ultimately stems from and Christians have fallen into the same trap. The world is at times an inviting place, but other times it turns a severe, cold, and indifferent shoulder to our pain. The Titanic is proof enough of this; we put our best technological foot forward only to have it trampled upon. So then, life with its uncertainties fosters anxiety in our hearts and we, in our foolishness, turn to idols to make life work. But God purposely designed the world that in the midst of certainty and uncertainty we might reach out to him, not idols, for he is our highest good and the one to whom we must turn for assurance and guidance. The apostle Paul said in Acts 17:26-27:

17:26 From one man he made every nation of the human race to inhabit the entire earth, determining their set times and the fixed limits of the places where they would live, 17:27 so that they would search for God and perhaps grope around for him and find him, though he is not far from each one of us. (NET Bible)

The fact that anxiety stems from our idolatry, that is, our misplaced trust in the figments of our imagination (so Calvin), is made clear by the Master himself in Matthew 6:24-34:

6:24 “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money. 6:25 “Therefore I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? 6:26 Look at the birds of the sky: they do not sow, or reap, or gather into barns, yet your heavenly Father feeds them. Aren’t you more valuable than they are? 6:27 And which of you by worrying can add even one hour to his life? 6:28 Why do you worry about clothing? Think about how the flowers of the field grow; they do not work or spin. 6:29 Yet I tell you that not even Solomon in all his glory was clothed like one of these! 6:30 And if this is how God clothes the wild grass, which is here today and tomorrow is tossed into the fire to heat the oven, won’t he clothe you even more, you people of little faith? 6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 6:32 For the unconverted pursue these things, and your heavenly Father knows that you need them. 6:33 But above all pursue his kingdom and righteousness, and all these things will be given to you as well. 6:34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. (NET Bible)

Jesus says that the trust of an anxious heart is misplaced; it is idolatrous. People worship and serve money (= anything other than God) rather than the only sovereign and good God. The bottom line to Jesus’ message here in Matthew, is that life is much more than running after possessions, whether they be things one simply wants or even things one deems necessary for life—things such as clothes and food. On the contrary, life consists in knowing and trusting our heavenly Father who not only provides all those things as well (Rom 8:32), but also draws us through Christ into his kingdom to participate in his presence, peace, power, and reign (Matt 6:33; Rom 3:22-26; 14:17). Life consists in the knowledge that I was not designed to live apart from God and at enmity toward him. I cannot bear the burden of the guilt. Thus anxiety is overcome when we return to God through Christ (by faith) and trust in our Father’s sovereign and providential care for us. Only in this way is the insatiable desire to run after things cured. Anything less gives tacit approval to the idea that God is either unable to provide (impotent) or doesn’t care (cruel), or both (cf. Heb 11:6). But Jesus proclaims the opposite. God is in control and we are not. Anything less than this is another delusion of the flesh.

The Scripture, Sovereignty
of God, and Our Anxious Hearts

The Scripture resounds with the truth that God knows how to care for his people and we need not lead anxious lives. Our responsibility is to trust and obey him, confident that his grace will carry us along (Phil 1:6). The following is a list of ideas and passages that encourage us as believers in Christ to trust him more and refuse to submit to the oppression of sinful anxiety. Christ has come to inaugurate a reign of righteousness and to put an end to the reign of such sin in our lives. The point of these passages is that our gracious heavenly Father, about whom Jesus spoke in Matthew 6:24-34, is sovereign and to be trusted (i.e., He reigns unchallenged). He is sovereign:4

(1) Over the entire creation.

Psalm 103:19 The LORD has established his throne in heaven; his kingdom extends over everything.

Daniel 4:34 But at the end of the appointed time I, Nebuchadnezzar, looked up toward heaven, and my sanity returned to me. I blessed the Most High, and I praised and glorified the one who lives forever. For his rule is an everlasting rule, and his kingdom extends from one generation to the next. 4:35 All the inhabitants of the earth are regarded as nothing. He does as he wishes with the army of heaven and with those who inhabit the earth. No one slaps his hand and says to him, ‘What have you done?’

Ephesians 1:11 In Christ we too have been claimed as God’s own possession, since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will.

(2) Over the physical world

Psalm 135:6 He does whatever he pleases in heaven and on earth, in the seas and all the ocean depths.

Matthew 5:44 But I say to you, love your enemy and pray for those who persecute you, 5:45 so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

(3) Over the brute creation

Psalm 104:27 All of your creatures wait for you to provide them with food on a regular basis. 104:28 You give food to them and they receive it; you open your hand and they are filled with food. 104:29 When you ignore them, they panic. When you take away their life’s breath, they die and return to dust.

Matthew 10:29 Aren’t two sparrows sold for a penny? Yet not one of them falls to the ground apart from your Father’s will. 10:30 Even all the hairs on your head are numbered. 10:31 So do not be afraid; you are more valuable than many sparrows.

(4) Over the affairs of nations

Job 12:23 He makes nations great, and destroys them; he extends the boundaries of nations and disperses them.

Psalm 22:28 For the LORD is king and rules over the nations.

Psalm 66:7 He rules by his power forever; he watches the nations. Stubborn rebels should not exalt themselves.

Acts 17:26 From one man he made every nation of the human race to inhabit the entire earth, determining their set times and the fixed limits of the places where they would live,

(5) Over man’s birth and lot in life

1 Samuel 16:1 The LORD said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel. Fill your horn with olive oil and go. I am sending you to Jesse in Bethlehem, for I have selected a king for myself from among his sons.”

Psalm 139:16 Your eyes saw me when I was an unborn fetus. All the days ordained for me were recorded in your scroll before one of them came into existence.

Galatians 1:14 I [Paul] was advancing in Judaism beyond many of my contemporaries in my nation, and was extremely zealous for the traditions of my ancestors. 1:15 But when the one who set me apart from birth and called me by his grace was pleased 1:16 to reveal his Son in me so that I could preach him among the Gentiles…

(6) Over the outward successes and failures of men’s lives

Psalm 75:4 I say to the proud, “Do not be proud,” and to the wicked, “Do not be so confident of victory! 75:5 Do not be so certain you have won! Do not speak with your head held so high! 75:6 For victory does not come from the east or west, or from the wilderness. 75:7 For God is the judge! He brings one down and exalts another.

Luke 1:52 He has brought down the mighty from their thrones, and has lifted up those of lowly position.

(7) Over things seemingly accidental or insignificant

Proverbs 16:33 The dice are thrown into the lap, but every decision is from the LORD.

Matthew 10:30 Even all the hairs on your head are numbered.

(8) in the protection of the righteous

Psalms 4:8 I will lie down and sleep peacefully, for you, LORD, make me safe and secure.

Psalm 5:12 Certainly you reward the godly, LORD. Like a shield you protect them in your good favor.

Psalm 63:7 For you are my deliverer; under your wings I rejoice. 63:8 My soul pursues you; your right hand upholds me.

Romans 8:28 And we know that all things work together for good for those who love God, who are called according to his purpose,

Romans 8:38 For I am convinced that neither death, nor life, nor angels, nor rulers, nor things that are present, nor things to come, nor powers, 8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

(9) in supplying the needs and wants of God’s people

Deuteronomy 8:3 So he humbled you by making you hungry and feeding you with unfamiliar manna to make you understand that mankind cannot live by food alone, but also by everything that comes from the LORD’s mouth

Philippians 4:19 And my God will supply all that you need according to the riches of his glory in Christ Jesus.

(10) in giving answers to prayer

1 Samuel 1:11 She made a vow saying, “O LORD of hosts, if you will look with compassion on the suffering of your female servant, remembering me and not forgetting your servant, and give a male child to your servant, then I will dedicate him to the LORD all the days of his life. His hair will never be cut.”… 1:19 They got up early the next morning and after worshiping the LORD, they returned to their home at Ramah. Elkanah had marital relations with his wife Hannah, and the LORD remembered her. 1:20 After some time Hannah became pregnant and gave birth to a son. She named him Samuel, thinking, “I asked the LORD for him.

2 Chronicles 33:12 In his pain Manasseh asked the LORD his God for mercy and truly humbled himself before the God of his ancestors. 33:13 When he prayed to the LORD, the LORD responded to him and answered favorably his cry for mercy. The LORD brought him back to Jerusalem to his kingdom. Then Manasseh realized that the LORD is the true God.

Matthew 7:7 “Ask and it will be given to you; seek and you will find; knock and the door will be opened for you. 7:8 For everyone who asks receives, and the one who seeks finds, and to the one who knocks the door will be opened.

Philippians 4:6-7 Do not be anxious about anything. Instead, tell your requests to God in your every prayer and petition—with thanksgiving. 4:7 And the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.

(11) in the exposure and punishment of the wicked

Psalm 7:11 God is a just judge; he executes judgment throughout the day. 7:12 If a person does not repent, God sharpens his sword and prepares to shoot his bow.

Romans 1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness…3:19 Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Thus God is sovereign over all creation, personally sustaining it at all points (Heb 1:3) and directing it toward the final consummation and the realization of his universal, uncontested Lordship (Eph 1:10-11). Since this is true we ought to trust him and his sovereign, providential goodness. Our commitment by faith to God’s promise of sovereign care, if genuine and purified by testing and the Spirit, will prove to strike at the heart of the sin of anxiety. May God make it so in our lives.


1 These comments were made by Mr. Solzhenitsyn during a speech he made upon receiving the Templeton Prize at Buckingham Palace, London, May 10, 1983. As quoted in John S. Feinberg and Paul D. Feinberg, Ethics for a Brave New World (Wheaton, IL: Crossway, 1993), 383.

2 Spoken by a deck hand on board the Titanic before she struck an iceberg, just prior to midnight, April 14, 1912.

3 Thomas Hardy, The Convergence of the Twain, 1914.

4 For further discussion of this list cf. Louis Berkhof, Systematic Theology, 4th rev. and enlarged ed. (Grand Rapids: Eerdmans, 1941), 168.

Related Topics: Theology Proper (God), Spiritual Life

The Believer and Daily Cleansing (John 13:1-17)

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Christ’s Security
(13:1-3)

It is important for us to note the fact that Jesus was completely aware of His sovereign authority, His origin, and coming destiny as He depended by faith in what the Father was doing (cf. 13:1, 18); yet He voluntarily took the place of a slave and washed the feet of His disciples. Note how His thinking and action contrast sharply with the self-seeking insecurity of the disciples (cf. Matt. 20:20-24; Mark 9:33-34; Luke 22:24-30).

Christ’s Example
(13:4-5)

His security in the Father, His love, and His confidence in the Father and future allowed Him to assume the position of a servant, an amazing example of condescension. This attitude, faith, and action portrayed His entire ministry on earth (cf. Phil. 2:5-8) and provides us with the perfect example of what He wants to do in our lives. But it also provides an example of how this is accomplished—through faith and understanding of who we are in Christ and by confidence in the eternal glories of the future.

Historical and Cultural Context: Foot washing was needed in every home in Palestine. Why? Not only were the streets dusty and dirty, but they usually contained garbage and the waste from the animals who traveled up and down the same streets. People wore sandals without socks and their feet could become very dirty. The custom was to recline around the table at the evening meal. Dirty, smelly feet could make the meal and the fellowship rather uninviting. Slaves were usually provided to wash the feet of guests, and it was a mark of honor for a host to provide a servant to wash a guest’s feet. To fail to provide a servant was a breach of hospitality (cf. 1 Sam. 25:41; Luke 7:40-50; 1 Tim. 5:10).

Since the last supper was held in a private home, and probably as a secret meeting, we can easily see why no slave was present to fulfill the task. Furthermore, since the disciples were filled with dreams of power and prestige in the coming kingdom, we can see how the Lord used this occasion to teach some very fundamental principles of the Christian life. The disciples were jealous of one another and were competing for the best place. “They were ready to fight for a throne, but not for a towel.”1

The situation in this passage demonstrates some serious problems among believers that we each need to deal with if we are going to be successful in properly representing the Lord Jesus to the World.

The first problem was their pride or arrogance which manifested itself in two ways:

  • The disciples were each seeking to find their significance by their own strategies. Any time we seek to handle life by our own methods, we are acting in arrogant independence.
  • There was the pride of their unwillingness to humble themselves to serve others; the very essence of the life of the Savior.

There was a second problem. As an outgrowth of all of this, there was an attempt to fellowship with the Lord and one another around the Passover table with unwashed and dirty feet. Thus, as He arose from His heavenly throne to become man to go to the cross for all of us, so the Lord arose from the supper, laid aside His garments, took the towel with which He was girded, and began to wash the feet of the disciples.

Illustration or Lesson
(13:6-11)

Washing the disciples’ feet teaches us the necessity for daily cleansing through forgiveness to have fellowship with the Lord.

Sin hinders fellowship, but love cleanses and restores fellowship (13:6-10). Except for Judas, the Lord was here dealing with believers, those who had placed their faith in the Lord Jesus, but they were attempting to have fellowship with Him with unwashed feet. Unwashed feet is the equivalent of a believer trying to walk with the Lord, study the Word, pray, or serve Him with known sin in the life, like the sin of pride and selfish independence. The dialog with Peter and his reluctance to allow the Lord to wash his feet illustrates our slowness to grasp this truth.

There are two different Greek words used for the concept of washing. There is niptw which was used of washing only a part of the body, such as the hands, face, and feet. This word is translated “wash” in each occurrence in this passage. The second word is louw which meant to bathe the body. It referred to a thorough washing of the entire body. It is used in verse 10 and is translated “He who has bathed (louw) needs only to wash (niptw) his feet.” When Peter refused to allow the Lord to wash (niptw) his feet, the Lord responded, “If I do not wash (niptw) you, you have no part (fellowship) with Me.” He was not denying Peter the possibility of salvation or relationship with Him. The issue was intimate fellowship. For fellowship to occur, there must be daily cleansing through honest confession of all known sin (1 John 1:9). When we confess, He, the Lord Jesus, is faithful to forgive and cleanse us (wash our feet).

Unbelief hinders relationship, but love provides a means for relationship (13:10-11). In verse 10, the Lord made a distinction between being bathed and having one’s feet washed by the Lord. In either case, the Lord is the one who does the cleansing, we only appropriate it by faith and obedience to the issue involved.

The one who is bathed is the one who has trusted in Christ as Savior. The result is a total cleansing—one with lasting results. This is emphasized in the tense used in the Greek text. “Has bathed” is a perfect tense which looks at action completed with results going on in the present. Once we are saved, we don’t need another total bath, only the daily cleansing from the sins that occur as we walk down the dusty and dirty streets of life. The bath of the cleansing work of the cross through faith in Christ is more than sufficient for whatever life may bring (Rom. 8:31-39) and brings all believers into the new relationship of children of God (John 1:12).

The daily washing through confession is needed for the privilege of fellowship and the power of Christ through the control of the Spirit in one’s life. All but Judas, who would betray the Lord, had trusted in the Savior and all were clean in the sense of a bath of salvation from sin’s penalty. They all, however, needed—and would need throughout their lives on earth—daily cleansing to maintain fellowship.

Exhortation and Application
(13:12-17)

As Christ had cleansed and forgiven them, so they would need to do the same for one another and for all believers. All that they had seen exemplified in His life was absolutely essential in their relationship to each other and to their purpose in the world (cf. Gal. 6:1f; Eph. 4:32; John 13:35).

Summary of Spiritual Truths
Illustrated by the Foot Washing Example

    1. Knowing who we are and resting in what God is doing is vital to serving others (Rom.12:3; Eph. 1:3).

    2. We cannot fellowship with the Lord as a believer with unwashed feet, i.e., without honest and consistent confession of sin.

    3. We cannot have a relationship with the Lord apart from personal faith in Christ.

    4. When we sin, we do not need to be bathed all over again—we do not lose our salvation.

    5. With Christlike humility, we are to serve one another (Phil. 2:3-5; Mk. 10:43-45).

    6. We are to forgive others as Christ forgives us (Eph. 4:32)

    7. We are to help restore a fellow believer in Christ as the Lord restores us (Gal. 6:1f)


1 Merrill C. Tenney, John: The Gospel of Belief, Eerdmans Publishing Co., Grand Rapids, 1948, p. 199.

Related Topics: Basics for Christians

The Believer’s Unfathomable Riches in Christ

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Introduction

When anyone accepts Jesus Christ as their personal Savior they are instantaneously enriched with every spiritual blessing in Christ (Eph. 1:3) and declared to be complete in Christ (Col. 2:10). In fact, the Apostle Paul refers to these blessings as “the unfathomable riches of Christ” in Ephesians 3:8. “Unfathomable” is the Greek anexichniastos which means “past finding out, unsearchable, not to be tracked out.” The idea is that the believer’s blessings in Christ are “too deep to be measured.” Many of these blessings, however, are clearly defined for us in the Bible. When you receive Jesus Christ by faith, at least the following 34 things are unconditionally promised to you as a member of the body of Christ, the Church, as stated in God’s holy Word.

However, if you never receive Jesus Christ by faith as the only begotten Son of God who died on the cross in your place to pay the penalty for your sins, and rose again to ever reign with God the Father, then you will forfeit these awesome blessings.

How can you receive these God-given blessings in Christ? The Bible says:

John 1:12 As many as receive Him, to them gave He power to become the sons of God, even to them that believe on His name.

John 3:36 He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him.

John 8:12 Then Jesus spake unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

John 11:25-26 And whosoever liveth and believeth in me shall never die. Believest thou this? She saith unto Him, Yea, Lord, I believe that thou art the Christ, the Son of God, which should come into the world.

If you have never trusted in Jesus Christ as your personal Savior, let me encourage you to believe what the Scripture says about all people and about the Lord Jesus Christ. God declares to us in the Bible that we have all sinned and come short of the glory of God (His holy character), and that the wages of sin is death, physical death and eternal separation from God. But God also declares to us in Scripture that Jesus Christ is God’s eternal Son, the God-man Savior who died on the cross for the sin of all the world. So what must you do to receive eternal life and the 34 things listed below?

Simply put your trust in Jesus Christ and thank Him for your salvation which He purchased for you by His death on the cross. As soon as you accept Him, you will be born again by the Spirit of God and Christ will come into your heart. At that moment, you will receive the “unfathomable riches of Christ” and the blessings listed below will become your eternal possession.

The Position and
Possessions of the Believer1

1. In the Eternal Plan of God

    a. Foreknown

Romans 8:29 For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren;

1 Peter 1:2 according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, that you may obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in fullest measure.

    b. Elect of God

1 Thessalonians 1:4 knowing, brethren beloved by God, His choice of you;

1 Peter 1:2 according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, that you may obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in fullest measure.

Romans 8:33 Who will bring a charge against God’s elect? God is the one who justifies;

Colossians 3:12 And so, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience;

Titus 1:1 Paul, a bond-servant of God, and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness,

    c. Predestinated

Ephesians 1:11 also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will,

Romans 8:29-30 For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren; 30 and whom He predestined, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified.

Ephesians 1:5 He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will,

    d. Chosen

Matthew 22:14 For many are called, but few are chosen.

1 Peter 2:4 And coming to Him as to a living stone, rejected by men, but choice and precious in the sight of God,

    e. Called

1 Thessalonians 5:24 Faithful is He who calls you, and He also will bring it to pass.

2. Reconciled

    a. Reconciled by God

2 Corinthians 5:18-19 Now all these things are from God, who reconciled us to Himself through Christ, and gave us the ministry of reconciliation, 19 namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation.

Colossians 1:20 and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.

    b. Reconciled to God

Romans 5:10 For if while we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.

2 Corinthians 5:20 Therefore, we are ambassadors for Christ, as though God were entreating through us; we beg you on behalf of Christ, be reconciled to God.

3. Redeemed

Colossians 1:14 in whom we have redemption, the forgiveness of sins.

1 Peter 1:18 knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers,

Romans 3:24 being justified as a gift by His grace through the redemption which is in Christ Jesus;

4. No Condemnation

Romans 8:1 There is therefore now no condemnation for those who are in Christ Jesus.

John 5:24 Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.

1 Corinthians 11:32 But when we are judged, we are disciplined by the Lord in order that we may not be condemned along with the world.

John 3:18 He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God.

5. Related to God Through Propitiation (the satisfaction of God’s holiness)

Romans 3:24-26 being justified as a gift by His grace through the redemption which is in Christ Jesus; 25 whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration, I say, of His righteousness at the present time, that He might be just and the justifier of the one who has faith in Jesus.

1 John 2:2 and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world.

6. All Sins Removed by His Efficacious Blood

1 Peter 2:24 and He Himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed.

Romans 4:25 He who was delivered up because of our transgressions, and was raised because of our justification.

7. Vitally Joined Together with Christ for Judgment of the Old Self “Unto a New Walk”

    a. Crucified with Christ

Romans 6:6 knowing this, that our old self was crucified with Him, that our body of sin might be done away with, that we should no longer be slaves to sin;

    b. Dead with Christ

Romans 6:8 Now if we have died with Christ, we believe that we shall also live with Him,

1 Peter 2:24 and He Himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed.

    c. Buried with Christ

Romans 6:4 Therefore we have been buried with Him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life.

Colossians 2:12 having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead.

    d. Raised with Christ to Walk By a New Life Principle

Romans 6:4 Therefore we have been buried with Him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life.

Colossians 3:1 If then you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

8. Free from the Law

    a. Dead to the Law

Romans 7:4 Therefore, my brethren, you also were made to die to the Law through the body of Christ, that you might be joined to another, to Him who was raised from the dead, that we might bear fruit for God.

    b. Delivered from the Law

Romans 7:6 But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter.

Galatians 3:25 But now that faith has come, we are no longer under a tutor.

Romans 6:14 For sin shall not be master over you, for you are not under law, but under grace.

2 Corinthians 3:11 For if that which fades away was with glory, much more that which remains is in glory.

9. Children of God

    a. Born Again

John 3:7 Do not marvel that I said to you, ‘You must be born again.’

John 1:12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name,

1 Peter 1:23 for you have been born again not of seed which is perishable but imperishable, that is, through the living and abiding word of God.

    b. Quickened

Ephesians 2:1 And you were dead in your trespasses and sins,

Colossians 2:13 And when you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions,

    c. Children of God

1 John 3:2 Beloved, now we are children of God, and it has not appeared as yet what we shall be. We know that, when He appears, we shall be like Him, because we shall see Him just as He is.

2 Corinthians 6:18 “And I will be a father to you, And you shall be sons and daughters to Me,” Says the Lord Almighty.

Galatians 3:26 For you are all sons of God through faith in Christ Jesus.

    d. A New Creation

2 Corinthians 5:17 Therefore if any man is in Christ, he is a new creature; the old things passed away; behold, new things have come.

Galatians 6:15 For neither is circumcision anything, nor uncircumcision, but a new creation.

Ephesians 2:10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

    e. Regeneration

Titus 3:5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit,

John 13:10 Jesus said to him, “He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.

1 Corinthians 6:11 And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.

10. Adopted (placed as adult sons)

Romans 8:15 For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!”

Also a future adoption:

Romans 8:23 And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body.

Galatians 4:5-7 in order that He might redeem those who were under the Law, that we might receive the adoption as sons. 6 And because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, “Abba! Father!” 7 Therefore you are no longer a slave, but a son; and if a son, then an heir through God.

11. Acceptable to God by Jesus Christ

    a. Made the Righteousness of God in Christ

Romans 3:22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction;

1 Corinthians 1:30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption,

2 Corinthians 5:21 He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God in Him.

Philippians 3:9 and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith,

    b. Sanctified Positionally (positionally set apart in Christ)

1 Corinthians 1:30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption,

1 Corinthians 6:11 And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.

(This is in no way to be confused with experiential sanctification as mentioned in John 17:17 or the final perfection of the believer as mentioned in Ephesians 5:27 and 1 John 3:3.)

    c. Perfected Forever

Hebrews 10:14 For by one offering He has perfected for all time those who are sanctified.

    d. Made Accepted in the Beloved

Ephesians 1:6 to the praise of the glory of His grace, wherein He freely bestowed on us (made us accepted [KJV]) in the Beloved.

1 Peter 2:5 you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.

    e. Made Qualified

Colossians 1:12 giving thanks to the Father, who has qualified us to share in the inheritance of the saints in light.

12. Justified

Romans 5:1 Therefore having been justified by faith, we have peace with God through our Lord Jesus Christ,

Romans 3:24 being justified as a gift by His grace through the redemption which is in Christ Jesus;

Romans 8:30 and whom He predestined, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified.

1 Corinthians 6:11 And such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.

Titus 3:7 that being justified by His grace we might be made heirs according to the hope of eternal life.

13. Forgiven all Trespass

Colossians 1:14 in whom we have redemption, the forgiveness of sins.

Colossians 2:13 And when you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions,

Colossians 3:13 bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you.

Ephesians 1:7 In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace,

Ephesians 4:32 And be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you.

(A distinction is necessary here, between the complete and abiding judicial forgiveness and the oft-repeated forgiveness within the family of God. See 1 John 1:9.)

14. Made Nigh

Ephesians 2:13 But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ.

(With this, there is a corresponding experience, see James 4:8 and Hebrews 10:22.)

15. Delivered from the Powers of Darkness

Colossians 1:13 For He delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son,

Colossians 2:13-15 And when you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, 14 having canceled out the certificate of debt consisting of decrees against us and which was hostile to us; and He has taken it out of the way, having nailed it to the cross. 15 When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.

16. Translated into the Kingdom

Colossians 1:13 For He delivered us from the domain of darkness, and transferred us to the kingdom of His beloved Son,

17. On the Rock, Christ Jesus

1 Corinthians 3:11 For no man can lay a foundation other than the one which is laid, which is Jesus Christ.

Ephesians 2:20 having been built upon the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone,

2 Corinthians 1:21 Now He who establishes (make firm as on a rock) us with you in Christ and anointed us is God,

18. A Gift from God the Father to Christ

John 17:6, 11-12, 20 I manifested Thy name to the men whom Thou gavest Me out of the world; Thine they were, and Thou gavest them to Me, and they have kept Thy word. … And I am no more in the world; and yet they themselves are in the world, and I come to Thee. Holy Father, keep them in Thy name, the name which Thou hast given Me, that they may be one, even as We are. 12 While I was with them, I was keeping them in Thy name which Thou hast given Me; and I guarded them, and not one of them perished but the son of perdition, that the Scripture might be fulfilled. … 20 I do not ask in behalf of these alone, but for those also who believe in Me through their word;

John 10:29 My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand.

19. Circumcised in Christ

Colossians 2:11 and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ;

Philippians 3:3 for we are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh.

Romans 2:29 But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.

20. Partakers of the Holy and Royal Priesthood

    a. Holy Priesthood

1 Peter 2:5 you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.

    b. Royal Priesthood

1 Peter 2:9 But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light;

Revelation 1:6 and He has made us to be a kingdom, priests to His God and Father; to Him be the glory and the dominion forever and ever. Amen.

21. Chosen Generation, A Holy Nation, and a People of God’s Own Possession

1 Peter 2:9 But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light;

Titus 2:14 who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous for good deeds.

22. Having Access to God

Ephesians 2:18 for through Him we both have our access in one Spirit to the Father.

Romans 5:2 through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God.

Hebrews 4:14-16 Since then we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. 15 For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. 16 Let us therefore draw near with confidence to the throne of grace, that we may receive mercy and may find grace to help in time of need.

Hebrews 10:19-20 Since therefore, brethren, we have confidence to enter the holy place by the blood of Jesus, 20 by a new and living way which He inaugurated for us through the veil, that is, His flesh,

23. Within the “Much More” Care of God

Romans 5:9-10 Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. 10 For if while we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life.

    a. Objects of His Love

Ephesians 2:4 But God, being rich in mercy, because of His great love with which He loved us,

Ephesians 5:2 and walk in love, just as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.

    b. Objects of His Grace
      (1) For Salvation

Ephesians 2:8 For by grace you have been saved through faith; and that not of yourselves, it is the gift of God;

      (2) For security

Romans 5:2 through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God.

1 Peter 1:5 who are protected by the power of God through faith for a salvation ready to be revealed in the last time.

      (3) For service

Ephesians 2:7 in order that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus.

      (4) For instruction

Titus 2:12-13 instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, 13 looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus;

    c. Objects of His Power

Ephesians 1:19 and what is the surpassing greatness of His power toward us who believe. These are in accordance with the working of the strength of His might

Philippians 2:13 for it is God who is at work in you, both to will and to work for His good pleasure.

    d. Objects of His Faithfulness

Hebrews 13:5 Let your character be free from the love of money, being content with what you have; for He Himself has said, “I will never desert you, nor will I ever forsake you,”

Philippians 1:6 For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus.

    e. Objects of His Peace

Philippians 4:6-7 Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all comprehension, shall guard your hearts and your minds in Christ Jesus.

Colossians 3:15 And let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful.

    f. Objects Of His Comfort

2 Thessalonians 2:16 Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given us eternal comfort and good hope by grace.

    h. Objects of His Personal Care

1 Peter 5:7 casting all your anxiety upon Him, because He cares for you.

    h. Objects of His Intercession

Hebrews 7:25 Hence, also, He is able to save forever those who draw near to God through Him, since He always lives to make intercession for them.

Romans 8:34 who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us.

Hebrews 9:24 For Christ did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us;

24. His Inheritance

Ephesians 1:18 I pray that the eyes of your heart may be enlightened, so that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints,

25. Our Inheritance

1 Peter 1:4 to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you,

Ephesians 1:14 who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory.

Colossians 3:24 knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ whom you serve.

Hebrews 9:15 And for this reason He is the mediator of a new covenant, in order that since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance.

26. A Heavenly Association

Ephesians 2:6 and raised us up with Him, and seated us with Him in the heavenly places, in Christ Jesus,

    a. Partners with Christ in Life

Colossians 3:4 When Christ, who is our life, is revealed, then you also will be revealed with Him in glory.

1 John 5:11-12 And the witness is this, that God has given us eternal life, and this life is in His Son. 12 He who has the Son has the life; he who does not have the Son of God does not have the life.

    b. Partners with Christ in Position

Ephesians 2:6 and raised us up with Him, and seated us with Him in the heavenly places, in Christ Jesus,

    c. Partners with Christ in Service

1 Corinthians 1:9 God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.

1 Corinthians 3:9 For we are God’s fellow workers; you are God’s field, God’s building.

2 Corinthians 6:4 but in everything commending ourselves as servants of God, in much endurance, in afflictions, in hardships, in distresses,

2 Corinthians 3:6 who also made us adequate as servants of a new covenant, not of the letter, but of the Spirit; for the letter kills, but the Spirit gives life.

2 Corinthians 5:20 Therefore, we are ambassadors for Christ, as though God were entreating through us; we beg you on behalf of Christ, be reconciled to God.

    d. Partners with Christ in Suffering

2 Timothy 2:12 If we endure, we shall also reign with Him; If we deny Him, He also will deny us;

Philippians 1:29 For to you it has been granted for Christ’s sake, not only to believe in Him, but also to suffer for His sake,

1 Peter 2:20 For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God.

1 Peter 4:12-13 Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you; 13 but to the degree that you share the sufferings of Christ, keep on rejoicing; so that also at the revelation of His glory, you may rejoice with exultation.

1 Thessalonians 3:3 so that no man may be disturbed by these afflictions; for you yourselves know that we have been destined for this.

Romans 8:18 For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us.

Colossians 1:24 Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body which is the church in filling up that which is lacking in Christ’s afflictions.

27. Heavenly Citizens

Philippians 3:20 But our commonwealth is in heaven, and from it we await a Savior, the Lord Jesus Christ, (RSV)

Ephesians 2:19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household,

Hebrews 12:22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels,

Luke 10:20 Nevertheless do not rejoice in this, that the spirits are subject to you, but rejoice that your names are recorded in heaven.

28. Of the Family and Household of God

Ephesians 2:19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household,

Ephesians 3:6 to be specific, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel.

Galatians 6:10 So then, while we have opportunity, let us do good to all men, and especially to those who are of the household of the faith.

29. Light in the Lord

Ephesians 5:8 for you were formerly darkness, but now you are light in the Lord; walk as children of light

1 Thessalonians 5:4-5 But you, brethren, are not in darkness, that the day should overtake you like a thief; 5 for you are all sons of light and sons of day. We are not of night nor of darkness;

30. Vitally United to the Father, Son, and Spirit

    a. In God

1 Thessalonians 1:1 Paul and Silvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.

Ephesians 4:6 one God and Father of all who is over all and through all and in all.

    b. In Christ

John 14:20 In that day you shall know that I am in My Father, and you in Me, and I in you.

Colossians 1:27 to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.

      (1) A member in His Body

1 Corinthians 12:13 For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.

      (2) A branch in the Vine

John 15:5 I am the vine, you are the branches; he who abides in Me, and I in him, he bears much fruit; for apart from Me you can do nothing.

      (3) A stone in the Building

Ephesians 2:19-22 So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household, 20 having been built upon the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, 21 in whom the whole building, being fitted together is growing into a holy temple in the Lord; 22 in whom you also are being built together into a dwelling of God in the Spirit.

      (4) A sheep in the flock

John 10:27-29 My sheep hear My voice, and I know them, and they follow Me; 28 and I give eternal life to them, and they shall never perish; and no one shall snatch them out of My hand. 29 My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand.

      (5) A priest of the kingdom of priests

1 Peter 2:9 But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light;

      (6) A saint of the new generation

1 Peter 1:3; Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, … 1 Peter 2:9 But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, that you may proclaim the excellencies of Him who has called you out of the darkness into His marvelous light.

    c. In the Spirit

Romans 8:9 However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.

1 Corinthians 2:12 Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things freely given to us by God,

31. Blessed with the “First-Fruits” and the “Earnest” of the Spirit

    a. Born of the Spirit

John 3:6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.

    b. Baptized by Means of the Spirit

1 Corinthians 12:13 For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.

1 Corinthians 10:7 And do not be idolaters, as some of them were; as it is written, “The people sat down to eat and drink, and stood up to play.”

    c. Indwelt by the Spirit

1 Corinthians 6:19 Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own?

1 Corinthians 2:12 Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things freely given to us by God,

John 7:39 But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified.

Romans 5:5 and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us.

Romans 8:9 However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him.

2 Corinthians 1:21 Now He who establishes us with you in Christ and anointed us is God,

Galatians 4:6 And because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, “Abba! Father!”

1 John 3:24 And the one who keeps His commandments abides in Him, and He in him. And we know by this that He abides in us, by the Spirit whom He has given us.

    d. Sealed with the Spirit

Ephesians 4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

2 Corinthians 1:22 who also sealed us and gave us the Spirit in our hearts as a pledge.

    e. Anointed with the Spirit

2 Corinthians 1:21 Now He who establishes us with you in Christ and anointed us is God.

1 John 2:20 But you have an anointing from the Holy One, and you all know.

32. Glorified

Romans 8:30 and whom He predestined, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified.

33. Complete in Him

Colossians 2:10 and in Him you have been made complete, and He is the head over all rule and authority;

34. Possessing Every Spiritual Blessing

Ephesians 1:3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, …


1 This material is adapted from Systematic Theology, “Soteriology,” by Lewis Sperry Chafer, Vol. III, Dallas Seminary Press, Dallas, pp. 234-266.

Related Topics: Christology, Soteriology (Salvation), Spiritual Life

Biblical Meditation

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Introduction

Scripture declares of God’s thoughts,

“For My thoughts are not your thoughts, Neither are your ways My ways,” declares the LORD. “For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts” (Isa. 55:8-9).

We are also told to “be of the same mind toward one another” which means essentially that we must develop and maintain the mind of Christ or God’s thoughts. We are to “stand firm in one spirit, with one mind striving together for the faith of the gospel” (Rom. 12:16; Phil. 2:5; 1:27). But if my thoughts are contrary to God’s, then I must exchange my thinking with God’s and for that process, He has given us His inspired, inerrant, and authoritative Word. So what is our need? We are to study the Scripture, but for that to be effective, we also need to develop the art of biblical meditation.

Joshua 1:8 This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success.

Psalm 1:2 But his delight is in the law of the LORD, And in His law he meditates day and night.

Psalm 4:4 Tremble, and do not sin; Meditate in your heart upon your bed, and be still.

If I were the devil (please, no comment), I would do my best to divide and fragment the thinking of the church of Jesus Christ. I would try to get God’s people confused as to who they are and why they are here. I would try to get them preoccupied with other things. I would try to get them to live independently, to think like the world thinks, to think like the natural man thinks in the futility of his mind (Eph. 4:17-18). In other words, I would like to keep people away from serious involvement with the Word of God. I would want to keep their relationship to God’s Word superficial and secondary. Someone has said that the Adversary majors in three things: noise, hurry, and crowds. But he also has a number of cultural values or belief systems, actually illusions and snares, that he uses to confuse and manipulate the church so that it must, of necessity, fail in its calling and purpose whenever it operates under these illusions.

Each of these are opposed to and work against developing and maintaining the mind of Christ through studying and meditating on the Word. They are designed to keep us out of the Word which is so essential to our ability to avoid the delusions of Satan and the world system and to hear and respond to the call of God on our lives.

What Does It Mean to Meditate?

The first question we must consider concerns the meaning of meditation and what meditation involves. This is particularly important to the Christian because of the great and growing emphasis on meditation in eastern religions. Transcendental meditation, as it is often called, is not biblical meditation. It is dangerous and actually opens up one’s mind for Satanic attack as it is found in New Age thinking. My purpose here is to deal only with the meaning and blessing of biblical meditation and to point out that eastern forms of meditation and biblical meditation are miles apart.

The Actions of Meditation

Meditation means “the act of focusing one’s thoughts: to ponder, think on, muse.” Meditation consists of reflective thinking or contemplation, usually on a specific subject to discern its meaning or significance or a plan of action.

Some synonyms would be contemplation, reflection, rumination, deep thinking, or remembering in the sense of keeping or calling something to mind for the purpose of consideration, reflection, or meditation. Compare for instance the following verses of Scripture:

Psalm 63:6 When I remember Thee on my bed, I meditate on Thee in the night watches,

Psalm 77:11 I shall remember the deeds of the LORD; Surely I will remember Thy wonders of old.

Psalm 78:42 They did not remember His power, The day when He redeemed them from the adversary,

Psalm 143:5 I remember the days of old; I meditate on all Thy doings; I muse on the work of Thy hands.

The Objects of Meditation

In Eastern forms of meditation as in TM there is an attempt to empty the mind. Biblical meditation, however, is an attempt to empty the mind of the wrong things in order to fill it with what is right and true according to the index of God’s inspired Word.

All Eastern forms of meditation stress the need to become detached from the world. There is an emphasis upon losing personhood and individuality and merging with the Cosmic Mind… Detachment is the final goal of Eastern religion. It is an escaping from the miserable wheel of existence… It is merely a method of controlling the brain waves in order to improve your psychological and emotional well-being.1

Biblical meditation involves becoming detached from the controlling and hindering influences of the world and attached to the living God through Christ that we might, through faith and transformed values, experience the sufficiency of the Savior and reach out to a hurting world in need of the living Christ.

Biblical meditation is object oriented. It begins with reflective reading and rereading of the Word and is followed by reflection on what has been read and committed to memory. In Scripture, the word meditate is generally found with an object (God, His Word, or works, etc.) or in a context where the object of meditation is understood.

In Scripture it does not mean to sit and ponder infinity or to empty the mind so some force can fill it by repeating some chant or mantra. Such is dangerous and opens the mind to demonic attack. Meditation in the Bible means reflective thinking on biblical truth so that God is able to speak to us through Scripture and through the thoughts that come to mind as we are reflecting on the Word, but that must also be filtered by the Word.

The goal of Christian meditation is to internalize and personalize the Scripture so that its truth can affect how we think, our attitudes, and how we live, our actions.

The Objectives of Meditation

(1) Worship—It is designed to focus on the Lord and His works (Ps. 27:4; 77:12). It is a place and space in our lives for communion with God. It is a means of elevating the spiritual over the material world and the world of activity: the world of hustle and bustle and coming and going.

(2) Instruction—It is designed to improve our understanding of the Word and God’s ways as it applies to our lives (Ps. 49:3 [i.e., understanding comes from the meditations of his heart]; 119:27, 97f). In meditation we exchange our thoughts with God's.

(3) Motivation or Encouragement—It is designed to motivate and inspire us in service and courage for the works God has called us to do (Josh. 1:7-8)

(4) Transformation—It is designed to transform and change our lives. This would apply to all the above (Ps. 4:4; 19:14; 119:15; Rom. 12:2; Col. 3:1f).

In Joshua 1:8, God promised Joshua success as part of the fruit of his meditation on the Word, but this has nothing to do with the prosperity mentality of the positive thinking and eastern meditation that is so present today in New Age thinking where, through positive thinking, one is able to control his or her destiny. Rather this is the success of obedient and godly living which experiences God’s provision and deliverance from the enemies of this life. It is not a guarantee against trials and pain.

When Should We Meditate?

(1) At prescribes times set aside for Bible study and thinking on the Word (Gen. 24:63; Ps. 4:4; 27:4; 63:6; 77:6; 119:148). It means making space in a special place for God and spiritual values.

(2) At all times throughout the day and night, as we face the varied situations of life. It involves the constant application of the Word through remembrance and reflective thinking (Josh. 1:8).

Why Should We Meditate?

(1) Because of what the Bible is—Revelation from God. In the Bible God has spoken and through this book God reveals Himself, reveals who and what man is, and what His plan for man consists of. (Cf. Ps. 19:7f; 2 Tim. 3:16; 2 Pet. 1:20-21; Isa. 55:8f.)

The Bible was given to us by God to be read and meditated on. “An unread Bible is like food that is refused, an unopened love letter, a buried sword, a road map not studied, a gold mine not worked.”2

(2) Because of what man is and needs—Reconciliation to God and one another. The nature of man and the nature of the world and Satan constitutes a great need for personalizing the Word: cf. Eph. 4:16f; 5:15f; 2 Cor. 4:4; etc. Because man is a holistic being, his spiritual, psychological, and physical faculties are complexly intertwined. Dr. Paul Meier writes:

To prepare myself as a Christian psychiatrist, I undertook college studies, an M.S. degree in human physiology, an M.D. from medical school, psychiatric residency training in two different programs, and theological course ware from two evangelical seminaries. During those years I was equipped with many techniques and shortcuts for bringing human beings relief from anxieties, depression, phobias, fears, insecurities, and other kinds of emotional and physical pain. Among the many tools I learned to use, by far the one that has been most valuable in helping people attain spiritual well-being is Scripture meditation.3

Meditation affects man’s whole being. Another reason is the fact man does not innately contain God’s thoughts and ways. Again Meier writes:

Man is a totally depraved being, possessing selfish and ultimately self-destructive thought patterns and behavior. Show me a natural man, untaught in God’s principles and I’ll show you a natural man who suffers from emotional pain. I’ll show you a man who experiences the guilt and discomfort of a God-vacuum. I’ll show you a man who is unconsciously fighting and struggling for a sense of significance, using worldly ways (e.g., sexual fantasy, materialism, power struggles, and prestige) in a vain attempt to attain significance all of which will fail. The ways of the world bring temporary relief, like bandaids on open flesh wounds, but not ultimate relief from man’s inner awareness of his insignificance apart from God.4

(3) Because of what the meditation does—Reformation of the mind and life. Using the words “meditate” and “remember” which is sometimes used as a synonym for meditate (Ps. 63:6; 77:5-7; 119:55-56; 143:5-6), let’s note from Scripture some of the reasons we should meditate on the Word.

  • It renews or reprograms our minds, exchanges our ideas for God’s, so we can begin to experience God’s ways (Isa. 55:8f; Rom. 12:1). Its the principle of GIGO or VIVO (garbage in, garbage out, or value in, value out).
  • It monitors what and how we are thinking and thus protects us against the thinking and actions of the world (Ps. 1:1-2; Jer. 17:5-10). Many of our problems are symptoms of underlying dynamic mental processes going on inside. Meditating on the Word when done properly is designed to expose an often unconscious network of defenses, anxieties, and sources of self-trust (Heb. 4:12; 2 Tim. 3:16).
  • It enables and motivates us to walk after or according to God’s plan and purposes rather than our own (Josh. 1:7f; Ps. 119:15).
  • It produces spiritual stability and fruitfulness or success according to biblical standards (Josh. 1:7f; Ps. 1:3).
  • It is a means of focusing on and resting in the Lord which enables us to cling to the Lord and find spiritual joy in the midst of suffering and testing (Ps. 63:6f; 77:6-12). It becomes a means of protection against a mental attitude of self-pity and discouragement (Ps. 4:4; 119:23, 78).
  • It is a means of better knowing and understanding the Word which gives insight to life itself (Ps. 49:3; 119:27).
  • It warms the heart and keeps us close to God (Jer. 20:7-9).
  • It is a means of worship and seeking God which is ultimately the highest goal of meditation (Ps. 27:4; 77:12).

May we join the Psalmist who, rather than use the methods of the world to deal with his pain, declared his commitment to meditation when he wrote:

Psalm 119:78 May the arrogant be ashamed, for they subvert me with a lie; But I shall meditate on Thy precepts.

The Art of Meditation

How to Profit From Biblical Meditation

Biblical meditation is the art of reflection, of pondering and going over a matter in one’s mind. It is important that we recognize we cannot divorce meditation from all the processes by which we learn and apply the Word. It is intricately tied to Bible study in all its forms.

Concerning one of the chief Hebrew words used for meditation, hagah, Herbert Wolf says, “Perhaps the Scripture was read half out loud in the process of meditation.”5

Biblical meditation involves the whole process of reading and observing a portion of Scripture in order to seek both its meaning and application. Though we generally think in terms of the final aspect in which one reflects on his observations and understanding of a particular text or concept of the Word, reading the text of Scripture reflectively is a part of the process of biblical meditation.

The point is this. We can’t effectively reflect on and respond to a portion of the Word or a biblical truth without the whole process of careful Bible study. Just as meditating in a vacuum or to empty the mind as it is done in eastern religions is dangerous and may open the mind to demonic attack, so meditating on error drawn from a misunderstanding of a passage can lead to unhappy results.

There are three things that must go together in biblical meditation: READING, REFLECTING, and RESPONDING. The ultimate purpose of these three are the three great purposes of Bible study:

  • OBSERVATION—What does the text say?
  • INTERPRETATION—What does the text mean?
  • APPLICATION—How does the text apply to my life?

Reading

Careful reading for observation comes first. The word “read” or “reading” occurs 80 times in Scripture, 34 times in the New Testament. This involves the following:

(1) Read Reverently, ever mindful that you are reading the Word of God. The Bible is God breathed and each word and sentence has a purpose and function. This means reading deliberately, slowly, and alertly, not mechanically or legalistically.

(2) Read Repeatedly, going over and over the passage to observe more and more knowing that you do not exhaust the meaning of any verse even when it becomes familiar and you think you know it. There are always new observations to be seen or mined as a miner searches for silver or gold (Prov. 2:4).

(3) Read Creatively, visualizing yourself in the time, history, and situation of the passage as much as possible to experience a feel for what the author and the people of his day were experiencing. “Precisely because God chose to speak in the context of real human history, we may take courage that these same words will speak again and again in our own ‘real’ history, as they have throughout the history of the church.”6

(4) Read With Study Tools In Hand, with paper and pen and Bible study helps at your finger tips to help you observe and answer your questions. Howard Hendricks use to tell us in class something like, “A pencil, gentlemen, is the crow bar of the mind and understanding.” You wouldn’t go mining for silver or gold without tools would you? Of course not. So we need to use tools like a CONCORDANCE, COMMENTARIES, BIBLE DICTIONARY, ATLAS, and WORD STUDY HELPS like Vine’s Expository Dictionary of New Testament Words, Revel, or New Testament Words, by William Barclay, SCM Press, or A Treasury of New Testament Synonyms, by Stewart Custer, Bob Jones University Press.

(5) Read to Understand, purposely, to make observations of the text that will help you understand its meaning. This means asking questions like our six important friends in Bible study, who, what, when, where, why, and how.

Of course, such reading requires constant reflection and pondering over the text you are reading. This brings us to our next point in the process of meditation, reflection.

Reflection

Irving Jensen writes, “Reflection is the mind and heart at work, thinking over and concentrating on what the eyes have seen … Reflection in Bible reading should have the intensity of meditation, whereby the soul has the desire and intention of obeying God’s Word.”7

So, how can we read the Bible like this? Jensen suggest the following which I have summarized as follows:

(1) Reflect Purposely, to fulfill the biblical objectives of meditation—worship, instruction, motivation, transformation. As the Psalmist who prayed: “I will meditate on Thy precepts, and regard Thy ways” (Psa. 119:15), and again, “Make me to understand the way of Thy precepts, So I will meditate on Thy wonders” (vs. 27).

(2) Reflect Imaginatively, visualize the setting and put yourself there. Try to feel the burden, the concern, the fear, the love, etc. Seek to taste and feel every word you read.

(3) Reflect Humbly, realizing that you are not reading just a book, but that which is the very Word from God, God-breathed and authoritative, alive and powerful. It should truly humble us to know that in the Bible, the Holy One who is also the Almighty One, has spoken to us in the Bible.

(4) Reflect Prayerfully, trusting the Spirit of God to open up your eyes and heart to see, understand, and respond to the Word. Again, read as the Psalmist who prayed: “Open my eyes that I may behold wonderful things from Thy law” (Ps. 119:18). This is also the position of humility and respect. God’s Word is a spiritual book requiring spiritual perception.

(5) Reflect Patiently but expectantly, waiting on the Lord to teach you and show you. Time and patience are important elements to effective meditation and examination of the Word. Again remember that the great enemies of meditating on the Word are noise, hurry, and crowds. Thus, the Psalmist, looking for insight to God’s Word and direction in his life prayed, “Lead me in Thy truth and teach me, For Thou art the God of my salvation; For Thee I wait all the day” (Ps. 25:5).

Concluding his section on reflection, Jensen writes:

The purpose of reading and reflecting on Scripture is response, responding and applying the passage to our own lives. So we naturally turn to the third aspect of meditation and the ultimate purpose of the Word. The call to reflection in Bible reading is expressed in Samuel’s plain words to Saul, “Stand here thou still a while, that I may shew thee the word of God” (1 Samuel 9:27, KJV).8

Responding

Responding is the process whereby we make personal application of our observations and understanding of the text. Through meditation we internalize that we may personalize.

(1) The focal point of application: You are the focal point in application. This is not selfish or self-centered. 2 Tim. 3:16 makes this clear. You are meditating on the Word as part of your search for spiritual help, direction, and food. The Bible is addressed to each of us personally.

(2) The key spheres of application: (see diagram).

(3) Important questions for application:

  • How does this truth apply to my life in four spheres: in my personal life, in my family, at work, in my church, and in my neighborhood?
  • In view of this truth, what specific changes should I make in my life? In other words, am I applying this truth? If not why not? Was it ignorance, rebellion, indifference?
  • How do I propose to carry out these changes? We need to be specific here.

(4) Three vital responses for application:

First, the response of confession: The Word of God is like a sword (it penetrates), like a mirror (it reveals), and like a critic of the heart (it judges and reproves or exposes our attitudes and actions). Whenever we read the Word, it should be with an open heart that is ready to acknowledge sin and confess it. So David prayed, “Search me, O God, and know my heart; try me, and know my ways, and see if there be any wicked way within me” (Ps. 139:23-24a; cf. 1 John 1:7-9; “walking in the light”).

Proverbs 28:13 He who conceals his transgressions will not prosper, But he who confesses and forsakes them will find compassion.

Second, the response of faith: One of our reasons for meditating on the Word is to develop and build our faith. “Faith comes by hearing and hearing by the Word of God,” (Romans 10:17 brick by brick). We must mix faith with what we read and hear. In other words, we must act by faith in what God has shown us from His Word or our hearts can become hardened (cf. Mk. 6 and Heb. 3:7f).

Hebrews 4:2 For indeed we have had good news preached to us, just as they also; but the word they heard did not profit them, because it was not united by faith in those who heard.

Third, the response of obedience: When we obey the Word we are demonstrating the reality of our love for the Lord and how much we really believe what we have seen and learned. It demonstrates our faith and just how serious we are in our relationship with Jesus Christ.

1 Sam. 15:22-23 And Samuel said, “Has the LORD as much delight in burnt offerings and sacrifices As in obeying the voice of the LORD? Behold, to obey is better than sacrifice, And to heed than the fat of rams. 23 For rebellion is as the sin of divination, And insubordination is as iniquity and idolatry. Because you have rejected the word of the LORD, He has also rejected you from being king.”

In his excellent book, Pathways to Power, a book written in the early 1950s, Dr. Unger wrote:

Meditation upon God’s Word is fast becoming a lost art among many Christian people. This holy exercise of pondering over the Word, chewing it as an animal chews its cud to get its sweetness and nutritive virtue into the heart and life, takes time, which ill fits into the speed of our modern age. Today most Christians’ devotions are too hurried, their lives too rushed.9

If that was true in the early fifties, how much more is it not true today—forty years later in an age that has become even more activity oriented, materialistic, and consumer minded. Unger goes on to say:

But holiness and hurry never did suit well together. Prayer and preoccupation have always been strange bed-fellows. A head knowledge of the Word may perhaps be consonant with the scurry of the age, but not a deep heart experience of its preciousness. A deep knowledge of spiritual things can only come by the way of unhurried reflection upon God’s truth and by prayer.10

Speaking of Satan and his activity, someone has said “our adversary majors in three things: noise, hurry, and crowds.” What we need is a time for quiet, stillness, and solitude for the purpose of meditating on the Word.

Listen to these words from the Psalms:

Psalm 19:14 Let the words of my mouth and the meditation of my heart Be acceptable in Thy sight, O Lord, my rock and my Redeemer.

Psalm 104:34 Let my meditation be pleasing to Him; As for me, I shall be glad in the Lord.

From these verses it is clear that our meditation can be unacceptable and displeasing to the Lord. What does this mean? What are the implications of this? In what ways can my meditation be unacceptable and displeasing to the Lord? There are obstacles, dangers or hazards, and hindrances to meditation.

Problems, Hazards, and Hindrances to Meditation

Writing to the Corinthian church the apostle wrote,

2 Corinthians 10:5 We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ,

(1) “Speculations” is the Greek logismos, “calculation, reasoning, reflection, thought” and in this context it refers to wrong thinking or reasoning and is connected to those thinking processes and attitudes that usurp God’s viewpoint and stand against the knowledge of God and what that should do to and in our lives.

(2) We see that Paul and his co-workers were committed to destroying and dealing with any such thinking in their lives because it was so destructive to their ability to wage war against the enemy and carry out God’s purpose as soldiers of the cross. The suggestion is that this is a daily battle, an ongoing process without which we are unable to obey and serve the Lord. He uses a military term, “taking captive” (aichmalotizo) plus the present tense which point to this as a continual struggle and warfare.

(3) The battle concerns our minds in both the content of our minds and in the way we think with our minds, the human devices of our minds which are so often influenced by Satan. “Thoughts” is the plural of noema, “mind, thought, purpose, device, design.” It is used of the schemes or devices of Satan in 2 Corinthians 2:11 and of the effects of his work on the minds of men (blinding, in 4:4).

(4) Finally, we see that this affects our obedience to Christ. If we do not bring our thoughts captive, control them and order them according to the Word, the mind of Christ, we cannot live in obedience. The goal and result of every thought captive is obedience to the Lord.

So, meditating on the Word, internalizing and personalizing the Scripture, is a crucial part of the Christian life. It becomes part of the means by which we can bring every thought captive to Christ.

The importance of this is further seen in the Psalms, particularly, Psalm 119. Six times the Psalmist prays for understanding and three other times he speaks of the understanding which comes from the Word:

Psalm 119:27 Make me understand the way of Thy precepts, So I will meditate on Thy wonders.

Psalm 119:34 Give me understanding, that I may observe Thy law, And keep it with all my heart.

Psalm 119:73 Thy hands made me and fashioned me; Give me understanding, that I may learn Thy commandments.

Psalm 119:125 I am Thy servant; give me understanding, That I may know Thy testimonies.

Psalm 119:144 Thy testimonies are righteous forever; Give me understanding that I may live.

Psalm 119:169 Let my cry come before Thee, O LORD; Give me understanding according to Thy word.

Why does the Psalmist pray like this?

  • Because he knows that the way of man is not in himself, it is not in man to direct his way.
  • He distrusts himself, his own thoughts and ways, and so he specifically prays for understanding.
  • He fears lest he should misunderstand, or misconceive, or misapply God’s teaching, or narrow its significance to his life.
  • He wants to comprehend its full range and thrust as it bears on his thoughts, purposes, attitudes, reactions, relationships, view of life and people.
  • He wants understanding that he may, through God’s wisdom, conform his life to God’s ways because only in this does one find the way of life.

Thus, eight times in this Psalm, we read of him meditating on the Word that he might better understand the Scripture and apply it to his life (vss. 15, 23, 27, 48, 78, 97, 99, 148).

But listen to these words from the Psalms:

Psalm 19:14 Let the words of my mouth and the meditation of my heart Be acceptable in Thy sight, O LORD, my rock and my Redeemer.

Psalm 104:34 Let my meditation be pleasing to Him; As for me, I shall be glad in the LORD.

From these verses it is clear that our meditation can be unacceptable and displeasing to the Lord. What does this mean? What is involved here? In what ways can my meditation be unacceptable and displeasing to the Lord? Plainly, there are obstacles, dangers or hazards, and hindrances to meditation.

Some Snares of the World to Consider:

(1) Materialism—a problem of the wrong values.

(2) Activism—a problem of the wrong priorities.

(3) Secularism—a problem of the wrong trust.

In each of these we are confronted with the spirit of self-sufficiency. In His creative grace, God has given us each certain abilities, gifts, talents, and information through education and experience to use in life for our blessing and the blessing of others. This can give us a false sense of security and sufficiency because we are able to do so much and often seem to be able to handle life on our own, though this is a deception of the human heart. It’s part of the age-old lie of Satan, the old serpent and deceiver who wants man to think he can be his own god and handle life just fine by himself.

Such an attitude causes us to ignore our need for time alone with the Lord in the Word and prayer. As he considered the foes of this world and the challenges of ministry Paul cried out, “And who is adequate for these things?” (2 Cor. 2:16). But in the next chapter, he said:

2 Cor. 3:4-6a And such confidence we have through Christ toward God. Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, who also made us adequate as servants of a new covenant,

But where do we get such confidence and how do we demonstrate it? By spending time with God in His Word and in prayer. The self-sufficient man either ignores God altogether or only runs to God in times of extreme difficulties.

(4) Religionism and Legalism—a problem of the wrong source of faith. In this one’s life is filled with overt religious activity, but one that fails to take time for the inner man.

(5) Two Myths Perpetrated by the World—we call these myths because they are often passed off as truisms through a lot of repetition.

Myth 1: The Bible is too difficult to understand for the ordinary person to grasp. Only the skilled theologians with technical training can deal with the Scriptures. While we need teachers, still, all believers can read the Bible and grow if they can read their newspaper.

Myth 2: The Bible is boring. Such a statement reflects the taste and preference of the person reading it. The Bible is filled with action, with drama, with not just history, but redemptive history. I suspect the real problem here is our next danger.

Snares of the Flesh

(1) Laziness: Meditating on the Word suggest labor, work. Here is one of the real problems of our negligence. We fail in our need to meditate studiously and worshipfully in the Word because it takes time and work. Our problem is we are lazy. It has been said that all human sin finds its roots in three basic human problems, the sins of pride, dishonesty, and slothfulness.11

(2) Sensuality: The church today is filled with what we might call sensuous Christians. A sensuous Christian is one who:

  • Lives by his feelings rather than through his understanding of the Word of God.
  • Cannot be moved to service, prayer, or study unless he “feels like it.”
  • Thinks he doesn’t need to study or meditate on the Word because he operates by his feelings.
  • Doesn’t want to know God, he wants only to experience Him.12

Without the knowledge of the Word, however, no one can be sure of his experience. It may be demonic and purely of the flesh.

Sproul reminds us:

The Bible is addressed primarily though not exclusively to our understanding. That means the mind. This is difficult to communicate to modern Christians who are living in what may be the most anti-intellectual period of Western civilization. Notice, I did not say anti-academic or anti-technological or anti-scholarly. I said anti-intellectual. There is a strong current of antipathy to the function of the mind in the Christian life.

… We turn to feelings rather than to our minds to establish and preserve our faith. This is a very serious problem we face in the twentieth-century church.

Reflect for a moment. What happens in your own life when you act according to what you feel like doing rather than what you know and understand God says you should do? Here we encounter the ruthless reality of the difference between happiness and pleasure. How easy it is to confuse the two! The pursuit of happiness is regarded as our “unalienable right.” But happiness and pleasure are not the same thing. Both of them feel good, but only one endures. Sin can bring pleasure, but never happiness. If sin were not so pleasurable, it would hardly represent a temptation … 

It is precisely at the point of discerning the difference between pleasure and happiness that knowledge of Scripture is so vital. There is a remarkable relationship between God’s will and human happiness. The fundamental deception of Satan is the lie that obedience can never bring happiness. From the primordial temptation of Adam and Eve to last night’s satanic seduction, the lie has been the same. “If you do what God says, you will not be happy. If you do what I say, you will be liberated and know happiness.”13

And the point is that those who live by their feelings will not spend time meditating on the Word and if they do, it will be for an emotional high rather than to truly know God and obey Him.

(3) Procrastination: Often, we do not feel like reading or studying the Bible. This is to be expected. Old patterns often die hard and slowly. It takes time to develop the pattern and discipline needed to make this a priority. We are in a spiritual struggle and after years of operating in the flesh, we must recognize we are dealing with a spiritual battle which must be overcome by faith and transformed desires.

(4) Unbelief: We wonder, “Will meditating on the Word really make a difference in my life? Will it give insight to life? Will it make me wiser than all my teachers as the Psalmist declares?” The answer of course is yes, but only a strong conviction of this will translate into consistent action.

(5) Wrong Focus: Preoccupation with the wrong objects, the objects of our pain, our fear, or anger, will keep us from meditating on the Word where we find God’s solution. But in our human defense solutions and in our desire to control our own lives, we have a hard time with these wrong objects of preoccupation. Note the following passages and the principle of EXCHANGE, RENEWAL and REPLACEMENT:

Numbers 11:5-6 We remember the fish which we used to eat free in Egypt, the cucumbers and the melons and the leeks and the onions and the garlic, 6 but now our appetite is gone. There is nothing at all to look at except this manna.

Psalm 119:28 My soul weeps because of grief; Strengthen me according to Thy word.

Psalm 119:78 May the arrogant be ashamed, for they subvert me with a lie; But I shall meditate on Thy precepts.

2 Corinthians 10:4-5 for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. 5 We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ,

Some Hazards We Face

There are things that can make our meditation less effective or even detrimental.

(1) Mistaking interpretation for application: Sometimes we think that because we have understood a passage or a truth, we have therefore applied it. Some examples:

  • We know what the Scripture teaches about the tongue and how deadly it can be, and how God abhors gossip or slander.
  • We know that practicing good hospitality is scriptural. Thus, we may assume we are controlling our tongues and that we are hospitable in what we do, since we understand these truths.

But in reality, this may not be true of us at all. Most of have a long way to go in both of these areas of truth and we constantly need the searchlight of the Word on our actions. “As growing Christians, we often learn a great deal, and it is easy to assume we have translated our knowledge into experience.”14

(2) Mistaking an emotional response for application: What is true with understanding a passage is equally true and perhaps even more subtle in our emotional responses to a particular passage or truth. Experiencing an emotional response, a feeling of excitement and joy or even tears of conviction, does not mean we are applying the Word obediently or even the particular truth that brought about the response. It doesn’t guarantee that we will either. Compare 2 Corinthians 7:8-11; Hebrews 12:17.

(3) The expectation of instant results: This is particularly a problem in our culture because we are on the search for instant gratification. As we meditate on the Word we will see areas that need change and that we need to work on through the disciplines of biblical godliness. But this often takes time and continued fellowship with the Lord in the Word. We want these areas brought under control and changed yesterday, often without the spiritual battles and the process of growing and learning to depend on the Lord for change. We want the product without the process. But God is interested in the process, the daily regimen of walking with Him through prayer, the Spirit, and the Word. The point is, we need to be patient and not allow the struggle to discourage us from the process.

(4) The problem of maintaining the right objectives: It must never be limited to selfish or personal pursuits like simply feeling good about ourselves. We must maintain the elements of the great objectives of meditation (WORSHIP, INSTRUCTION, MOTIVATION, TRANSFORMATION) and the great purposes of God as in the great commission (cf. John 15:7-8).

(5) The problem of the right interpretation: Here is an important question. Under what conditions can our meditating on the Word properly affect our lives as the inspired and inerrant Word of God? OUR ANSWER: The Bible can only affect us properly and direct our lives into the will of God so far as it is understood, and it can only be understood when it is properly interpreted. “A misinterpreted Bible is a misunderstood Bible, which will lead us out of God’s way rather than in it.”15

We face a couple of obstacles in relation to this:

(1) The rules we follow: How are we using and interpreting the Word?

Are we approaching the text of Scripture like a person casting lots? Some do. Some people prayerfully open their Bible to see what happens to catch their eye, or they shut their eyes, open their Bible, and insert their finger on the page. They then read the passage supposing this is God’s will and word to them for the day.

G. Campbell Morgan used to tell of the man who followed this method and came up with “Judas went out and hanged himself.” Finding these words unhelpful, he did it again and this time got “Go, and do thou likewise.” In desperation he tried once more and this time the words that jumped at him were, “That thou doest, do quickly.” Morgan’s point (mine too) is that though this practice shows vast reverence for Scripture as God’s means of communicating with us, it is of itself superstitious and wrong headed, savoring more of magic or witchcraft than of true religion; it is precisely not understanding God’s Word.16

Study the text by its grammatical, historical, plain and normal meaning according to the context and the analogy of Scripture. This means going to the text to observe it for facts from the text as we would study any written document though recognizing Scripture’s spiritual content, continuity, and inspiration.

Too often, in their search for application, people may detach the text from its context and the facts of the passage “to find personal meaning in them by feeding them into the world of one’s private preoccupations and letting that world impose new senses on old phrases.”17

(2) The blinders we wear: This is the problem of our preconceived, preformed ideas from our backgrounds. We are each the product of tradition and human tradition can neutralize the impact of the Word on our hearts

Mark 7:6-13 And He said to them, “Rightly did Isaiah prophesy of you hypocrites, as it is written, ‘This people honors Me with their lips, But their heart is far away from Me. 7 But in vain do they worship Me, Teaching as doctrines the precepts of men.’ 8 Neglecting the commandment of God, you hold to the tradition of men.” 9 He was also saying to them, “You nicely set aside the commandment of God in order to keep your tradition. 10 For Moses said, ‘Honor your father and your mother’; and, ‘He who speaks evil of father or mother, let him be put to death’; 11 but you say, ‘If a man says to his father or his mother, anything of mine you might have been helped by is Corban that is to say, given to God,’ 12 you no longer permit him to do anything for his father or his mother; 13 thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that.”

There are benefits and blessings to some traditions, but there are also problems. We are also the victims of our past. This means we are willing to open our eyes to some things, but we also close them to other things because of our prejudice or preconditioned notions. None of us are exempt from this. It is a problem we need to be alert to and work on.

Conclusion

These are some of the problems we face. Our need is to be alert to them and work on overcoming them, but let’s not allow these things to discourage us in our commitment to meditate on the Word. God’s Word is alive and powerful and is absolute truth. Meditate on the following verses. They are rich and rewarding.

2 Timothy 2:15 Be diligent to present yourself approved to God as a workman who does not need to be ashamed, handling accurately the word of truth.

2 Timothy 3:16-17 All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 that the man of God may be adequate, equipped for every good work.

Hebrews 4:12 For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.

Psalm 119:9-15 How can a young man keep his way pure? By keeping it according to Thy word. 10 With all my heart I have sought Thee; Do not let me wander from Thy commandments. 11 Thy word I have treasured in my heart, That I may not sin against Thee. 12 Blessed art Thou, O LORD; Teach me Thy statutes. 13 With my lips I have told of All the ordinances of Thy mouth. 14 I have rejoiced in the way of Thy testimonies, As much as in all riches. 15 I will meditate on Thy precepts, And regard Thy ways.

Psalm 119:23 Even though princes sit and talk against me, Thy servant meditates on Thy statutes.

Psalm 119:27 Make me understand the way of Thy precepts, So I will meditate on Thy wonders.

Psalm 119:48 And I shall lift up my hands to Thy commandments, Which I love; And I will meditate on Thy statutes.

Psalm 119:78 May the arrogant be ashamed, for they subvert me with a lie; But I shall meditate on Thy precepts.

Psalm 119:97 O how I love Thy law! It is my meditation all the day.

Psalm 119:99 I have more insight than all my teachers, For Thy testimonies are my meditation.

For additional reading see the Seven Subtle Snares of Worldliness.


1 Richard J. Foster, Celebration of Discipline, Harper, San Francisco, 1988, p. 15.

2 Irving L. Jensen, How to Profit From Reading the Bible, Moody Press, Chicago, 1985, p. ix.

3 Paul Meier, Renewing Your Mind in a Secular World, edited by John D. Woodbridge, Moody Press, Chicago, 1985, p. 25.

4 Ibid., p. 26.

5 Herbert Wolf, Theological Wordbook of the Old Testament, Vol. 1, Zondervan, Grand Rapids, p. 205.

6 Gordon D. Fee and Douglas Stuart, How to Read the Bible for All Its Worth, Zondervan, Grand Rapids, 1993, p. 20.

7 Jensen, p. 48.

8 Ibid., p. 52.

9 Merril F. Unger, Pathways to Power, Zondervan, Grand Rapids, 1953, p. 41.

10 Ibid., p. 41.

11 R. C. Sproul, Knowing Scripture, InterVarsity Press, Downers Grove, IL, 1977, p. 17f.

12 Adapted from Sproul’s, Knowing Scripture, p. 27f.

13 Ibid., pp. 28, 29.

14 Josh McDowell, Guide to Understanding Your Bible, Here’s Life Publishers, San Bernardino, CA, 1982, p. 102.

15 J. I. Packer, Beyond the Battle For the Bible, Cornerstone Books, Westchester, IL, 1980, p. 19.

16 Ibid., p. 21-22.

17 Ibid., p. 22.

Related Topics: Basics for Christians, Cultural Issues

An Argument of the Book of Isaiah

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MESSAGE STATEMENT:

The restoration of God's created order will come to those in Israel and the world who trust in him after he judges the wicked.

I. Book One:1 YHWH will bring judgment upon Judah and the world for their unrighteousness, but will also later bring about the blessings of the kingdom for Israel2 1:1--39:8

A. Introduction: This book is the vision of Isaiah the son of Amoz, concerning Judah and Jerusalem which he saw during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah 1:1

B. Through Isaiah YHWH indicts the nation Judah of breaking their covenant with Him leading to judgment in captivity, yet a remnant will return and Jerusalem will one day be the center of the nations 1:2--6:13

1. YHWH proclaims judgment on the nation due to their faithlessness toward Him, yet a remnant will be faithful and there will be restoration 1:2-31

a. YHWH accuses Israel of having broken her covenant relationship with Him 1:2-9

1) Israel, unlike an animal, does not even know who its master is 1:2-3

2) Israel has abandoned the LORD and been flogged by neighboring nations for her disobedience to the covenant 1:4-9

b. YHWH rejects the nation's external worship of Him because of her corrupt acts toward the needy 1:10-17

c. YHWH exhorts the nation to repent in their actions to find forgiveness and blessing or else to expect to receive judgment 1:18-20

d. Because Jerusalem has become overrun with evil God declares that He will bring about a just judgment upon sinners and a gracious restoration upon the city for the sake of the righteous 1:21-31

2. In the word given to Isaiah, Judah and Jerusalem are told of a time when their city will be the center of the world politically, but they will first undergo judgment from the Lord for their prideful sin 2:1--4:6

a. Setting: This is a word which Isaiah the son of Amoz saw concerning Judah and Jerusalem 2:1

b. In the last days the kingdom of God will flow from Jerusalem where the nations will come for instruction and judgment leading to peace 2:2-4

1) In the last days Jerusalem will become the center of all of the world's political activity 2:2-2

2) The nations will come to Jerusalem to be instructed in the Law of the YHWH 2:3

3) YHWH will become the judge for the nations leading to world-wide peace 2:4

c. The people and especially leaders of Judah are exhorted to walk in obedience to YHWH, warned of future judgment for their prideful sin, and promised a time of future blessing after they have been purged from their sin 2:5--4:6

1) The house of Jacob is exhorted to walk in YHWH's light 2:5

2) The house of David (Davidic leadership) has not led the people as is evidenced by their demonic activities, foreign alliances, self sufficient government, idolatry leading to human abasement 2:6-9

3) YHWH is going to come with a judgment which will abase men and exalt Him 2:10--22

4) YHWH God of Hosts is going to judge Jerusalem and Judah in order to take away her self-sufficiency because her leaders have rebelled against YHWH 3:1-12

5) YHWH contends with the people and especially their leaders who have crushed them because their arrogance is going to lead to humiliating judgment 3:13--4:1

6) YHWH promises to provide a future day of blessing for the nation after they have been purged from their sin 4:2-6

a) In a future day the branch of YHWH (cf. Isaiah 11; Jer. 23; Zech. 3:6) will be beautiful, and the bounty of the land will be the adornment of those who survive the judgment 2:2-3

b) YHWH promises to be the protective presence of the nation in the future when the nation has been washed and purged from its sin 4:4-6

3. Through the image of a vineyard planted by the Lord which produced bad fruit, the Lord promises to judge the nation for her rebellion against Him as expressed in evil upon the people 5:1-7

a. Setting: Isaiah sings a song of YHWH on behalf of His vineyard (the nation) 5:1a

b. The Lord (beloved) prepared well a vineyard and expected it to produce good fruit, but it produced worthless ones 5:1b-2

c. The nation is exhorted to be the judge concerning whether the Lord could have done anything else for the sake of His vineyard 5:3-4

d. The Lord of the vineyard promises to destroy the vineyard by taking away its defenses, and charging outside sources to bring about destruction 5:5-6

e. The Lord of Hosts vows to judge Israel (the vineyard) and Judah (His choice plant) because of their rebellion against the people 5:7

4. After Isaiah pronounces woes upon the nation for its hubris against the people in a breaking of the Law of the Lord, he tells of a humbling judgment which the Lord will bring from foreigners against His people 5:8-30

a. Isaiah pronounces woe in the form of talionic justice to those who take much land from the people--they will be alone in their land due to judgment 5:8-9

b. Isaiah pronounces woe upon those who party with no consideration for the work of the Lord 5:11-12

c. The nation will go into a humble captivity which will exalt the Lord and restore rightful places 5:13-17

d. Isaiah pronounces woe upon those who overtly sin and dare God to show Himself as avenger 5:18-19

e. Isaiah pronounces woe upon those who switch God's moral law (call evil good and good evil) 5:20

f. Isaiah pronounces woe upon those who are wise in themselves rather than in the Lord 5:21

g. Isaiah pronounces woe upon those who are strong in partying and defending those who are wicked 5:22-23

h. The Lord promises that the He will crush the arrogant through a foreign judgment of Judah 5:24-25

1) The Lord will crush the arrogant pride of the nation with consuming judgment 5:24-25

2) The Lord will call a powerful nation to come and overtake Judah in certain judgment 5:26-30

5. In the year of King Uzziah's death Isaiah received a call from the King of the earth at Jerusalem to proclaim his word to the nation which will not repent, but will go into captivity even though a remnant will continue 6:1-12

a. Setting: In the year of King Uzziah's death (740 B.C.) Isaiah saw the Lord in His holiness as King of the earth from Jerusalem 6:1-4

1) Isaiah had the vision in the year of King Uzziah's death 6:1a

2) Isaiah had a vision of the Lord as a holy King of the earth who was located in the temple 6:1b-4

a) The Lord was sitting on a throne in all of His greatness 6:1b

b) The Lord was attended by Seraphim who announced that He was perfectly holy filling the earth with His greatness 6:2-3

c) The earth trembled with the announcement while the temple was filled with God's presence 6:4

b. When Isaiah sees the Lord as King, he realizes that he, along with his generation, is guilty before the Lord 6:5

c. Isaiah is cleansed by the Lord through his messenger 6:6-7

d. Isaiah responds to the Lord's request for someone to send for Him 6:8

e. Isaiah is told to proclaim the word of YHWH to a nation which will not repent, and will be taken into captivity, even though a remnant will continue 6:9-13

1) Isaiah is told to proclaim God's word to the nation which will not hear it and repent 6:9-10

2) Isaiah is told that he is to proclaim God's word until the nation is taken away in the judgment of captivity even though there will be a remnant which will survive 6:11-12

C. Prophecies of Deliverance: Isaiah proclaims a series of prophecies concerning the deliverance the nation3 7:1--12:6

1. Shear-jashub: When the Syrian-Israelite coalition threatened Ahaz, Isaiah told the king to not fear because it would be destroyed, but Ahaz would not receive God's confirmation, therefore, the house of David is given a sign of when God would be with them, Ahaz is told that the coalition will be destroyed in twelve years and that Judah will come under the judgment of Egypt and Assyria 7:1-25

a. Setting: (734/3 B.C.) While Ahaz was king of Judah, it was attacked, but not conquered, by the coalition of Syria (Aram under king Rezin), and Israel (under king Pekah) 7:1

b. Ahaz (the house of David) and the people of Judah became extremely fearful when they learned that Syria was in Ephriam 7:2

c. YHWH sent Isaiah with his son to tell Ahaz that the Syrian-Israelite coalition will not succeed, but be destroyed, also warning that Judah itself will be destroyed if it does not believe His word 7:3-9

1) The Lord sent Isaiah and his son Shear jashub ( rav bwvy ) a remnant will return to meet Ahaz at the end of the conduit of the upper pool, on the highway to the fuller's field 7:3

2) Isaiah is told to tell Ahaz that the Syrian-Israelite coalition will not be successful in its attempt to replace him with the son of Tabeel because God will defeat Syria and Israel 7:4-9a

3) The LORD warns Ahaz that the nation will not last if it does not believe His words 7:9b

d. When YHWH urges Ahaz to ask for a sign, and Ahaz arrogantly refuses, the LORD promises to give a sign to the house of David of a virgin birth to a son who will be characterized as God with us, to destroy the coalition by the time that Isaiah's son is old enough to know the difference between good and evil (12 years), and that judgment will coming upon Judah from Egypt and Assyria 7:10-25

1) YHWH again speaks to Ahaz urging him to ask for any kind of a confirming sign 7:10-11

2) Ahaz, faithlessly, says that he will not ask for a sign and tempt YHWH (he intends to seek Assyria's help (cf. 2 Ki. 16:7-9; 2 Chron. 28:16) 7:12

3) Because of Ahaz' arrogance toward the Lord, Isaiah prophecies that God will give a sign to the house of David of a virgin born youth who will be characterized as God with us, that the coalition will be abolished within twelve years (the future age of Isaiah's son with him), and that judgment will come upon Judah from Egypt and Assyria 7:13-25

a) Isaiah questions the gull of the House of David to try the patience of God as they do with men 7:13

b) Isaiah proclaims that the Lord will give to the house of David (note the you is plural-- <k#l* ) a sign, namely that a virgin will become pregnant, bear a son and that (she/he the king of the house of David tar*q*w+) will call his name Immanuel (la@ WnM*u! God with us) 7:14

c) Isaiah proclaims that by the time that the son with him (cf. 7:3) knows enough to refuse evil and choose good (age 12), the coalition of Syria and Israel will be forsaken (if this is 734 this is prophetic of Israel's fall in 722/21) 7:15-16

d) Isaiah prophecies that the Lord will bring about a judgment from Egypt and Assyria (701 B.C.) upon the house of David and the people of Judah 7:17-25

(1) The Lord is going to bring about a judgment upon Judah such as she has not had since the division of the nation 7:17

(2) The Lord is going to bring Egypt and Assyria against Judah 7:18-20

(3) The coming judgment is going to leave the nation in a state of devastation 7:21-25

2. Maher-shalal-hash-baz: Isaiah prophecies of the nearness of Judah's deliverance from the Syria-Israel alliance, and of judgment for those who will not wait on God and His word 8:1-22

a. Isaiah prophecies the nearness of the destruction of Syrian-Israelite alliance by Assyria 8:1-4

1) The Lord told Isaiah to write zB vj llv rhm (swift is the booty, speedy is the prey) on a large tablet 8:1

2) The Lord says that He will have two witnesses to witness to the truth of this statement--Uriah the priest, and Zechariah the son of Jeberechiah 8:2

3) Isaiah gave birth to a son through the prophetess to be named zB vj llv rhm (swift is the booty, speedy is the prey) because he pictures the soon defeat of Syria and Israel by Damascus 8:3-4

b. The Lord will use Assyria to judge Israel for their rejection of Him and trust in Syria and will have Assyria come down into Judah as well 8:5-8

1) The Lord is going to bring Assyria upon Israel for her rejection of Him and her trust in Syria 8:5-7

2) Assyria will also come down into Judah in a siege 8:8a

c. In confidence that the nations will be scattered by God who is with Israel, the people are exhorted to not be afraid of the alliance but of YHWH 8:8b-15

1) Because God is with His people (Emmanuel) the nations will certainly be scattered 8:8b-10

2) Isaiah exhorts the people not to be influenced by the nation's fear of men (the alliance), but to have confidence in the Lord's provision for deliverance 8:11-15

d. Isaiah is going to wait for the Lord to work in Judah because he and his children are signs of the certainty of the Lord's future work on behalf of the nation 8:16-18

1) Isaiah and his disciples are going to wait with the word of the LORD for the Lord to work in Jacob 8:16-17

2) Isaiah and his children are signs of God's promises for the nation Israel 8:18

e. Those who consult the occult rather than God for their future will experience judgment 8:19-22

1) Isaiah affirms that it is not logical to consult the occult rather than God for the affairs of life 8:19-20

2) Those who do not speak according to God's Law and testimony will experience judgment 8:21-22

3. Man of Galilee: The deliverance of the nation is seen as coming through a man of Galilee who will establish the kingdom forever 9:1-7

4. Captivity of Northern Kingdom: Isaiah predicts the captivity of the northern kingdom due to their faithlessness and continual refusal to turn to YHWH 9:8--10:4

5. Destruction of Assyria: Even though Assyria will be used by YHWH to judge Israel, they will become self-sufficient and be destroyed by YHWH for their arrogance 9:5--10:19

6. Return of Remnant: Israel is assured that YHWH's anger is but for a short time, whereupon, he will judge Assyria and the remnant will return 10:20-34

7. Rise of a Righteous Judge: One day the Lord will raise Israel with a righteous judge; then there will be peace in creation, and Israel will praise God to the nations 11:1--12:6

D. Isaiah foretells a series of oracles which proclaim judgment upon the nations4 13:1--23:18

1. The utter destruction of Babylon is predicted by YHWH with Israel living again in the land5 13:1--14:27

2. The Philistines will be judged for their rejoicing over Israel's destruction 14:28-32

3. The destruction of Moab is foretold to occur within three years because it is proud 15:1--16:14

4. The destruction of Damascus is foretold whereupon the Holy One of Israel will be revealed and all will turn to Him 17:1-14

5. The land of whirring wings (Ethiopia?) will have its harvest cut off, its land left to wild animals, and bring gifts to God at Zion 18:1-7

6. Egypt, through internal troubles, will be destroyed and Judah will control it with worship going to YHWH6 19:1--20:6

7. There will be confusion and anxiousness in the desert (Negeb) due to the political situation7 21:1-10

8. Jerusalem will be destroyed because they are uncaring and trusting in other nations rather than YHWH8 22:1-25

9. The Lord will destroy Tyre whereupon the world will mourn the loss of such materialism but one day its money will go to God 23:1-18

E. Isaiah proclaims coming punishment for the world and Israel to be followed by Kingdom blessings for Israel9 24:1--27:13

1. There is going to be judgment upon the earth and upon all people equally because very few will praise God10 24:1-23

2. In His kingdom the Lord will judge the wicked but protect and provide for His people 25:1-12

3. The redeemed praise the LORD because He saved them and protected the remnant during judgment 26:1-21

4. Leviathan (a serpent representing the enemies of God) will be judged and the remnant restored in the day of Israel after the judgment on the nation 27:1-13

F. Isaiah proclaims oracles (woes) of judgment upon the nation Israel along with a hope of deliverance and blessing11 28:1--33:24

1. Ephraim and Judah mock Isaiah's warning so God will speak to them through invaders--for a time 28:1-29

2. Judgment is coming upon Israel through many nations because they are faking their faith, but the future will be better 29:1-24

3. Israel will be judged by God because they trust in Egypt and not God, yet when they change, God will deliver them 30:1--31:9

4. Isaiah describes a time when rule will be just and righteous in that the wicked will not rule 32:1-8

5. The nation will be judged and in mourning, but in the future there will be blessing 32:9-20

6. The enemies of God's people will be judged, but righteous men will not be judged, and in the future there will be blessing 33:1-24

G. Isaiah proclaims details of YHWH's vengeance upon the nations and blessing for the remnant12 34:1--35:10

1. Edom is an example of how the LORD will completely destroy all nations, yet, a remnant will be gathered 34:1-17

2. In the LORD's Day of blessing, the curse will be removed and the remnant will dwell in joy 35:1-10

H. Historical Interlude:13 Although Assyria attempted to overtake Jerusalem in 701, Hezekiah's faith led to the Lord's defeat of Assyria, but Hezikiah's pride in showing the riches of his kingdom led to the latter captivity of Judah by Babylon 36:1--39:8

1. Sennacherib, king of Assyria, threatens Hezekiah (701) and all of Jerusalem and mocks God causing all of the people to mourn, but Hezikiah shows faith in Isaiah's words 36:1--37:7

2. In response to Hezekiah's faith, YHWH defeated Assyria and had Sennacherib die in his own land 37:8-38

3. When Hezekiah was ill, he prayed to YHWH who healed Him through Isaiah which led to praise 38:1-22

4. Hezekiah pridefully showed all of his treasures to those of Babylon which led to Judah and the royal line going into captivity in Babylon, but Hezekiah is glad that it will not be during His life 39:1-8

II. Book Two--Babylon is the Background: YHWH is the source of salvation and deliverance for the nation of Israel and those of God in the world 40:1--66:24

A. The deliverance of all of God's people (in Israel and the world) will be accomplished by God who controls history14 40:1--48:22

1. The majesty of God, the Comforter, who is going to restore His prepared-people Israel is denoted 40:1-31

2. YHWH challenges the nations who are against Israel in that He will protect Israel and in that nature will show that He is God and creates history 41:1-29

3. The Servant of YHWH will save Israel (His servant) and give a light to the Gentiles) while the earth gives praise to the Lord and Israel is called to see their sin 42:1-25

4. YHWH promises to regather His unworthy servant (Israel) from Babylon for His glory, therefore, they should not fear 43:1--44:5

5. YHWH proclaims Himself to be the only God due to His sovereignty over history and His prediction that Cyrus will shepherd Israel and be His avenger to the nations 44:6--45:8

6. YHWH is sovereign because He is the creator, therefore, the nations will bow to Israel, but are asked to seek Him in order to be saved 45:9-25

7. YHWH shows His superiority over the God's of Babylon since HE can control history to deliver Israel 46:1-13

8. Babylon will fall due to their arrogance and misuse of Israel: their sources cannot save them 47:1-15

9. YHWH exhorts Israel to note His greatness in His former prophecies, and that He redeems them for his sake. Therefore, He tells them to flee Babylon which will be judged 48:1-22

B. Restoration will come to the Israel and the Gentiles through the Suffering Servant15 49:1--57:21

1. YHWH describes how His Servant will be rejected by Israel and be a light to the Gentiles, whereupon, both will return and worship in the land 49:1-26

2. YHWH exhorts the sons of Zion to walk by faith during the time of the Servant's rejection 50:1-11

3. YHWH states that the righteous remnant will be delivered from the Gentiles. Therefore, they are exhorted to go home with God's protection 51:1--52:12

4. The sacrificial work, rejection and future exaltation of the Servant is recounted because He did God's will 52:13--53:12

5. The LORD promises to restore and increase Israel over all other nations and that their existence will be eternal and peaceful 54:1-17

6. The LORD has opened salvation to the Gentiles in His wise plan 55:1-13

7. God promises to gather together and give converted Gentiles a place in the inheritance of Israel 56:1-8

8. Condemnation will come upon evil leaders of Israel in that there will be no peace for the wicked 56:9--57:21

C. The LORD will bring about the realization of the restoration of the Kingdom for Israel (with a place for Gentiles) after they repent16 58:1--66:24

1. The LORD requires obedience to the covenant before He will restore the nation 58:1-14

2. Israel's continual depravity shows that salvation and deliverance must come by God's initiative 59:1--21

3. The LORD will bring prosperity and peace for those whom He has redeemed in that the world will look to Israel and glorify God 60:1-22

4. The coming of Messiah will bring blessing upon the people of God and rejoicing by the nation 61:1-11

5. Preparation is made in the nation for the coming of the LORD through exhortation to be righteous and through prayer 62:1-12

6. The coming of the LORD is described as being in vengeance 63:1-6

7. The nation, remembering God's past works and recognizing their sin, prays to God for deliverance 63:7--64:12

8. The LORD answers their prayer stating why He had to punish the nation, that the remnant will be saved, that the wicked will be punished and that the kingdom will be set up 65:1-25

9. The LORD, who cannot be stopped, will fulfill His promises to punish false worshipers, give land to the nation, and continue Abraham's seed 66:1-21

10. The new heaven and the new earth is described in detail 66:22-24


1 Assyria is the background; Judah is crumbling.

2 Throughout this section the nation is accused of faithlessness, and the theme of destruction arises constantly as the consequence for their behavior. This leads to YHWH's choice of Isaiah to be Judah's prophet of doom. Yet, within his message there is hope for the remnant.

3 The LORD begins this section by offering deliverance for the nation from the Syrian-Israel alliance. Ahaz refuses, and the fall of the nation is prophesied. However, Isaiah is quick to add that YHWH will save those who trust in Him. Deliverance is pictured as coming through a man of Galilee, and the destruction of Israel's captors is predicted because of their arrogance.

4 Due to the pride and false worship of the nations, destruction is predicted (in an east to west movement) for Babylon, the Philistines, Moab, Damascus, Ethiopia, Egypt and Jerusalem and Tyre

The point of these prophecies is as follows: (1) Assyria is a threat, (2) These nations are forming a coalition against Assyria and seek for Judah to join in (cf. Jeremiah 27 which is 140-150 years later but describing the same problem with different players), (3) therefore Isaiah says to Judah to not join in in view of the nations: (a) God will destroy all of these nation, and (b) The Babylonians will capture you one day (13--14), (c) God will take care of Assyria (14:24-27).

5 There is a day coming when God is going to deal with all nations (13:1-16)--then He will deal with Babylon (13:17ff). Also note that the Medes in 13:17 are probably not the nation but mercenaries (cf. 22:6 where Elan is a mercenary).

6 20:1-6: The coast land says no hope, therefore, turn to the Lord.

7 Verse two probably reads, The Chaldeans say .... The Chaldeans are trying to take over Babylon from Assyria. They call on others to defeat Assyria, but they will fall!

8 This was probably during the time of Hezekiah (cf. 2 Chron. 32:1-7).

9 Isaiah proclaims that YHWH will bring judgment upon the world because very few will praise Him, but He will also protect the remnant and provide for them in the Kingdom.

10 Note that there is an enclusio with the Day of the LORD in chapters 13--24.

11 The nation rejects Isaiah's warnings, chooses to trust in Egypt rather than YHWH and will thus be judged by YHWH through other nations. However, a promise is given of future restoration and blessing for the righteous.

12 Edom is given as an example of God's judgment upon the nations. However, the remnant is reported to be gathered and to live in joy in the Day of the Lord.

13 This unit is a prime example of how YHWH judges for independence and blesses for expressions of trust in Him. Assyria is self-sufficient towards YHWH and is destroyed while Hezekiah shows faith and is spared. However, Hezekiah then becomes arrogant in displaying his wealth and consequently places the nation under God's judgment through Babylon.

14 The nation Israel is primarily in view in this unit, however, Gentiles do play a part (see chapter 42). The LORD demonstrated that He is the only God by means of creation and His rule over history, and that He will deliver His people from Babylon, whereupon all nations will bow to Israel. Then He seeks the nations to trust in Him for their deliverance.

15 God's plan for the restoration of His people (both Jew and Gentile) is through His Suffering Servant who will do His will. The Servant will be rejected by Israel, though they are warned not to do so, and will be a light to the Gentiles. In the end God will gather His people who will all have a place in the Kingdom.

16 Isaiah begins by exhorting Israel to be obediant to the covenant, but it becomes clear that it is God who must save the nation since its depravity is too great. The promise of prosperity and peace with the coming of Messiah continues to be proclaimed for the people. The nations are exhorted to be righteous in order to prepare for the coming of the LORD. Finally, the consummation is depicted as the Lord coming in vengeance, the nation responding in faith and prayer to Him, the remnant being saved while the wicked are punished, and creation is restored with a new heaven and earth.

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Jeremiah

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MESSAGE STATEMENT:1

Jeremiah’s prophesied judgment upon the nation of Judah for her repeated covenant disobedience against him was just but not forever since Yahweh will also provide a future deliverance for his people and inflict the nations for their evil

I. Prologue--Title and Call of Jeremiah:2 Jeremiah, the son of Hilkiah, is introduced as a prophet called from the womb by the Lord to prophesy the Lord’s words of judgment and restoration from the reign of Josiah until the captivity of Judah even through the people will resist him 1:1-19

A. Preface to the Book of Jeremiah:3 This book contains the words of Jeremiah, the son of Hilkiah, which were communicated by the Lord to him from the thirteenth year of Josiah’s reign (627/6 B.C.), through the eleventh year of Zedekiah until the exile of Judah in the fifth month4 1:1-3

B. Call and Commission of Jeremiah: Jeremiah was called to be a prophet to the nations before his birth and encouraged to speak His words of judgment and restoration even through the people will resist him 1:4-19

1. Call of Jeremiah:5 Jeremiah was chosen by the Lord before his birth to be a prophet of his words to the nations and is encouraged to speak his words of judgment and restoration 1:4-10

2. The Clarification of Jeremiah’s Call: Through two visions Jeremiah is told of coming judgment for Judah which the people will resist, but which the Lord will bring to pass 1:11-19

a. Two Visions: 1:11-16

1) The Rod of the Almond Tree--The Lord is Watching to Do His Word:6 1:11-12

2) A Boiling Pot--Coming Judgment by the Nations from the North: 1:13-16

b. Charge to Jeremiah: Jeremiah is urged to gird himself up and to begin prophesying with the knowledge that even though he will be resisted, God’s promises will prevail 1:17-19

II. Prophecies to the Nation--Judah: Through a series of messages and historical illustrations Jeremiah demonstrated the rebellious character of Judah and which explained his prophesies of her coming judgment under the hand of Babylon also noting that she will be delivered one day by the Lord 2:1--45:5

A. Ten Messages of Judgment upon Judah’s Kings and False Prophets so that They Might Repent:7 Through a series of ten messages, Jeremiah exposes the disobedience of the people of Judah and pronounces necessary judgment as a consequence for them and the nations of the world as they refuse to head the word of Yahweh 2:1--25:38

1. Message One: Israel is accused of breaking the covenant by forsaking God and trusting in idols 2:1--3:5

a. The Nations Israel’s Past Love: 2:1-13

1) Introduction: 2:1

2) Yahweh’s separation of Israel to Him at the Exodus: 2:2-3

3) Israel’s Forgetfulness of Her Love for Yahweh when She Entered the Land: 2:4-8

4) Yahweh’s Charge against Israel--Doubly Guilty: 2:9-13

b. Israel, the Unfaithful Wife Will Be Judged:8 2:14--3:5

1) Object Lesson of the Northern Kingdom whose Sin Brought Her into Captivity: 2:14-19

2) Judah’s Spiritual Idolatry Is a Stain that Will Not Go Away: 2:20-25

3) Judah Will Be Ashamed when Judgment Comes: 2:26-28

4) Judgment Will Come: 2:29-37

c. A Plea For Judah to Repent from the Heart: 3:1-5

2. Message Two: Judah will be judged due to its rejection of Yahweh and its refusal to repent: 3:6--6:30

a. God Calls His People to Repent: 3:6--4:4

b. God’s Wrath Will Come upon Judah and Jerusalem: 4:5-31

c. The Destruction of Jerusalem Will Come because It Has Turned Away from God: 5:1-31

d. The Complete Rejection of the Lord by the People Requires Judgment: 6:1-20

3. Message Three: Ritual will not save Judah, only Yahweh can save her; man’s foolishness leads to judgment9 7:1--10:25

a. The Temple Address--Salvation Will Not Come through Ritual: 7:1--8:3

1) The False Trust of the Nation: 7:1-28

2) Jeremiah’s Lament for Judah: 7:29--8:3

b. Salvation Will Not Come through Man’s Foolishness: 8:4--9:22

1) Apostasy only Leads to National Destruction 8:4--9:1

2) Man’s Foolishness Leads to Destruction: 9:2-22

c. Idol Worship vs. the Wisdom of the True God: 9:23--10:25

1) The Wisdom of Knowing the Lord: 9:23-26

2) Foolishness (idols) vs. Wisdom (true God): 10:1-25

4. Message Four: Rebellion against Yahweh leads to judgment, but God will restore His people and the nations will praise Yahweh 11:1--12:17

a. The Conspiracy against the Covenant: 11:1-17

b. The Conspiracy against Jeremiah: 11:18--12:17

1) The Plot: 11:18-23

2) Jeremiah’s Complaint: 12:1-4

3) God’s Response: 12:5-17

5. Message Five: Jeremiah gives five warnings to Judah of judgment due to pride which reveal Israel’s idolatrous character: 13:1-27

a. The Loincloth--Idolatry Brings Certain Ruin: 13:1-11

b. The Wine Jugs--God’s Wrath Will Fill the People: 13:12-14

c. The Warning against Pride: 13:15-17

d. The Warning to Rulers: 13:18-19

e. The Warning that Sin Brings Punishment: 13:20-27

6. Message Six: Judgment will come because of self-trust instead of faith in Yahweh, and God is asked to remember the covenant 14:1--17:27

a. The Lord Does Not Allow Jeremiah to Intercede for Judah 14:1--15:9

1) Jeremiah’s Petition for Deliverance 14:1-9

2) In a Discussion between the Lord and Jeremiah, the prophet asks the Lord to remember the covenant relationship 14:10-22

3) The Lord Tells Jeremiah of Certain Coming Judgment 15:1-9

b. The Lord Deals with Jeremiah by Proclaiming His Purpose for Him, Proclaiming Him is a Living Symbol of Judah’s Coming Judgment, and Proclaiming His Ultimate Plan of Restoration for the Nation: 16:1-21

c. The Lord Proclaims that the Consequences for Judah’s Sin of Idolatry Is to Serve the gods, Causing Jeremiah to Pray for Salvation and Justice 17:1-27

7. Message Seven: Since God is sovereign, the nation is to submit to His way--judgment is coming 18:1--20:18

a. God is Sovereign like a Potter with Clay: 18:1-23

b. The Destruction of the Nation Will Be Like the Breaking of an Earthen Vessel: 19:1--20:18

8. Message Eight: Jeremiah emphasizes that the city is going to be judged by God and their is no way out, so to be in God’s will, they must leave the land 21:1-14

a. Zedekiah Requests Mercy in His Time of Trouble: 21:1-2

b. Jeremiah Affirms that the Lord is at War with Jerusalem: 21:3-5

c. Jeremiah Urges the Nation to Surrender to Babylon or to Fight and Die: 21:8-10

d. Jeremiah Urges the House of David to Obey God’s Law 21:11-14

9. Message Nine: Jeremiah affirms that the wicked leaders (kings, lying prophets) are leading the people astray, but that the good shepherd gathers the people resulting in the principle that obedience leads to blessing, but disobedience leads to cursing 22:1--24:10

a. A Warning to the Wicked Kings: 22:1-30

1) An Exhortation to Zedekiah: 22:1-9

2) The Destiny of Shallum (Jehoahaz): 22:10-12

3) The Curse from Jehoiakim’s Evil: 22:13-23

4) The Destiny/Curse of Coniah (Jehoiachin): 22:24-30

b. The Work of the Good Shepherd--The Righteous Branch:10 23:1-8

c. Prophesy against the Wicked Prophets: 23:9-40

d. The Symbol of the Two Baskets of Figs Speaks of the Good Who Will Be Regathered and the Bad who Will Not: 24:1-10

10. Message Ten:11 Judgment is certain from Judah to the whole world because there is a refusal to head the word of God 25:1-38

a. The Refusal to the People to Listen: 25:1-7

b. Judgment from Nebuchadnezzar (“my servant”) because the People Refuse to Head the Word: 25:8-11

c. Hope--A Seventy Year Captivity Only: 25:12-14

d. Judgment upon the Whole World: 25:15-38

B. The Opposition which Jeremiah Faced Due to His Messages:12 The ten messages of judgment are vindicated through the hostile opposition which Jeremiah received from the religious leaders to his true messages 26:1--29:32

1. Consequences of the Temple Address: When Jeremiah spoke a message at the temple of repentance or necessary judgment, the priests and false prophets wanted his death, but he was spared 26:1-24

a. The Death Penalty Is Demanded for Jeremiah: 26:7-11

b. Jeremiah’s Defense--He is from the Lord: 26:12-15

c. The Verdict--Confirmation: 26:16-19

d. Unlike Uriah, Jeremiah was Spared from Death: 26:20-24

2. The Yoke of Babylon: Jeremiah exhorted the foreign countries, Zedekiah, and the people to submit to Babylon for life, otherwise they would die 27:1-22

3. Hananiah vs. Jeremiah: Jeremiah rebuked Hananiah’s prophecy by affirming that Hananiah’s act of breaking the yoke will cause a harsher bondage, and by prophesying and authenticating Hananiah’s death 28:1-17

4. Jeremiah’s Letters to the Exiles: When Shemaiah opposes Jeremiah’s open letter to the exiles concerning conduct et cetera, Jeremiah predicts Shemaiah’s death as a sign to the people 29:1-32

a. Setting--When the Upper Middle Class Had Been Taken into Captivity in Babylon (597 B.C.) 29:1-3

b. Jeremiah’s Open Letter to the Exiles: 29:4-23

1) Concerning Their Conduct: 29:4-23

2) Concerning the Lord’s Promise:13 29:10-14

3) Concerning Those Left in Jerusalem: 29:15-20

4) Concerning False Prophets among Them: 29:21-23

c. The Reaction to the Letter: 29:24-32

1) Negative--Shemaiah: 29:24-28

2) Another Letter From Jeremiah: 29:29-32

C. Messages of Consolation to Judah:14 Jeremiah confirms for Judah that although she will go into captivity that the Lord will yet fulfill His promises to her through direct affirmation, prophesying of a new exodus, a new covenant, buying property in the land, and predicting the restoration of the Davidic line 30:1--33:26

1. Punishment and Restoration: Although Judah was punished for her sin, the Lord promised to restore her, punish her enemies and restore Jerusalem 30:1-24

2. A New Exodus: The Lord promises to restore Israel to the land in a new exodus experience at the right time 31:1-22

a. Israel Will Be Restored: 31:1-6

b. Israel Will Return to Her Land in a New Exodus Experience: 31:7-14

c. Comfort for Israel as She Weeps over Those Who Have Been Deported: 31:15-20

d. Exhortation to Return to the Land at the Proper Time: 31:21-22

3. A New Covenant: The Lord will restore a unified nation which will flourish under a new covenant and be holy to the Lord 31:23-40

a. A Restoration Under the Lord’s Blessing: 31:23-26

b. Flourishing Physically and Morally: 31:27-30

c. Under a New Covenant: 31:31-34

d. Certainty of Restoration: 31:35-37

e. The Restoration Period: 31:38-40

4. Buying a Field: Jeremiah demonstrated his faith in Yahweh to restore the people to the land by buying a field affirming that the sovereign God will judge and restore 32:1-44

a. Setting: Jeremiah is in Prison for Proclaiming that Zedekiah and the Nation would go into exile 32:1-5

b. An Illustration: Jeremiah buys a field proclaiming that there will be a restoration 32:6-15

c. When Jeremiah praises the Lord and yet asks “why” about the nation’s situation, he is told that the Lord will sovereignly give the nation over to Babylon and then will sovereignly restore the nation from captivity 32:16-44

5. Covenant Promises: Jeremiah affirms that God will keep his promises by restoring for unified Israel the people, the land, and the Davidic line 33:1-26

a. A Restoration of the People: 33:1-8

b. A Restoration of the Land: 33:9-13

c. A Restoration of the Davidic Line: 33:14-26

D. A Display of Judah’s Disobedience which Qualified them for Judgment:15 In spite of the words of consolation which preceded this unit, Jeremiah demonstrated the necessity of judgment upon Judah because her kings, unlike the Recabites, disobey God 34:1--36:32

1. Disobedience--Zedekiah and the Mistreated Slaves: When Zedekiah and the people took back the slaves which they had let go, they broke the covenant with Yahweh and were given over to Babylon 34:1-22

a. Setting: Babylon was getting ready to attack the city when the Lord told Zedekiah through Jeremiah that Jerusalem would fall and he would not die but be deported and then die of natural causes 34:1-7

b. The Broken Oath of Release:16 Zedekiah convinced the people to enter into covenant and release their Hebrew slaves, but then they took them back into slavery 34:8-11

c. The Lord’s Response: After restating His commands after the Exodus about releasing slaves every seven years, and seeing the duplicity of Judah, he decided to “release” the nation into the hand of Babylon 34:17-22

2. Obedience--The Rechabites Not Drinking:17 The Rechabites became an example to Judah through their obedience in not drinking wine and were established 35:1-19

a. A Test by the Lord: The Lord had Jeremiah test the Recabites by trying to get them drunk, but they refused and continued in their obedience to the Lord

b. An Example to Judah: Judah should obey the Lord just as the Rechabites did their founding fathers, but judgment is coming for disobedience 35:14-16

c. The Rechabites are promised a line that continues 35:18-19

3. Disobedience--Jehoiakim’s Destruction of God’s Word: When Jeremiah and Baruch wrote a scroll so that Judah would turn to Yahweh, Jehoiakim destroyed it, so it was rewritten and Jehoiakim was cut off 36:1-32

a. The Writing of the First Scroll: 36:1-7

b. The Reading of the Scroll: 36:8-9

c. Jehoiakim’s Burning of the Scroll: 36:20-26

d. The Writing of the Second Scroll: 36:27-32

E. The Final Days of Jerusalem Up To and Including Its Fall to Babylon:18 When Zedekiah opposed Jeremiah’s exhortations to surrender to Babylon, Jerusalem fell causing the people to be deported and the city to be destroyed, but Jeremiah was protected and Ebed-melech, the Ethiopian, was spared for trusting in the Lord 37:1--39:18

1. Zedekiah’s Opposition to Jeremiah: When Zedekiah opposed Jeremiah, threw him into prison, and refused to surrender to Babylon during the siege of Jerusalem, Jerusalem was taken by Babylon 37:1--38:15

a. Setting: Egypt has pushed Babylon back for a time from Palestine, so Zedekiah asks Jeremiah to pray for the nation 37:1-5

b. Jeremiah Prophecies a Babylonian Victory: 37:6-10

c. Jeremiah Is Imprisoned for Being Anti-nationalistic: 37:11-16

d. When Zedekiah asks for a word from the Lord from Jeremiah, he is told that Babylon will be victorious and Jeremiah asks not to be placed back in prison, whereupon he is placed in the court of the guardhouse 37:17-21

e. Jeremiah is Placed in Prison Again for Speaking of Destruction by Babylon: 38:1-6

f. Ebed-Melech receives permission from Zedekiah to rescue Jeremiah from the cistern and place him again in the court of the guardhouse 38:7-13

g. Zedekiah Speaks Again with Jeremiah and Babylonian Judgment is confirmed: 34:14-26

h. Jeremiah Does Not Tell of His Conversation with the King and Remains in the Guardhouse until the Fall of Jerusalem 38:27-28

2. The Fall of Jerusalem:19 With the fall of Jerusalem to Babylon the king and people were deported, Jerusalem was destroyed, Jeremiah was protected, and Ebed-melech was spared for trusting the Lord 39:1-18

a. A Summary of the Fall of Jerusalem 39:1-3

b. The Deportation Zedekiah after His Attempted Escape: 39:4-10

c. The Destruction of Jerusalem: 39:8

d. The Taking of Most People to Babylon: 39:9

e. The Poor Are Left in the Land: 39:10

f. Jeremiah is Protected by Nebuchadnezzar: 39:11-14

g. Ebed-melech is Protected for His Faithful Saving of Jeremiah: 39:15-18

F. The Rebellious Activity of Those Left in Jerusalem after the Fall of the City to Babylon:20 40:1--44:30

1. Death of Gedaliah: Palestine was politically unstable with Ishmael’s assassination of Gedaliah and the captivity of the people, but Johanan, the son of Kareah, freed the people while Ishmael escaped to Ammon and the remnant under Johanan fled to Egypt 40:1--41:18

a. Jeremiah Remained in the Land:21 40:1-6

b. The People in the Land Gathered around Gedaliah:22 40:7-12

c. The Assassination of Gedaliah and Its Consequences: 40:13--41:18

1) The Plot: 40:13-16

2) The Assassination: 41:1-3

3) Ishmael Takes the People Captive:23 41:4-10

4) Release of the Captives by Johanan: 41:11-18

2. The Flight to Egypt:24 Out of fear of Babylon’s reprisal, Johanan and the people desired to go to Egypt, but the Lord told Jeremiah that they should not flee; nevertheless, they disobeyed and went to Egypt where Babylon would soon come to conquer 42:1--43:13

a. Jeremiah was Asked about Fleeing to Egypt, and Gave God’s Warning against It: 42:1-22

b. The People Went to Egypt which Babylon Would Soon Control: 43:1-13

1) People Fled to Egypt: 43:1-7

2) An Object Lesson from the Lord about Babylon’s Soon Control of Egypt: 43:10-13

3. Jeremiah prophesied against the People in Egypt: Jeremiah confronted the refugees in Egypt and rebuked them for their evil deeds, but the people worshiped idols and Jeremiah prophesied destruction 44:1-30

a. Jeremiah’s Message: Jeremiah reminds the people of their past experiences due to disobedience, their present sinful activities and God’s future judgment of the wicked 44:1-14

b. The People’s Response Was to Honor Their Other gods for Prosperity: 44:15-19

c. Jeremiah’s Response: Jeremiah Responded by exposing their wrong thinking, foretelling future judgment, and proclaiming that a sign will be in the death of the current Pharaoh at the hand of the Babylon 44:29-30

G. The Lord’s Message to Baruch:25 The Lord gave a message of encouragement to Baruch that although Judah would fall, he would be kept safe 45:1-5

1. Setting (605/4 B.C.): 45:1

2. Introduction--A Word from God to Baruch: 45:2

3. Baruch Was Depressed: 45:3

4. The Lord’s Response: 45:4-5

a. The Nation Will Fall Soon: 45:4

b. Do Not Seek Self Recognition: 45:5a

c. You Will Be Kept Safe: 45:5b

III. Prophecies of Judgment to the Nations: Jeremiah prophesied nine messages of judgment against the nations who were located in an Arch from South-West to North West, and down to South-East to Encourage Judah:26 46:1--51:64

A. Topical Heading: This unit provides that which came to Jeremiah through the word of the Lord about the nations 46:1

B. Message One--against Egypt:27 The defeat of Egypt by Babylon is prophesied as judgment by God, and comfort is given to Judah in Egypt (regathered) 46:2-28

1. The Defeat of Egypt at Carchemish (605 B.C.): 46:1-12

2. The Defeat of the Land of Egypt: 46:13-26

3. Comfort for the People from Judah in Egypt--They Will Be Regathered and Restored: 46:27-28

C. Message Two--against Philistia: Jeremiah prophesied against Philistia that she will be destroyed in judgment from God causing the nations to mourn 47:1-7

1. Introduction: 47:1

2. Conquest: 47:2-4

3. Results of Conquest: 47:5-7

D. Message Three--against Moab:28 Jeremiah prophesied against Moab because of its pride and false worship, but there is a promise of restoration in the latter days 48:1-47

1. The Destruction of the Nation: 48:1-10

2. Moab’s Complacency Will End: 48:11-15

3. Judgment Will Come Suddenly: 48:16-20

4. The Cities of Moab Will Fall: 48:21-25

5. Moab’s False Worship Will Fall: 48:26-35

6. A Lament for Moab: 48:36-39

7. A Complete Destruction of Moab: 48:40-46

8. *A Promise of Restoration for Moab: 48:47

E. Message Four--against Ammon: Jeremiah prophesied against Ammon that judgment would come because they caused false worship in Israel, but restoration is promised 49:1-6

1. Caused False Worship in Israel: 49:1

2. Israel Will Control Ammon: 49:2

3. Destruction Will Come: 49:3-5

4. *A Promise of Restoration: 49:6

F. Message Five--against Edom: Jeremiah prophesied judgment against Edom affirming that in arrogance they do not realize it, but judgment and exile are coming 49:7-22

1. Judgment Will Come: 49:7-13

2. Arrogance Prohibits Their Realization of Judgment Coming: 49:14-19

3. Destruction and Exile Are Coming: 49:20-22

G. Message Six--against Damascus: Jeremiah prophesied judgment against Damascus affirming that it will become helpless and fall 49:23-27

H. Message Seven--against Kedar & Hazor:29 Jeremiah prophesied judgment against Kedar and Hazor affirming that these places will remain desolate 49:28-33

I. Message Eight--against Elam: Jeremiah prophesied judgment against Elam affirming that it would be destroyed, but there is a promise of restoration 49:34-39

1. Introduction--A Prophecy at the Beginning of the Reign of Zedekiah (597 B.C.) 49:34

2. Elam Will Be Destroyed: 49:35-38

3. *A Promise of Restoration: 49:39

J. Message Nine--against Babylon: Jeremiah prophesied judgment against Babylon because of its arrogant attitude, and Israel will return home 50:1--51:64

1. Babylon’s Fall Will Mean Deliverance for Judah: 50:1-20

2. Judgment and Condemnation upon Babylon: 50:21-46

3. A Sovereign Shift of Political Power (the Medes): 51:1-19

4. The Final Fate of Babylon--Destruction: 50:20-33

5. Babylon’s Destruction for Destroying Judah: 51:34-40

6. The Lord’s Destruction of Babylon: 51:41-58

7. Jeremiah’s Instructions to Seraiah to take the scroll with the judgments upon Babylon, to read it there and to symbolize its destruction by throwing the scroll into the Euphrates River 51:63-64

IV. An Historical Appendix--An Account of the Fall of Jerusalem:30 The capture of Jerusalem by Babylon included the city’s capture, the sack of Jerusalem, the execution of officials, and the numbers of the deportees 52:1-34

A. The Fall of Jerusalem: 52:1-16

1. Zedekiah’s Reign as an Evil King: 52:1-3

2. Nebuchadnezzar’s Siege of Jerusalem: 52:4-5

3. Zedekiah’s, and His people’s, Attempt to Escape from Jerusalem: 52:6-7

4. The Capture and Punishment of the Escapees: 52:8-11

5. Jerusalem is Sacked: 52:12-16

a. The Important Buildings Are Destroyed by Fire: 52:12-13

b. The Walls of the City are Broken Down: 52:14

c. Only the Poor People are Left Behind: 52:15-16

B. Plunder of The Temple--Valuable Utensils Taken to Babylon: 52:17-23

C. The Execution of High Officials--the Chief Priest (Seraiah), the Second Priest (Zephaniah) one official, seven advisers, the scribe of the commander of the army, and sixty men: 52:24-27

D. 4600 Jews were Deported to Babylon: 52:28-30

1. Summary Statement: The following are the number of Jews whom Nebuchadnezzar deported to Babylon 52:28a

2. First: In the seventh year of Nebuchadnezzar 3,023 people were deported 52:28b

3. Second: In the eighteenth year of Nebuchadnezzar 832 people were deported from Jerusalem 52:29

4. Third: In the twenty-third year of Nebuchadnezzar 745 people were deported 52:30a

5. Summary Total: 4,600 persons in all were deported from Jerusalem to Babylon 52:30b

E. Evil-merodach’s exaltation of Jehoiachin--Released from Prison and in the Service of the King: 52:31-34


1 Heater writes, The outline of Jeremiah is difficult because the book is not constructed chronologically. Consequently, events are out of order. See J. B. Payne [The Arrangement of Jeremiah's Prophecies, BETS (now JETS) 7:4 (1964): 129-130)] for a discussion of the arrangement of the book. The messages of Jeremiah were brought into a continuous whole some time after the last one had been delivered. The sermons and speeches delivered at different times and under different circumstances over some thirty years, have been brought together in this final form with a message: Judah deserves to be punished. Had she repented in the earlier years, the punishment could have been averted. However, with the passing of time and the hardening of hearts, the captivity became inevitable. As a completed whole, the book of Jeremiah is an apologetic for God's action against and in behalf of His people. The argument of the book progresses from the call of Jeremiah in chapter 1 to the removal to Egypt after his message had again been rejected in chapter 43 (Homer Heater, Jr., Notes on the Book of Jeremiah, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 109).

This outline is adapted through my own study from the analyses of John Bright, Jeremiah: A New Translation with Introduction and Commentary; Robert Carroll, Jeremiah; Charles L. Feinberg, Jeremiah, In The Expositor's Bible Commentary VI:375-81; R. K. Harrison, Jeremiah and Lamentations: An Introduction & Commentary; Homer Heater, Jr., Notes on the Book of Jeremiah, unpublished class notes in seminar in the preexilic Old Testament prophets (Dallas Theological Seminary, Fall 1990); John A Martin, An Outline of Jeremiah, unpublished class notes in 304 preexilic and exilic prophets, (Dallas Theological Seminary, Fall 1983); John A. Thompson, The Book of Jeremiah.

2 The book is begun with the call of Jeremiah to speak the word of the Lord with a two-fold purpose: (1) to break down, and (2) to build up. As the book continues this task is clearly seen as Jeremiah prophecies judgment and future consolation.

3 This is like Isaiah 1:1 and Ezekiel 1:1-3.

4 Josiah 640-609; Jehoahaz (Shallum) 609; Jehoiakim 609-598; Jehoiachin 597; Zedekiah 597-586; Jerusalem falls 586.

5 See Exodus 3:11--4:17; Isaiah 6:1-13.

6 Heater writes, The first is an almond rod (shaked, dk@v* ). By a pun on the word the Lord says, 'I will hasten (shoked, dk@ov ) my word to do it (Homer Heater, Jr., Notes on the Book of Jeremiah, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 109).

Just as the budding of Aaron's rod confirmed Yahweh's word before, so does it again in this instance.

7 Jeremiah speaks to the nation in ten distinct messages warning them of future judgment by Yahweh because of their disobedience to His word. Probably the key messages appears in chapters 7--10 where he brings to the people's attention the foolishness of their trust in ritual rather than Yahweh for salvation. The purpose of these messages is not only prophetic but for repentance; but this repentance never occurs.

8 See Hosea.

9 This message is key to the other ten messages in this section.

10 See 2 Sam 7; Isa 4:2; 11:1.

11 This is the climax of the entire ten messages and is thus key to the rest of the book of Jeremiah.

12 As an indication of the hearts of the 'religious leaders' of Judah to the true prophet's messages Jeremiah recorded the strong opposition which he faced by temple priests, false prophets, Zedekiah, Hananiah, and Shemaiah. This demonstrated just how far away from Yahweh the religion of Judah was and substantiated the proclamation of chapters 7--10.

13 This was the core of Daniel's understanding as to when the people are to return.

14 At this point Jeremiah gave the big picture to Judah concerning God's sovereign plan for the nation. Not only would there be judgment but there would also be blessing. It is significant that Jeremiah included this section (as with other prophets like Isaiah). However, it is also significant that this section is so short. Jeremiah's primary message is one of judgment.

There is a movement in theses messages from general to specific.

15 Judah's disobedience is contrasted with the obedience and the consistency of the Recabites. The point of this section is that Jeremiah was clearly demonstrating the right for Judah to be judged based upon their outward actions toward Yahweh.

This unit is in direct contrast with the unit which just preceded it. There is also an interchange of material which occurs between disobedience, obedience, and disobedience to emphasize the need for obedience, but the disobedient nature of the people.

16 Perhaps this was to persuade God to see their goodness. Perhaps the people released the slaves while the siege was on so that they did not have to feed them; then after the siege was lifted, they took their slaves back. This demonstrated that they obeyed the law only when it profited them.

17 This was during the reign of Jehoiakim (cf. 1 Ki 10:13-31) who will be the chief antagonist in the next unit (by means of contrast with the Rechabites).

18 Jerusalem's heart was again revealed to be stone toward Yahweh when Zedekiah refused to surrender to Babylon and imprisoned Jeremiah. Therefore, the historical fall of Jerusalem was recounted to demonstrate the result of disobedience to Yahweh.

19 In many ways this chapter is the climax of the book. Even though other messages will follow this chapter, the appendix in chapter 52 affirms that the fall of Jerusalem is the overall emphasis of the book. God is going to judge his rebellious people!

This occurred in July of 587/86, and it was at this point that Jeremiah wrote Lamentations.

20 In this passage it is clear that the hearts of the people have not changed even with the onslaught of judgment. They refuse to listen to Jeremiah; therefore, judgment is again prophesied. The pattern is repeated: disobedience leads to judgment!

21 This was probably because he still had a job to do with the people in the land (e.g., don't go to Egypt).

22 His father saved Jeremiah from death.

23 He does this because he wants to be king and bring in the kingdom.

24 This passage shows the continued hardness of the people's hearts as they continue to disobey God and do what they want to do.

25 In this message assurance is given to Baruch that Yahweh will keep him safe (due to his obedience, no doubt). Here the principle is emphasized that obedience leads to blessing (cf 40:1--44:30).

This is a bridge section. What the Lord tells Baruch will come to pass in chapters 46--52. Baruch is being urged not to be so concerned with himself as with God's people. He is being urged not to seek great things for himself, but to proclaim God's word and to seek God's concern.

26 These messages probably hold a two-fold purpose: (1) they show that judgment will come upon all of the wicked due to their disobedience to Yahweh's word, (2) they are a source of encouragement to Israel because through their fulfillment God's people can grow in faith toward Yahweh's promise of restoration. Their fulfillment demonstrates God's faithfulness.

27 This is significant for the people who are trusting in Egypt to protect them.

28 Lot is the forefather of the Moabites. Moab also led Israel into idolatry (Num 25:1-5). Nevertheless, Israel was to treat Moab kindly (Deut 2:9). Moab was conquered in 2 Sam 8.

29 This is the wilderness area.

30 This account once again shifts the attention of the reader from Israel's hope to their present judgment thus fulfilling Jeremiah's prophecies of judgment and demonstrating the people's refusal to repent.

See 2 Kings 24--25 for this same historical description. Probably, Jeremiah did not write this section. It may have been appended for literary emphasis from 2 Kings.

Related Topics: Introductions, Arguments, Outlines

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