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An Argument of the Book of Judges

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Message Statement:

Because of the outward and inward anarchy of the tribes of israel, the theocracy nearly collapsed as YHWH ruled over her by raising up discipline to humble the nation and providing mercy to deliver her through her judges making evident the need for a king to direct the nation

I. Prologue--An Incomplete (Failed) Conquest of Canaan by Israel--Focus upon Individual Tribes:1 The Tribes were unwilling to take full possession of the land 1:1--2:5

A. Israel’s Incomplete Possession of the Land: Even through the nation began in obedience and receiving the promises of God, they began to gradually suffer defeat because of their disobedience 1:1-36

1. This book describes what happened after the death of Joshua 1:1a

2. The victories in the land of Palestine are recounted during the leadership of Joshua 1:1b-15

3. Mixed with further victories are occasional loses until the losses begin to override the victories 1:17-26

4. The reason for the losses is because in event after event the people did not follow the word of the Lord to destroy the inhabitants of the land2 1:27-36

B. Consequences to Israel’s Disobedience: In faithfulness to His covenant YHWH gave Israel the land, but would not drive out their enemies because Israel had not obeyed Him 2:1-5

II. Israel in the Period of the Judges--Focus Upon Individual Judges:3 YHWH rules over rebellious Israel by raising up discipline to bring Israel low in order that mercy might reign in the deliverance of the judges 2:6--16

A. Introductory Principles of Operation During the Period of the Judges--Causes and Elements of Israel’s Disobedience: 2:6--3:6

B. The Downward Cycles of the Judges--The Salvation of a Long-Suffering God:4 YHWH, the judge of Israel, delivers His unrepentant people through unusual and weak judges, calling the nation to covenantal obedience 3:7--16:31

1. Four Cycles Where the Judge was Good:5 3:7--8:32

a. Cycle I--Othniel:6 3:7-11

b. Cycle II--Ehud:7 3:12-31

c. Cycle III--Deborah and Barak:8 4:1--5:31

d. Cycle IV--Gideon: YHWH cares for His continually sinful people: 6:1--8:32

1) The People Finally Remember YHWH--The Cycle of Sin, Servitude, Supplication is Repeated: 6:1-6

2) YHWH’S People Are Prepared Spiritually: 6:7-32

a) The people are Reminded of Broken Covenant: YHWH sends the people a prophet to remind them that they are suffering because they have broken the covenant 6:7-10

b) The Servant Is Prepared to Follow: 6:11-24

(1) YHWH commissions a cynical Gideon to deliver Israel from Midian 6:11-16

(2) YHWH confirms to a doubting Gideon that it is He who is speaking in peace 6:17-24

c) The People Are Prepared to Follow: 6:25-32

(1) When YHWH ordered Gideon to tear down the idols of his father and build an alter and sacrifice to Him, He did so timidly 6:25-27

(2) Nicknaming Gideon ‘fighter of Baal’ His father protects him and encourages the people to let the true God fight here 6:28-32

3) The Enemy is Defeated: 6:33--8:21

a) YHWH confirms for Gideon and the People His Defeat of the Midianites through Them: 6:33--7:15a

(1) The people from the east enter the land and Gideon sends for all in Israel to gather and fight 6:33-35

(2) Once again out of personal doubt Gideon seeks confirmation from God of His will 6:36-40

(3) With so many men available YHWH cuts the number from 32,000 to 300 so that they will see YHWH as the cause of victory 7:1-8

(4) YHWH gives fearful Gideon confirmation that he will be victorious in the battle with the Medianites 7:9-15a

b) The Battle is Won: The battle is described as one which God supernaturally won and allowed Israel to clean up on with the dead leaders 7:15b-25

c) Gideon Calms the Ephraimites: Gideon calms the anger of the Ephraimites by proclaiming their deeds in capturing the kings as greater than his deeds 8:1-3

d) The Enemy is Complete Eliminated and its protectors Disciplined by Gideon 8:4-21

(1) Running into discouragement at Succoth and Penuel who refuse to be a part of God’s working, Gideon promises that they will loose their lives later 8:4-9

(2) Zebah and Zalmunna are captured by Gideon 8:10-12

(3) Succoth and Penuel are provided for in a talionic way for their evil against YHWH 8:13-17

(4) Gideon seeks personal revenge by killing Zebah and Zalmunna 8:18-21

4) The End of Gideon’s Reign: 6:22-32

a) Although Gideon refused to stand in YHWH’s place as king, he did error in erecting an ephod which Israel later worshiped 8:22-27

b) Midian was defeated and the land was in peace for forty years while Gideon lived like a king, died at an old age and was buried in his fathers Joash’s tomb 8:28-32

2. Three Cycles were the Judge was Evil:9 8:33--16:31

a. Cycle V--Abimelech: Even through God mercifully offered an opportunity for those sinning to repent, He also allowed their continued evil to come upon them 8:33--10:5

1) Cycle Repeated--People Sink in Sin: When Gideon was dead after the forty years of peace, Israel forgot God’s deliverance and sinned again returning to Baal 8:33-35

2) A Sinful Man, Abimelech, Rises to Lead a Sinful People: 9:1-6

a) Formulating his father’s flirtations, Abimelech has his mother’s family and Shechem appoint him as king 9:1-4

b) Killing all of his brothers, save Jotham, Abimelech is pronounced king in Shechem 9:5-6

3) An Opportunity for These Sinful People to Choose: Jotham stands on the mount of blessing (Mt. Gerizim [Dt. 27] and in a parable questions integrity and prophecies judgment 9:7-21

4) The People Choose Evil: Abimelech reigned three years 9:22

5) God Allowed Evil to Reign Upon An Evil and Rebellious People: 9:23-57

a) God’s Allowance of Evil to Work: God allowed an evil spirit to come between Abimelech and his people so as to bring back upon them their evil 9:23-25

b) The People of Shechem Rebel: The Shechemites join themselves behind a man named Gaal who encourages rebellion from Abimelech to Hamor 9:26-29

c) Abimelech Defeats the Military of Shechem: Under the sneaky protection of Zubul, his lieutenant, Abimelech ambushed Shechem and Gaal 9:30-41

d) Abimelech Defeats the Common People of Shechem: Abimelech completely defeated, slew and raised the city the next day 9:42-45

e) Abimelech Defeated the Leaders of Shechem: Abimelech burned alive all of the leaders and their families in Shechem 9:46-49

f) Abimelech (the Strong) was Killed (by the Weak)--Talionic: Abimelech died in an attempt to capture Thebez by a strong woman and the sword of his armor bearer

g) The People Are Left Floundering: With the death of Abimelech all of the men of Israel left the battle 9:55

h) God’s Principle in Dealing with These Evil Ones: God used men to bring about evil upon the evil--Abimelech and Shechem 9:56-57

6) A Period of Peace for the Nation: 9:1-2

a) Tola’s Reign for 20 years as Judge: After the evil of Abimelech, Tola arose to deliver Israel for 23 years 10:1-2

b) Jair’s Reign for 22 Years as Judge: Jair and his 30 sons reigned with influence for 22 years 10:3-5

b. Cycle VI--Jephthah: As sin continued to infect the nation and its leaders (Judges), YHWH allowed more evil to reign in the midst of deliverance 10:6--12:15

1) A Spiritual Battle Reoccurred, Was Clarified and Decided Upon: 10:6--11:28

a) Israel Returned to Sin and Idolatry: Israel once again turned from serving YHWH to the gods of the people surrounding them 10:6

b) God Gave the Nation into Servitude: 10:7-8

(1) God once again allowed Israel to be sold into bondage--this time to the Philistines and the Ammorites 10:7

(2) Israel became greatly afflicted for 18 years--especially by the Ammorites 10:8

c) Israel Repented of Their Sin (Negotiated with YHWH) and YHWH Had Mercy [Based upon His Covenant]: 10:9-16b

(1) Israel Repented and confessed their idolatrous sin to YHWH 10:9

(2) YHWH reminded the nation of his historical deliverance of them in their past and his refusal to help them in their rebelliousness 10:11-14

(3) Israel confessed sin and took steps toward upright living toward YHWH 10:15-16a

(4) YHWH responded to his people’s great need as a loving father with hurt child 10:16b

d) Lining Up for Battle, Israel Humbly Asked Jephthah to Lead Them: 10:17--11:11

(1) Israel and Ammon came together for battle, but Israel did not have a leader 10:17-18

(2) Israel had to humble itself to ask Jephthah to lead them even through they had done evil to him 11:1-11

e) Reminder the War Is YHWH’s: In letters sent to the king of Ammon, Jephthah presented their possession of the land as that which YHWH gave from the Amorites 11:12-28

2) The Physical Battle Was Fought and Won over Ammon by Israel and Jephthah through YHWH 11:29-33

a) By the empowering of the Holy Spirit Jephthah lead Israel against Ammon 11:29

b) Jephthah vowed to YHWH to give whatever met him at him first if he won the battle 11:30-31

c) The Lord enabled Jephthah to win against the Ammonites 11:32-33

3) Internal Sin Continues to Plague the Nation: A Painful aftermath of the War with Ammon affects Jephthah and Israel due to poor leadership by Jephthah 11:34--12:6

a) Jephthah mournfully fulfills his vow to YHWH with his daughter 11:34-40

b) Jephthah is confronted by Ephriam for not including them in the battle 12:1

c) Jephthah and the men of Ehriam fought only to slay 42,000 from Ephriam 12:2-6

4) Jephthah’s Death: Jephthah died after judging for six years 12:7

5) Transition--A Period of Three Continual Judges: 12:8-15

a) Ibzan of Bethlehem judged Israel 7 years yet had his children marry out of the faith 12:8-10

b) Elon, of northern Zebulun, judged Israel for 10 years and died 12:11-12

c) Abdon the Pirathonite judged Israel 8 years with experience of wealth and royalty 12:13-15

c. Cycle VII--Samson: In spite of a sinful people and leadership, YHWH kept his word to deliver his people 13:1--16:31

1) Sin and Servitude--Israel Returns to Evil and Bondage: Israel once again pursuing evil is placed in bondage to the Philistines for 40 years 13:1

2) A Promise from YHWH in Samson: YHWH promises and gives a deliverer to Israel through Manoah and his wife named Samson 13:2-14

a) YHWH appeared to Manoah’s wife to announce the birth of a son through them who would be separated to God to defeat the Philistines 13:2-5

b) Manoah’s wife reports the message of YHWH to her husband 13:6-7

c) YHWH confirmed his word to Manoah and his wife through the acceptance of a burnt offering 13:8-23

d) A son is born to Manoah and his wife whom they call “Sun” and grows up with God’s enrichment 13:24

3) Through corruption and suffering many of the consequences of sin, Samson is used by YHWH to deliver Israel from the oppressive rule of the Philistines 13:25--16:31

a) The Spirit of God Works in Samson: The spirit of God began to work in Samson 13:25

b) Many Philistines die by Samson’s hand but not uprightly--rather through acts of anger and jealousy with personal hurt 14:1--15:8

(1) Leaving his people, Samson fell in love with a Philistine and asked his parents to arrange a marriage (God’s permissive will) 14:1-4

(2) When Samson and his parents go to arrange the wedding, Samson secretly breaks part of his Nazarite vow 14:5-9

(3) Samson, boasting through a riddle of his conquest of the lion, is betrayed by his fiancee, looses the bet and his wife 14:10-20

(4) In jealous violence Samson destroyed the corps of the Philistines only to loose the life of his and wife whereupon he slaughters more Philistines 15:1-8

c) Betrayal and Deliverance: Those of Israel tried to deliver their judge in fear over to the Philistines, but God strengthened Samson to be victorious and to judge for 20 years 15:9-20

d) Humiliation of Philistines: Though in Philistine Territory for relations with a harlot, Samson humiliated their defense by carrying away their gates 16:1-3

e) Suffering and Death: Though Samson suffered for breaking his vow, many Philistines died with Samson for YHWH 16:4-30

(1) Loving a Philistine more than his vow to YHWH, Samson allowed her to interfere with his vow to YHWH and suffered servitude 16:4-21

(2) At a banquet where the Philistines acknowledged their god, Dagon, for their victory Samson was enabled by YHWH to overcome them 16:22-30

f) Burial of Samson: Samson was buried with his fathers as a victorious and tragic judge 16:31

III. Epilogue--Conditions Illustrating the Need and Source of a Future King in Israel--Two Appendices:10 17:1--21:25

A. Micah’s Household and the Danite Migration 17:1--18:31

B. The Outrage at Gibeah and the Punishment of the Benjamites: 19:1--21:25


1 Johnson writes, The individual tribes now show themselves willing to obey partially. The compromise takes various forms as the reasons surface but the effect only awaits realization of what God had set forth in Deuteronomy (An Analysis of Judges, 17).

2 Deuteronomy 7 and Exodus 23.

3 Johnson writes, The judges were guardians of YHWH's righteousness but in the midst of rebellion became agents of His mercy. As each cycle repeats itself the rebellion increases but never overcomes YHWH's deliverance in mercy (Analysis of Judges, 17).

4 Johnson writes, The reversal of fortune motif throughout the section distinguishes Israel's deliverance as specifically divine. A sovereign YHWH, moved to compassion by Israel's moaning (not repentance) uses unlikely people (judges) by worldly human standards, in unlikely circumstances to effect her deliverance. There can be no mistake that it is his work alone and it is in grace (Exposition of Judges, 4).

5 The structural formula presented in the introduction is followed in these first four cycles without alteration.

6 A paradigm for the pattern of the judges. Little detail is given, but the basics of the cycle are included.

7 YHWH uses the unexpected, a surprise 'message' by a left-handed Benjamite to bring deliverance.

With Shamgar the only weapon of deliverance mentioned is an ox-goad. Again, YHWH gets the credit for deliverance.

8 Because of fear, Barak does not receive the honor for the victory, and is given a relatively small place in the narrative. YHWH uses the most unexpected, a woman, to bring deliverance to the nation.

9 From this cycle on the structural formula presented in the introduction is varied in from. Johnson writes, This section is distinguished by altering the structural formula in presenting the cycles. One element or several are left out in each of the three remaining cycles and it is this failure to follow the formula that sets this unit apart from the rest of the book (Exposition of Judges, 4).

This section interprets the negative results of relying on man rather than YHWH and the unpredictable role that YHWH has in deliverance (Ibid.).

10 Johnson writes, If the judge was a guardian of YHWH'S righteousness the Levite was the guardian of the truth. With truth lost in the willful rebellion of the people, there is the evident need for a king (17:6, 18:1, 19:1, 21:25) to thwart social anarchy (Analysis of Judges, 17).

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Ruth

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MESSAGE STATEMENT:

The resolution of the tensions of individuals (Naomi and Ruth) and of the nation Israel is accomplished by YHWH through his faithful people as he is loyal to his covenants

I. Introduction--Setting the Scene:

(Tragedy or Fall): In the days when the judges were judging1 there was a famine in the land of Israel, therefore, a man from Bethlehem in Judah named Elimelech left for Moab with his wife and two sons, remained in Moab and died, and his children married Moabite women (Orpah and Ruth), and also remained in Moab and thus died leaving Naomi in mourning over her lost husband and sons 1:1-5

A. In the days when the judges were judging there was a famine2 in the land of Israel 1:1a

B. A certain man of Bethlehem in Judah named Elimelech3 went to sojourn in the land of Moab with his wife, Naomi, and his two sons, Mahlon and Chilion; they were Ephrathites4 of Bethlehem in Judah 1:1b-2a

C. After they entered Moab and remained there ( <v-Wyhw ), Elimelech died and left Naomi with her two sons ( hynb ) 1:2b-3

D. After the sons took for themselves Moabite wives (Orpah and Ruth), they lived in Moab for ten years and also died leaving Naomi5 bereft of her two children ( hydly ) and her husband 1:4-5

II. The Return to Bethlehem (Anti-Romance or Winter):

As Naomi returns to the land of Bethlehem because she has heard that YHWH is visiting his people, she displays her bitterness toward the Lord by trying to discourage her daughters-in-law from returning with her because there will be no husbands for them in the land, and by having those in the land call her Mara because of the Lord’s affliction of her, but there are glimmers of hope in Ruth’s loyal return with Naomi, and in the announcement of fertility through the beginning of the barley harvest 1:6--22

A. On the Road to Bethlehem: After the death of Naomi’s two sons, she decided to return to Jerusalem because she had heard that YHWH had visited his people, but she urged her daughters-in-law to remain in Moab so that they might find future husbands, whereupon, Orpah agreed, but Ruth loyally clung to Naomi and returned with her under loyal commitment to her, her people, and her God, YHWH 1:6-18

1. Naomi’s Decision of Faith: After the death of Naomi’s two sons she rose up with her daughters-in-law to return to Jerusalem from the Land of Moab because she heard that YHWH had visited ( dqp, cf. Gen. 21:1; 50:24,25) his people 1:6-7

2. Naomi’s Counsel of Despair: Although resistant to Naomi’s discouraging council for her daughters-in-law to return to their homes in order to receive future husbands because she could offer none to them in Israel, Orpah did agree to return to her home, but Ruth insisted upon loyally returning with Naomi out of commitment to her, her people and her God 1:8-18

a. Naomi’s Mixed Advice to Ruth and Orpah: Naomi urged her daughters-in-law to remain in Moab so that they might marry there, and prayed that YHWH would provide rest for them in his loyal love, whereupon, they all kissed and wept severely 1:8-9

1) Naomi urged each daughter-in-law to return to their mother’s house in Moab (so that they might marry there, cf. Gen. 24:28) rather than returning with her to Israel 1:8a

2) Naomi then prayed6 that YHWH would deal in his loyal love ( dsj ) with her daughters-in-law by providing relief from their sorrow and security with new husbands 1:8b-9a

a) Naomi prayed that YHWH would deal with her daughters-in-law in loyal love ( dsj) just as they have dealt with their husbands (the dead) and with her 1:8b

b) Naomi prayed that YHWH would grant them rest7 with their new husbands 1:9a

3) Naomi then kissed her daughters-in-law and they all wept severely 1:9b

b. The Reluctance of Ruth and Orpah: Naomi’s daughters-in-law did not wish to leave her but insisted upon returning with her to Israel and to her people 1:10

c. Naomi’s Insistent Discouragement to Ruth and Orpah: Naomi insisted that her daughters-in-law return to their mothers’ house for a husband rather than with her to her people because she could not offer them any children as future husbands (implying that there were none in Israel who would marry them), and because she believed that her God, YHWH, was against her 1:11-13

1) Naomi urged her daughters-in-law to return to their mother’s house for a husband because she had no children in her womb to offer to them as future husbands in Israel 1:11

2) Naomi urged her daughters-in-law to return to their mother’s house for a husband because even if she conceived sons this very night, it would be too long of a wait for her daughters-in-law to marry them 1:13a

3) Naomi urged her daughters-in-law to return to their mother’s house for a husband because YHWH was against her 1:13b-c

a) Naomi proclaimed that her experience was harder8 for her than for her daughters-in-law 1:13b

b) The reason Naomi believed that her experience was more bitter than her daughters-in-law was because her God’s hand9 was against her 1:13c

d. The Division of Ruth and Orpah: After all three of the women expressed their sorrow once again through severe weeping, Orpah kissed her mother-in-law goodbye, but Ruth clung to Naomi 1:14

1) All three of the women severely wept again 1:14a

2) Orpah kissed her mother-in-law goodbye10 1:14b

3) Ruth loyally clung11 to her mother-in-law in commitment to her 1:14c

e. Naomi’s Advice to Ruth: Naomi specifically urged Ruth to follow the choice of her sister-in-law (Orpah) by returning to her own people and her own gods 1:15

f. Ruth’s Loyal Love for Naomi: In an expression of loyal love for Naomi Ruth urged her to stop discouraging her from following her because she vowed before YHWH that she was going to return with Naomi and loyally join her, her people, and her God until death 1:16-17

1) Ruth urged Naomi to stop urging her to leave her or to return to her mother’s house, people, and gods 1:16a

2) The reason Ruth urged Naomi to stop exhorting her to return to her home was because she was loyally committed to returning with Naomi: to go with Naomi, to stay with Naomi, for Naomi’s people to be her people, for Naomi’s God to be her God, for Naomi’s place of death and burial to be her place of death and burial 1:16b-17a

3) Ruth solemnly vowed to YHWH that he may avenge her if she does not keep her promise to Naomi for any reason but death 1:17b

g. Naomi’s Acceptance of Ruth: When Naomi realized that Ruth was determined to go with her, she stopped discouraging her 1:18

B. Naomi’s Arrival in Bethlehem: When Naomi and Ruth came to Bethlehem all of the people were stirred over her return without her husband and sons, and she exhorted them to no longer call her “Pleasant” (Naomi), but to now call her “Bitter One” because her affliction was from the Lord 1:19-21

1. Naomi is Greeted in Bethlehem: When Naomi and Ruth left Moab and returned to Bethlehem all of the city was stirred over Naomi’s (sole) appearance 1:19

a. Naomi and Ruth both left Moab and went until they came to Bethlehem 1:19a

b. When they came to Bethlehem all of the city was stirred12 as the women quizzed over whether this was Naomi13 1:19b

2. Naomi’s Despair in Bethlehem: When Naomi returned to Bethlehem she urged the people to not call her by her name meaning “Pleasant”, but to now call her “Bitter One” (Mara) because she has lost her husband and sons under the Lord’s affliction 1:20-21

a. Naomi exhorted those in Bethlehem not to call her Naomi14, but to call her Bitter One15 1:20a

b. The reason Naomi urges the people (women) to call her Bitter One is because the Almighty ( ydv ) has treated her very bitterly ( rrm ) 1:20b

c. The reason Naomi indicted the Almighty of dealing bitterly with her was because of the loss of her husband and sons 1:21a

d. Again Naomi urged the people not to call her “Pleasant” since YHWH has witnessed against her, and since the Almighty has afflicted her16 1:21b

C. A Seasonal Hint at Hope: Naomi and Ruth returned from the land of Moab to the land of Bethlehem at the beginning of the barley harvest 1:22

1. Summary Statement: Both Naomi and Ruth17 the Moabitist, her daughter-in-law, returned18 from the land of Moab to Bethlehem 1:22a

2. Prefigure of Hope: When Naomi and Ruth returned to Bethlehem, they came at the beginning of the barley harvest19! 1:22b

III. The Finding of an Heir (Comedy or Spring)

After Ruth happened to meet Boaz while she was gleaning in his field, she learned from Naomi that he was her close relative and agreed in accordance with Naomi’s dangerous plan to approach him as her kinsman-redeemer, only to have to wait until the nearer redeemer gave up his right before Boaz could and did redeem the land and promise to perform the responsibility of levirate marriage, whereupon, the people prayed that Boaz and Ruth would be blessed by YHWH 2:1--4:12

A. A Close Kinsmen Is Met: When Ruth received permission to glean during the harvest, she happened upon the field of Boaz, received gracious provisions from Boaz, and learned from her mother-in-law that Boaz was her closest relative, whereupon, she remained with Boaz’ maidens during the barley and wheat harvests 2:1-23

1. Setting: The narrator introduces the reader to a man named Boaz who is a friend ( udym ) of Naomi’s husband, a man of great virtue ( luj ), and from the family of Elimelech 2:1

2. Scene I--Ruth and Naomi: When Naomi granted Ruth permission to glean in the field of one who would show favor to her, Ruth went out to glean and happened upon the field which belonged to Boaz 2:2-3

a. Ruth requested permission of Naomi (in accordance with Lev. 19:9-10; 23:22; Deut. 24:19) to go to the field and glean among the ears of grain as she found favor with the land’s owner, and Naomi encouraged her to go 2:2

b. In accordance with her mother-in-law’s permission, Ruth gleaned in the field after the reapers and by chance20 entered the field belonging to Boaz21 of the family of Elimelech 2:3

3. Scene II--Ruth and Boaz: When Boaz saw Ruth gleaning in his field and learned from his servant who she was, he showed loyal love towards her by kindly offering protection for her as she gleaned, supplying an abundance of dinner for her among his servants, and by making her work easy and more prosperous, whereupon Ruth humbly received his grace and gathered about two thirds of a bushel of grain before returning to the city 2:4-17

a. Enter Boaz: At the point at which Ruth was gleaning in the field of Boaz22 he appeared greeting his workers with a prayer that YHWH would be with them, and being greeted in return with a blessing 2:4

b. Boaz and His Servant: When Boaz inquired of his servant in charge about the identity of the young woman he learned that she was the one who had returned with Naomi from Moab, and that she had been gleaning with permission since early morning and was now resting in the shelter 2:5-7

1) Boaz inquired from the servant in charge to know about to whom the young woman23 belonged 2:5

2) The servant in charge of the repears told Boaz that the woman was the Moabite who returned with Naomi, and that she had requested permission to glean after the reapers, and that she had been doing so since morning and was now resting in the shelter 2:6-7

a) The servant in charge of the repears told Boaz that the woman was the Moabite who returned with Naomi from the land of Moab24 2:6

b) The servant also told Boaz that the woman had requested permission to glean among the sheaves after the reapers had finished, that she has been working since morning, and that she was now in the shelter for a while 2:7

c. Boaz and Ruth in the Field: When Boaz offered Ruth protection and provisions in her gleaning, she humbly inquired as to why he was showing such favor to her, and learned that he was providing for her out of a faithful response to her loyal commitment to Naomi, whereupon, Ruth received his provisions as comforting grace towards her 2:8-13

1) Boaz urged Ruth, as he would his daughter ( yTB ), to stay among his people for safety, and to partake of the provisions for his servants 2:8-10

a) Boaz urged Ruth to not glean in another field 2:8a

b) Boaz urged Ruth to not leave his field but to stay there with his maids 2:8b

c) Boaz urged Ruth to go after the reaping of his maids25 2:9a

d) Boaz comforted Ruth with the fact that he had warned his male servants26 not to touch her 2:9a

e) Boaz urged Ruth to drink from the servants water jars when she is thirsty 2:9b

2) Ruth responded to Boaz’ kindness by humbly asking why it was that she had found favor ( /j )27 before him since she was a foreigner 2:10

3) Boaz responded to Ruth’s concern by explaining that he was showing favor to her because of the loyal love that she had shown toward Naomi, and then he prayed that YHWH the God of Israel, under whose protection she had fled, would reward her labor 2:11-12

a) Boaz responded to Ruth’s concern by explaining that he was showing favor to her because of the loyal love which she had shown to Naomi by returning with her to Bethlehem from her people and her birth-land 2:11

(1) Boaz explained that he was showing favor to Ruth because he had heard of all that she had done for her mother-in-law after the death of Ruth’s husband 2:11a

(2) Boaz explained that he was showing favor to Ruth because she had left her people (father and mother), and her birth-land to come to a people that she did not previously know 2:11b

b) Boaz then prayed that YHWH might reward her work, and that her wages might be full from YHWH the God of Israel under whose protection she had come to seek refuge in her affliction 2:12

4) Ruth responded to Boaz by proclaiming that she had found favor ( /h ) in his sight (cf. 2:2) because he had comforted her and spoken kindly to her28 as his maidservant even though she was a Moabite (not like one of his maidservants) 2:13

d. Ruth and Boaz at Dinner: At dinner Boaz abundantly supplied for her dinner among his own maidens, and then made her work easier as he instructed his servants to allow her to glean among the sheaves, and to throw grain down for her to glean 2:14-16

1) At mealtime Boaz invited Ruth to dine among his reapers whereupon he served her so much roasted grain that she ate until she was full and had some left over 2:14

2) When Ruth rose to continue her gleaning, Boaz ordered his servants to make her work easier and more prosperous by allowing her to glean among the sheaves, and by throwing down grain for her to glean 2:15-16

a) Ruth rose again in order to glean 2:15a

b) When Ruth rose to glean, Boaz ordered his servants to allow her to glean among the sheaves 2:15b

c) Boaz ordered his servants to not humiliate29 Ruth as she gleaned among the sheaves 2:15c

d) Boaz order his servants to purposely pull grain from the bundles and leave it so that she may glean it, and not to yell at her when she does so 2:16

e. Exit Ruth: When Ruth beat out her day’s work of gleaning she had acquired two thirds of a bushel, whereupon, she left the field and went into the city with the grain 2:17-18a

1) Ruth’s Blessing: Ruth gleaned in the field until evening, then she beat out what she had gleaned and it was about an ephah30 of barley 2:17

2) Ruth then took up her grain and went into the city 2:18a

4. Scene III--Ruth and Naomi: When Naomi saw the abundant grain from Ruth, and learned that the one who had provided for her was Boaz, she recognized that YHWH had not forgotten them, prayed that YHWH would bless Boaz, informed Ruth that Boaz was their closest relative, and encouraged Ruth to remain among his maids for safety as Boaz had suggested 2:18b-23

a. Setting: When Ruth returned to the city, her mother-in-law saw all that Ruth had gleaned and that which she had left over after she had eaten (cf. 2:14) 2:18b

b. Naomi: Ruth’s mother-in-law asked her about where she gleaned that day and then pronounced a blessing upon the one who took notice of her 2:19a

c. Ruth: Then Ruth told her mother-in-law that the name of the man with whom she worked was Boaz 2:19b

d. Naomi: Then Naomi prayed that YHWH, who had not forgotten them nor the line of Elimelech, would bless Boaz and informed Ruth that Boaz was one of their closest relatives 2:20

1) Naomi prayed that Boaz would be blessed by YHWH 2:20a

2) Naomi proclaimed that the YHWH was one who has not withdrawn his loyal love31 from the living32 or from the dead33 2:20b

3) Naomi told Ruth that the man (Boaz) was their relative--one of their closest relatives34 2:20b

e. Ruth: Then Ruth the Moabitess told Naomi of Boaz’ protective provisions for her (to stay close to his servants until the had have finished all of his harvest) 2:21

f. Naomi: Then Naomi agreed that Ruth should go out with Boaz’ maids lest others hurt her in another field 2:22

5. A Seasonal Hint of Hope: Ruth followed her mother-in-law’s advice and remained near to the maids of Boaz through the barley harvest and the wheat harvest 2:23

a. Summary: Ruth stayed close by the maids of Boaz as she gleaned until the end of the barley harvest 2:23a

b. Prefigure of Hope: Ruth stayed close by the maids of Boaz as she gleaned until the end of the wheat harvest35 2:23b

c. Ruth lived with her mother-in-law 2:23c

B. The Close Relative Is Approached: Even though the close relative was approached under a desperate plan by Naomi designed to procure a husband for Ruth, Ruth took the posture of one seeking a kinsman-redeemer, and Boaz agreed to help her virtuous pursuit insisting that he must first approach the nearer-kinsman before agreeing to perform the role himself, whereupon, Naomi, when she heard, urged Ruth to wait for how the matter would work itself out that day under Boaz’ direction 3:1-18

1. A Desperate Plan by Naomi: In a dangerous and desperate plan by Naomi to procure a husband for Ruth, Naomi advised her daughter-in-law to cease her mourning for the dead, and to go to Boaz at night at the threshing floor where she was to await his direction, and Ruth agreed 3:1-5

a. Naomi, Ruth’s mother-in-law, desired to seek security36 for Ruth that life may be well for her 3:1

b. Naomi developed a desperate, romantic plan for Ruth by encouraging her to end her mourning and to acquire Boaz as a husband by coming to him at night after he had eaten and his heart was glad, and by laying at his feet so that he might respond to her, whereupon, Ruth agreed to do all that her mother-in-law requested of her 3:1-5

1) Naomi again reminded Ruth that Boaz, whose maids she worked with, was their friend37 3:2a

2) Naomi informed Ruth that Boaz was winnowing barley at the threshing floor on this night38 3:2b

3) Naomi urged Ruth to end her mourning39, and to secretly go to the threshing floor where she was only to make herself known to Boaz after he had eaten and drunk40 3:3

4) Naomi specifically advised Ruth to go to Boaz after he had laid down, to uncover his feet and to lie down, whereupon, he will tell Ruth what to do 3:4

5) Ruth agreed to do all that her mother-in-law advised her to do 3:5

2. The Realized Plan by Ruth: When Ruth presented herself to Boaz at the threshing floor in accordance with Naomi’s directions, Boaz was at first startled, but then upon Ruth’s request that he be her kinsmen-redeemer, he prayed that she might receive YHWH’s blessing for her loyal concerns, and agreed to do all that he could since she was known for being a virtuous woman 3:6-11

a. Ruth went down to the threshing floor and did according to all41 that Naomi commanded her in that she laid down at Boaz’ feet after he had eaten and drank and when his heart was merry 3:6-7

b. In the middle of the night the man was startled, bent forward and found a woman42 lying at his feet 3:8

c. When the man asked who the woman was, she answered that she was Ruth, his maid, and invited him to marry43 her as a kinsman-redeemer44 3:9

d. Boaz prayed that YHWH would bless Ruth since she had loyally sought him out as a kinsman-redeemer, and promised to do all that he could to help her because she was known as a woman of virtue 3:10-11

1) Boaz prayed that YHWH might bless Ruth because she had shown an even greater loyal love ( dsj ) than when she remained with Naomi by pursuing Boaz as a kinsman-redeemer rather than simply trying to find an appropriate husband for herself 3:10

2) Boaz then urged Ruth, as his daughter ( yTB ) to not be afraid since he will pursue being a kinsman-redeemer for her because she is known by all of those of the city to be a woman of virtue ( lyj, cf. 2:1) 3:11

3. A Problem in the Plan with Boaz: After Boaz revealed to Ruth that there was a nearer kinsman-redeemer than he, he promised to pursue the man and allow him the opportunity to perform his rights, but then promised to be Ruth’s redeemer if the nearer one would not, sending her off in the safety of the early morning with much grain as a pledge of his intentions 3:12-15

a. Boaz then explained that although it is true that he was a close relative ( lag ), a closer relative ( lag ) existed than he45 3:12

b. Boaz then urged Ruth to remain with him until morning promising in accordance with the living YHWH that he will speak to the nearer redeemer, affirming that if he will redeem Ruth that is good, and if he is unwilling, then he, Boaz, will redeem Ruth 3:13

c. Ruth remained at Boaz’ feet until early morning,46 and Boaz prayed that the Lord might not let her visit to him at the threshing floor be known47 3:14

d. Boaz then gave Ruth the equivalent of eighty pounds of barley to take back to Naomi (as a pledge of his good intentions) 3:15

4. A Proper Plan by All: When Ruth returned to Naomi with word about all that Boaz did including the pledge of fullness for Naomi through the grain, Naomi advised Ruth to now wait for how things would turn out since Boaz would surely resolve the matter that day 3:16-18

a. When Ruth came to Naomi, her mother-in-law asked her how things went48 3:16a

b. Ruth then told Naomi all that the man had done for her including the amount of barley which he gave to her with a message to not go to her mother-in-law empty handed49 3:16b-17

c. Then Naomi urged Ruth to wait until she knew how the matter would turn out50 with confidence that Boaz would vigorously resolve the matter that day 3:18

C. The Heir Is Determined: Through an official court case before the elders and people of Bethlehem Boaz received the legal right to redeem the land because of the unwillingness of the nearer redeemer, then Boaz redeemed it and vowed to enter into levirate marriage with Ruth in order to raise up the name of Mahlon on his inheritance, whereupon the people agreed and blessed them and their future son 4:1-12

1. Setting: When Boaz went up to the gate51, the closer relative52 happened to be passing by, so Boaz invited him to step aside for a moment and he did 4:1

2. Order in the Court: Boaz then set up a judging-jury in order to make his discussion with the nearer redeemer a legal transaction by having ten men of the elders of the city sit down to hear the case 4:2

3. The Legal Case Is Presented: Although the nearer redeemer agreed to purchase the land from Naomi and Ruth when Boaz first presented the situation, he later refused to buy it and gave his right over to Boaz because raising up seed to the deceased of Ruth would have threatened his own inheritance 4:3-6

a. First Presentation and Response--the Land: When Boaz legally informed the nearer redeemer of the need to purchase the land which Naomi was going to sell, he agreed to redeem it 4:3-4

1) Boaz informed the nearer redeemer that Naomi needed to sell the piece of land which belonged to their brother Elimelech53 4:3

2) Boaz then publicly urged the nearer redeemer to buy it 4:4a

3) Turning to the people54 (judges), Boaz then said that if the nearer redeemer would redeem it, then he should do so, but if he would not, then he should tell Boaz and he will redeem it as the next kinsman 4:4b

4) The nearer redeemer then said that he would redeem the land 4:4b

b. Second Presentation and Response-the Posterity: When Boaz informed the nearer redeemer that he should redeem the land in order to raise up the seed of Ruth’s deceased husband upon the land, the nearer redeemer declined to redeem the land because doing so would threaten his own inheritance, therefore, he gave the right to Boaz 4:5-6

1) Boaz then informed the nearer redeemer that on the day that he bought the field from Naomi and from Ruth the Moabitess--the widow of the deceased, that he must also buy the land55 in order to raise up the name of the deceased on his inheritance56 4:5

2) The nearer redeemer declined to raise up the seed of Ruth’s husband on the land which he was formerly willing to buy because it would ruin his own inheritance 4:6a

3) The nearer redeemer gave Boaz his right to redeem the land (with the implied raising up of the seed) since he could not redeem it himself without risking his own inheritance 4:6b

4. The Legal Case is Decided: When the nearer redeemer officially gave Boaz his rights to the land by giving him his sandal, Boaz proclaimed to the elders and all of the people present that they were witnesses that he had redeemed the land from Naomi, and that he was taking Ruth in levirate marriage in order to raise up a descendant to Mahlon so that his name would not perish from the land, whereupon, the people proclaimed themselves as witnesses 4:7-11a

a. The Papers Are Signed: The transfer of rights to redeem the land was expressed through the nearer redeemer taking off his sandal57 and giving it to Boaz 4:7-8

b. The Fine Print is Read: Boaz specifically proclaimed before the people and the elders that he had redeemed the land of the deceased from Naomi and that he was going to perform levirate marriage with Ruth in order to continue the name of Mahlon on his inheritance 4:9-10

1) Boaz Has Acted as a Kinsman Redeemer: Boaz proclaimed before the elders and the people that on this day he has redeemed the land from Naomi all that belonged to Elimelech, Chilion, and Mahlon 4:9

2) Boaz Intends to Act as a Levirate: Boaz then confirmed before the people as witnesses that he was going to marry Ruth the Moabitist, the widow of Mahlon, as his wife in order to raise up the name of the deceased on his inheritance so that his name would not be blotted out58 (cf. Deut. 25:6) 4:10

c. The People Are Witnesses: The people who were in the court and all of the elders confirmed to Boaz that they were witnesses of these things 4:11a

5. Public Opinion is Recorded: The elders and the people expressed overwhelming support for Boaz and Ruth by praying for YHWH’s blessing upon Ruth, Boaz and their future son 4:11b-12

a. Prayer of Blessing for Ruth: The people prayed that Ruth would become like Rachel and Leah, the builders of the nation of Israel59 4:11b

b. Prayer of Blessing for Boaz The people prayed that Boaz might be honored60 in Ephrathah and that he might become famous in Bethlehem 4:11c

c. Prayer of Blessing for Their Child: The people prayed that Boaz’ house (or progeny, ;tyb ) might be like the house of Perez61 through the child which YHWH will give him through Ruth 4:12

IV. A Son is Born (Romance or Summer):

When Boaz took Ruth as his wife YHWH enabled her to conceive, and she gave birth to a son who brought about the resolutions of personal tensions for Naomi and the national tensions of the nation of Israel through David 4:13-17

A. When Boaz took Ruth as his wife YHWH enabled her to conceive and she gave birth to a son 4:13

B. The women62 blessed YHWH for providing an heir for Naomi, prayed that this son would restore Naomi’s life, and prayed that the son would sustain Naomi in her old age because Ruth, her loyal, wonderful daughter-in-law has given birth to a son 4:14-15

1. Past: The women blessed YHWH because he resolved the tensions of Naomi’s past by not leaving her without a redeemer-heir ( lag ), and they prayed that the son’s name would become famous in Israel (cf. 4:11) 4:14

2. Present: The women also prayed that the son who was born may restore63 Naomi’s life 4:15a

3. Future: The women prayed that the son who was born may sustain Naomi in her old age 4:15b

4. Reason: The reason the woman made the above prayers was because Ruth, her daughter-in-law who loves her and is better to her than seven sons64, has given birth to a son 4:15b

C. The child who was born became YHWH’s resolution of the tensions for his individuals (Naomi as her “servant”) and for the nation of Israel (through David) 4:16-17

1. Naomi then became the young child’s65 nurse as she took the child and laid him in her lap 4:16

2. The neighbor women gave the child the name66 of Obed67 saying that a son has been born to Naomi68 4:17a

3. Obed is the father of Jesse, the father of David69 4:17b

V. Appendix--An Emphasis Upon YHWH’s Covenant Faithfulness70:

Through a genealogy71 from Perez to David, YHWH is demonstrated to resolve the nation’s tensions through faithful individuals in accordance with his covenant faithfulness (loyal love) 4:18-21

A. Now this is what became of Perez72 4:18a

B. Hezron was born to Perez 4:18b

C. Ram was born to Hezron 4:19a

D. Amminadab was born to Ram 4:19b

E. Nahshon was born to Amminadab 4:20a

F. Salmon was born to Nahshon 4:20b

G. Boaz was born to Salmon73 4:21a

H. Obed was born to Boaz74 4:21b

I. Jesse was born to Obed 4:22a

J. David was born to Jesse 4:22b


1 While this is certainly a contextual setting which may place Ruth as an appendix to the book of Judges, it may well also be descriptive of a time when the judges were judging well ( <yfpvh fpv ymyB ). Therefore, Ruth would be a strong contrast to the tumult of the cycles in the book of Judges. As Berlin says, the Book of Judges depicts a rough and violent period while Ruth presents a serene and pastoral picture (Poetics, p. 103).

2 bur, cf. Deut. 27--28

Sasson writes, geography acquires controlling power: the narrative is specific when it mentions Bethlehem, within Israel's orbit, and becomes diffuse when it speaks of the other world, Moab, where Judeans ought to have no business. Sandwiched between these temporal and spatial elements is an impersonal force, ra`av, famine, which in Israel could only have been God's instrument for judgment and cannot, therefore, be thwarted by human acts. Moab, where the god Chemosh reigns, may not be experiencing famine when a Judean family seeks shelter there; but its fields will eventually kill a father and his sons and render their wives sterile (Ruth In The Literary Guide to the Bible, p. 322).

3 The term in Hebrew is Elmyla.

4 Ephrathites ( mfrpa ) was an ethnic designation of people around Bethlehem; this people lived in Bethlehem ( <jl tybm).

5 Naomi alone is focused upon because she is now the only Judean to survive this calamity.

6 In the book of Ruth all prayer finds its answer in the one who prays: (1) Naomi for Ruth 1:8,9/2:20; 4:13, (2) Naomi for Boaz 2:20/4:11, (3) Boaz for Ruth 2:12/3:9.

7 The rest was a relief from sorrow and a hope for security.

8 More bitter, yl-rm-yk.

9 YHWH's hwhy-dy.

10 Sasson writes, Wisely, Orpah understands the predicament and, after much weeping, goes home. That later legends made her an ancestress of Goliath shows, however, how reasonable decisions can nevertheless be remembered as betrayals (Ruth In The Literary Guide to the Bible, p. 323).

11 The term is hqbd, cf. Gen. 2:24.

12 Hummed, note the onomatopoetic term <Wh.

13 Who had left with husband and sons, but was now alone.

14 Pleasant, Winsome, My Lovely One.

15 Mara, arm.

16 Grant writes, Naomi interpreted God in light of the phenomena rather than interpreting the phenomena in light of what she knew to be true of God (Bib Sac 148 [1991]: 432).

17 Ruth is literarily mentioned second as a common Hebrew technique for a major character

18 Ruth returned ( hbvh ) even though she had never been to Bethlehem in that she represented a true Israelite coming home in loyal love; her commitment is desired; now she is added to Naomi from 1:5 above

19 This is more than a time indication; the barley harvest spoke of fertility in accordance with Deuteronomy 27--28; YHWH was bringing blessing to his people; this hints of blessing upon Naomi as well

The significance of the Barley harvest was also highlighted by the Hebrews in their canonization of this book in that it was placed in the Hebrew canon among the Kethubhim (Writings) [in the Meggiloth] as the work to be read at the Feast of Weeks (Pentecost) when the close of the grain harvest was celebrated (cf. Harrison, p. 1063, )

One Feast connected with the barley harvest was the Feast of Passover (14 Nisan [March-April] cf. Ex. 12) which celebrated the redemption and faithfulness of God in bringing Israel to the land he had promised to Abraham (Gen. 12; 15), and Ruth, of course, had come from a foreign land to the land of promise just in time for the celebration of this feast (Grant, Literary Structure, Bib. Sac. 148 [1991]: 428-429). There is a hint of hope for the individuals and for the nation.

Another Feast connected with the barley harvest was the Feast of Unleavened Bread (following Passover for seven days [Lev. 23:4-8]) which focused on Israel's willingness to cut herself off from her old life in Egypt which, of course, Ruth did with her past life in Moab when she decided to accompany Naomi; this was done by Naomi at the same time of year as Israel's exodus (Grant, Literary Structure, Bib. Sac. 148 [1991]: 429). Again this is a hint of hope for the individuals and for the nation.

20 Hap to happen upon, hrqm rqYw

21 See 2:1.

22 hnhw“, cf. Berlin, Poetics, p. 94.

23 The terms used for Ruth gradually raise her status from foreigner to one receiving special privilege (Adel Berlin, Poetics, pp. 88-89, Sasson, The Literary Guide, pp. 324-325):

Boaz' terms for Ruth show a progression in that he first refers to her as girl ( run ) 2:5, then as my daughter ( yTB ) 2:8, and finally as a worthy woman ( lyj tva ) 3:11, thereby raising her status to that of his own as in 2:1

Ruth refers to herself before Boaz as a foreigner ( hyrkn ) 2:10, maidservant ( hjpv ) 2:13, and handmaid ( hma ) moving in relationship from foreigner to servitude or dependency.

Ruth's status is also raised when the phrase, who returned from the plain of Moab, is applied to Ruth (1:22; 2:6) and Naomi (4:3) equating them; but then Ruth is described as the wife who enters your house (4:11).

24 These references to Moab raise the underlying tension for the reader (characters) between Ruth being a foreigner and family (A. Berlin, Poetics, p. 88).

25 The term them is feminine ( /hyrja )

26 The term for servants is masculine, <yruNh-ta.

27 Ruth's earlier prayer was that she might find favor ( /j) before the one in whose field she would glean (2:2)

28 Literally to the heart ( bl-lu trbd).

29 The sense of the verb is not only to not insult, but not to humiliate or shame her ( h*Wmylt ).

30 An ephah was between 3/8 and 2/3 of a bushel (ZPEB, s.v. Weights and Measures, 5:917).

31 The term in the NASV is kindness but in Hebrew it is the central theological concept of the entire book of Ruth--hesed ( dsh )! YHWH is loyal to his covenants--not because he has to be loyal, but because he chooses to be loyal!

32 Ruth and Naomi

33 The line of Elimelech

34 The term that is used is goel ( lag ) for kinsman. This will unfold much more in chapters 3--4.

35 Once again this is more than an indication of time, but of continued, compounded blessing from YHWH in accordance with Deuteronomy 27--28.

The wheat harvest occurred in the Hebrew Month of Sivan (May-June). The Feast which was tied to the wheat harvest was the Feast of Pentecost (or Feast of Weeks being seven weeks from the time that they began to put the sickle to the standing grain [Deut. 16:9-12]).

Pentecost was also identified with the Feast of First Fruits (Lev. 23:9-14) where one was to wave the first fruits of the harvest before YHWH in faith that he would provide more of the same. Naomi did not express such faith when she returned to Bethlehem, but Ruth did, and it is with Ruth that God providentially enabled to hold the raw grain (Grant, Literary Structure, Bib. Sac. 148 (1991): 429-430. Therefore, there is an expression of hope in the continued grain harvest.

36 Naomi is attempting to provide for Ruth that which she earlier prayed that YHWH would provide (1:9, jWnm ).

37 The term she uses is not the term for kinsman redeemer, but for a friend as in 2:1 ( udy). The significance of this observation is that Naomi's plan was probably a romantic one designed in a desperate way to provide Ruth with a husband (cf. 3:1).

Ruth is actually the one who broaches the subject of Boaz being a kinsman ( lag, 3:9), not Naomi. And it turns out that Ruth has been uninformed by Naomi that Boaz is not the closest kinsman ( lag; compare 2:20 with 3:12)

As Berlin says, Naomi sent her on a romantic mission but she turned it into a quest for a redeemer (Poetics, p. 90).

The only objection to this interpretation is that Naomi did seem to understand that Boaz could be a kinsmen redeemer through her prayer in 2:20. Perhaps it might be best to interpret Naomi's plan as an intended short cut to what might have been a more proper approach of Boaz. It is difficult to be sure.

38 The narrator fills this chapter with terms that suggest the possibility of immorality (to lie down [8 times], to know [3:3,4,11], to come to [3:3,4,7,cf. 4:13]. But they are not meant to tantalize, but to demonstrate the loyal love of Ruth and Boaz. They demonstrate their character in this scene.

39 The exhortations for Ruth to wash, to anoint herself, and to put on her (regular) clothes are cultural descriptions of a person ending their time of mourning (see 2 Sam. 12:20).

40 This would be a time when Boaz would be merry (cf. 3:7).

41 When one compares what Ruth agreed to do, and what she actually did do, it becomes clear that Ruth misunderstood Naomi.

The narrator seems to adopt Ruth's point of view in 3:6 when he states that Ruth did all that her mother-in-law commanded her to do since Ruth really did think that she was following instructions, but when she laid at Boaz' feet she was so quiet/secret ( flb, 3:7) that Boaz did not notice her until he startled awake in the middle of the night (3:8). This was probably not what Naomi had in mind.

As Berlin says, She did not realize that her mission was a romantic one, thinking rather that she was there on secret legal business. (The fact that she was a foreigner explains how she could be ignorant of the institution of ge'ullah and its workings). So, although she thought she was carrying out Naomi's directions, in reality she was not. The scene read this way becomes both comic and touching. (Poetics, p. 91).

42 The generic terms of man and woman were probably employed to heighten the moral suspense of this precarious situation.

43 The phrase, spread your covering is descriptive of the covenant of marriage. This same imagery was used later by Ezekiel to describe YHWH's marriage to the nation of Israel (Ezk. 16:8).

44 The term that is used here is lag. It has the sense of doing the part of the next of kin by buying back land so that it is not sold out of the family's inheritance (Lev. 25:25). This is later broadened to included the act of redeeming a person (Ruth 3:13) probably in accordance with levirate marriage (Deut. 25:5-10) [BDB, s.v. la^G*, p. 145].

As a definition, the kinsman-redeemer delivers someone or something at a price to himself because of his familial relationship to the person or the owner of the thing being redeemed

Isaiah used this term to describe the One who would come to redeem the nation (Isa. 59:20). Jesus's redemption brought about: (1) deliverance from the curse of the Law (Gal. 3:13), (2) at the price of his life (Mark 10:45; 2 Pet. 2:1), and (3) because he became a man (Heb. 2:15-16).

45 This is pivotal to the book of Ruth because the natural progression of the book must now seek a new role in order to resolve the tension. There is no manipulating the events in order to obtain Boaz as the kinsman-redeemer if one is truly looking for a proper resolution to this dilemma

Literarily this is an anticlimax. The resolution is out of Boaz' control. There must be a turn to God for resolution. At this point the real Redeemer must resolve the tensions of the characters of this book.

46 The phrase before one could recognize another is helpful for the reader to understand that this was before dawn.

While this might at first appear to be questionable activity by Boaz (3:13), it seems that he was choosing a time when it would be safer for Ruth to return home (early morning) rather than in the middle of the night when another might be out and take advantage of her.

47 The reason Boaz prayed this prayer is because others might inaccurately speculate about what went on between Ruth and Boaz that night and thus threaten his approach to the nearer redeemer.

48 More literally Naomi asked, Who are you, my daughter( Ta-ym ). In other words are you Ruth or Mrs. Boaz?

49 The words themselves refer back to 1:21 when Naomi told the women that she went out full, but the LORD has brought me back empty ( <qyr ).

What is even more significant is that the harvest of fruit is particularly identified at this point with people. Naomi's previous emptiness was the loss of her husband and two sons. Now Ruth comes baring barley as a symbol that Naomi's emptiness is about to be filled. The fruitfulness of the harvests are now about to be applied to the people of God!

50 The term for turns out is actually falls ( lpy ) implying chance as in rolling dice. This is the narrator's was throughout the book of describing YHWH's sovereign activity. That which appears to be chance, will be YHWH's providential hand.

51 The gates were the central place for any important assembly (1 Ki. 22:10; Jer. 38:7), and they were especially the legal courts of their day (Deut. 22:24; 25:7; Ps. 127:5; 2 Sam. 15:2-6; Amos 5:10,12,15).

52 The nearer redeemer is never specifically named. He is called the close relative and friend ( ynm)la ynOP , peloni almoni), but not a name. This man does not show loyal love, therefore, his name does not go down in the scriptures to be remembered.

As Sasson writes, the potential redeemer is anonymous, for his future, unlike Boaz's, will ultimately be anonymous: an interesting fate for someone who will shortly fret about his estate (The Literary Guide, p. 326).

53 This discussion of the redemption of the land was in accordance with the Mosaic Law prescribing the kinsman-redeemer to buy back the land of a brother who must sell it because it belonged to the YHWH (Lev. 25:23-28).

54 The English text seems to have Boaz still speaking to the nearer redeemer, but in fact it reads, If he will redeem it ...( lagy al-<aw ).

55 This is a very difficult verse to translate, but it seems best to understand its sense to be that he must buy the land in order to raise up the seed of the deceased.

56 This is levirate marriage prescribed in Deuteronomy 25:5-10. While strictly speaking this was the obligation of the brother of the deceased, and the nearer redeemer was the brother of the father of the deceased, the spirit of this provision was to raise up the name of the deceased so that the name of the dead brother would not be blotted out (Deut. 25:6). Therefore, although the nearer redeemer may not have been technically obligated to fulfill this command, in not doing so he refuses to express loyal love and thus forfeits his right to the Davidic line.

57 This is not the same event described in Deuteronomy 25, and The custom does not conflict with Deuteronomy 25 because in Ruth 4:7 the sandal is being used for a different purpose--to confirm the transaction.

The sandal probably was a visual way of expressing that one had walking rights on the land (cf. Josh. 1:3; 14:9; Deut. 1:36; 11:24; Ps. 60:8).

58 If the action of levirate was not legally incumbent upon the nearer redeemer then it was that much less incumbent upon Boaz. The point is that Boaz is truly demonstrating loyal love toward Ruth, Naomi, and the deceased.

59 Rachel was the wife whom Jacob loved (Gen. 29:30) and was the wife who directly bore him Joseph (Gen. 30:23-24) and Benjamin (Gen. 35:16-18).

Leah was unloved by Jacob (Gen. 29:30-31), so the Lord made her womb very fruitful (Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Dinah) Genesis 29--30

The other children of the nation were born to the handmaidens of Rachel (Bilhah bearing Dan, Naphtali) and Leah (Zilpah bearing Gad, Asher). See Genesis 29--30.

Therefore, the point of this blessing is that this is a prayer that Ruth might be a wife whom Boaz would love, and who would provide many great children for his family.

60 The term for honor is lyj which has already been used of Boaz (2:1) and Ruth (3:11). They are praying that Boaz will be known even more fully for the virtue of the loyal love that he has just shown.

61 Perez was the son who continued the line of Judah (Gen. 38). Like Ruth, Tamar's husband, who was Judah's son, died, so the Lord caused her to conceive through a levirate arrangement with her father-in-law, Judah. However, Judah was tricked into the arrangement by Tamar because Judah would not give Tamar his youngest son to fulfill his levirate duty. Nevertheless, Judah's evil was exposed through Tamar's conception, and the unusual circumstances surrounding the birth of the twins (where the younger came out first).

There are similarities between Judah/Tamar and Boaz/Ruth in that both women were not of the generation of the levirate partner. However, one detail is strikingly different. Whereas Judah had to be tricked into performing a levirate provision, Boaz willing offers himself for his brother's son. Boaz is demonstrating loyal love. No wonder the analogy with Perez is made, but the exceptional character of Boaz makes the prayer all the more hopeful.

The prayer also adds a national flavor to the tensions which are being resolved. Judah's son, Perez, becomes the line from which the scepter will not depart (Gen. 49:10). If Boaz's house becomes like the house of Perez, there is hope for the nation. This will blossom into a more direct affirmation in 4:18-22.

62 This is a type of inclusio with 1:19-21. Whereas before Naomi proclaimed that she went out full but came back empty, now the women proclaim that Naomi is full--through Ruth.

63 The literal words are to return life ( vpn byvml ) picking up on the them of returning from 1:21 (empty YHWH has caused me to return). As Campbell writes, Naomi's complaint, dormant since 1:20-21, is here resolved. (Ruth, p. 164).

64 This phrase is usually applied to a male progeny (1 Sam. 1:8) with the number seven being symbolic of a perfect family (1 Sam. 2:5). But here it is applied to Ruth! She is better than seven sons to Naomi because unlike her (two) sons, she has been able to provide one to continue the family name--she has given birth to a son who will be the heir.

65 The term that is used for son is one for young child ( dly ) forming an inclusio with 1:5 where Naomi lost her young children. YHWH has restored the loss.

66 This kind of family involvement may also be seen in the naming of John the Baptizer in Luke 2:57-66.

67 This name means Servant ( dbwu ) perhaps emphasizing that this child will serve Naomi and the family of Elimelech.

68 One might have expected the narrator to have said that a son has been born to Mahlon in view of the emphasis upon levirate marriage, but Naomi is emphasized to highlight the theme that YHWH resolves the tensions of his people in accordance to his promises.

This theme of personal resolution logically follows the logical flow of most of the Book of Ruth. It is only in the unit that follows that this theme is extended to the nation--through David. What YHWH does for individuals he likewise does for the nation.

69 Berlin notes that this movement from Obed to David, serves here as a coda--to advance the time frame beyond that of the story closer to that of the audience (Poetics, p. 109).

This is also the first specific extension of the blessing of this book beyond specific individuals to the nation as a whole through David.

70 Although Berlin does not explain this unit in such theological terms, she dose understand the genealogy to function in a canonical sense when she writes, Verses 18-22 link Ruth to this main narrative sequence. That is to say, the function of these verses is not to bring the audience from story time to present time, but to situate the characters of this story among the body of known personalities in the tradition (Poetics, p. 110). She is emphasizing the placement of Boaz and the other unknowns into the material from Genesis to Kings, but in so doing the larger theological theme of YHWH's faithfulness to the nation is being emphasized--canonically.

As Morris writes, A genealogy is a striking way of bringing before us the continuity of God's purpose through the ages (Morris, Ruth, p. 318).

71 It is very probable that this genealogy is not a tight chronological arrangement. It was probably compressed with certain names being omitted (cf. Morris, Ruth, p. 317).

Boaz is highlighted by being placed as seventh in line (Berlin, Poetics, p. 110).

72 This is a construction much like that in Genesis 2:4; 5:1; 6:9, et cetera which might best be paraphrased as what became of ( twdlwt from dly meaning to beget). This gains significance since Perez is what became of the line of Judah (Gen. 38) from whom the scepter of Judah would not leave (Gen. 49:10). YHWH's sovereign faithfulness is being emphasized.

73 The genealogy in Matthew connects Rahab to the parentage of Boaz (Matt. 1:5). She was another one like Ruth who was not from Israel but demonstrated faith in YHWH against her own people and her own gods (Josh. 2; 6:25)

74 Again one would expect Obed to be identified with his Mahlon since Boaz was performing levirate marriage with Ruth, but it seems that the narrator is honoring Boaz because of his great expression of loyal love by making him the one through whom the line of David passes.

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of First Samuel

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MESSAGE STATEMENT:

YHWH'S deliverance of his people from the oppression of evil2 will not be realized through those like Eli and Saul who trust in natural strength but through those like Hannah, Samuel, Jonathan, and David who in their weakness trust in him3

I. The Principle of Raising the Lowly--Hannah:4 YHWH's deliverance of Hannah, in her bareness and ridicule, is realized as she prays, in her weakness, to YHWH for a son leading to a proclamation of YHWH's ways for the nation and its king 1:1--2:11

A. Theological Principle Illustrated--A Woman's Prayer is Answered: The narrative unfolds in seed form with the private case of deliverance from the oppression of evil in the life of Hannah 1

B. Theological Principle Stated--The Song of Hannah: The principle of YHWH's deliverance is proclaimed and applied to the nation and her future king by Hannah 2:1-11

1. The Lord's way with Hannah: 2:1-2

2. The Lord's Way in General with the Proud and Strong: 2:3-7

3. The Lord's Way with Rulers--Especially His King: 2:8-10

4. Narrative Summary: 2:11

II. The Principle Applied to the Nation and Its Judges:5 YHWH's deliverance of the nation from the oppression of the Philistines is not realized through profane natural strength of the leaders of the military but through Spiritual dependence upon YHWH by Samuel and the nation 2:12--7:17

A. Samuel Over Eli: YHWH humbles the natural strength of Israel by raising Samuel over the house of Eli and by defeating Israel in battle with the Philistines 2:12--4:1a

1. Samuel Encounters Corruption at Shiloh 2:11-36

2. The Lord Calls Samuel: 3:1--4:1a

B. Judgment from the Lord: YHWH demonstrates that all who are profane will suffer judgment whether Philistia or Israel 4:1b--7:2

1. Defeat and Loss of the Ark: 4:1b-22

a. The Battle of Ebenezer 4:1b-11

b. The Death of Eli 4:12-22

2. The Philistines and the Ark: 5:1-12

3. The Return of the Ark: 6:1--7:2

C. Deliverance from the Lord through Samuel the Judge: YHWH delivers Israel from the Philistines when the Nation, led by Samuel, proclaims their dependence upon Him 7:3-17

III. The Principle is Applied to Israel and Her Kings--Saul and David:6 YHWH's delverance of Israel from the evil nations around them will not be realized through Saul who depends upon his own natural ability but through David, who in his weakness trusts in YHWH (8:1--31:13

A. The Rise of Saul: In response to the nations cry, YHWH exalts Saul as king 8:1--11:15

1. The Demand for a King: 8:1-22

2. Saul's Secret Anointing: 9:1--10:16

3. Saul Elected and Proclaimed King--the Royal Lottery: 10:17-27

4. The Confirmation (Proving) of Saul: 11:1-15

B. The Transition from Saul to David: Because of Saul's confidence in his natural ability, YHWH's deliverance of Israel will be realized through David who in weakness trusts in YHWH 12:1--31:13

1. Samuel's Farewell: Samuel proclaims the principle by which Saul and David may be evaluated:7 12:1-25

2. Saul and Jonathan:8 As Saul is compared with Jonathan, his dependence upon natural strength over YHWH is magnified explaining in principle why YHWH is taking the kingdom away from Saul 13:1--15:35

SAUL

JONATHAN

Loses battle and men at Michmash (13:2, 5-7, 15-18)

Defeats the Philistines at Gilboa (13:3)

Disobeys God at Gilgal due to the odds (13:8-3)

Trusts YHWH for the battle against the odds at Michmash (14:6)

Waits with the people at Gibeah (13:8-13)

Leads into the defeat of the Philistines at Michmash (1, 4ff)

Uses religious things as a tool in battle, but does not rely on God (14:13)

Relies on God going from the religious artifacts in the battle (14:1, 4)

Relies on common sense to enter into battle and casts God aside (14:19)

Casts common sense aside and relies on God for the timing of the battle (14:6, 9-12)

There is no reference to God's heart (14)

Has a heart for God (14:7)

Does not care for the well being of the people or even his son over success (14:24-44)

Cares for the people and God's battle (14:29-31)

He uses God (14:31-35)

God uses Jonathan (14:45)

He pronounces death (14:44)

He is willing to die (14:43)

a. Jonathan Attacks the Philistine Garrison: 13:1--14:23

1) A Notice about Saul's Kingship: 13:1

2) A Broken Appointment: 13:2-15

3) The Battle of Michmash Pass 13:16-23

4) Jonathan's Second Initiative at Michmash Pass 14:1-23

b. The Cursing of Jonathan--Saul's Rash Oath: 14:24-46

c. Further Notices about Saul's Kingship--Survey of a Reign: 14:47-52

d. Samuel's Final Confrontation with and Rejection of Saul: 15:1-35

3. David and Saul:9 As David is compared with Saul is dependence upon YHWH over natural strength is magnified explaining in principle why YHWH is taking the kingdom from Saul (the strong) and giving it to David (the weak) 16:1--31:13

a. The Exaltation of David: David, through young and insignificant (as was Saul) is exalted to king of Israel (over Saul) in title and function as he trusts in YHWH 16:1--17:54

1) David's Secret Anointing: 16:1-13

2) David's Arrival at Court--Saul Needs a Musician: 16:14-23

3) David's Defeat of Goliath:10 17:1--17:54

b. The Deliverance of David: YHWH delivers David, who trusts in Him, from the self-sufficient plotting of Saul 17:55--24:22

1) Saul's Jealousy and Fear of David: 17:55--18:30

2) Jonathan and Michal Save David's Life: 19:1-17

3) David Takes Refuge with Samuel: 19:18-24

4) David and Jonathan Make a Pact: 20:1-42

5) Ahimelech the priest at Nob helps David 21:1-9

6) David the Fugitive: 21:10--22:5

a) David in Danger at Gath: 21:10-15

b) David at Addulam and in Moab 22:1-5

7) The Price of Protecting David--The Slaughter of the Priests of Nob: 22:6-23

8) Saul Hunts David: 23:1-29

9) David Spares Saul: 24:1--23

c. The Distinction of David over Saul: YHWH strengthens the hand of David who hears Him without Samuel while breaking the strength of Saul who slips to even greater evil without Samuel 25:1--31:13

DAVID

SAUL

* Samuel is dead (25:1

* Samuel is dead (28:3)

* Hears YHWH through Abigail (25:14-24)

* Does not hear YHWH (28:6)

* Obeys YHWH by sparing the life of Nabal and Saul

* Disobeys YHWH by going to a medium (28:7-25)

* Appears to be one with Achish the Philistine enemy of YHWH (28:1-2)

* Has a fellowship meal with a medium (28:21-25)

* Is delivered form the Philistines and lives (29)

Fights against the Philistines and dies (31)

Fights God's enemies and wins under YHWH (30)

Fights God's enemies and loses under YHWH (31)

1) Notice of Samuel's Death: 25:1a

2) David, Nabal, and Abigail: 25:1b-44

3) David Spares Saul's Life Again: 26:1-25

4) David with Achish, king of Gath: 27:1--28:2

5) Notice of Samuel's death: 28:3a

6) Saul Consults a Medium--A Seance at En-dor: 28:3b-25

7) David's Providential Rejection from the Philistine Army: 29:1-11

8) David and the Amalekites--Ziklag Avenged: 30:1-31

9) The Death of Saul in Battle: 31:1-13


1 This outline is adapted through my own study from the analyses of Joyce G. Baldwin, 1 & 2 Samuel: An Introduction & Commentary. Tyndale Old Testament Commentaries, 45-46; P. Kyle McCarter Jr. 1 Samuel, The Anchor Bible, xi-xiii; and Elliott E. Johnson 1 Samuel: Synopsis and Selected Analysis, Unpublished class notes in 327 Seminar in Old Testament Historical Literature, Dallas Theological Seminary, Spring 1989.

2 Central to the entire narrative is the subject of YHWH's deliverance of his people from the power of evil. While at first this deliverance was primarily on an individual level with Hannah, it quickly moved into the national realm under the judgeship of Eli and Samuel and then the kingship of Saul and David. It was first needed from the oppression of Peninnah, but then broadened to include the oppression of Israel from her surrounding enemies. Sometimes God delivered. Sometimes it seemed as if He did not. Therefore, the question arises, How can YHWH's deliverance be realized?

3 This complement is complex in that it has a negative and positive aspect. Negatively, the assertion is that YHWH will not use those who depend upon their own strength to deliver His people. This accounts for the decline of Peninnah (implied), Eli, Hophni and Phinehas, the Philistines and Saul.

Positively, however, the affirmation is that YHWH will realize deliverance through the weak who will trust in Him. This accounts for the rise of Hannah, Samuel, Israel over the Philistines, (7), Saul's leadership over the Ammonites (11), Jonathan's leadership over Saul and the Philistines (13--14) and David's ability to escape the pursuit of Saul as well as defeat the enemies of Israel (17--20). There is not a strict cause and effect relationship between trust and exaltation as ins seen in the initial promotions of Saul and David as well as the death of Jonathan. On the contrary, YHWH is acting out of grace and promise by not destroying the nation for their sins against HIm. He is graciously exalting both Saul and David and then choosing to use their obedience as the context by which He will fulfill His promises. Nevertheless, He is fully justified in judging their evil rebellion and will do so when self-confidence continually supersede a confidence in YHWH.

YHWH will only bring about effective defeat of the evil one through those who are trusting in His in the battle. If they are not, the evil one will be permitted to defeat them.

4 The overall design can be seen in the argument of 1 Samuel where the principle the YHWH exalts the weak who trust in Him over the strong who trust in themselves is first illustrated and specifically stated through Hannah (1:1---2:11). Then this principle is applied to the Nation in their conflict with the Philistines under the judges of Eli and Samuel (2:12--7:17. Finally, this principle is applied to the nation in view of her first kings, Saul and David.

The principle illustrated and stated in 1:1--2:12. Through the personal life of Hana YHWH brings about deliverance from her disgrace and scorn at the hands of Peninnah as she seeks His help (1:1-28). The literary device of comparison is the primary tool of the author to demonstrate his point. Hannah is childless and helpless. Peninnah is with children and provokes Hannah. YHWH exalts Hannah over Peninnah by giving her a son as well as Elkanah's love.

Also within this beginning pericope is an introduction of all of the initial main characters who have any connection to the nation at large--the Lord of Hosts, YHWH, the God of Israel, Eli, Hophni, Phinehas, and Samuel.

The Personal illustration is then principalized in the song of Hannah where she speaks not only of the Lord's way with her (2:1-2) but also with the proud and strong in general (2:3-7) and with ruleres--especially His king, the anointed (2:8-10).

5 Samuel is compared to Eli and his sons in 2:12--3) as well as Israel (4) in order to demonstrate that YHWH will work with the nation as He has with Hannah. The evil of Eli and his sons is constantly placed beside the service of Samuel (2:11, 18, 21; 3:1, 4-21). This, therefore, explains to the reader why the reversal of leadership takes place.

Likewise, Samuel is positioned against the Nation (4:1) to explain why it is that they will go down in battle against the Philistines (4) and even suffer a similar fate as the Philistines when they mishandle the ark (5--6)

It is only in chapter 7 when the nation aligns itself with Samuel, and therefore YHWH, that they are enabled to be exalted over the physically superior Philistines.

Again it is the comparison of the physically superior (Eli and the Philistines) with the spiritually superior (Samuel and the repentant nation) that reveals the working of God.

6 There are two literary clues to the development of this material: (1) the repetition of statements: * Samuel's chastisement of the nation for refusing YHWH as their king (8; 12), * an introduction of Saul that is identical with the introduction of Elkannah (1:1-2; 9:1-2), * an announcement of the death of Samuel (25:1; 28:3), and (2) the continued use of the comparison between Saul and Jonathan and then Saul and David.

The material first unfolds through the repetition of statement. As a transition from YHWH's dealing with the nation as a theocracy to a monarchy, Samuel proclaims the sinful choice of the nation confirming their rebellion against the Lord. Yet he obeys God's word by allowing them their king.

This then leads into the call of Saul which is emphasized by the same introduction which is given to Elkannah (1:1-2; 9:1-2):

(1) Now there was a man ...

(2) whose name was ...

(3) the son of ...

(4) a ...

It seems that the purpose of this literary repetition is to connect Saul wit the principle that was presented in the life of Elkannah's wife, Hannah. That which was true with her and Peninnah is also going to hold weight in the life of Saul. The exact significance is yet unclear at this point in the narrative, but the writer is trying to say as Saul enters the scene, Remember Hannah.

In 9--1 there is a long presentation of Saul as the new king of Israel: (1) privately [9:1--10:13], (2) publicly [10:14-27], and then (3) as the leader of Israel in battle [11]. One of the clear, narrative statements throughout this progression is that Saul is being raised from a lowly position to one of honor (cf. 9:21ff. with 10:16, 22 and then 11 where he leads Israel into battle). However there is more that the narrator is providing in this presentation. If Saul's private presentation is compared with Hana (as was done above) there is a clear spiritual deficit presented in Saul. Also, the narrator will use a similar pattern of exalting David from on one to king in 16:1--17:54 to not only confirm to his readers that David is YHWH's choice as king, but to draw his readers into a comparison with Saul. Like Saul, David is insignificant being the youngest son of Jesse, and confirmed as Israel's leaders in battle as he defeats Goliath with YHWH's strength.

7 Chapter 12 repeats the imprecation of Samuel upon the nation for rejection YHWH as their king. However, there is a development of the message by proclaiming the standard by which YHWH will work with the nation and her king (12:19-25). This repetition seems to be a structural key (along with the summary of Saul's rule in 13:1) for the readers to distinguish the presentation of Saul in 9--11 from the actual rule of Saul in 13--15. The addition to the repetition provides the key to evaluating the rule of Saul and even David who comes to focus as Saul's replacement in chapters 16--17:54. As has been already mentioned, David's presentation as king is designed to draw the reader to Saul. Therefore as Saul is to be evaluated by the standard presented in 12:9-25, so is David.

8 As the rule of Saul officially begins with the summary of 13:1, there is an immediate comparison with Jonathan that the writer uses throughout the remaining chapters of Saul's reign (13--15) to magnify Saul's flaw of dependence upon his own strength rather than YHWH. This comparison is extensive (see the above table).

It becomes clear to the reader through this comparison that Saul is not measuring up to YHWH's standard in 12:19-25; therefore, his fall is not a surprise in chapter 15 and the reader now knows how Saul was to be identified with Hannah. He is her Peninnah; he is the nation's Eli; he is the strong who will be humbled because he trusts in his own strength.

Sam Dragga argues effectively that Saul's failure is previewed in 12:8-3 as his downward cycle is compared with the major judges. Saul is not as obedient as Gideon, has half the integrity of Jephthah, and is less effective in his sin against the Philistines than Samson. This may have been another clue for the reader of Saul's character beyond a comparison with Hannah (In the Shadow of the Judges: The Failure of Saul, JSOT 38 (1978): 39-46).

9 This last major component of First Samuel is marked off by the presentation of David as king (16:1--17:54). This repetition, as with the remainder of the book, is designed to compare David with Saul so that the reader will have a sense of why David is chosen to replace Saul. As David's dependence upon YHWH is magnified against Saul's dependence upon natural strength, there is an explanation, in principle (12:19-25), as to why the kingdom is being taken from Saul and handed to David.

Jonathan is also included in this narrative, however, he is not to magnify anyone's character so much as to mediate the kingdom as he functions in an identification/replacement pattern (cf. David Jobling, The Sense of Biblical Narrative: Three Structural Analyses in the Old Testament, 4-25). Just as Jonathan comes forth in chapters 13--14 as the natural heir to the throne by fighting Saul's battles and as Saul even identifies himself with the victory of his son (13:3; 14:1-15), so it is that every reference to Jonathan in chapters 18--23 serves to emphasize his role identification with David implying that David ultimately replaces Jonathan as Saul's rightful successor (Ibid., 11). This is developed as follows:

1. Jonathan is the heir of Saul (13--14)

2. Jonathan identifies with David (18:3)

3. Jonathan gives up his portion to David (18:4)

4. Saul confirms the replacement (18:2, 5)

5. Jonathan passes on the kingship since Saul is unable to do so (19--23)

The major literary device in this unit is that of comparison (as in 13--15). However, within the unit there is a repetition of the announcement that Samuel is dead to heighten the comparison (25:1; 28:3). Therefore, there is a twofold, overall development: (1) YHWH's deliverance of a dependent David from the natural plotting of Saul (17:55--24), and (2) YHWH's strengthening of the hand of David, who hears without Samuel, while breaking the strength of Saul who slips to even greater evil without Samuel (25--31). It is these latter comparisons which are rather enlightening (see the chart below):

One other narrative clue that reoccurs throughout the David-Saul comparisons is the proverb, Saul has slain thousands and David has slain ten thousands. When examined in its contexts, this saying is always meant as a compliment to David and yet it is used against him by Saul (18:7), by the servants of Achish (21:11) and by the commanders of the Philistines (29:5). While it is certain that the proverb previews YHWH's use of David, it is also significant to note that by Saul using it against David, he is placing himself in the camp of the Philistines (who are the only other ones to use it), and therefore, as an enemy of YHWH himself.

10 See also 2 Samuel 21:19; 1 Chronicles 20:5.

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Second Samuel

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MESSAGE STATEMENT:

The Lord’s establishment, upheaval, and continuance of the united kingdom under david is worked out in correspondence with David’s expressions of covenant loyalty and his (and others’) expressions of covenant disloyalty, as well as in accordance with the Lord’s gracious provision

I. The Establishment of David’s Kingdom: Through the downfall of Saul and David’s appropriate response God guarantees and establishes David as the sole ruler over a secure and united Israel 1:1--8:18

A. The Establishment of David as sole ruler (in Judah) through the Downfall of Saul’s Dynasty: Through the downfall of Saul’s dynasty God establishes David in his appropriate response as the sole ruler of Israel 1:1--4:12

1. David’s Appropriate Reaction to Saul’s Death: 1:1-27

a. David Receives News of Saul’s Death: 1:1-16

b. David’s Lament for Saul and Jonathan: 1:17-27

2. David’s Cautious Approach to Rulership: 2:1--3:5

a. David Becomes King over Judah: 2:1-7

1) David king in Hebron: 2:1-4a

2) David’s Embassy to Jabesh-gilead: 2:4b-7

b. Encounter with the Saulide Dynasty: 2:8--3:1

1) Preservation of the Saulide Dynasty--Ish-Bosheth: 2:8-11

2) David’s Victory in Civil War with the Saulide Dynasty: 2:12--3:1

c. The Growth of David’s Family: 3:2-5

3. Movement towards Rulership over All Israel by Consent: 3:6--4:12

a. Abner Defects to David: 3:6-21

1) Abner Defects from Ish-Bosheth: 3:6-11

2) Abner Enters into Agreement with David: 3:12-16

3) Abner Wins the Elders of Israel to David: 3:17-21

b. The Death of Abner by Joab: 3:22-39

c. The Murder of Ish-Bosheth--The Downfall of Saul’s House: 4:1-12

B. The Establishment of David as King in all of Israel: David’s Rule is guaranteed and established through his covenant with Israel, the conquest with Israel, military defeat of the surrounding nations and God’s covenant with David 5:1--8:18

1. The Guarantee of David’s Sole Rule: 5:1-16

a. David’s Covenant with Israel: 5:1-5

b. David’s Conquest of a New Capital--Jerusalem: 5:6-12

c. David’s Rule through Progeny: 5:13-16

2. The Establishment of David’s Rule: 5:17--8:18

a. Military Establishment--Double Victory over the Philistines: 5:17-25

b. Religious Establishment through David--Making Jerusalem the City of God through Brining the Ark: 6:1-23

1) Failure of the First Attempt: 6:1-11

2) Success of the Second Attempt: 6:12-23

c. Religious Establishment through God--His Covenantal Establishment of David’s Throne and Kingdom Forever: 7:1-29

1) Not Established through David’s Work for God: 7:1-7

2) Established though God’s Word for David: 7:8-17

3) David’s Greatful Response to God’s Work: 7:18-29

d. Military Establishment: Continued Victory over Surrounding Nations: 8:1-18

1) Philistia: 8:1

2) Moab: 8:2

3) Aram-Zobah: 8:3-4

4) Damascus: 8:5-8

5) Hittites (Hamath): 8:9-12

6) Edom: 8:13-14

7) Organization of Established Rule: 8:15-18

II. The Nature of David’s Rule:2 David’s rule is characterized by loyal love, justice and brave conquest with his enemies 9:1--10:19

A. David Honors a Possible Rival--Loyal Love towards Mephibosheth: David exemplified his covenant loyalty in government by his early dealings with Jonathan’s son, Mephibosheth 9:1-13

1. David’s Covenant with Jonathan Honored through Mephibosheth: 9:1-18

2. Preventing Insurrection--Mephibosheth in Jerusalem: 9:9-13

B. David’s Loyal Love and Justice with the Ammonites: When the Ammonites outrageously rejected David’s kindness of sending servants to console Hanun with the death of his father, David sent Israel into battle and defeated the Arameans who were hired by the Ammonites to fight against Israel 10:1-19

1. Rejection of Loyal Love by the Ammonites: 10:1-5

2. Victory over the Arameans (allies of the Ammonites): 10:6-19

III. David’s Covenant Disobedience:3 After David broke his covenant faithfulness by violating Bathsheba and trying to cover up his actions through the deception and murder of her husband, Uriah, the Lord proclaimed judgment upon David’s household, yet provided grace through the continuance of David’s progeny by Bathsheba and through the final defeat of the Ammonites 11:1--12:31

A. David’s Evil against Bathsheba and Uriah: After David breaks his covenant faithfulness by violating Bathsheba, he attempts to use her husband, Uriah, to cover up his evil only to resort to murder after Uriah shows himself to be a man of covenant loyality to Israel 11:1-27

1. David’s Adultery with Bathsheba: 11:1-5

2. David’s Attempted Cover-up: 11:6-13

3. David’s Murder of Uriah: 11:14-27

B. The Consequences of David’s Covenant Disloyalty: Even through the Lord brought a severe punishment upon David’s household for his sin against Bathsheba, He was also gracious by continuing David’s progeny through Bathsheba and enabling Israel to have final victory over the Ammonites 12:1-31

1. Negative--The Lord’s Severe Punishment: After Nathan exposed David of his evil, he announced that a severe judgment would extend to the realm of his household which judgment began with the death of the child conceived through David’s sin against Bathsheba 12:1-23

a. Nathan’s Exposure of David’s Sin: 12:1-15

b. The Beginning of God’s Judgment with the Death of the Child: 12:15-23

2. Positive--The Lord’s Gracious Restoration: God demonstrated His grace toward David by providing a son through Bathsheba and by enabling Israel to have final victory over the Ammonites 12:24-31

a. The Birth of Solomon/Jedidiah: 12:24-25

b. Final Victory Over the Ammonites:4 12:26-31

IV. The Consequences of David’s Sin--”Chips Off the Old Block”:5 Like ripples in a lake, David’s sin brought about sever consequences as his family repeated his actions and the security of the nation was severely threatened to the point where it barely survived 13:1--20:26

A. Consequence One--Amnon Violates Tamar: David’s adultery is vicariously punished when Amnon rapes his sister Tamar 13:1-19

B. Consequence Two--Absalom Murders Amnon: David’s murder is vicariously punished when Absalom kills his brother Amnon 13:20-38

C. Consequence Three--Absalom Rebels against David and Dies: When Absalom is not dealt with in accordance with his sin by his father David, he rebels against his father causing him to flee Jerusalem amidst mixed loyalty, but is ultimately defeated by David’s army and murdered by David’s commander, Joab, leaving David in grief 13:39--18:33

1. The Seeds of Rebellion: 13:39--14:33

a. Joab Convinces David to Bring Absalom Back: 13:39--14:24

b. David’s Passiveness Incites Rebellion in Absalom: 14:25-33

2. The Harvest of Rebellion: 15:1--18:33

a. The Eve of Revolt: 15:1-12

1) Absalom Turns the People’s Hearts as Judge: 15:1-6

2) Absalom Gathers People around Him at Hebron: 15:7-12

b. The Revolt: 15:13--18:33

1) David’s Flight from Jerusalem: 15:13-18

2) Responses to David’s Flight: 15:19--16:14

a) Ittai’s Loyalty in Flight: 15:19-23

b) A Refusal of the Ark: 15:24-29

c) Hushai’s Loyalty in Jerusalem: 15:30-37

d) Ziba’s Apparent Loyalty:6 16:1-4

e) Shemei’s Curses: 16:5-14

3) Absalom’s Brief & Tragic Reign: 16:15--18:33

a) A Public Display of Usurped Power by Taking David’s Concubines:7 16:15-23

b) Defeat Averted: Hushai’s flattery overturns the defeat of David through Ahithophel’s treasonous counsel 17:1-23

c) Support for David in the Transjordan--Mahanaim: 17:24-29

d) The Defeat of Absalom’s Army in the Forest of Ephraim: 18:1-8

e) The Murder of Absalom by Joab:8 18:9-23

f) David’s Despair Over Absalom’s Death: 18:24-33

D. Consequence Four--A State of Constant Turmoil: The nation entered a state of constant turmoil and rivalry with the northern and southern tribes divided over ownership of the king and even self-rulership 19:1--20:22

1. Joab’s Wise Rebuke of David for the Sake of the Nation: 19:1-8

2. In Perplexity the Tribes Return to David: 19:9-15

3. A Cross-Section of Mixed Responses to David’s Return to Power: 19:16-39

a. Shimei’s Plea for Mercy: 19:16-23

b. Mephibosheth’s Demonstration of Innocence: 19:24-31

c. Barzillai of Mahanaim Honors David: 19:32-40

4. A Dispute between the Tribes over Ownership of their King, David: 19:40-43

5. A Failed Northern Attempt to Secede from the Nation: 20:1-22

a. Sheba ben-Bichri Attacks Discontents in the North: 20:1-3

b. David’s Delay with Sheba Due to Insurrection by Amasa:9 20:4-13

c. Sheba Ben-Bichri’s Head Handed over by the People of Abel: 20:14-22

E. Grace--A Reorganization of the Kingdom without David’s Sons:10 Although the kingdom was severely shaken in the aftermath of David’s sin with Bathsheba and Uriah, it is once again constituted as a kingdom, but without the participation of David’s sons 20:23-26

V. The Operation of Covenant Loyalty--An Appendix:11 Through a literary technique of chiastic structure the writer emphasizes that difficulty fell upon the kingdom from sources outside of David and from David himself, but the lord graciously used David and his men to establish the kingdom and promised its continuance through David’s house forever 21:1--24:25

A. Famine--Divine Judgment from Saul with the Gibionites: When David learned that the famine upon the land was a judgment from God because of Saul’s attempt to destroy the Gibeonites who were in covenant relationship with Israel, David sought out the Gibeonites’ request for atonement and gave them seven of Saul’s sons to hang,12 whereupon, he buried them with the bones of Saul and Jonathan and the Lord ended the famine 21:1-14

B. Defeat of Philistines--David & His Giant-Killers:13 David and his men had victory over the previously undefeated “giants” of Gath from the Philistines 21:15-22

1. David, The Giant Ishbi-benob, and Abishai: 21:15-17

2. Sibbechai and the Giant Saph: 21:18

3. Elhanan (David) and the Giant Goliath:14 21:19

4. Jonathan and the Giant of Six Fingers and Six Toes: 21:20-21

5. Summary: These four were from the family of the giant Gath and were defeated by David and his servants 21:22

C. An Individual Psalm of Praise for Victories over Saul and All Enemies:15 David offers a psalm of thanksgiving for all the deliverance that the Lord has done 22:1-51

1. Setting: 22:1

2. Proclamation: 22:2-4

3. Summary: 22:5-7

4. Remembrance with Saul: 22:8-31

5. Report: 22:32-46

6. Vow: 22:47-50

7. Praise: 22:51

D. (C’) The Last Words of David--Praise for Establishing the Kingdom: David offers praise to the Lord for establishing his house forever and destroying all enemies 23:1-7

E. (B’) Heroes of David Who Defeated the Philistines:16 David extols the loyal bravery of those thirty-seven “mighty men” who defended Israel and her King--David 23:8-39

1. Josheb-basshebeth a Tahchemonite: 23:8

2. Eleazar the son of Dodo the Ahohite: 23:9-10

3. Shammah the son of Agee a Hararite: 23:11-12

4. Three of the Mighty Men: 23:13-17

5. Abishai the brother of Joab: 23:18-19

6. Benaiah the son of Jehoiada: 23:20-23

7. Asahel the brother of Joab: 23:24a

8. Elhanan the son of Dodo: 23:24b

9. Shammah the Harodite: 23:25a

10. Elika the Harodite: 23:15b

11. Helez the Paltite: 23:26a

12. Ira the son of Ikkesh the Tekoite: 23:26b

13. Abiezer the Anathothite: 23:27a

14. Mebunnai the Hushathite: 23:27b

15. Zalmon the Ahohite: 23:28a

16. Maharai the Netophathite: 23:28b

17. Heleb the son of Baanah the Netophathite: 23:29a

18. Ittai the son of Ribai of Gibeah of the sons of Benjamin: 23:29b

19. Benaiah a Pirathonite: 23:30a

20. Hiddai of the brooks of Gaash: 23:30b

21. Abi-albon the Arbathite: 23:31a

22. Azmaveth the Barhumite: 23:31b

23. Eliahba the Shaalbonite: 23:32a

24. The sons of Jashen, Jonathan: 23:32b

25. Shammah the Hararite: 23:33a

26. Ahiam the son of Sharar the Ararite: 23:33b

27. Eliphelet the son of Ahasbai the Maacathite: 23:34a

28. Eliam the son of Ahithophel the Gilonite: 23:34b

29. Hezro the Carmelite: 23:35a

30. Paarai the Arbite: 23:35b

31. Igal the son of Nathan of Zobah: 23:36a

32. Bani the Gadite: 23:36b

33. Zelek the Ammonite: 23:37a

34. Naharai the Beerothite armor bearers of Joab the son of Zeruiah: 23:37b

35. Ira the Ithrite: 23:38a

36. Gareb the Ithrite: 23:38b

37. Uriah the Hittite: 23:39a

38. Summery: There were thirty-seven17 mighty men in all 23:39b

F. (A’) Plague--Divine Judgment Falls Again on Israel: The Lord Judged Israel with a pestilence killing 70,000 men because David numbered the fighting men of the nation in prideful hubris, but offered grace to David and the nation by spearing Jerusalem and receiving David’s costly burnt and peace offerings 24:1-25

1. The Ordering and Taking of the Census:18 24:1-9

2. Options and Choice of Divine Judgment: 24:10-14

3. Reception of Judgment and Grace:19 24:15-25


1 This outline is adapted through my own study from the analyses of Joyce G. Baldwin, 1 & 2 Samuel: An Introduction & Commentary. Tyndale Old Testament Commentaries, 46-47; P. Kyle McCarter Jr. 2 Samuel, The Anchor Bible, xi-xii; and Elliott E. Johnson 2 Samuel: Synopsis and Selected Analysis, Unpublished class notes in 327 Seminar in Old Testament Historical Literature, Dallas Theological Seminary, Spring 1989; Carlos Osvaldo Pinto, 2 Samuel: Exegetical Outline and Selected Analysis, a paper submitted for the course 372 Seminar in Old Testament Historical Literature, Spring 1989.

2 This unit is a transition by means of contrast to the disobedience which follows in the next unit: loyal love vs. the breaking of loyal love. Honoring the dead changes to killing the honored.

3 In view of the darkness of this section of Scripture it seems appropriate to cites Baldwin's observations here: In what sense, however, was he 'a man after [the Lord's] own heart' (1 Sa. 13:14)? He is depicted in Scripture as entirely human, hampered by weaknesses that were the counterpart of his strengths: in particular he was indulgent towards his sons and, on occasion, towards himself. Unlike Saul, David received rebuke by humbly admitting his faults; when Nathan or Gad delivered a message of judgment, the prophet's condemnation was accepted as the word of God. In other words, the Lord was king; David was merely the Lord's vicegerent, [sic] exercising delegated power. His successors, who for the most part failed to conform to this role, were pointed back to David, for whose sake the dynasty was permitted to continue until the kingdom was swept away by the Babylonians. Even then, hopes were kept alive by the promise of Nathan to David, 'Your house and your kingdom shall be made sure for ever before me; your throne shall be established for ever' (2 Sa. 7:16). The New Testament takes up the theme when Jesus is introduced as a descendant of David; indeed the very first verse of Matthew's Gospel makes the point, 'The book of the genealogy of Jesus Christ, the son of David ...' (1 & 2 Samuel, 299).

4 See 10:1-19; 11:1.

5 This is the title of J. P. Fokkelmann, Narrative Art & Poetry in the Books of Samuel. Volumes I: King David, 99.

Johnson writes, A a subtheme, the events also unfold how YHWH eliminated the contenders for the throne who would threaten Solomon (2 Samuel: Synopsis and Selected Analysis, unpublished class notes in 327 Seminar in Old Testament Historical Literature, 3).

In any case these are expressions of talionic justice upon David for his evil.

Baldwin writes, 2 Samuel 11--20 has covered a period of David's reign with he might well have wished to omit from the records. Why did it have to be included?

From the historian's point of view, 2 Samuel 1--10 contains more material relevant to his purpose. Yet 2 Samuel 11--20 proceeds with slow and deliberate pace, punctuated with direct speech; the carefully constructed narrative gives prominence to David's grave offence and all that followed from it. Affairs of state are shown to be closely bound up with personal relationships; sinful liaisons have repercussions that rebound far beyond the private lives of the individuals concerned. At the same time David, though forgiven by God, found himself handicapped by his own past and unable to discipline others; moreover, his own children never came to terms with what their father had done.

In other words, the narrator has invited the reader to pay particular attention to the social and psychological aftermath of adultery, as well as to the obvious fulfilment [sic] of God's judgment as pronounced by the prophet Nathan (2 Sa. 12:10-12). Though David's kingdom was retained intact, David lost the control he had earlier had over men and affairs. The implications for people in positions of leadership are likely to be especially significant, and yet they are important for all, for 'as in artistic masterpiece of universal and transtemporal value', the figure of David makes contact still with the reader. The highest qualities of David '(as shown or as violated by him) ... are the same as those of our own human existence. This narrative art has a didactic quality about it...IT transmits profound wisdom ...' [Fokkelman, 424]. To concentrate on the historical aspect of David's reign, therefore, and to stop there, is to miss the point of the book. What we are meant to find is guidance to live by, a clue to the deceptions that distort our understanding of what is beneficial and what ought to have been done. in other words, these chapters, like many more, are meant to be 'a lamp to my feet and a light to my path' (Ps. 119:105) (1 & 2 Samuel, 281-82).

6 See the counter part of this account in 19:24-31 where Mephibosheth shows his innocence. Ziba is using this opportunity to exalt himself at the expense of his master. This is abusive to David and Mephibosheth. Of the three characters Mephibosheth will show himself to be the most righteous in the end.

This unit also transitions into the most negative response to David's flight--that of Shimei. First a close descendant of Saul, Mephibosheth, is supposedly hoping for the reestablishment of the Saulide dynasty. Next a more distant descendant of Saul, Shimei, curses David.

7 This act of hubris fulfills Nathan's prophetic threat in 12:12.

8 This was against the king's orders (18:5, 12).

9 Baldwin writes, At this point, the reactions of David are omitted, but on his death-bed they were made clear to Solomon, who was warned, 'do not let his grey head go down to Sheol in peace' (1 Ki. 2:6). Though Sheba's rebellion had been quelled, and David could only be thankful that this second attempt to strike at his throne had been overcome, he was saddled with a general who persisted in killing men whom the king had put in authority, and taking over the command of the army. The problem was that Joab was capable and confident, and came home victorious, but from the point of view of the king, he was a murderer whom he could not bring to justice. Joab had killed Abner (2 Sa. 3:27), Absalom (2 Sa. 18:14), and now Amasa (2 Sa 20:10). David can hardly have welcomed him with open arms, and yet he had saved the kingdom (1 & 2 Samuel: An Introduction & Commentary, 281).

10 Baldwin writes, A list of officers of the crown, similar to that in 2 Samuel 8:15-18, but relevant to the later period, brings the section to an end. The differences between the two lists are worth noting: i. the omission of David's name in connection with the administration of the law may be significant (cf. 2 Sa. 15:3-4); ii. a new development is a department of forced labour, ominous in view of the trouble to which it was to lead (1 Ki. 11:28; 12:12-16); iii. David's sons are no longer said to be priests, understandably so, in view of their activities, as recorded in the intervening narratives; Abiathar would appear to be the son of Ahimelech, named after his grand-father. But the first in the list was Joab, in command of all the army of Israel, a towering figure, whose ability and strength seemed not to diminish with the passing of years (1 & 2 Samuel, 281).

11 Baldwin writes, A further selection of literature representing different periods of David's life brings our book to a conclusion. The six episodes here form a concentric pattern (A, B, C, C', B', A') with poems written by the king at the centre, on either side an account of great warriors who served the king, and at the beginning and end natural disasters which struck during David's reign. In a skilful way, these chapters summarize what has gone before, yet without mere repetition. At a deeper level, they present Israel's greatest king as a man who both inherited problems from his predecessors and created them himself (A, A'); who fought and achieved his victories with the help of many others who are celebrated here (B, B'), and whose joy and strength was his God, whom he praised with total abandon because everything he was and everything he achieved was to be attributed to the faithful Lord God of Israel (C, C') (1 & 2 Samuel, 282-83).

12 Baldwin writes, The seriousness with which the Gibeonites regarded the breaking of an oath is indicated by their reply. Money would not provide compensation, but only the giving of life for life. The answer of the Gibeonites illustrates the meaning of the Hebrew, kipper, 'make expiation', in a secular context as opposed to its use in sacrificial ritual. Saul had committed the wrong, and, since Saul was dead, seven of Saul's family should be handed over so that we may hang them up before the Lord. Justice was seen, not in any abstract way, but as the requirement of the Lord, whose land they inhabited, 'and no expiation can be made for the land ... except by the blood of him who shed it' (Nu. 35:33). The shedding of blood will bring about reconciliation between the Gibeonites and Israel, that you may bless the heritage of the Lord (1 & 2 Samuel, 284).

13 Baldwin writes, This section puts a little more detail into the account of David's wars against the Philistines, described in the important summaries of 2 Samuel 5:17-25 and 8:1. Four incidents are recordedhere, of which all except the first appear again, with differences of detail, in 1 Chronicles 20:4-8. It seems likely that a roll of honour was kept, in which outstanding acts of bravery, some of which are quoted here, were written and handed down to posterity. The concise style of writing is appropriate for an official honours list (1 & 2 Samuel, 285).

14 Baldwin writes, This verse is a difficult one because, on the face of it, David is denied the honour of killing Goliath. 1 Chronicles 20:5 reads, 'Elhanan the son of Jair slew Lahmi the brother of Goliath the Gittite.' But since 'Lahmi' is part of the Hebrew word 'Bethlehemite', this is likely to be a very early attempt to deal with the problem. The Chronicles verse does, however, suggest that Jaareoregim should be translated 'Jair the weaver' (cf. NIV mg.). The same word occurs at the end of the verse translated weaver's beam. Who then is this Elhanan? The most likely suggestion is that it is David under another name, his family's name for him as opposed to his throne name; in that case Jair must be the equivalent of Jesse (1 & 2 Samuel, 286).

D. F. Payne also does not believe that 1 Samuel 17 and 2 Samuel 21:19 contradict one another in view of the textual problems which are present (The Elhanan Problem, in New Bible Commentary, edited by D. Guthrie, and J. A. Motyer et al. (Leichester: Inter-Varsity Press, 1970).

15 See also Psalm 18.

16 Baldwin writes, It was fitting that the names of those who distinguished themselves in defence of Israel and of King David should be recorded in the account of his reign. The king would never have achieved so much without his loyal and valiant heroes. The corresponding passage in Chronicles (1 Ch. 11: 10-47) sometimes elucidates the Samuel text (1 & 2 Samuel, 292).

17 Thirty-six names are mentioned in verses 8-39. Perhaps Joab was the thirty-seventh.

18 Baldwin writes, Again refers back to 2 Samuel 21:1-14, with which it has similarities (cf. 2 Sa. 21:14) with 2 Sa. 24:25). The parallel account in 1 Chronicles 21 shows how theological thought had developed over the years, and attributed to 'Satan' or 'an adversary' what was earlier attributed to the Lord. Perhaps Paul had the two accounts in mind in 2 Corinthians 12:7; the 'messenger of Satan' words by divine permission (1 & 2 Samuel, 194).

Continuing she says, Accepting that David lapsed here and acknowledged his fault, we return to verse 1 and ask what the narrator was wanting his readers to grasp from his thought-provoking way of introducing the incident. Was he not drawing attention to the mysterious way in which God's plan for human history takes in even the lapses of God's servants? (Ibid., 195).

19 Baldwin writes, The population had been depleted by seventy thousand, but the whole country had been given a salutary reminder of spiritual realities: true prosperity was to be found in dependence upon their faithful covenant Lord, and on him alone (1 & 2 Samuel, 298).

Related Topics: Introductions, Arguments, Outlines

An Argument of First and Second Kings

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MESSAGE STATEMENT:1

The covenant rebellion of the kings of the nation in spite of gracious prophetic exhortations and particular acts of faithfulness necessitated the ultimate judgment of the Israel and Judah, but the lord offered a continuing hope of faithfulness to his promise to David in Jehoiachin

I. THE UNITED KINGDOM--AN EVALUATION OF THE REIGN OF SOLOMON:2 Even though Solomon’s succession to the Davidic throne was certain and his rule upon the throne was magnificent in wisdom, wealth and government, his many wives turned his heart from the Lord to idolatry resulting in a prophecy that all but Judah would be taken from him (his son) and given to another (I Kings 1:1--11:43)

A. Solomon’s Throne Succession-Narrative: Although David’s older son, Adonijah attempted to take over the throne in David’s weakness, David appointed Solomon to the throne and exhorted him to obey the Lord and to destroy his enemies, whereupon Solomon established the kingdom under his rule by destroying his enemies and appointing Benniah over his military and Zadok over the Priesthood 1:1--2:46

1. Solomon’s Rise to Position--A Countercoup by Solomon’s Party:3 Even though David’s sons Adonijah attempted to take over the kingdom from David in his old age, Nathan and Bathsheba reminded David of his promise to Solomon, and David had Solomon anointed and placed upon his throne, to the dismay of Adonijah and those with him 1:1-53

a. The Situation--David’s Advancing Debilitude: 1:1-4

b. Adonijah’s Frustrated Coup Attempt: 1:5-10

c. Nathan and Bathsheba’s coup d’état: 1:11-31

d. The Acclimation of Solomon: 1:32-40

e. The Dissolution of Adonijah’s Party: 1:41-53

1) Nullification of Adonijah’s Investiture: 1:41-48

2) The dispersal of Adonijah’s Party: 1:49

3) Adonijah Accepts Conciliation: 1:50-53

a) Adonijah’s Flight to Sanctuary: 1:50

b) Solomon’s Offer of Clemency: 1:51-53

(1) Report and Instructions: 1:51-52

(2) Adonijah Summoned and Dismissed: 1:53

2. Solomon Establishes His Rule: After David’s dying, farewell address wherein he exhorts Solomon to obey God and deal with his enemies, Solomon takes the throne, destroys his enemies, and establishes his kingdom by appointing Benniah over his military and Zadok over his priesthood 2:1-46

a. David’s Farewell Charge to Solomon--Obey the Lord & Deal with Enemies: 2:1-9

b. Transition--The Death of David and the Session of Solomon: 2:10-12

c. The Establishment of the Kingdom: Solomon eliminates his rivals and establishes his military and priestly leaders in the Kingdom: 2:13-46a

1) The Execution of Adonijah: 2:13-25

a) Adonijah’s Unwarranted Initiative for Abishag the Shunammite (David’s Concubine): 2:13-18

b) Solomon’s Vigorous Reaction of Adonijah’s Request and Execution of Adonijah: 2:19-25

2) The Dismissal of Abiathar from the Priesthood: 2:26-27

3) The Execution of Joab: 2:28-34

4) The Elevation of Benaiah (Army) and Zadok (Priesthood): 2:35

5) The Execution of Shimei: 2:36-46a

d. Concluding Summary: The Kingdom was established under Solomon 2:46b

B. An Account of Solomon’s Reign: Even though Solomon’s reign had many positive aspects to it such as being honored and enabled by the Lord, full of wisdom, wealth, and productivity, Solomon’s many wives turned his heart away from the Lord into idolatry resulting in the proclamation that the kingdom (except for Judah) would be taken away from him (after his death) and given to another 3:1--11:43

1. Solomon’s Divine Legitimation at Gibeon: 1 Kings 3:1-15

a. A Foreshadows of Later Disaster: 3:1-3

1) Solomon’s Egyptian Marriage: 3:1

2) Sacrifices Offered in high places: 3:2-3

b. The Divine Offer: 3:4-5

c. Solomon’s Reply: 3:3:6-9

d. The Divine Response: 3:10-14

e. Solomon’s Reaction: 3:15

2. Demonstrations of Solomon’s Wisdom: 3:16--4:38

a. Solomon’s Wise Acts of Justice--Judgment for an Abused Harlot: 3:16-28

1) The Dispute: 3:16-22a

a) Introduction: Approach to the King: 3:16

b) The Speech of the First Woman: 3:17-21

(1) The Situation--Birth of the Two Babies: 3:17-18

(2) Substitution of One Baby for Another: 3:19-20

(3) Apprehension of the Wrong: 3:21

c) The Speech of the Second Woman: 3:22a

2) The Resolution: 3:22b-27

a) The Situation--Indecisive Testimony: 3:22b-23

b) A Threat to Kill the Live Baby: 3:24-26

c) The King’s Decision: 3:27

(1) The King’s Command: 3:24-25

(2) The Replies of the Two Women: 3:26

3) Conclusion--Israel’s Favorable Reaction: 3:28

b. Solomon’s Wise Acts of Administration: 4:1-28

1) Solomon’s High Officials of the Court: 4:1-6

2) Solomon’s Prefects and Their Districts: 4:7-19

3) Solomon’s Kingdom and Its Provisions: 4:20-28

c. Solomon’s Wise Learning: 4:29-34

3. Solomon’s Building and Other Projects: 5:1--9:28

a. Solomon’s Temple and Palace Complex: 5:1--9:14

1) The Preparation of Materials for Solomon’s Temple: 5:1-18

2) The Construction of Solomon’s Temple: 6:1--7:1

a) The External Structure--Walls, Foundation, Supporting Structures, Roof: 6:1-14

b) The Internal Structure--Paneling, Partitioning, Entrances: 6:15-35

c) The Inner Court: 16:36

d) Summary: 17:1

3) The Construction of the Palace Complex: 7:2-12

a) Solomon’s Building Projects: 7:2-8

(1) The House of the Lebanon Forest: 7:2-5

(2) The Hall of Pillars: 7:6

(3) The Throne Hall: 7:7

(4) The Royal Residence: 7:8a

(5) The Queen’s Residence: 7:8b

b) Methods of Construction: 7:9-12

(1) Preparation of the Stones: 7:9

(2) Application of Stones: 7:10-11

(3) Construction of the Court Walls: 7:12

4) Hiram’s Bronze and Gold Furnishings for the Temple: 7:13-51a

a) Hiram’s Credentials: 7:13-14

b) The Pillars before the Temple: 7:15-22

(1) The Casting of the Pillars: 7:15

(2) The Crafting of the Capitals: 7:16-20

(3) The Erection and Dedication of the Pillars: 7:21-22

c) The Reservoir and the Watercarts: 7:23-39

(1) The Reservoir and Its Oxen Pedestal: 7:23-26

(2) The Watercarts: 7:27-37

(3) The Bronze Leavers: 7:38

(4) Positioning of the Watercarts and Reservoir: 7:39

d) Miscellaneous Utensils and Hiram’s Craftwork : 7:40-44

e) The Casting Process: 7:45-50

f) Concluding Summary: 7:51

5) The Dedication Ceremony of the Temple: 8:1--9:9

a) Bringing the Ark into the Temple: 8:1-13

(1) Introduction: 8:1

(2) The Transfer of the Ark: 8:2-11

b) Dedication of the Temple: 8:12-66

(1) Hymn of Introduction: 8:12-14

(2) Solomon’s Dedicatory Recitation: 8:14-61

(3) The Dedication: 8:62-66

c) God’s Second Confirmatory Appearance to Solomon: 9:1-9

(1) The Narrative Setting: 9:1-3a

(2) Promise for the Temple: 9:3b

(3) Conditional Promise for Solomon: 9:6-9

b. Solomon’s Financial, Labour, and Trade Policy: 9:10-28

1) Barter for Galilean Cities--Agreement with Hiram of Tyre: 9:10-14

a) Editorial Introduction: 9:10-11a

b) The Proposition: 9:11b

c) Inspection and Deprecation: 9:12-13

d) Conclusion of the Sale: 9:14

2) Other Buildings and Forced Labor: 9:15-25

a) Building Accomplishments: 9:15-19

b) Personnel: 9:20-23

c) Pharaoh’s Daughter Goes to Her new House: 9:24a

d) The Millo: 9:24b

e) Solomon’s Ritual Devotion: 9:25a

f) Editorial Conclusion: 9:25b

3) Trade at Ezion-geber--Gold from Ophir: 9:26-28

4. A Positive and Negative Assessment of Solomon’s Reign: 10:1--11:43

a. The Glory of Solomon’s Kingdom: 10:1-29

1) Acknowledgement by the Queen of Sheba: 10:1-13

a) The Royal Visit of the Queen of Sheba: 10:1-3

b) Praise of Solomon’s Wisdom: 10:4-9

c) The Mutual Exchange of Gifts: 10:10-13

(1) The Queen’s Gifts to Solomon: 10:10a

(2) Annotation of Solomon’s Wealth and Prosperity: 10:10b-12

(3) Solomon’s Gifts to the Queen of Sheba: 10:13

2) Solomon’s Wealth and Wisdom: 10:14-29

a) The Import of Gold: 10:14-15

b) The Manufacture of Golden Shields: 10:16-17

c) The Ivory Throne: 10:18-20

d) The Drinking Vessels and Source of Gold: 10:21-22

e) The Coming of People with Gifts for Solomon: 10:23-25

f) Solomon’s Chariotry: 10:26

g) The Commonness of Gold, Silver, and Cedar: 10:27

h) Solomon’s Commerce in Horses and Chariots: 10:28-29

b. The Unrest at the End of Solomon’s Reign and its Causes: 11:1-43

1) Solomon’s Numerous Wives and Their Idolatrous Influence: 11:1-13

a) Solomon’s Marriages: 11:1-2

b) Solomon’s Harem: 11:3a

c) Solomon’s Idolatry: 11:3b-8

d) The Threatened Punishment--Loss of Kingship: 11:9-13

2) Three Potential Rivals--Haddad of Edom, Rezon of Damascus, and Jeroboam the son of Nebat: 11:14-40

a) The History of Hadad: 11:14-22

(1) The Israelite Menace to Edom: 11:14-16

(2) Hadad’s Flight to Egypt: 11:17-18

(3) Affiliation with Pharaoh’s Family: 11:19-20

(4) Preparation for Return: 11:21-22

b) History of Rezon: 11:23-28

(1) Formation of a Fugitive Band: 11:23-24a

(2) Seizure of the Capital and the Menace to Israel: 11:24b-25

c) The History Jeroboam: 11:26-40

(1) Introduction: 11:26

(2) Jeroboam Put in Charge of a Large Work-Force: 11:27-28

(3) The Ahijah Story: 11:29-38

(4) Jeroboam Flees from Solomon: 11:40

3) The Conclusion of Solomon’s Reign--Length of Reign, Death, Burial, and Successor (Rehoboam): 11:41-43

II. THE DIVIDED KINGDOM--AN EVALUATION OF THE HISTORY OF THE KINGS OF ISRAEL AND JUDAH UNTIL THE DESTRUCTION OF THE NORTHERN KINGDOM OF ISRAEL: After the united monarchy divided into two kingdoms under Rehoboam’s heavy hand upon the people, the leaders of the two kingdoms slipped into evil only to reject the partial, gracious deliverance brought through the prophets (Elijah and Elisha) so that the northern kingdom ultimately, and deservedly fell to the Assyrians under the direction of God (I Kings 12:1--II Kings 17:41)

A. The Division of the Kingdom into Two Kingdoms:4 When Rehoboam refused to treat his subjects with a lighter hand than his father Solomon had treated them, the eleven northern tribes (save Judah) rebelled against the house of David and proclaimed the returned Jeroboam as their King, but Judah was not allowed to fight against them since the Lord had caused this to occur 12:1-24

1. The Rejection of Rehoboam by the Assembly at Shechem: 12:1-19

a. Rehoboam’s Dilemma: 12:1-5

1) Introduction: 12:1

2) Background Information Concerning Jeroboam: 12:2

3) The Concern of the People: 12:3-5

b. Rehoboam’s Response to the Concern of the People: 12:6-15

1) Rehoboam Consults Veteran Counselors--Positive: 12:6-7

2) Rehoboam Consults the Newcomers--Negative: 12:8-11

3) Rehoboam’s Reply--Negative: 12:12-15

a) The People Return: 12:12

b) Rehoboam Ignores the Veteran’s Counsel: 12:12

c) Rehoboam Repeats the Counsel of the Newcomers: 12:14-15

c. All of Israel’s Reaction (Rebellion) to Rehoboam’s Decision: 12:16-20

1) Israel’s Rebellion against Rehoboam: 12:16-19

a) Perception of Rehoboam’s Ill-Will: 12:16a

b) A Defiant Reply--Departure from the House of David: 12:16

c) Rehoboam Reigned Over the Sons of Judah: 12:17

d) Israel’s Continued Rebellion against the House of David: 12:18-19

2) The Adoption of Jeroboam as King by Israel’s Eleven Tribes (all but Judah): 12:20

a) Jeroboam’s Coronation: 12:20a

b) Israel’s Rejection of the House of David: 12:20b

2. Rehoboam’s Reprisals Checked by Prophetic Intervention: 12:21-24

a. Preparation of a Potent Military Force by Rehoboam: 12:21

b. Shemaiah’s Prophetic Prohibition: 12:22-24a

c. The People’s Compliance: 12:24b

B. A Synchronistic Account of the Two Kingdoms up to Ahab: The successive reigns of the northern and southern kingdoms are theologically evaluated up to Ahab I Kings 12:25--16:34

1. Jeroboam’s Evil Reign in the North and the Prophets: 12:25--14:20

a. Significant Religious Innovations: 12:25-32

1) Jeroboam’s Building Activities: 12:25

2) Report Concerning the Golden Calves: 12:26-30a

a) Resolve to prevent travel to Jerusalem: 12:26-27

b) Fabrication and Dedication of the Golden Calves: 12:28-29

c) Concluding Censure: 12:30a

3) Complaints Against Jeroboam’s Religious Innovations: 12:30b-32

a) Procession to Dan: 12:30b

b) New Shrines: 12:31a

c) New Priests: 12:31b

d) A New Festal Calendar: 12:32a

e) Sacrifice to the Bethel Calves: 12:32b

f) New Priests at Bethel: 12:32c

b. The Prophecy by a Man from Judah against the Bethel Altar:5 12:33--13:34

1) Transition--Jeroboam at the Bethel Altar: 12:33

2) The Word against the Bethel Altar: 13:1-10

a) An Oracle Uttered and Substantiated: 13:1-6

(1) A Judahite Man of God Denounces the Altar: 13:1-2

(2) The King’s Reprisal Frustrated: 13:4-6

b) The Communication of Attendant Revelation: 13:7-10

(1) The King’s Invitation: 13:7

(2) The Man of God’s Refusal and Its Explanation: 13:8-9

3) The Testing of the Attendant Revelation: 13:11-25

a) The Violation: 13:11-19

(1) The Bethel Prophet Finds the Man of God: 13:11-14

(2) His Invitation Refused: 13:15-17

(3) His Invitation Accepted: 13:18-19

b) The Punishment: 13:20-25

(1) An Oracle of Imminent Death: 13:20-22

(2) The Oracle’s Fulfillment: 13:23-25

4) Confirmation of the Prophetic Power of the Judahite Man of God: 13:26-32

a) The Bethel Prophet Disposes of the Body: 13:26-30

(1) Interpretive Identification: 13:26

(2) Recovery and Burial of the Man of God’s body: 13:28-30

b) The Bethel Prophet Prepares for His Own Burial: 13:31-32

(1) Instructions to His Sons: 13:31

(2) Explanation: 13:32

5) Further Complaints Against Jeroboam’s Cultic Practices: 13:33-34

c. The Consequences of Jeroboam’s Religion--Death of His Child: 14:1-20

1) Jeroboam Seeks a Revelation of Healing for His Son: 14:1-4a

2) Ahijah Reveals Doom on Jeroboam’s House: 14:4b-18

d. Closing Summary for Jeroboam: 14:19-20

2. Rehoboam’s Evil Reign in the South: 14:21-31

a. Introductory Summary for Rehoboam: 14:21-22a

b. Theological Condemnation of Judah’s Cultic Sins: 14:22b-24

c. Shishak of Egypt Plunders Rehoboam: 14:25-26

d. Rehoboam’s Replacement of Materials--Bronze Shields: 14:27-28

e. Closing Summary for Rehoboam: 14:29-31

3. Abijah’s Evil Reign in the South: 15:1-8

a. Introductory Summary: 15:1-2

b. Theological Assessment: 15:3-5

c. Constant War between Rehoboam and Jeroboam: 15:6

d. Closing Summary: 15:7-8

4. Asa’s Good Reign in the South: 15:9-24

a. Introductory Summary: 15:9-10

b. Cult Reforms and Theological Assessment: 15:11-15

c. Constant War Between Asa and Baasha King of Israel: 15:16

d. Asa’s Alliance with Ben-Hadad of Syria: 15:17-22

1) The Proposal: 15:17-19

a) Baasha’s Threat--A Fort at Ramah: 15:17

b) Asa’s Embassage to Damascus: 15:18-19

(1) The Gift: 15:18

(2) Bribery to Betrayal: 15:19

2) The Compliance: 15:20

a) Preparations for Syrian Aggression: 15:20a

b) The Campaign: 15:20b

3) The Result: 15:21-22

a) Baasha Withdraws: 15:21

b) Asa Builds Counterfortresses: 15:22

e. Closing Summary: 15:23-24

5. Nadab’s Evil Reign in the North: 15:25-31

a. Introductory Summary: 15:25

b. Theological Assessment: 15:26

c. Notice of Baasha’s Conspiracy: 15:27-28

d. Interpretation as Fulfillment of Prophecy against Jeroboam’s House: 15:29-30

e. Closing Summary: 15:31

6. Baasha’s Evil Reign in the North: 15:32--16:7

a. Introductory Summary: 15:33

b. Theological Assessment: 15:34

c. Report of Jehu’s Condemnation: 16:1-4

1) Narrative Introduction: 16:1

2) Invective: 16:2

3) Threat: 16:3-4

d. Closing Summary: 16:5-7

7. Elah’s Evil Reign in the North: 16:8-14

a. Introductory Summary: 16:8

b. Notice of Zimri’s Conspiracy: 16:9-10

c. Interpretation as Fulfillment of Prophecy against Baasha’s House: 16:11-12

d. Theological Interpretation: 16:13

e. Closing Summary: 16:14

8. Zimri’s Evil Reign in the North: 16:15-22

a. Introductory Summary: 16:15a

b. Narrative of Omri’s Rebellion and Zimri’s Death: 16:15b-20

1) Omri Besieges Tirzah: 16:15b-17

a) Encampment before Gibberthon: 16:15b

b) Omri Acclaimed at the Report of Zimri’s Conspiracy: 16:16

c) The March of Tirzah: 16:17

2) Zimri’s Despair and Suicide: 16:18

3) Theological Assessment: 16:19

4) Concluding Summary: 16:20

c. Notice of Rivalry between Tibni and Omri: 16:21-22

1) The People Divided: 16:21

2) Omri’s Ultimate Supremacy: 16:22

9. Omri’s Evil Reign in the North:6 16:23-28

a. Introductory Summary: 16:23

b. Notice of Omri’s Purchase of Samaria: 16:24

c. Theological Assessment: 16:25-26

d. Concluding Summary: 16:27-28

10. Ahab’s Evil Reign in the North: 16:29-34

a. Introductory Summary: 16:29

b. Theological Assessment: 16:30-33

c. Notice of the Rebuilding of Jericho: 16:34

C. An Account of the Two Kingdoms from the Reign of Ahab to the Revolt of Jehu--The Prophetic Ministries of Elijah and Elisha: While the northern kingdom moves towards collapse because of the evil of her rulers, God extends grace through his prophets and through (as well as to) the kings of the south (I Kings 17:1--II Kings 10:36)

1. A Continuation of Ahab’s Evil Reign in the North: 17:1--22:40

a. Elijah’s Call: 17:1-6

b. The Prophetic Ministry of Elijah: 17:1--19:21

1) Elijah and the Widow at Zarephath: 17:7-24

2) Elijah and Obadiah: 18:1-15

3) Elijah’s Spiritual Struggle: 18:16--19:21

a) Elijah and the Prophets of Baal: 18:16-46

b) Elijah and Jezebel: 19:1-9a

c) Elijah and the Lord: 19:9b-18

d) Elijah and the Call of Elisha: 19:19-21

c. Ahab and the Campaign for Samaria: 20:1-43

1) The Aramean Crisis: 20:1-12

2) The Israelite Triumph: 20:13-34

3) The Prophet’s Rebuke: 20:35-43

d. Ahab and Naboth’s Vineyard: 21:1-29

1) The Problem of Naboth’s Reticence: 21:1-7

a) The Unsuccessful Negotiation: 21:1-3

(1) The Situation: 21:1

(2) Ahab’s Offer: 21:2

(3) Naboth’s Refusal: 21:3

b) The Prospect of Successful Intervention: 21:4-7

(1) Ahab’s Dejection: 21:4

(2) Jezebel Resolution: 21:5-7

2) The Problem Resolved through the Abuse of Authority: 21:8-16

a) Jezebel Engineers Naboth’s Judicial Murder: 21:8-14

(1) Her Forged Letters: 21:8-10

(2) Narrative of Compliance: 21:11-13

(3) The Report to Jezebel: 21:14

b) Jezebel Disposes of Her Prize: 21:15-16

(1) Her Offer to Ahab: 21:15

(2) Ahab Prepares to Take Possession: 21:16

3) Prophetic Judgment on the Abuse of Authority: 21:17-29

a) Elijah Condemns Ahab: 21:17-26

(1) The Divine Instruction: 21:17-19

(2) The Confrontation: 21:20

(3) The Future of Ahab’s House: 21:21-22

(4) Jezebel’s Death: 21:23

(5) Final Assessment of Ahab’s Sins: 21:24-26

b) Reinterpretation--The Judgment Deferred: 21:27-29

(1) Ahab’s Contrition: 21:27

(2) An Oracle of Reapplication to Ahab’s Son: 21:28-29

e. Ahab and the Campaign for Ramoth Gilead--Two Narratives of Micaiah’s Unfavorable Oracle: 22:1-40

1) Narrative A--An Unfavorable Oracle Supersedes a Favorable Oracle: 22:1-9

a) The Problem--Need for Supporting Revelation: 22:1-9

(1) The Proposal of “holy war” against Syria: 22:1-4

(2) The Search for Divine Approval: 22:5-9

(3) An Arrangement for Confirmation: 22:7-9

2) Narrative B--The Court of Heaven Prevails over the Court at Samaria: 22:10-14

a) The Revelatory Confrontation at Samaria: 22:10-13

(1) The Situation: 22:10

(2) Zedekiah’s Favorable Oracle: 22:11-13

b) The Revelatory Confrontation in Heaven: 22:14

3) Narrative A Continued: 21:15-18

a) The Confrontation: Conflict between a favoring and an Unfavorable Oracle: 21:15-18

(1) The Initial Favoring Oracle: 21:15-16

(2) The Superseding Unfavorable Oracle: 21:17-18

4) Narrative B Continued: 21:19-25

a) Micaiah’s Unfavorable Oracle: 22:19-23

(1) Formal Introduction: 22:19-22

(2) Interpretive Announcement: 22:23

b) Resolution: The Diatribe between Zedekiah and Micaiah: 22:24-25

(1) Zedekiah’s Rebuke: 22:24

(2) Micaiah’s Rejoinder: 22:25

5) Narrative A Continued: 21:26-40

a) The Interpretive Diatribe: 22:26-28

b) Resolution--Fulfillment of the Unfavorable Oracle: 22:29-40

(1) Transition--the Scene Shifted to Ramoth-Gilead: 22:29

(2) A Subterfuge Frustrated: 22:30-34

(3) Denouement--The Battle Ends with the Death of the King of Israel: 22:36

(4) Resumptive Conclusion: 37-38

6) Concluding Summary for Ahab: 22:29-40

2. Jehoshaphat’s Good Reign in the South: 22:41-50

a. Introductory Summary: 22:41-42

b. Theological Assessment: 22:43

c. The Judahite Kings: 22:44-47

d. Notice of Prospective Maritime Ventures: 22:48-49

e. Concluding Summary for Jehoshaphat: 22:50

3. Ahaziah’s (Son of Ahab) Evil Reign in the North: 1 Kings 22:51--2 Kings 1:18

a. Introductory Summary: 22:51

b. Theological Assessment: 22:52-53

c. Elijah’s Denunciation of Ahaziah and the Fatal Attempt to Arrest Elijah: 2.1:1-18

4. The Eras of Jehoram in the North and Jehoram and Ahaziah in the South: 2.2:1--8:29

a. Prophetic Transition--Elijah and Elisha:7 2.2:1-25

1) The Translation of Elijah and the Commission of Elisha: 2:1-18

2) The Restoration of the Spring at Jericho: 2:19-22

3) Elisha and the Rude Boys of Bethel: 2:23-25

b. Jehoram in the North, the Moabite Campaign and the Advent of Elisha in Public Life: 2.3:1-27

1) Moab Revolts: 3:1-12

2) Victory over Moab and Abundant Water Promised: 3:13-19

3) The Defeat of Moab: 3:20-27

c. Stories about Elisha:8 2.4:1--8:15

1) Elisha’s Miracles: 2.4:1--6:7

a) The Replenishing of the Widow’s Oil: 4:1-7

b) The Revivification of the Shunammite’s Son: 4:8-37

c) The Rectification of Dinner Problems: 4:38-44

(1) Death in the Pot: 4:38-41

(2) Feeding a Multitude: 4:42-44

d) The Restoration of Naaman: 5:1-27

e) The Recovery of the Axhead: 6:1-7

2) Elisha’s Ministry: 2.6:8--8:15

a) Prelude to War--The Aramean Incursion--Elisha Deceiving the Syrians: 6:8-23

b) The Siege of Samaria by the Syrians in the lifetime of Elisha: 6:24--7:20

c) Postscript to War--the Restitution of the Shunammite’s Land and the Coup d’état of Hazael: 8:1-15

(1) The Shunammite Regains Her Land: 8:1-6

(2) Elisha and Hazael of Damascus: 8:7-15

d. Jehoram Evil Reign in the South: 8:15-24

e. Ahaziah Evil in the South: 8:25-29

5. Jehu’s Revolt in the North: 9:1--10:36

a. Jehu Anointed King: 9:1-13

b. The Death of the Kings of Israel and Judah: 9:14-29

c. Jezebel Killed: 9:30-37

d. The Massacre of two Royal Families of Israel and Judah and of Baal Worshipers:9 10:1-31

e. Epilogue to the Reign of Jehu and Obituary Notice: 10:32-36

D. A Synchronistic Account of the Two Kingdoms to the The Decline and Fall of the Northern Kingdom of Israel: Although there were some good kings in the south, the kings in the north continued in their evil until Samaria was taken captive by Assyria (2 Kings 11:1--17:41)

1. Athaliah’s Evil Reign in the South and the Conspiracy of Jehoiada: 2.11:1-20

a. Athaliah’s Plot: 11:1-3

b. Jehoiada’s Plan: 11:4-8

c. The Plot as Carried Out: 11:9-12

d. The Death of Athaliah: 11:13-16

e. The Renewal of the Covenant: 11:17-20

2. Joash’s Good Reign in the South: Joash begins his reign in obedience, but ends in apostasy 2.11:21--12:21

a. Summary of Reign: 11:21--12:3

b. Temple Repairs: 12:4-16

c. Annalalistic Details: 12:17-21

3. Jehoahaz’s Evil Reign in the North: 2.13:1-9

a. Jehoahaz was disobedient: 13:1-2

b. Jehoahaz was disciplined by God through Hazael and Ben-Hadad 13:3-9

4. Jehoash’s Evil Reign in the North: 2.13:10-25

a. Summary of Reign: 13:10-13

b. The Closing events of Elisha’s Life: 13:14-21

c. A Note on Israel-Aram Relations: 13:22-25

5. Amaziah’s Good Reign in the South: 2.14:1-22

a. Summary of Reign: 14:1-7

b. Israel Fights Judah: 14:8-16

c. The End of Amaziah: 14:17-22

6. Jeroboam II’s Evil Reign in the North: 2.14:23-29

a. Introductory Summary: 14:23

b. Theological Evaluation: 14:24

c. God’s Provision for Israel: 14:25-27

d. Concluding Summary: 14:28-29

7. Azariah’s (Uzziah’s) Good Reign in the South: 2.15:1-7

a. Introductory Summary: 15:1-2

b. Theological Evaluation: 15:3-5

c. Concluding Summary:10 15:6-7

8. Zechariah’s Evil Reign in the North: 2.15:8-12

a. Introductory Summary: 15:8

b. Theological Evaluation: 15:9

c. Conspiracy of Shallum: 15:10

d. Concluding Summary: 15:11-12

9. Shallum’s Evil Reign in the North: 2.15:13-16

a. Introductory Summary: 15:13

b. Assassination by Menahem: 15:14

c. Concluding Summary: 15:15

d. Menahem’s Evil in Tiphsah: 15:16

10. Menahem’s Evil Reign in Israel: 2.15:17-22

a. Introductory Summary: 15:17

b. Theological Evaluation: 15:18

c. Menahem and Pul, the King of Assyria: 15:19-20

d. Concluding Summary: 15:21-22

11. Pekahiah’s Evil Reign in the North: 2.15:23-26

a. Introductory Summary: 15:23

b. Theological Evaluation: 15:24

c. Conspiracy of Pekah: 15:25

d. Concluding Summary: 15:26

12. Pekah’s Evil Reign in the North: 2.15:27-31

a. Introductory Summary: 15:27

b. Theological Evaluation: 15:28

c. The Threat of Tiglath-pileser, King of Assyria: 15:29

d. Conspiracy of Pekah: 15:30

e. Concluding Summary: 15:31

13. Jotham’s Good Reign in the South: 2.15:32-38

a. Introductory Summary: 15:32-33

b. Theological Evaluation: 15:34-35

c. Concluding Summary: 15:36-38

14. Ahaz’s Evil Reign in Judah: 2.16:1-20

a. Summary of Reign: 16:1-4

b. The Syro-Ephramite Attack:11 16:5-6

c. The Appeal to Assyria: 16:7-9

d. Ahaz Makes Innovations in the Temple: 16:10-18

e. Concluding Formula for Ahaz’ Reign: 16:19-20

15. Hoshea’s Evil Reign in the North, the Fall of the Northern Kingdom, and the Assyrian Resettlement: 2.17:1-41

a. The Reign of Hoshea in the North: 17:1-23

1) Occasion of the Exile:12 17:1-6

2) The Reasons for Israel’s Exile: 17:7-18

3) Sin and Retribution in Judah: 17:19-20

4) A Further Summary of Israel’s Sin: 17:21-23

b. The Repopulation of Samaria: 17:24-41

1) Samaria is Resettled: 17:24-28

2) The Colonists’ Differing Religious Practices: 17:29-41

III. THE SOUTHERN KINGDOM--AN EVALUATION OF THE HISTORY OF THE KINGS OF JUDAH FROM THE FALL OF SAMARIA TO THE FALL OF JERUSALEM:13 Even through Hezekiah and Josiah were good kings who fostered revival in Judah, the other kings were evil and sought their security with the nations around them only to be ultimately judged by God through the Babylonians, but YHWH remained faithful to his promise to David through the living and honoring of Jehoiachin, king of Judah, in Babylon (II Kings 18:1--25:30)

A. Hezekiah’s Good Reign: 2.18:1--20:21

1. Hezekiah’s Accession and Early Deeds: 18:1-12

a. Hezekiah’s Goodness: 18:1-8

b. Samaria’s Capture: 18:9-12

2. The Assyrian Invasion--Opposing Sennacherib’s Threats to Jerusalem: 18:13--19:37

a. The Assyrian Invasion: 18:13-37

1) Sennacherib Campaigns in Judah:14 18:13-16

2) Sennacherib Threatens Jerusalem: 18:17-37

b. Jerusalem’s Deliverance Foretold: 19:1-36

1) The Lord’s Promise: 19:1-7

2) The Lord’s Diversion: 19:8-13

3) Hezekiah’s Prayer: 19:14-19

4) The Lord’s Answer: 19:20-34

5) Sennacherib’s Departure and Death: 19:35-37

3. Hezekiah’s Illness and Miraculous Recovery--Isaiah’s Intervention: 20:1-11

4. Hezekiah and Envoys from Merodach-baladan: 20:12-19

5. Concluding Summary: 20:20-21

B. Manasseh’s Evil Reign: 2.21:1-18

1. Introductory Summary: 21:1-9

2. God’s Word to Manasseh: 21:10-15

3. Further Events and Concluding Summary: 21:16-18

C. Amon’s Evil Reign: 2.21:19-26

1. Introductory Summary: 21:19

2. Theological Evaluation: 21:20-22

3. Conspiracy against Amon: 21:23-24

4. Concluding Summary: 21:25-26

D. Josiah’s Good Reign:15 2.22:1--23:30

1. Introductory Summary: 22:1

2. Theological Evaluation: 22:2

3. Temple Repairs and Discovering the Book of the Law: 22:3--23:3

a. The Temple Repairs: 22:3b-7

b. Hilkiah’s, the High Priest’s Discovery of the Book of the Law: 22:8-13

c. The Prophecy of Huldah the Prophetess: 22:14-20

d. Reforms by Josiah: 23:1-23

1) Josiah Renews the Covenant: 23:1-3

2) The Purification of National Worship: 23:4-20

3) The Celebration of the Passover: 23:21-23

4) Further Reforms and Deferred Judgment: 23:14-17

4. Concluding Summary:16 23:24-27

E. Jehoahaz’s Evil Reign:17 2.23:31-35

1. Introductory Summary: 23:31

2. Theological Evaluation: 23:32

3. Imprisonment and Fine by Pharaoh Neco: 23:32

F. Jehoiakim’s Evil Reign:18 2.23:36--24:7

1. Introductory Summary: 23:36

2. Theological Evaluation: 23:37

3. Servitude to Nebuchadnezzar of Babylon for Three years, Rebellion, and Judgment through the Chaldeans, Arameans, Moabites, Ammonites: 24:1-4

4. Closing Summary: 24:5-7

G. Jehoiachin’s Evil Reign and the First Deportation: 2.24:8-17

1. Introductory Summary: 24:8

2. Theological Evaluation: 24:9

3. Defeat and Leading Away of the King, His Family, and the Best of Jerusalem by Nebuchadnezzar: 24:10-16

4. Nebuchadnezzar Made Mattaniah, the Uncle of Jehoiachin, King in Judah and Renamed Him Zedekiah: 24:17

H. Zedekiah’s Evil Reign and the Fall of Jerusalem: 2.24:18--25:21

1. Introductory Summary: 24:18

2. Theological Evaluation: 24:19

3. Rebellion against the King of Babylon: 24:20

4. Nebuchadnezzar’s Siege of Jerusalem: 25:1-12

a. The Capture of the City: 25:1-3

b. The Capture of Zedekiah: 25:4-7

c. The Destruction of Jerusalem: 25:8-10

d. The Deportation of the People: 25:11-12

e. The Plundering of the Temple: 25:13-17

f. The Deportation and Killing of Leaders from the City: 25:18-21a

5. Summary: Judah was Led Away into Exile from Its Land 25:21a

I. Historical Appendixes--Judah under Babylonian Government: Although the citizens of Judah rebelled against Nebuchadnezzar’s appointed governor, Gedaliah, Evil-merodach released Jehoiachin during the 37th year of the exile and honored him all the days of his life 2.25:22-30

1. Gedaliah, Governor of Judah: Although Gedaliah was appointed governor over the people of Judah and assured them of peace if they obeyed Babylon, Ishmael assassinated Gedaliah and the people fled to Egypt out of fear of the Chaldeans 25:22-26

a. Nebuchadnezzar’s appointment of Gadaliah as Governor over the People left in Judah: 25:22

b. Gedaliah’s Assurance of Peace for Obedience to Babylon: 25:23-25

c. Ishmael’s Assassination of Gedaliah and the People’s Flight to Egypt: 25:16-17

2. Jehoiachin’s Release in Babylon:19 Evil-merodach, King of Babylon, released Jehoiachin, king of Judah, from prison in the 37th year of the exile on the 27 day of 12 month of his reign and honored him by speaking kindly to him, seating him above other kings, changing his clothes, allowing him to dine with him and giving him an allowance 25:27-30

a. The Release of Jehoiachin, King of Judah, from Prison: 25:27

b. Honor of Jehoiachin: 25:28-30

1) Spoke Kindly to Him and Set His Throne above Other Kings: 25:28

2) Change from Prison Clothes and Meals with King: 25:29

3) Giving of an Allowance to Jehoiachin: 25:30


1 This outline is adapted through my own study from the analyses of Brevard S. Childs, Introduction to the Old Testament as Scripture, 288; Thomas, L. Constable, 1 Kings & 2 Kings, in The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty: Old Testament, 485-486, 537; Simon J. DeVries, 1 Kings. Word Biblical Commentary, Vol. 12. (Waco: Word Books, Publisher, 1985); John Gray, I and II Kings: A Commentary. Second Edition, fully revised. Old Testament Library, vii-xi; Andrew E. Hill and John H. Walton, A Survey of the Old Testament,207; Elliott E. Johnson, I Kings, and II Kings, unpublished class notes in 303 Old Testament History II, (Dallas Theological Seminary, Fall 1981); Gwilym. H. Jones, 1 and 2 Kings, The New Century Bible Commentary,. 2 volumes, 1:82-85; Richard D. Patterson, and Hermann J. Austel, 1, 2 Kings, in The Expositor's Bible Commentary, 4:21-24; Donald J. Wiseman, 1 & 2 Kings: An Introduction & Commentary, 60-66.

2 Solomon seems to be evaluated in three areas: (1) his election of God, (2) his gifts, wisdom, and government from God, and (3) his service from a divided heart. Johnson writes, The negative taste left in the mouths of most readers is the result of compromise in his service. His service reaches it apex in the building of and worship in the Temple and its disastrous contrast in the worship of pagan deities with his wives (Elliott E. Johnson, I Kings, unpublished class notes in 303 Old Testament History II, 18).

3 Within DeVries own structure he summarizes this unit well: The main element of tension within chap. 1 is whether David can summon sufficient power of will in an hour of crisis to assure the accession of Solomon. There are three main subsections, two very short and one remarkably long. The four verses at the beginning tell us all we need to know about the perilous situation: David has become too feeble to respond even to the intimate presence of a lively beauty. The four verses at the end are, as we have seen, proleptic, laying the groundwork for chap. 2. In the long middle section the author needs no more than six verses to tell us all we need to know about Adonijah and those who supported and opposed him. One verse at the end of this middle section (v. 49) states the dispersal of Adonijah's party. The long central section contains the three gripping scenes that we have identified in which (1) David is aroused to action, vv 11-27; (2) David's order for Solomon's investiture is carried out, vv 28-40; and (3) Adonijah's feast is spoiled by news of what has occurred, vv 41-48 (Simon J. DeVries, 1 Kings, 11).

4 Johnson writes, The division in Solomon is reflected in the division in the nation and the attitude of the successive kings. Each king is now evaluated individually. The author uses the voice of the prophets to judge sin which reaches its climax in Elijah. In addition each kings is evaluated according to the standards of Jeroboam in Israel (cf. 13:33, 34; 15:25-26, 33, 34 etc.) and David in Judah (14:21-24; 15:3-5, 11-15; etc.) (I Kings, 18).

5 See DeVries for a fine explanation of this passage (1 Kings, 173-74).

6 For those who divide this material into dynasties in the northern Kingdom, this would mark the era of the third dynasty (after Solomon and Jeroboam) or an emphasis upon the house of Omri (see Wiseman, 1 & 2 Kings, 62; Patterson and Hermann, 1 Kings, in EBC, 4:22).

7 Corl identifies this section with the prophets as providing a minor movement within Kings moving from the unideal state of Ahab & Jezebel upward to the deliverance brought by Jehu. He writes, The story of Elisha actually ends with his death in chapter 13 during the reign of Jehoash. However the cycle completes its movement with the eradication of Baal by Jehu, so that Elisha's last encounter with a king is only a continuation of the movement in chapter 10 (J. Banks Corl, Elijah and Elisha within the Argument of Kings, ThM Thesis, 47, 57 n. 4; see also 48-52). Later he writes, Within this framework, Elijah ministered as a reformer while the nation was under the curse (unideal) of the covenant, whereas Elisha took office just as the nation crossed into a more ideal covenant situation (blessing) in which he could function as God's agent of deliverance (Ibid., 52).

He identifies the message of the book as The choice by the kings and people to reject YHWH's covenant through their persistent disobedience and idolatry, and in spite of the efforts of the prophets, resulted in their exile as a well-deserved judgment (Ibid., 53). Then he writes, Obviously the clause ...and in spite of the efforts of the prophets is of greatest importance in determining how the stories of Elijah and Elisha advanced the argument. The efforts of the prophets refers generally to their ministry of warning the nation of impending judgment for sin ...(2 Kings 17:13).

The ministries of Elijah and Elisha exemplify this effort dramatically and clearly. The shear proportion of the narrative given to them has already been discussed in some detail. Using the principle of proportion, this seems to be the writer's way of highlighting these two prophets in particular as examples of how urgently God tried to forewarn the nation and forestall judgment. It is not just the length, however, but the magnitude of their stories which impresses the reader. As was said, within the whole canon their ministries are one of only four periods of prolific miracles. The abundance of signs, whether the display of power at Carmel, or judgment of fire upon Ahaziah's troops, or miraculous provision for the two widows, or healings or deliverance from an enemy, all underscore the intensity with which YHWH strove to turn the hearts of His people back to Him. In short, Elijah and Elisha show the extent to which God went to prevent exile. The significance of this for the author's audience is that YHWH's working in the nation's history is made crystal clear. None of the exiles reading Kings could have [accused] God of idly standing by (Ibid., 53).

8 It is very probable that Elijah was preparatory for the work that Elisha would carry out (cf. Malachi 4:5, 6; Matthew 17:11-13; J. Banks Corl, Elijah and Elisha within the Argument of Kings, ThM Thesis, 50-51).

9 Corl writes, It must be kept in mind that Kings is focusing primarily on cultic purity in its evaluations. This emphasis explains why the writer of Kings does not make any negative comment on Jehu's slaughter of innocent men in Jezreel, namely Ahaziah of Judah and 42 of his relatives (2 Kings 9:27-28; 10:12-14). Jehu went beyond the command of the Lord in striking the house of David. While their deaths were not actually in Jezreel, they were associated with that place of slaughter. The writer of Kings passes over this act of wrong without comment, and even goes on to commend Jehu for having 'done to the house of Ahab according to all that was in My heart ...' (2 Kings 10:30), making the purge of Ahab's dynasty the basis for blessing. The prophet Hoses, on the other hand, roundly condemns Jehu's brutal act (Hosea 1:4) and makes it the basis for the Assyrian judgment on the northern kingdom. In light of this the interpreter must be careful not to read into the message of kings what was ... revealed in Hosea. The two writers wrote for different purposes, with different messages. The writer of Kings wanted to emphasize the aspect of cultic reform in the north (J. Banks Corl, Elijah and Elisha within the Argument of Kings, ThM Thesis, 57, n. 2).

10 By the date of Uzziah's death, 740 B.C., Tiglath-pileser had conquered all of northern Syria.

11 Judah would not participate in the Syro-Ephraimite coalition. The coalition attempted to overthrow the Davidic dynasty to appoint a king who would join the coalition (cf. Isa 7:1).

12 Israel's king*Hoshea (in the North) paid tribute to Tiglath-pileser in 732 B.C. In 727 B.C. Tiglath-pileser died and Hoshea (who overtook Pekah in Israel) refused (in alliance with So of Egypt) to pay tribute to Shalmaneser V as he had to Tiglath-Pileser (2 Ki 17:4). In 722/21 B.C. Assyria (Shalmaneser and his succesor Sargon II) moved against Israel. After a three year siege, took the capital of Samaria (722/21) and carried the people into captivity. Shalmaneser died in 721 B.C.

13 Johnson writes, As Ahaz is a pivot figure in the book, he introduces the final foreign influence which ultimately destroys Judah. The progressive movement in collapse is traced as the kings first trust the suzerainty of Assyria then Egypt and then Babylon. They flit about as lovers trying to seduce the foreign nation to love and protect them.

The pattern is only interrupted by the two good kings who provide the clearest examples of faith and reformation found in the Davidic line.

Although YHWH allows the sin which ultimately brings judgment, He stands behind His promise to honor the Davidic seed as he lives on as the book closes (Elliott E. Johnson, II Kings, unpublished class notes in 303 Old Testament History II, 17).

14 In 720 B.C. Assyria under Sargon II expanded unto the northern boundary of Judah. Judah was also left alone when many of the city states of Palestine and Syria along with Egypt rebelled against Assyria and were put down in 720 B.C. In 713-11 B.C. Judah (under Hezekiah) joined an uprising along with Egypt, Edom, and Moab against Assyria. Sargon II of Assyria took Ashdod and Gath leaving Judah vulnerable. In 705 Sargon died leading many (including Babylon and Judah under Hezekiah) to revolt. Sennacherib (of Assyria) retaliated in 701 B.C. defeating Sidon, receiving tribute form Ashdod, Ammon, Moab, and Edom, subjugating Ashkelon and Ekron, and surrounding Hezekiah (ANET, 288) and forcing him to pay tribute to Sennacherib (2 Ki 18:13-16).

15 In 622 B.C. Josiah brought the final spiritual revival for Judah. After Assyria fell and Babylon rose (612 B.C.), Josiah removed Judah from Assyria's control and existed as an autonomous state until 609 B.C. when it lost a battle with Egypt on the plain of Megiddo and Josiah died.

16 Judah tried to stop Egypts alliance with Assyria to fight the Babylonians at Haran in the Battle of Megiddo in 609 B.C., but they lost, Josiah died, and Egypt when on to Haran to fight with Assyria.

17 Many mark this point in 2 Kings as The Last Kings of Judah and the Fall of Jerusalem (Patterson and Austel, 1, 2 Kings EBC, 4:34; Donald J. Wiseman, 1 & 2 Kings, 65; G. H. Jones, 1 and 2 Kings, I:85. Obviously, this is because Jehoahaz is the first king who was taken prisoner by Pharaoh Neco to Egypt, Jehoiakim is in servitude to Nebuchadnezzar, Jehoiachin is taken prisoner to Babylon, and Zedekiah is finally taken prisoner to Babylon.

18 In 609 B.C. after Egypt an Assyria lost against Babylon at the Battle of Carchemish, Pharaoh Necho II replaced Josiah's son, Jehoahaz, after three months of rule with Jehoiakim (who was another son of Josiah) as a vassal king (2 Ki 23:34-35). Pharaoh Necho also plundered Judah's treasuries and took Jehoahaz into captivity in Egypt.

19 The last event recorded in 2 Kings 25:27-30 is the release of Jehoiachin from prison during the thirty-seventh year of his imprisonment (560 B.C. [597 B.C. minuse 37 years of captivity = 560 B.C]).

Related Topics: Introductions, Arguments, Outlines

An Argument of the Books of Ezra-Nehemiah

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MESSAGE STATEMENT:1

The re-establishment of the exiles as God’s people in jerusalem and judea gradually developed as they returned in waves under the leadership of Sheshbazzar, Zerubbabel, Ezra and Nehemiah, as God providentially made provision for them through the Persian rulers, as the Lord enabled them to rebuild Jerusalem, and as the people continually repented of their evil in order to follow God’s law

I. THE FIRST RETURN UNDER SHESHBAZZAR & ZERUBBABEL AND REBUILDING OF THE TEMPLE: After the exiles returned to Jerusalem under the provision of Cyrus to rebuild the house of the Lord, they began the project, but were interrupted through the oppression of the Samaritans, nevertheless, they ultimately realized the rebuilding and dedication of the Temple during the sixth year of Darius’ reign as well as a celebration of the first Passover in the Temple (Ezra 1:1--6:22)

A. The First Return of the Exiles--Cyrus, Sheshbazzar & Zerubbabel: When the Lord stirred the heart of Cyrus the king of Persia, he inaugurated the fulfillment of Jeremiah’s prophecy by decreeing that the inhabitants of Judah return to Jerusalem and build a house for their God, and by providing for their return through Persian support as well as a return of their temple items, whereupon, the people returned under Zerubbabel, contributed to the rebuilding of the temple and settled in the land 1:1--2:70

1. Edict--Cyrus’ Decree: When the Lord stirred the heart of Cyrus king of Persia to fulfill the word of Jeremiah, Cyrus issued a decree permitting and urging all of the people from Judah to return to Jerusalem with support from the people of Persia and to rebuild the house of their God 1:1-4

a. The Lord’s Stirring of Cyrus: 1:1

b. Exhortation/Permission to Return and Build the House of the Lord: 1:2-4

2. Preparations for the Journey under Sheshbazzar to Rebuild the Temple: The people were enabled to return to Jerusalem to rebuild the house of the Lord through provisions given by the Persian people and through Cyrus’ return of their temple vessels to Sheshbazzar from the house of Nebuchadnezzar’s gods 1:5-11

a. The Response of the People: 1:5-6

b. The Return of the Temple Vessels: 1:7-11

3. The Return under Zerubbabel--An Enthusiastic Remnant: After a list is provided of all those who returned to Jerusalem, their commitment to the task is manifested through their offerings for the reconstruction of the temple and through their re-settlement in the land of Israel 2:1-70

a. Introduction--Leaders of the Return: 2:1--2a

b. A List of Returnees: 2:2b-67

1) Laity by Family Relationship: 2:2b-20

2) Laity by Place Names: 2:21-35

3) Priests: 2:36-39

4) Levites and Temple Personnel--Singers and Gatekeepers: 2:40-42

5) Temple Servants: 2:43-58

6) Individuals Who Cannot Prove Ancestry: 2:59-63

7) Totals: 2:64-67

c. Voluntary Contributions (Offerings) to the Temple: 2:68-69

d. Settlement of the Returnees: 2:70

B. The Rebuilding of the Temple: After the work of rebuilding the temple was begun with mixed emotions, it was suspended through the oppression of the Samaritans, but under the inspiration of the prophets Haggai & Zachariah, and a renewed decree through Darius, the Temple project was renewed, completed in the sixth year of Darius, dedicated, and the first Passover was celebrated 3:1--6:22

1. The Work Begun--The Revival of Temple Worship: Temple worship was revived through the reinstitution of sacrifice and through laying the foundation of the temple so the people rejoiced except for those who compared it to the former temple and wept 3:1-13

a. The Re-Institution of Sacrifice: 3:1-6

1) Rebuilding the Altar and Sacrifice: 3:1-3

2) The Feast of Booths and Sacrifice: 3:4-5

3) Summary of Sacrifice: 3:6

b. The Beginning of Temple Reconstruction: 3:7-13

1) Acquiring Supplies: 3:7

2) Building in the Second Year through Levites: 3:8-9

3) Responses of Joy and Sorrow over the Foundation of the Temple: 3:10-13

2. The Work Opposed--Suspension of Temple Construction by Samaritans: Through internal and external attacks on the Jews the Samaritans managed to finally have Artaxerxes decree that they must stop the rebuilding of the temple and city until further permission was granted by the king during the second year of the reign of Darius the king of Persia 4:1-24

a. Samaritan Tactics Under Cyrus--Discouraging Counselors: 4:1-5

b. Samaritan Tactics under Xerxes (Ahasuerus)--A Letter to the King: 4:6

c. Samaritan Tactics under Artaxerxes--Another Letter to the King: 4:7-23

1) The Letter to the King Proclaiming a Judean Threat: 4:7-16

2) The Letter from the King Proclaiming a Stop to Building: 4:17-23

d. Conclusion: The work of temple construction ceased until the second year of the reign of Darius the king of Persia 4:24

3. The Work Resumed and Completed: Under the encouragement of the prophets Haggai and Zachariah, the permission of King Darius and with the mandatory help of the Samaritans, the Jews completed the temple in the sixth year of Darius, dedicated it and celebrated the first Passover in it after the exile praising God for His deliverance of them 5:1--6:22

a. Resumption of Building Inspired by Haggai and Zechariah (520-28 B.C.): 5:1-2

b. Attempted Opposition through the Samaritans: 5:3-17

1) The Intervention of the Samaritan Governor Tattenai: 5:3-5

2) Tattenai’s Letter to Darius: 5:6-17

c. Resumption of the Building Under Darius’ Decree: 6:1-12

1) The Search and Discovery of Cyrus’ Decree: 6:1-5

2) Replay of Darius to Tattenai’s Letter--Order to Permit and Aid the Jews in their Rebuilding of the Temple: 6:6-12

d. Completion, Dedication and Celebration of the Temple: 6:13-22

1) The Completion of the Temple in the Sixth Year of the Reign of Darius (515 B.C.): 6:13-15

2) The Dedication of the Temple: 6:16-18

3) The First Celebration of the Passover & The Feast of Unleavened Bread in the New Temple: 6:19-22

II. THE SECOND RETURN UNDER EZRA AND SPIRITUAL REFORMS: After Ezra arrived in the Jerusalem with a group of exiles under the permission and provision of king Artaxerxes, they worshiped the Lord and Ezra taught the people the law of God by applying it to their sin of foreign marriages, whereupon the people responded with repentance and the process of divorcing their foreign wives (Ezra 7:1--10:44)

A. Ezra’s Return to the Land of Palestine: With a decree from King Artaxerxes which not only permitted Ezra to return but supported him in his return, Ezra, as a priest intent upon teaching people the law of God, led a safe return of exiles from captivity with precious objects to be deposited in the temple, sacrifices to be offered to the Lord, and a protective decree from the king for the rulers of the provinces around the Jerusalem 7:1--8:36

1. Summary--Background and Return: 7:1-10

a. Ezra’s Background: 7:1-6

b. Ezra’s (and Others’) Return to the Land of Palestine 7:7-9

c. Ezra’s Intent--to Teach God’s Law In Israel: 7:10

2. Artaxerxes’ Letter of Authorization and Support for Ezra in His Return to the Land of Palestine and Ezra’s Thanksgiving: 7:11-26

a. Authorization: 7:11-13

b. Support: 7:14-26

1) Financial 7:14-19

2) From Enemies in the Land: 7:20-26

c. Ezra’s Thanksgiving for the Lord’s Movement of the King: 7:27-28

3. Preparation to Return to the Land of Palestine: 8:1-30

a. List of the Family Heads Who Returned to Jerusalem: 8:1-14

b. The Enlistment of Levites to Serve in the Temple: 8:15-20

c. Supplication through Prayer and Fasting to God for a Safe Journey: 8:21-23

d. The Assignment of the Precious Temple Objects to the Priests and Levites to Take to Jerusalem 8:24-30

4. The Journey and Arrival in Jerusalem: 8:31-36

a. The Journey: 8:31-32

b. Giving the Precious Objects to the Priests and Levites in the Temple: 8:33-34

c. Offerings Given to the Lord by the Exiles: 8:35

d. Deliverance of the King’s Edicts to the Leaders in the Provinces 8:36

B. Ezra’s Religious Reforms--Divorce of Mixed Marriages: When Ezra learned that the people had taken on wives of unbelievers in the land against the exhortations of Scripture he mourned, confessed the nation’s sin before the Lord and organized a meeting with all of the people to expose them to their sin, whereupon, they too confessed their sin and agreed to divorce their foreign wives resulting in an outworking of the purification 9:1--10:44

1. The Offense of Mixed Marriages with the People of the Land: 9:1-2

2. Ezra’s Responses to the Report of Mixed Marriages: 9:3-15

a. Ezra’s Physical Response: 9:3-5

b. Ezra’s Spiritual Response--A Prayer of Confession: 9:6-15

3. The People’s Response to Ezra and His Prayer--A Repentant Covenant to Divorce their Foreign Women: 10:1-15

a. The Leaders’ Covenant: 10:1-5

b. The People’s Covenant in a Public Assembly: 10:6-15

1) Proclamation for the People of Judah and Jerusalem to Come to Jerusalem: 10:6-8

2) Ezra’s Exhortation to the People: 10:9-11

3) The Agreement and Plan of the People: 10:12-14

4) The Minority Disagreement2 10:15

4. The Outworking of the Community’s Divorce of Foreign Wives: 10:16-44

a. Investigation of the Offenders: 10:16-17

b. A List of the Offenders: 10:18-43

1) Those among the Priests: 10:18-22

2) Those among the Levites: 10:23

3) Those among the Singers: 10:24-43

c. The Summary of the Mixed Marriages: All of the above had foreign wives and some of them had children by these wives 10:44

III. THIRD RETURN UNDER NEHEMIAH AND REBUILDING THE WALL: The Nation is Physically Separated from the Gentiles: When Nehemiah learned about the distress of the Jews in Jerusalem he prayed to the Lord, sought permission from King Artaxerxes to rebuild the walls of Jerusalem and managed to spur on the people in Jerusalem to accomplish the task in spite of opposition from the people surrounding the city and the problems within the city because he was a man who trusted God and was wise in leadership (Nehemiah 1:1--7:4)

A. Nehemiah’s Initial Response to the Situation in Jerusalem: After Nehemiah received information about the distress of the Jews, he prayed to the Lord and then received permission from Artaxerxes to rebuild the walls of Jerusalem 1:1--2:8

1. News of the Plight of Jerusalem: While Nehemiah was in Susa he learned from Hanani and other from Judah of the Jews’ distress 1:1-3

2. Nehemiah’s Prayer: In response to the new of the Jews’ distress Nehemiah interceded in prayer to the Lord for the nation by confessing their sin and calling on God to deliver them through him with the king 1:4-11

3. The Kings Response: When he showed his sorrow before the king and was asked about it, Nehemiah requested permission from Artaxerxes permission to rebuild Judah and received it with letters of help as well 2:1-8

B. Nehemiah’s Developed Response to the Situation in Jerusalem: In spite of opposition Nehemiah and the people trusted the Lord to enable them to rebuild the walls 2:9-20

1. The Journey to Jerusalem: Nehemiah traveled to Jerusalem with the king’s escort stirring Sanballat’s and Tobiah’s anger 2:9-10

2. Inspection of the Walls: Nehemiah secretly inspected the walls at night: 2:11-16

3. Exhortation & Reaction of the People: When Nehemiah revealed to the people his plan to rebuild the wall of Jerusalem with God’s and the king’s approval, they agreed to do it 2:17-18

4. Samaritan Reaction: Sanballat and Tobiah objected to the people building the wall as being against the king, but Nehemiah replied that God would give them success 2:19-20

C. Partial Building of the Walls: The walls were half built by all of Israel 3:1-32

1. The Northern Section: The Sheep Gate and the Fish Gate were repaired but the nobles of the Tekoites did not support the work 3:1-5

2. The Western, Southern, and Eastern Sections: The rest of the wall including each specific gate back to the Sheep Gate was repaired by people from all walks of Jewish life 3:6-32

a. The Western Section: 3:6-13

b. The Southern Section: 3:14

c. The Eastern Section: 3:15-32

D. Opposition and Completion: In spite of opposition without and within Nehemiah remained faithful to the work of the Lord and thus the people completed the rebuilding of the walls 4:1--7:4

1. Opposition Without--Samaritan Opposition: Even though the surrounding neighbors of Jerusalem attempted to stop the building of the wall by humiliating the people and even planning an attack against the city, Nehemiah encouraged the people to remain faithful by praying to the Lord for help and by wisely advising them to continue their building prepared all the time for fighting their enemies 4:1-23

a. Reaction of the Enemies: Sanballat and Tobiah mocked the work of restoration which the Jews were doing to the wall among their own people 4:1-3

b. Nehemiah’s Prayer & Continuation of the Work: Nehemiah prayed that the Lord would work talionic justice upon Sanballat and Tobiah for demoralizing God’s workers half way through the project, whereupon they built the wall to half its height 4:4-6

c. Action Planned by the Enemies and Measures Taken by Nehemiah: Sanballat, Tobiah, the Arabs, the Amonites and the Ashdodites planned to attack Jerusalem, but the people armed themselves trusting God and foiled the attempt whereupon, they continued to be ready for battle as they built 4:7-23

2. Opposition Within--Economic and Social Problems: When Nehemiah learned that the people were exploiting one another, he directly confronted the rulers who then agreed to make restitution, and then used his power when appointed governor to be generous at his own expense with the people and to work with them so that the building of the walls could continue 5:1-19

a. Usury: When Nehemiah discovered the usury of the people to each other, he confronted the rulers and they agreed to give back what they had and were taking 5:1-13

b. Governor: When Nehemiah is appointed governor, he does not exploit the people, but is generous at his own expense and works with them 5:14-19

3. Opposition Without--Attempted Plots against Nehemiah: Sanballat sent letters to meet with Nehemiah, but Nehemiah would not stop building the wall, so Sanballat tried to scare Nehemiah, but Nehemiah would not sin, thus the walls were completed and all were frightened and Tobiah tried to frighten Nehemiah 6:1-19

a. Attempted Entrapment: 6:1-4

b. Threat and Accusation: 6:5-9

c. Plot Using False Prophets: 6:10-14

d. Completion of the Wall: 6:15-16

e. Correspondence with Tobiah: 6:17-19

4. Completion of the Wall--Transition: Nehemiah had the doors hung and ordered those appointed to guard the gates and the city due to its internal vulnerability--no people 7:1-4

a. Provision for the Protection of Jerusalem--Nehemiah Secures the City from without: 7:1-3

1) Walls: The Walls had been rebuilt 7:1a

2) Gates: The Gates were put in place: 7:1b

3) Servants: Gate keepers, singes, and Levites were appointed: 7:1c

4) Hanani and Hananiah were Put in charge: 7:2

a) Hanani Can be trusted as Nehemiah’s brother and as one who was concerned for the city 1:2a

b) Hananiah could be trusted as a godly man 7:2b

5) Commands were given to Hanani and Hananiah by Nehemiah 7:3

a) Concerning the Gates:

(1) The gates were not to be opened until the sun was hot

(2) The Gates were to be shut and barred while the keepers were on duty

b) People: The residents of Jerusalem were to be appointed as guards

(1) Some at their posts

(2) Some near their houses

b. Vulnerable Description of the City: The reason Nehemiah needed to secure the city from within was because it was uninhabited 7:4

IV. THE RELIGIOUS REFORMS OF EZRA AND NEHEMIAH: The Nation is Spiritually Separated from the Gentiles Nehemiah: After the people became identified as a new society under the Law of God with the walls of their capital city established, Nehemiah restored them from their falls back into disobedience so that they might obey God’s Law (7:5--13:31)

A. Setting Up the Society: Through ordering the citizenship, establishing a treasury, settling the people in the land, reading the Law so that the people repent and agree to obey God’s Law, identifying those people who came to live in Judah and Benjamin, and finally dedicating the wall, Nehemiah and the leaders established the society of the new remnant 7:5--13:3

1. Transition3--Ordering the People: The affairs of the people were ordered through a genealogy which established the citizenry of Jerusalem, the giving of the people to establish the treasury, and the settlement of all of Israel in their cities by the seventh month 7:5-73

a. Genealogy of the Sparse Population--Establishment of Its Citizenship: A census was taken of the returned exiles by the number of men of the people, the priests, the Levites, the singers, the temple servants, the gatekeepers, and those without proof of identity 7:5-69

1) Nehemiah assembled the nobles, officials and common people to be registered by families 7:5a

2) The basis of Nehemiah’s registration was a genealogical record of the first Jews to return 7:5-b

a) Twelve Leaders: These were the people who returned from Babylon under Zerubbabel 7:6-7

b) People:

(1) Men: The list of the men of Israel by family name: 7:8-38

(2) Priests: The list of Priests by family: 7:39-42

b. Treasury: The city’s treasury was established: The treasury was set up by gifts from the governor, the heads of households, and the people 7:70-72

1) By the Governor: The governor gave to the treasury: 7:70

2) By Families: The heads of families gave to the treasury: 7:71

3) By People: The people gave to the treasury: 7:71

c. Settlement: All Israel was living in their cities by the seventh month: 7:73a

1) The Priests

2) The Levites

3) The Gatekeepers

4) The Singers

5) The Temple Servants

6) Certain of the People

7) The Rest of the Israelites

8) The Sons of Israel

2. Reading the Law & Its Effect: The Reading of the Law had a positive affect upon the people as they repented, celebrated the Feast of Booths, separated themselves from foreigners, and made an oath to obey God’s Law and pay attention to His temple 7:73b--10:39

a. Reading of the Law: Ezra read the book of the Law to the people and the Levites explained it to them bringing about God’s blessing 7:73--8:8

b. Comforting Weeping People Wept: When the people wept over the reading of the Law, Nehemiah and other comforted them and set aside the day for rejoicing not weeping: 8:9-12

c. Feast of Booths: The festival Booths was celebrated for the first time since Joshua the son of Nun, and they read the Law daily with a celebration on the eighth day before a solemn assembly 8:13-18

d. Separation: On the 24th day of the month the Israelites separated themselves from the foreigners, confessed their sin, worshipped God and prayed remembering God’s past work 9:1-37

e. Covenant Confirmed: Because of God’s gracious display of His character in the past, the leaders and people placed themselves under an oath to keep the Law and not to neglect the temple 9:38--10:39

1) The Covenant: 9:38

2) Singers of the Pledge: 10:1-27

3) Oath to Keep the Covenant: 10:28-29

4) Stipulations of the Covenant: 10:30-39

a) Mixed Marriages: 10:30

b) Commerce on the Sabbath: 10:31a

c) The Sabbatical Year: 10:31b

d) Offerings for the Temple and Its Staff: 10:32-39

3. New Residents of Jerusalem and Judah: The people were listed who came to live in Jerusalem as well as in the rest of Judah and Benjamin 11:1-36

a. People Who Settled in Jerusalem: Those who came to live in Jerusalem were enumerated by the heads of provinces, sons of Benjamin, priests, and gatekeepers 11:1-19

1) Selection of the New Residence--The Repopulation of Jerusalem: 11:1-2

2) Laity Living in Jerusalem: 11:3-9

a) A Topical Statement: 11:3-4a

b) From Judah: 11:4b-6

c) From Benjamin: 11:7-9

3) Priests Living in Jerusalem: 11:10-14

4) Levites Living in Jerusalem: 11:15-19

b. People Who Settled in Judah and Benjamin: 11:20-36

1) The rest of the people lived in Judah on their own inheritance with temple servants in specific lands 11:20-21

2) The specific dwelling places of those outside of Jerusalem were enumerated 11:22-36

4. Lists of Priests & The Dedication of the Wall: After the priests were listed, on the day of the dedication of the wall God was praised, food was gathered, and the foreigners were separated from Israel 12:1--13:3

a. Priests from the First Return: The priests and Levites who came to Jerusalem with Zerubbabel were listed 12:1-9

b. High Priests & Priests Since Joiakim: 12:10-26

1) Genealogy of High Priests: 12:10-11

2) Priests and Levites Since the Time of Joiakim: 12:12-26

a) List of Priests: 12:12-21

b) List of Levites: 12:22-26

c. The Dedication of the Wall of Jerusalem: 12:27--13:3

1) Dedication Festivities: The festivities involved in the dedication of the wall were recounted showing the involvement of the Levites and the people in praising God 12:27-43

a) Preparation of the Levites and Priests: 12:27-30

b) People Going to the Right: 12:31-37

c) People Going to the Left: 12:38-39

d) Dedication Ceremony at the Temple: 12:40-43

2) Honor of Priests and Levites: On the day of dedication the food which was to be gathered for the priests and Levites was gathered in appreciation for them 12:44-47

d. Exclusion of Foreigners: On the of dedication upon the reading of he Law the people realized the Ammonites and Moabites were forbidden from the assembly and they excluded them 13:1-3

B. Restoring the People: Upon Nehemiah’s return he had to purify the people from their fall back into disobedience 13:4-31

1. The Temple Reforms: Upon Nehemiah’s return to Jerusalem he cleansed the temple by throwing out Tobiah from the room provided by Eliashib, restored the rooms for storage of temple utensils and offerings, restored the Levites to their service in the temple and thus the people began bring their tithe to the temple 13:4-14

a. Expulsion of Tobiah: Upon Nehemiah’s return to Jerusalem he threw Tobiah out of the temple room provided by Eliashib and restored it and other rooms for storage of temple utensils and offerings 13:4-9

b. Restoration of Temples Staff and Offerings: Upon finding the Levites gone because they had received no pay, Nehemiah restored them and Judah brought them their tithe 13:10-14

2. Sabbath Reforms: When Nehemiah found that the Sabbath was not being observed, he restored the people’s observance of it so that God would not be angry 13:15-22

3. Marriages Reforms: Nehemiah rebuked the Israelites for marrying foreign women and thus sinning against the Lord 13:23-29

4. Summary of Reforms: In summary fashion Nehemiah stated that he purified the people and got them to begin to live correctly in accordance with the Law 13:30-31


1 This outline is adapted through my own study from the analyses of Gleason L. Archer, Jr. A Survey of Old Testament Introduction, 419; F. Charles. Fensham, The Books of Ezra and Nehemiah, The New International Commentary on the Old Testament, (Grand Rapids: William B. Eerdmans Publishing Company, 1982); Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 232; J. Carl. Laney, Ezra/Nehemiah, Everyman's Bible Commentary (Chicago: Moody Press, 1982); Edwin M. Yamauchi, Ezra-Nehemiah, in The Expositor's Bible Commentary, 563-771. Vol. 4. (Grand Rapids: Regency Reference Library, Zondervan, 1988);

2 See F. Charles. Fensham, The Books of Ezra and Nehemiah, NICOT, 141.

3 This section connects the two halves of the book: (1) it connects the rebuilding of the walls to the reviving of people; (2) it connects the gap between a material task and a spiritual task (e.g., the walls of the city cannot stand if the people do not stand, (3) it moves from walls to people, from the end of one to the beginning of another, from the work to worship, from physical separation to spiritual separation, from rebuilding to reforming!

Any errors in this section are probably due to scribal transmission.

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Esther

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MESSAGE STATEMENT:1

The preservation of Mordecai and the Jews under king Ahasuerus from the persecution initiated through Haman was providentially realized through the persons of Mordecai, Esther, & king Ahasuerus and commemorated through the inauguration of the feast of Purim

I. SETTING THE SCENE--ESTHER ELEVATED TO QUEEN OF PERSIA: After king Ahasuerus rashly demoted his wife, Vashti, because of her rebelliousness, he replaced her with Esther who had a preserving presence as she obeyed her uncle Mordecai’s words 1:1--2:23

A. Vashti’s Dethronement: In the midst of emotion king Ahasuerus issued an edict forbidding Queen Vashti to ever come before him again due to her rebelliousness 1:1-22

1. The Great Banquets of Xerxes: 1:1-9

2. Vashti’s Fall: 1:10-22

a. Vashti’s Refusal to Obey the King: 1:10-12

b. The Wise Men’s Advise against Vashti: 1:13-22

B. Esther’s Rise to Power: After the king replaced his queen with Esther, she demonstrated herself to have a preserving presence as she listened to the words of her uncle Mordecai 2:1-23

1. The Rise of Esther: When the king sought a woman to replace the queen, he was pleased with Esther and chose her 2:1-18

a. The Search for a New Queen: 2:1-4

b. Esther’s Rise as a Candidate for Queen: 2:5-11

c. The Traditional Procedure for a Candidate: 2:12-14

d. Esther Chosen as Queen: 2:15-18

2. Esther’s Preserving Presence: Queen Esther continued to be obedient to her uncle Mordecai causing her to conceal her race, the king’s life to be rescued from an assassination plot, and Mordecai’s good deed to be recorded in the history book 2:19-23

II. HAMAN’S PLOT TO KILL MORDECAI & THE JEWS: After Haman was appointed Prime Minister, he had his pride offended by Mordecai, causing him to devise a plan to kill all of the Jews in the kingdom, and to secure the King’s approval for the destruction 3:1-15

A. Haman’s Anger with Mordecai: After Haman was appointed with authority over all of the princes who were with him, he became enraged at Mordecai who being a Jew would not bow down or pay homage to him at the king’s gate, causing Haman to devise a plan to kill Mordecai through killing all of his people 3:1-6

1. Haman Promoted 3:1

2. Haman Provoked: 3:1-5

3. Haman’s Initial Plot: 3:6

B. A Day of Revenge Chosen by Lot and Approved by the King: After casting lots, Haman determined the thirteenth day of the twelfth as the time to destroy the Jews and received permission from King Ahasuerus to slay all of the Jews and to receive their plunder into the King’s treasury 3:7-15

1. Haman’s Plot Developed: 3:6-9

2. King Ahasuerus’ Proclamation: 3:10-15

III. MORDECAI’S PLAN TO SAVE THE JEWS THROUGH ESTHER: After Mordecai responded to the decree of extermination with sackcloth and ashes outside the palace gate, he urged Esther to intervene on behalf of her people, whereupon she at first refused, but then agreed with the supportive prayer of Mordecai and other 4:1-17

A. Mordecai’s Personal Response: Mordecai responded to the king’s decree by standing outside of the palace gate in sackcloth and ashes 4:1-3

B. Esther’s First Response: Esther heard of the king’s edict, but did not want to confront the king as Mordecai requested for fear of her life 4:4-12

C. Esther’s Second Response: When Mordecai rejected Esther’s excuse and reminded her of who she was (a Jew) and of God’s sovereignty in placing her as queen, she agreed to go to the king while Mordecai and others prayed 4:13-17

IV. A PROVIDENTIAL REVERSAL--MORDECAI EXALTED & HAMAN DESTROYED: Although Haman continued to plot against Mordecai in his prideful arrogance, he was providentially overturned in his evil through the king’s sudden honor of Mordecai and Esther’s timely preparation and exposure of Haman at her banquets causing Haman to be killed and Mordecai to be exalted 5:1--8:2

A. Banquet Invitations and The First Banquet: Esther appeared before the king and invited him and Haman to a banquet, and then at that banquet, to another banquet to prepare the king for her request: 5:1-8

B. Haman’s Continued Plot against Mordecai: Haman, though pleased with the special attention he has received, still had his pride hurt when Mordecai would not honor him, so he plotted to kill Mordecai 5:9-14

C. Haman’s Humiliation--His Plot Backfires and Mordecai is Honored: After reading the kingdom’s records, the king desired to honor Mordecai for saving his life; so when Haman, thinking that the king was going to honor him, advised how a man ought to be honored, he was told to bestow that honor on Mordecai causing Haman’s family to affirm his downfall before he was called to the next banquet 6:1-14

1. The King’s Discovery of an Unrewarded Deed by Mordecai: 6:1-5

2. Mordecai Honored: 6:6-11

3. Haman’s Wife Affirms His Downfall: 6:12-13

4. Haman Summoned to the Next Banquet: 6:14

D. Second Banquet: At the second banquet Haman’s plot to kill Mordecai and the Jews was exposed by Esther to the king and Haman was put to death 7:1-10

E. Mordecai’s Elevation: Haman’s possessions were given to Esther and Mordecai was given Haman’s position as well as charge of his estate 8:1-2

V. A SECOND, EXTENDED, PROVIDENTIAL REVERSAL--THE JEWS OVER THEIR ENEMIES: When the king responded to Esther’s pleading for the lives of the Jews, he issued a counter edict to that of Haman which allowed the Jews to defend themselves and realize victory over their enemies 8:3--9:19

A. Counter Authority over Haman’s Edict: When Esther pleaded to the king for the lives of the Jews, he provided to her and Mordecai the authority to counter-act the previous edict from Haman 8:3-8

B. Jewish Hoped Increased: When Mordecai wrote and sent an edict giving the Jews the permission to defend themselves from Haman’s edict, the hope of the Jews was greatly increased 8:9-17

C. Jewish Victory Realized: When the two edicts were carried out, the enemies of the Jews were destroyed and even an extra day was given to the Jews at Susa for this 9:1-19

1. A Great Slaughter: 9:1-10

2. Vengeance in Susa: 9:11-15

3. Celebration in the Provinces and in Susa: 9:16-19

VI. EPILOGUE--INSTITUTION OF THE FEAST OF PURIM & THE PROMINENCE OF MORDECAI THE JEW: As a conclusion to the book Mordecai established the feast of Purim under Esther’s authority and Mordecai was exalted to a place of authority in Ahasuerus’ great kingdom 9:20-10:3

A. Institution of the Feast of Purim: The feast of Purim was established to remember the deliverance of the Jews from Haman’s edict 9:20-32

1. Mordecai’s Letter--The Command to Observe Purim: 9:20-28

2. Esther’s Confirmation of the Command: Under Esther’s authority Mordecai established the days of Purim 9:29-32

B. The Prominence of Mordecai the Jew: Mordecai became an important person in the great kingdom of king Ahasuerus 10:1-3

1. King’s Record: 10:1-2

2. Mordecai’s Greatness: 10:3


1 This outline is adapted through my own study from the analyses of Gleason L. Archer, Jr. A Survey of Old Testament Introduction, 425; Gary W. Derickson, An Argument of Esther, (Paper submitted for the course 372 Seminar in Old Testament Historical Literature, Spring 1989); Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 232; F. B. Huey, Jr. Esther. in The Expositor's Bible Commentary, 773-839, vol. 4. (Grand Rapids: Regency Reference Library, Zondervan, 1988); Jeffrey L. Townsend, The Book of Esther, (unpublished class notes in 302 Old Testament History II, Dallas Theological Seminary, Fall 1983).

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Job

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MESSAGE STATEMENT:1

The reasons for suffering in a person’s life are not necessarily related to human explanations of personal unrighteousness, but are within the scope of God’s good and powerful providence resulting in the defeat of evil and glory to himself

I. Introduction--Job’s Former State of Integrity:2 1:1-5

A. Job’s Piety: 1:1

B. Job’s Prosperity: 1:2-3

C. Job’s Posterity: 1:4-5

II. Speeches & Dialogues--The Problem and Proposed Solutions:3 1:6--42:6

A. Two Interviews of Yahweh with Satan--The Presenting Problem:4 1:6--2:13

1. First Interview of Yahweh with Satan, a Test and Reaction: 1:6-22

a. Interview with Satan: 1:6-12

b. The Disasters: 1:13-12

c. Job’s Reaction: 1:20-22

2. Second Interview of Yahweh with Satan, a Test and Reaction: 2:1-13

a. Interview with Satan: 2:1-7a

b. Job’s Affliction: 2:7b, 8

c. Job’s Second Reaction: 2:9-10

d. Transition--The Arrival of Job’s Friends: 2:11-13

B. Dialogue of Job with His Friends--The Solutions of Job’s Three Friends and Elihu: 3:1--37:24

1. Three Cycles of Debate with Job 3:1--31:40

a. Job’s Opening Lamentation: Job wished that either he had not been born, died at birth, or would have died then 3:1-26

1) Desire Not to Have Been Born: 3:1-10

2) Desire to Have Died at Birth: 3:11-19

3) Desire to Die: 3:20-26

b. Dialogue/Debate in Three Cycles:5 4:1--27:23

1) Cycle One of Speeches and Job’s Response--God Punishes the Wicked and Blesses the Good: 4:1--14:22

a) Eliphaz & Job--Principle Stated: 4:1--7:21

(1) Eliphaz: Eliphaz accused Job of being inconsistent since suffering results from sin and no one is pure before God; thus he urged Job to ask God to help him and affirmed that God would deliver him after He had disciplined him 4:1--5:27

(2) Job: Job responded by affirming that his suffering was causing his rash desire to die, Eliphaz’s response has disappointed him, and by asking for forgiveness if he has sinned 6:1--7:21

b) Bildad & Job--Principle Illustrated: 8:1--10:22

(1) Bildad: Bildad affirmed that history has confirmed that if Job is righteous God will restore him, unlike the ungodly who parish 8:1-22

(2) Job: Job responds by affirming God’s wisdom and power, asking why He is against him, and requesting to die 9:1--10:22

c) Zophar & Job--Principle Applied to Job: 11:1--14:22

(1) Zophar: Zophar rebukes Job by affirming that God should show him true wisdom and by affirming that if he would turn to God, he would be blessed 11:1-20

(2) Job: Job responds by criticizing Zophar for not telling him anything new, not helping him, and not representing God well, whereupon, he again asks God to let him die 12:1--14:22

2) Cycle Two of Speeches and Job’s Response--The Wicked Suffer and Perish because They Are against God: 15:1--21:34

a) Eliphaz & Job II: 15:1--17:16

(1) Eliphaz: Eliphaz affirms that Job’s words are meaningless, that he is guilty, and that he is like the wicked because he is in distress 15:1-35

(2) Job: Job responds rebuking his friends for being no help, desiring to plead his case with God, and affirming is situation of despair 16:1--17:16

b) Bildad & Job II: 18:1--19:29

(1) Bildad: Bildad rebukes Job for his arrogant words about them, and affirms that the wicked, like he, are weakened, ensnared, diseased, insecure, forgotten, hated, and alone 18:1-21

(2) Job: Job rebukes his friends for tormenting and insulting him, affirms that God has wronged him, urges his friends to have pity on him, and affirms that God will prove his innocence after his death and judge his friends 19:1-29

c) Zophar & Job II: 20:1--21:34

(1) Zophar: Zophar accuses Job of insulting him and reminds him that the wicked may be blessed, but they will then loose their riches 20:1-29

(2) Job: Job retorts that his impatience is excusable and reminds Zophar that the wicked prosper and live (unlike he) 21:1-34

3) Cycle Three of Speeches and Job’s Response--God Is Majestic, but Job is Wicked: 22:1--27:23

a) Eliphaz & Job III: 22:1--24:25

(1) Eliphaz: Proclaiming God’s disinterest in Job for his social deviations and spiritual defiance, Eliphaz urges him to repent for God is great 22:1-20

(2) Job: Job longs to plead his case before God 23:1--24:25

b) Bildad and Job III: 25:1--27:23

(1) Bildad: Bildad affirmed that because God is great and man is small and impure there was no hope for Job to be just and clean 25:1-6

(2) Job: Job affirms that his friends are not help to him since he knows that God is great and powerful over nature 26:1-14

(3) Job’s Conclusion: Job concludes the discussion by continuing to proclaim his innocence and the hopelessness of the wicked 27:1-23

c. Job’s Closing Affirmations: 28:1--31:40

1) Transitionary Discourse on God’s Wisdom: Job affirms that although man is skillful in mining, wisdom is harder to find for it is God who knows where wisdom is 28:1-28

a) The Skill of Man in Mining: 28:1-11

b) Hidden Wisdom: 28:12-22

c) The Ability of God: 28:23-28

2) Job’s Desire for His Former Estate of Glory: Job wishes that he was in his former days of spiritual blessing, material prosperity and social prestige which occurred because he helped the needy, exercised justice and counseled others 29:1-25

a) Job’s Wish: 29:1-11

b) Reason For Job’s Former Prosperity: 29:12-25

3) Job’s Lament of His Present Miserable Humiliation: Job proclaims his misery as he is mocked by poor young men and vagabonds, and his humiliation as he is in pain and nobody helps him 30:1-31

a) Mocked by Poor Young Men and Vagabonds: 30:1-15

b) Helpless Pain: 30:16-31

4) Job’s Ultimate Challenge--An Oath of Innocence which ‘Legally’ Calls God to Answer” 31:1-40

a) Job Has Not Lusted: 31:1-4

b) Job Has Not Lied or Deceived: 31:5-8

c) Job Has Not Committed Adultery: 31:9-12

d) Job Has Not Failed to Help His Slaves: 31:13-15

e) Job Has Not Failed to Help the Poor and Needy: 31:16-23

f) Job Has Not Trusted in His Wealth: 31:24-25

g) Job Has Not Turned to Idolatry: 31:26-28

h) Job Has Not Treated His Enemies Unfairly: 31:29-30

i) Job Has Not Been Stingy: 31:31-32

j) Job Has Not Hidden His Sins: 31:33-34

k) Job Wishes God Would Hear Him: 31:35-37

l) Job Has Not Been Unfair to His Farm-workers 31:38-40

2. Four Speeches by Elihu: 32:1--37:24

a. Introduction of Elihu: 32:1-5

b. Elihu’s First Speech--God’s Instruction to Man through Affliction: 32:6--33:33

c. Elihu’s Second Speech to the Three Friends and Job--God’s Justice and Prudence Vindicated: 34:1-37

d. Elihu’s Third Speech to Job--The Advantages of Piety: 35:1-16

e. Elihu’s Fourth Speech to Job (and Friends)--God’s Greatness and Job’s Ignorance: 36:1--37:24

C. Two Interviews of Yahweh with Job--Yahweh’s Solution: 38:1--42:6

1. First Interview with Yahweh and Job--Limits in Knowledge: 38:1--40:5

a. Yahweh: 38:1--40:5

1) Yahweh Challenged Job: 38:1-3

2) Yahweh Questioned Job Regarding Two Areas of Creation:6 38:4--39:30

a) Yahweh’s Questions Regarding the Physical World: 38:4-38

b) Yahweh’s Questions Regarding the Animal World: 38:39--39:30

3) Yahweh Challenged Job to Reply to His Questions: 40:1-2

b. Job Replied in Silent Humility:7 40:3-5

2. Second Interview with God and Job--Limits in Power:8 40:6--42:6

a. Yahweh: 40:6--42:6

1) Yahweh Challenged Job to Listen: 40:6-14

2) Yahweh questioned Job Regarding Two animals of Creation:9 40:15--41:34

a) Yahweh Questions Regarding the Behemoth: 40:15-24

b) Yahweh Questions Regarding the Leviathan: 41:1-34

b. Job Replied with Repentance:10 42:1-6

III. Conclusion--Job’s Latter State: 42:7-17

A. Yahweh’s Verdict on Job’s Friends: 42:7-9

B. Yahweh’s Restoration of Job’s Fortunes: 42:10-17


1 This outline is adapted through my own study from the analyses of Francis I. Anderson, Job: An Introduction and Commentary, Tyndale Old Testament Commentaries, (Downers Grove: InterVarsity, 1976, 1980); Marvin Pope, Job, 3rd ed. The Anchor Bible, (New York: Doubleday & Company, 1973); David J. A. Clines, Job 1--20, Word Biblical Commentary. Vol. 17, (Waco: Word Books, Publisher, 1989); N. H. Tur-Sinai, (H. Torezyner), The Book of Job: A New Commentary, Revised edition, (Jerusalem: Kiryath Sepher, 1967); Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 267-68; Gleason L. Archer, Jr. A Survey of Old Testament Introduction, 463); Roy B. Zuck, The Book of Job, and Paragraph Summaries of Job 4--31, (unpublished class notes in 303 Old Testament History II. Dallas Theological Seminary, Fall 1981).

2 Concerning the overall structure of the book, Anderson writes, The Introduction shows Job in his original happiness; the Conclusion paints a similar picture of his final contentment. All of the action in between takes the form of words rather than deeds. The speeches have the same kind of architectonic balance (Francis I. Anderson, Job: An Introduction and Commentary, 20).

3 Anderson writes, The similarity in form between the opening scene, in which God talks twice to the Satan, and the closing scene, in which God talks twice to Job, is important as a mark of the artistic integrity of the treatment. It suggests deliberate planning and unity of authorship (Francis I. Anderson, Job: An Introduction and Commentary, 20-21).

4 Anderson writes that many scholars assign these episodes to the 'Prologue (identified as 1:1--2:13) and 'Dialogue' (3:1--42:6) respectively, and ascribe them to different authors. We admit that the inner structure of these two double interviews is different. The final confrontation between Yahweh and Job is quite simply recounted. It consists of two cycles in each of which the Lord makes a long speech and Job makes a brief reply. But this part of the story is told in the same epic style as 1:6--2:13, but using the same stereotyped formula to introduce the speakers in each round. Thus, both speeches of Yahweh are made 'out of the whirlwind', just as each interview with the Satan takes place in the divine assembly with almost identical introductions to each occasion (Francis I. Anderson, Job: An Introduction and Commentary, 21).

5 Each particular round increases in intensity: (1) round one is general affirming that God punishes the wicked and blesses the good, therefore, Job should repent, (2) round two is more specific affirming that the wicked, and thus Job, suffer and will perish, (3) round three is even more intense affirming that God is majestic, but Job is wicked! (Roy B. Zuck, Emphasis of the Three Rounds of Speeches to Job, (unpublished class notes in 303 Old Testament History II. Dallas Theological Seminary, Fall 1981), 1-4.

6 The questions are designed to demonstrate the limits of Job's knowledge. The subject of the questions does not concern the topic of suffering, or even the cause of suffering, but the world in which Job lives. The questions are framework kinds of questions. If they cannot be answered, than one cannot discuss derived questions. The implied logic in this unit is that the limits of Job's understanding limits his right to judge the purposes of life.

Job's grade on this exam is not a 90%, or 50% or even a 5%, but a 0!

God never answers Job. Job is expected to have respect for God like a child for his parent even though he, Job, does not understand.

7 This forfeited Job's right to criticize.

8 The first round dealt with Job's limits of understanding. The second round deals with Job's limit of power. The right to judge righteously is expressed in the power to judge righteously.

9 These animals display Job's limits to do what is right because the animals are so powerful. They are symbols of the power of evil which are greater than Job's capacity. Job is thus introduced to a realm of providence of which he is powerless. Note that Christ confronts evil in the power of God.

10 The power of God alone matches His will, therefore, He alone has the right to rule. Job learned that he acted foolishly by challenging God.

The presenting problem of the book was why do the righteous suffer. God's defense did not concern a vindication of His justice in permitting evil to exist. Therefore, the realized problem of the book was: (1) who controls evil and suffering, (2) how can I be right before this God, and (3) how can I fellowship with this God?

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Psalms

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Introduction:1 1--22

Vindication Of The Righteous/Theocratic Sponsorship Of The Israelite (Davidic) King

I. PSALM 1: Contrasts in Character
The psalmist describes the blessed man who leads an untarnished and prosperous life in accord with the word of Yahweh, and contrasts him with the ungodly man who shall perish

A. The psalmist describes the blessed man who leads an untarnished and prosperous life in accord with the word of Yahweh 1-3

B. By contrast, the psalmist describes the ungodly man 4-5

C. The Psalmist concludes that the ungodly shall perish because Yahweh knows the way of the righteous 6

II. PSALM 2: The Coronation of the Son

The psalmist exhorts the heathen nations to abandon their rebellious plans against Yahweh and His Messiah and submit to the authority of the Son whom God has ordained to rule the nations with a rod of iron

A. The Psalmist reveals how the nations foolishly desire to rebel against Yahweh and His anointed king 1-3

B. The psalmist reveals the resolution of Yahweh to set His king on Mount Zion 4-6

C. The psalmist reveals the affirmation of the King to show by what right he rules 7-9

D. The psalmist exhorts the foolish nations to submit to the Son lest his wrath be kindled quickly 10-13

Book One: 3-41

David's Conflict With Saul

III. PSALM 3: Deliverance from Innumerable Adversaries
In spite of innumerable adversaries, the elect chosen of God can petition God with confidence for deliverance

A. While lamenting the amazing number of his adversaries who would destroy him, David finds a comforting confidence in the character of God 1-3

B. While in the sorest strait, David calmly reposes because Yahweh sustains him 4-6

C. While petitioning Yahweh for deliverance from his enemies, David praises Him for the victory 7-8

IV. PSALM 4: The Evening Song: Warnings to the Enemies
Having cried out to God for help, the psalmist warns his enemies not to sin against God by wronging him because God has set him apart in protective care, a fact that gladdens his heart in the face of opposition

A. The psalmist calls to God who makes room for him in straits 1

B. The psalmist earnestly warns his enemies not to wrong him, but to turn to trust in God who has lovingly set him apart 2-5

C. The psalmist joyfully expresses his peace and security in God in the face of opposition 6-8

V. PSALM 5: The Morning Song: Confidence in God who hates Iniquity
Entreating God to hear his morning prayer, the writer expresses his confidence in drawing near to God who hates iniquity and prays for divine leadership in the plain way along with the destruction of the wicked and blessing of those who love Yahweh

A. The writer entreats God to hear his heartfelt sigh and the voice of his lips in the morning prayer 1-3

B. The writer expresses his confidence in going to God who hates iniquity 4-7

C. The writer prays for guidance in the face of such destruction of the wicked, finding great confidence in the protection and the blessing of those who love Yahweh 8-12

VI. PSALM 6: A Penitent’s Prayer
The servant of Yahweh, being reproved by the chastening rod of man, petitions God for deliverance, and finding assurance that his prayer has been heard, wars his persecutors to depart for they are about to be shammed

A. The psalmist prays for deliverance from enemies 1-7

B. The psalmist exhorts his adversaries to depart, issuing from his assurance that Yahweh has heard his prayer and will put them to shame 8-10

VII. PSALM 7: Innocence before the Righteous Judge
In praying for deliverance from his slanderous enemies, the hymnist solemnly protests his innocence and appeals to the righteous Judge of the earth to vindicate him by judging the wicked in their own conceived mischief

A. The poet confidently prays for deliverance from his slanderous enemies 1-2

B. The poet, protesting his innocence before God, appeals to the righteous judge of the earth to manifest his righteousness in vindicating his cause 3-10

C. The poet describes God’s dealings with the wicked in direct punishment and in indirect entrapment in their own devices to display the righteousness of Yahweh 11-17

VIII. PSALM 8: Glory Condescending to Man
The psalmist marvels that the glorious Lord of heaven whose name is excellent should graciously use man in the dominion of earth

A. Praise: The psalmist marvels that the excellent name of Yahweh should use “children” to confound the might 1-2

B. Ponderings: The psalmist examines the marvelous theme that God should graciously entrust his dominion to man 3-8

C. Praise: The psalmist praises the excellency of the Name 9

IX. PSALM 9: Thanksgiving for Vindication
Having praised Yahweh for manifesting His righteousness in the judgment on the wicked nations, and for being a true and eternal judge in whom the afflicted may trust, the psalmist prays that God will give him further cause to praise by seeing his affliction

A. Praise: The writer praises Yahweh, the true and eternal Judge, the hope of the afflicted, for manifesting His righteousness 1-12

B. Prayer: The writer prays that the God who destroyed the wicked in the past will once again come to the aid of the afflicted 13-20

X. PSALM 10: The Oppression of the Wicked
After describing the awesome power of the wicked in their impiety towards God and their lurking against the helpless, the poet appeals to God to rise and avenge the oppressed by breaking the wicked

A. The poet offers a forcible description of the wicked in his impiety towards God and his vicious power against the oppressed 1-11

B. The poet appeals to God to rise and show himself the avenger of the afflicted and the destroyer of the wicked 12-18

XI. PSALM 11: Faith Rather Than Flight
Faced with the temptation to flee at a time when the lawful authority is destroyed, the Psalmist hold fast to his faith in Yahweh who ultimately will destroy the wicked whom he hates and deliver the righteous whom he loves

A. The psalmist repudiates the temptation to flee in a time when lawful authority is destroyed 1-3

B. The psalmist reiterates his steadfast trust in Yahweh who tries the children of men and will ultimately destroy the wicked because he loves righteousness 4-7

XII. PSALM 12: Truth Among Deception
In the midst of a culture oppressing the meek with deception and propaganda, the psalmist expresses confidence in the untarnished word of God which assures him that Yahweh will save the meek who seek His salvation

A. The psalmist addresses Yahweh: He prays to Yahweh for the deliverance of the meek from a lying and arrogant people 1-4

B. Yahweh addresses the psalmist: Yahweh assures the psalmist that He will deliver the meek who look on Him for salvation 5

C. The psalmist addresses Yahweh: Although recognizing the presence of the wicked world around him, the psalmist expresses his confidence in the untarnished word of God 6-8

XIII. PSALM 13: The Cry of the Afflicted
Thought the psalmist, the elect of God, finds no deliverance from the oppression of the adversary, the enemy of God, he rests confidently in Yahweh’s loyal love

A. The psalmist prays to Yahweh 1-5a

B. The psalmist, assured that his prayer has been heard, resolves to praise Yahweh for dealing bountifully with him 5b-c

XIV. PSALM 14: The Error of the Fool
Having been given the revelation that the entire human race is foolish (i.e., separated from the wisdom of God), and that God will overthrow the foolish, the man of God longs for the establishment of Yahweh’s kingdom on earth

A. The Psalmist receives a revelation of Yahweh’s appraisal of the human race: they are all fools 1-3

B. The psalmist reveals the outcome of the struggle between the workers of iniquity and the righteous generation 4-6

C. The psalmist expresses a yearning for the establishment of Yahweh’s kingdom 7

XV. PSALM 15: The Character of Yahweh’s Guest
The writer delineates the flawless character of the man who may draw near to Yahweh and abide in his presence

A. Question: The psalmist asks who may abide in the presence of Yahweh 1

B. Answer: The psalmist describes the flawless character of the man who may draw near to Yahweh and abide in his presence 2-5

XVI. PSALM 16: The Resurrection of the Holy One” (NT)
Because he came to know and trust in Yahweh as his portion in life, the psalmist can trust Him in the face of death

A. The psalmist reviews how he came to know and trust Yahweh as his portion in life 1-8

B. As a result of his faith in life (“Therefore”), the psalmist is assured that Yahweh will preserve his life 9-11

XVII. PSALM 17: Protection from Worldly Men
Conscious of his own uprightness and surrounded by enemies whose portion is in his life only, the psalmist prays to be kept from the evil world oppressing him as he looks to a bright future

A. The psalmist confidently appeals that his cause is right and his life upright 1-5

B. The psalmist prays to be kept from the evil world because they are full of vicious pride 6-21

C. The psalmist looks to the bright future in contrast to the present persecution by worldly men 13-15

XVIII. PSALM 18: The Rock of Deliverance
Having reviewed all that Yahweh is to him, David records his suffering, peril, and deliverance by the Rock, explaining such a victory by his faith and God’s nature, rejoicing in the mercies shown to him

A. David reviews all that Yahweh is to him in his vow to prayer 1-3

B. David records his suffering and peril and great, supernatural deliverance he has experienced, explaining such a victory in the terms of his faith and God’s nature 4-30

C. David rejoices in the many blessings that God, the Rock, has given to him, and acknowledges the living God among the nations 31-45

XIX. PSALM 19: Revelation: By Creation and the Word
Moved by the observation that the heavens, under the domination influence of the sun, declare the splendor of God’s handiwork, the psalmist (by comparison) describes the dominating influence of the efficacious law of Yahweh which enlightens him, and then prays for complete cleansing so that his life will be acceptable before Yahweh

A. The Psalmist observes that the heavens, under the dominating influence of the sun, declare the splendor of God’s work 1-6

B. The Psalmist describes the dominating influence of the efficacious law of Yahweh 7-11

C. The psalmist prays for complete cleansing so that he may live an upright and acceptable life 12-14

XX. PSALM 20: Trusting in the Name of Yahweh
Having rehearsed the intercessory prayer of the people for their monarch who is praying for victory, the king expresses the assurance he has received from Yahweh for an overwhelming victory because he believes

A. The psalmist rehearses the intercessory prayer and praise of the assembled worshipers who desire that Yahweh answer the king’s prayer for help in the battle 1-5

B. The psalmist (who is king) expresses the assurance that because he trusts in the Name of Yahweh he shall have an overwhelming victory 6-8

C. The assembled worshipers respond in unison with a prayer that Yahweh will demonstrate that assured salvation 9

XXI. PSALM 21: Triumph of the King
The psalmist rejoices in the strength of Yahweh who has responded to the faith of the king with an overwhelming victory and finds added encouragement from the faithful who anticipate future victory by the power of Yahweh

A. The royal psalmist rejoices in the strength of Yahweh who has given him the victory in the battle because he trusted in him 1-7

B. Because the king trusts in Yahweh, the congregation anticipates that not only shall he never be moved, but he shall defeat his enemies convincingly 8-12

C. The congregation vows to sing and praise the might and power of Yahweh who alone is to be exalted 13

XXII. PSALM 22: Hope Beyond the Cross (NT)
Apparently forsaken by the God of his youth, the God of his fathers, and surrounded by the scornful persecution of his enemies, the suffering psalmist laments his desperate struggle with death, asking God to deliver him from such a horrible death and is heard so that he is able to declare to the world and the elect that Yahweh triumphs

A. Introduction: David, apparently forsaken by Yahweh, and scorned by his enemies, is confident that God, the God of his fathers and of his youth, will not abandon him 1-10

B. Lament: David laments his desperate struggle with death (under the figure of death by crucifixion) at the hands of inhuman enemies 11-18

C. Petition: David prays that Yahweh will deliver him from such a death, and finds an answer 19-21

D. Praise: David addresses the elect and the world in praise because Yahweh triumphs 22-26

XXIII. PSALM 23: The Ministries of Yahweh
Against the background of a pasture, a banquet hall, and the temple, David recalls the many ministries of Yahweh to him in the dangers of life and concludes that persistent loving protection will restore him to full communion

A. David meditates on the ministries of Yahweh to him under the figures of the pasture and the banquet hall 1-5

B. David concludes that since the good loyal love of Yahweh will pursue him always, he shall return to full communion in the house of Yahweh 6

XXIV. PSALM 24: Preparation for the King of Glory
In preparation for the entry of the great and glorious King of Glory, the psalmist submits that those with clean hands and a pure heart may ascend to His holy place

A. The psalmist submits that those of clean hands and pure heart may ascend to the holy place of Yahweh 1-6

B. The psalmist describes the entry of the King of Glory 7-10

XXV. PSALM 25: Acrostic Prayer for Instruction and Forgiveness
The psalmist confidently turns to Yahweh for divine instruction and forgiveness of iniquity because of his mercies to Israel

A. The psalmist is not ashamed to turn to Yahweh for instruction and forgiveness of the sins of his youth 1-7

B. The psalmist reiterates his prayer to Yahweh for instruction of the true way and forgiveness for the afflicted soul who looks to Him for redemption 8-22

XXVI. PSALM 26: Separation from Sinners
The man who keeps himself separate from sinners and clearly identifies himself with the worship of Yahweh can petition Yahweh with confidence to spare him from a common fate with the sinner

A. The Psalmist offers a twofold introductory petition asserting his integrity 1-3

B. The psalmist proves his integrity by demonstrating that he keeps himself separate from sinners and identifies himself with the worship of Yahweh 4-11

C. The psalmist petitions Yahweh to spare him from a common fate with sinners with whom he has not associated 9-12

XXVII. PSALM 27: A Song of Courageous Trust
The psalmist, expressing great confidence in Yahweh in spite of a host of enemies who threaten his life, prays for help and comfort in his time of need and rejoices in the hope of waiting on Yahweh

A. David expresses great confidence in Yahweh in spite of the host of enemies 1-6

B. David prays for help and comfort in his time of need and rejoices in the hope of waiting for Yahweh 7-14

XXVIII. PSALM 28: A confident Cry for Help
Assured that Yahweh will distinguish him from the wicked by permanently overthrowing the wicked while preserving him in his distress, the psalmist prays that God will grant eternal salvation to his people

A. Address to Yahweh: The psalmist petitions Yahweh to distinguish him from the wicked by saving him from a common fate with them 1-4

B. Address to the congregation: Confident of an answer to his prayer, the psalmist prophesies the permanent overthrow of the wicked and praises Yahweh 5-8

C. Address to Yahweh: The psalmist petitions Yahweh to save Israel 9

XXIX. PSALM 29: The voice of Yahweh
Having witnessed the awesome manifestations of Yahweh’s power in a terrifying thunderstorm, the psalmist calls on the sons of God to glorify Him who sits as king forever over nature

A. Call to praise: The psalmist calls upon the sons of the Mighty to glorify Yahweh in holy array 1-2

B. Cause for praise: The psalmist describes Yahweh’s omnipotent control of nature in a terrifying storm 3-9

C. Conclusion: The psalmist concludes that Yahweh sits as King forever and is able to share his strength and peace with his people 10-11

XXX. PSALM 30: Anger and Favor
From his experience of deliverance from chastening for sin, the psalmist praises God that whereas His anger is but for a moment, His favor is for a lifetime

A. David acknowledges Yahweh’s deliverance in a summary statement and calls for the congregation to praise God whose anger is but for a moment, and his favor for a lifetime 1-5

B. David recalls his prayer for deliverance from the sin of independence 6-10

C. David rehearses his deliverance 11-12

XXXI. PSALM 31: Trust in Trouble
The psalmist exhorts the afflicted to love Yahweh and to be strong because Yahweh will be a cover to them from the plots of men, a truth he learned when he committed his spirit into the hands of Yahweh when his foes plotted to kill him

A. Address: The psalmist turns to Yahweh in his time of need 1-2

B. Confidence: The psalmist confidently commits his life into the hands of Yahweh, his Rock 3-8

C. Lament: The psalmist pleads for grace because he is in distress 9-13

D. Petition Proper: Emphasizing that he has placed himself into the hands of Yahweh, the psalmist petitions Yahweh to save him and to silence his enemies 14-18

E. Praise and Exhortation: After praising God for his protection of the faithful, the psalmist exhorts all who are waiting upon Yahweh to love Yahweh and be strong 15-24

XXXII. PSALM 32: The Pardoned Penitent
The writer calls upon the righteous to praise Yahweh because they can depend on Him to consummate His program of salvation for those who trust in Him

A. The Call to Praise: The psalmist calls upon the righteous to praise Yahweh 1-3

B. The Cause for Praise: The psalmist gives the cause for praise--Yahweh’s good character 4-19

C. The Conclusion: The people of God reassert their faith in Him 20-23

XXXIII. PSALM 33: The Doctrine of Praise
The writer calls upon the righteous to praise Yahweh because the can depend on Him to consummate His program of salvation for those who trust in Him

A. The Call to Praise: The psalmist calls upon the righteous to praise Yahweh 1-3

B. The Cause for Praise: The psalmist gives the cause for praise--Yahweh is the righteous, just and loyal one 4-19

C. The Conclusion: The people of God reassert their faith in him 20-22

XXXIV. PSALM 34: Praise for Deliverance with Instruction
Having called the congregation to praise Yahweh with him for their salvation, and having drawn the conclusion that God is good to those who trust him, the psalmist instructs the congregation on how to achieve long life

A. The psalmist calls the congregation to praise Yahweh with him because he saved him and draws the general conclusion that God is good to his people 1-10

B. The psalmist exhorts the congregation to learn from him how to achieve long life 11-12

C. the psalmist sets forth his instruction 13-22

XXXV. PSALM 35: Hating Without a Cause
In three laments, each emphasizing one element of a typical lament psalm, the psalmist petitions Righteous Yahweh to deliver him from and to render poetic justice against his adversaries because they hate him without a cause

A. With emphasis on the introductory petition, the psalmist petitions Yahweh to deliver him from and to render poetic justice against his enemies for they hate him without a cause

B. With emphasis on lament, the psalmist demonstrates that he is hated without a cause and therefore asks for help 11-18

C. With emphasis on petition, the psalmist petitions Yahweh to deliver him from and to render poetic justice against those that stir up strife by their mendacious accusations against those at peace 19-20

XXXVI. PSALM 36: Preservation from Evil Men
Having received an oracle concerning the philosophy and practice of the unbeliever as he plots his wicked schemes, and having found relief in an experiential knowledge of the glorious attributes of Yahweh which bring abundant blessings to the believer, the psalmist prays that Yahweh would continue his loyal love and righteousness so that the wicked might not destroy his integrity

A. The psalmist receives an oracle concerning the philosophy and the practice of the wicked who schemes evil 1-4

B. The psalmist finds relief in a description of the attributes of Yahweh which brings abundant blessing to the life of the believer 5-9

C. The psalmist prays that Yahweh will continue this protective love so that his integrity will be preserved 10-12

XXXVII. PSALM: 37: Fret Not
Using a collection of proverbial expressions, the psalmist exhorts the righteous to trust in Yahweh continually and fret not the evil man who will be cast down ultimately

A. The psalmist warns the congregation not to fret the evil man but to trust in Yahweh 1-8

B. The psalmist describes the judgment of the wicked in a series of contrasts with the righteous 9-22

C. The psalmist delineates the blessings of Yahweh on the righteous 23-31

D. The psalmist portrays the problem of the wicked man, concluding that salvation is of Yahweh 32-40

XXXVIII. PSALM: 38: The Song for Sorrows
Being severely chastened by the hand of Yahweh for personal sin, and being grievously plagued by his adversaries, the psalmist petitions Yahweh to deliver him from both afflictions because his hope is in Yahweh to whom he confesses iniquity

A. The psalmist offers his introductory petition for Yahweh to stop chastening him 1-2

B. The psalmist laments his sufferings 3-12

C. The psalmist expresses his confidence in Yahweh 13-20

D. The psalmist offers a final petition to Yahweh 21-22

XXXIX. PSALM 39: Hope in this Life
Having submitted to the knowledge that God has determined a brief life for man, the psalmist casts himself upon God’s hospitality, while he lives as a guest upon the earth, to stop chastening him that he might enjoy the days remaining

A. Past reflection and petition: The afflicted poet, having resolved not to sin against God by faulting Him, sought relief from his anguish by asking God to help him to submit himself to the knowledge that god has determined a brief life for man 1-6

B. Present realization and petition: Realizing that his afflictions are due to his sins, the psalmist casts himself wholly upon Yahweh’s hospitality to make his brief sojourn on earth more enjoyable by ceasing to chasten him 7-13

XL. PSALM 40: The Song of Sacrificial Service
Having gladly offered himself as a sacrifice to God for the innumerable acts of salvation granted to him, the psalmist prays for a hasty rescue from the multitude of present evils

A. Praise: Because of God’s innumerable acts of salvation, the psalmist gladly offers himself as a sacrifice to God 1-8

B. Having published his witness to Yahweh’s faithful acts, the psalmist laments the multitude of evils that have come upon him and pleads for a quick deliverance 9-17

XLI. PSALM 41: A Prayer for Help Against Treachery
Recalling his prayer for revenge on those who did not show mercy but took advantage of his illness, the writer instructs that the one who takes note of the needy obtains deliverance

A. Speaking to the congregation, the psalmist instructs them that the merciful obtain mercy 1-3

B. Speaking to the congregation, the psalmist supports the maxim by recalling his prayer for revenge on those who did not show him mercy but took advantage of his illness 4-10

C. Speaking to God, the psalmist supports the maxim by noting that God delivered him from his enemies on account of his integrity 11-12

Book Two: 42--72

David's Reign

XLII. PSALM 42
Yearning in his soul for restoration to communion with the living God and lamenting the fact that his adversaries like great billows have stormed over him, the psalmist petitions Yahweh to lead him back to the temple that he might find rest for his soul

A. The psalmist years for the living God as he is taunted by the enemies in his life, but finds hope that he will yet praise him 42:1-5

B. The psalmist laments the act that his enemies like great billows have stormed over him, but hinds hope that he will yet praise him 42:6-11

C. The psalmist petitions Yahweh to lead him back to Jerusalem where he longs to serve and praise 43:1-5

XLIII. PSALM 43 (Same as Psalm 42)

XLIV. PSALM 44: National Lament for Deliverance
Because of God’s past dealings with their fathers and the present reality of their faith, the people of god pray and trust that God will cause them to triumph ultimately even though they experience temporary defeats which they neither understand nor deserve

A. Israel expresses confidence in Yahweh 1-8

B. Israel complains of her present humiliating defeat 9-16

C. Israel protests her innocence before Yahweh 17-22

D. Israel petitions God for help 23-26

XLV. PSALM 45: The Royal Wedding
Having praised the royal bridegroom for all his splendor, majesty, and righteousness, the psalmist, who had counseled the new bride on attaining a beautiful relationship before she was brought to the king’s palace in all her glory, predicts universal and eternal remembrance of the name through the progeny

A. The psalmist praises the royal bridegroom on his wedding day 1-9

B. The psalmist charges the bride on attaining the proper relationship before she is conducted to the palace 10-15

C. the psalmist announces the benediction 16-17

XLVI. PSALM 46: The Secure Refuge
The psalmist magnifies God as the sure defense at all times for his saints, observing that the presence of God makes Zion secure for her foes

A. The psalmist magnifies God as the sure defense of the saints who do not fear perils 1-3

B. The psalmist observes that the peace of Zion is secured by the presence of God who destroys her foes 4-7

C. The psalmist exhorts the saints to observe the saving might deeds of God 8-11

XLVII. PSALM 47: The Song of the Great King
The psalmist calls upon all the peoples of the earth to do homage to Israel’s sovereign, holy monarch, Yahweh, as he assumes His kingship over them after subduing them

A. The psalmist calls upon all the people to do homage to Yahweh because He has proved Himself to be King of all the earth 1-4

B. The psalmist calls upon the peoples to praise Yahweh as He ascends His throne to reign over all the earth 5-9

XLVIII. PSALM 48: The City of the Great King
In praise to God who loves and dwells in Zion, the psalmist sings of the glory and security of the city since Yahweh has delivered it from the enemy

A. The psalmist praises God and ascribes glory and security to Zion the city of God 1-3

B. The psalmist describes the defeat of the enemies of Zion because God loves and dwells there 4-8

C. The psalmist offers thanksgiving to God whose praise is in all the earth 9-14

XLIX. PSALM 49: A Dark Saying on a Harp: Redemption, not Wealth
The wise poet calls the world to listen to his dark saying for he has observed the prosperous and the rich who are purred up with pride and false security and concluded that they are no better than the beasts of the field, for in the end the hope of the righteous brings the only consolation

A. Introduction: The wise man calls the world to listen to his inspired saying 1-4

B. Observation: The wise man has observed the prosperous and the rich who are puffed up with pride and false security: their glory is temporary 5-12

C. Conclusion: The wise man concludes that the doom of the arrogant man is final, but the hope of the righteous man is eternal 13-20

L. PSALM 50: Yahweh’s Indictment: Formalism and Hypocrisy
Against the backdrop of the heavenly courtroom, Asaph declares Yahweh’s indictments against His people as formalism in worship and hypocrisy in living and calls for acknowledgement sacrifices from hearts of trust

A. Asaph presents the scene of judgment with Yahweh appearing to judge his people 1-6

B. Asaph, announcing Yahweh’s first indictment, decries the nation’s formalism in worship and calls for sacrifice from a heart of trust 7-15

C. Asaph, announcing Yahweh’s second indictment, decries the nation’s hypocrisy in living and calls for trust and obedient living 16-23

LI. PSALM 51: Forgiveness for the Broken Heart
Even the vilest offender among God’s people can appeal to God for forgiveness from sin, for moral restitution, and for a joyful life of fellowship and service for God, if he in humble self-surrender bases his appeal on God’s attributes, the praise that will redound to God, and God’s theocratic program

A. Introductory petition: Appealing to God’s loyal love and compassion, David petitions God to forgive him by grace and cleanse him completely from sin 1-2

B. Confession: David confesses that he has sinned against God and laments his moral impotence 3-6

C. Petition: David petitions God for forgiveness and a moral renewal that will restore fellowship and joy 7-12

D. Vow: If forgiven, David promises to praise God, restore others to Him, and offer the sacrifice of a spirit and mind broken of all self-assertion 13-17

E. Epilogue: David petitions God to prosper Jerusalem after which he anticipates that lawful sacrifices will again be accepted 18-19

LII. PSALM 52: Deliverance from Evil Man
The psalmist, who trusts in God’s loyal love, contrasts his blessed faith with the ruin of the treacherous man who trusted in iniquity

A. The psalmist portrays the treacherous tongue of Doeg and predicts his total ruin 1-7

B. The psalmist portrays his blessed fate and faith and promises to acknowledge and hope in God for ever 8-9

LIII. PSALM 53: The Shaming of the Fool
Having been given the revelation that the entire race is foolish, and that God will overthrow and shame the foolish, the psalmist longs for the establishment of God’s kingdom3

A. The psalmist receives a revelation of God’s view of the human race: They are all fools 1-3

B. The psalmist reveals the outcome of the struggle between the workers of iniquity and the righteous generation 4-6

C. The psalmist expresses a yearning for the establishment of God’s kingdom when he brings back the captives 6

LIV. PSALM 54: Trusting the Name
Though the psalmist is being pursued by ungodly men who seek his life, he confidently trusts in Yahweh’s name for complete deliverance4

A. David petitions God for deliverance from his enemies 1-3

B. David confidently asserts his trust in God, vowing to praise Him for the deliverance 4-7

LV. PSALM 55: The Oppression of a Companion’s Betrayal
Having called on god to enable him to escape from his terrible plight, the psalmist laments the oppression that has come from the betrayal of his familiar friend, but expresses his personal confidence in God who redeems from deceitful enemies

A. The psalmist calls on god to head his restless complaint and deliver him from the terrifying oppression from which he longs to escape 1-8

B. The psalmist calls on god to destroy the wicked for they have filled with violence the city because of wickedness, bemoaning the fact that the wicked have betrayed him 9-15

C. The psalmist expresses his personal confidence in Yahweh who has redeemed him in battle and who will deliver him from the deceitful, destructive men 16-23

LVI. PSALM 56: Confidence in Yahweh Who Cares
Although David’s enemies lie in hiding waiting to destroy him, David confidently trusts in Yahweh who even counts his tears, vowing to acknowledge so great a deliverance

A. The psalmist confidently petitions Yahweh to destroy those that lie in hiding waiting to destroy him 1-7

B. The psalmist reiterates his confidence in Yahweh who is concerned about him, and vows to acknowledge his deliverance 8-13

LVII. PSALM 57: Deliverance from the Exalted God
Using as his refrain the desire for God to be exalted, the psalmist calls out for salvation by divine intervention from the destructive enemies and then sings a song of triumph to His loyal love and truth in the full expectation that the wicked will be caught in their own snare

A. The psalmist cries to God for divine intervention to rescue him from the enemies who would destroy him and then expresses his desire for the exaltation of God 1-5

B. The psalmist sings his song of triumph to God’s loyal love and truth in the expectation that his enemies will be destroyed in their own snare and then expresses his desire for the exaltation of God 6-11

LVIII. PSALM 58: Unrighteous Judges
David denounces the unrighteous judges who from the first are wickedly poisonous in their work, calling for God to destroy them irrevocably and swiftly and anticipating that the righteous will be strengthened in their cause

A. By means of questions and answers, the psalmist decries the unrighteous judges who wickedly go astray and poison others 1-5

B. The psalmist calls for God to destroy the wicked judges swiftly and irrevocably 6-9

C. The psalmist anticipates the joy of those who will see the vengeance and will conclude that righteousness is right and worthwhile 10-11

LIX. PSALM 59: Defense from Bloody Men
The innocent psalmist petitions Yahweh on the basis of His loyal-love to set him securely on high above his bloody enemies and to humiliate these arrogant boasters in such a way that all will know that Yahweh is the One who rules

A. The psalmist turns to Yahweh to deliver him out of his disparate situation for he is innocent 1-5

B. The psalmist likens his enemies to ravenous dogs and by quoting them shows them to be practical atheists 6-7

C. The psalmist is confident that Yahweh who mocks the heathen and loves his own will cause him to see victory over his enemies 8-10

D. The psalmist petitions Yahweh to destroy the arrogant blasphemers in such a way that all will know that Yahweh is the One who rules 11-13

E. The psalmist confidently anticipates singing Yahweh’s praise in the morning when delivered; namely his strength, security, and love 14-17

LX. PSALM 60: Prayer for Victory in the Face of Defeat
Knowing that both victory and defeat come from the hand of Yahweh, the psalmist petitions Him on behalf of the nation to help them achieve victory over their enemies (Moab, Edom, and Ammon) on the basis of promised triumph

A. Psalmist speaks: the psalmist turns to Yahweh for the deliverance of the nation, rehearsing their lamentable predicament, their mission in the world, and their relationship to Yahweh 1-5

B. God speaks: God assures the psalmist of victory by exulting in the fact that both land and tribes are His and the nations will be subjugated 6-8

C. The psalmist speaks: After raising rhetorical questions to show the necessity of Yahweh’s leadership, the psalmist petitions Yahweh for victory over their oppressors in absolute confidence that Yahweh will tread them down 9-12

LXI. PSALM 61: Prayer to the Rock Higher than I
When feeling faint and inadequate, the psalmist finds assurance in the strength of the Rock that is higher and encouragement in the promises that endure forever

A. David petitions Yahweh for strength and security when his heart is overwhelmed within 1-2

B. David expresses his confidence in Yahweh who promised strength and security 3-7

C. David vows to sing and praise Yahweh by performing his vows daily 8

LXII. PSALM 62: My Soul Waits in Silence
In silence David waits for God, his strength and security, to deliver him from his deceitful enemies, contrasting the security of trusting in God with the folly of trusting in the vanity of men which is powerless

A. Waiting silently for God, his strength and security, to deliver him, David marvels at the efforts of some to thrust him down 1-4

B. Waiting silently for God, his strength and security, David instructs the saints to put their trust in Him 5-8

C. David warns that it is folly to trust in the vanity of foolish man for only God is powerful 9-12

LXIII. PSALM 63: The Soul’s Yearning for Worship
Separated from the ark, the formal place of worship by those who seek to kill him, the psalmist satisfies his soul’s yearning for worship by praising god for his loyal love even during his present duress, and confidently anticipates his future joy when the lying mouths of his enemies will be stopped

A. Introduction: Contrasting his present parched experience with his past visions of God’s power and glory at the ark, the psalmist yearns for God’s presence 1-2

B. Body: The psalmist satisfies his soul by praising God for the loyal love for the richness of the spirit, and for the help 3-8

C. Conclusion: The psalmist confidently anticipates the destruction of the liars who seek to kill him 9-11

LXIV. PSALM 64: Poetic Justice for Evil Tongues
Having prayed for protection from those who conspire against him, and having depicted their malicious schemes for the destruction of the innocent, the psalmist anticipates the intervention of God to turn the scheme upon the schemers causing terror in the wicked and joy in the righteous

A. The psalmist prays for protection from those who conspire against him 1-2

B. The psalmist characterizes his enemies, depicting their malicious schemes for the destruction of the innocent 3-6

C. The psalmist prophesies the intervention of God who will turn the destructive scheme upon the schemers themselves, causing great terror among the unrighteous but great joy among the righteous 7-10

LXV. PSALM 65: The Song of Harvest Blessing
Having discovered that God who hears prayers will cover his iniquity and fill his house with blessing, and having uttered his confidence that God’s work will bring full restoration, the psalmist anticipates God’s year of goodness which will cause nature to shout for joy

A. The psalmist expresses his assurance that God will cover his sin and bless him abundantly 1-4

B. The psalmist expresses his assurance that the Saving God will answer prayer and bring full restitution that will cause fear and joy 5-8

C. The psalmist expresses his assurance that the abundant and good year will fully come when God visits the earth and pours out his blessings, all of which will result in nature’s shout for joy 9-13

LXVI. PSALM 66: Praise from All Lands
Having been delivered by God, the nation offers up its acknowledgement to God, calling upon all the earth to recognize Hi sovereignty and loyal love

A. The people call upon all the earth to praise God because He has delivered Israel from their oppressors throughout history, demonstrating that He is sovereign in the earth 1-12

B. The psalmist, the leaders of the people, offers the declarative praise to God with sacrifice and words of praise to the congregation 13-20

LXVII. PSALM 67: When God Causes His Face to Shine Upon Us
Having prayed for God’s mercy and blessing so that His saving ways may be known, the psalmist calls the people to praise God for His equitable judgments and material blessings

A. The psalmist prays for God’s merciful dealings so that the world will know His saving ways 1-2

B. The psalmist calls the people to praise God for His righteous and equitable judgment 3-4

C. The psalmist calls the peoples of the earth to praise God because the earth has yielded its increase and all the earth will respond 5-7

LXVIII. PSALM 68: Yahweh’s Triumphant Ascending of Mount Zion
Reviewing the development of Yahweh choice of Mount Zion from the wilderness to the occupation and conquest of the land, and emphasizing the result of the choice of Mount Zion from the leading away of captives into submission to the reception of gifts, the psalmist exults and sings praises to the triumphant march of God in behalf of the oppressed, calling for others to praise Him for His great strength which He displays and shares

A. The psalmist calls for the wicked to flee before God’s triumphant march and the righteous to exult for He delivers the oppressed 1-6

B. Reviewing the development of Yahweh choice of Mount Zion, the psalmist pictures the movement from wilderness to conquest and occupation 7-18

C. Reiterating the triumphant procession into Zion and the destruction of the enemies, the psalmist depicts the great effects of Yahweh’s choice

D. Realizing that the strength of God is displayed in Israel and given to His people, the psalmist calls the nations to praise the Rider of the heavens 32-35

LXIX. PSALM 69: Zeal for the House of Yahweh
Bearing the reproach and the rejection of even his brothers because he is zealous for the house of Yahweh, the psalmist confidently petitions Yahweh to save him from destruction

A. Turning to Yahweh with his cry for help, the psalmist describes his lamentable state 1-4

B. Motivating Yahweh, the psalmist reminds Him that if he is not delivered, others who trust will be confused and discouraged because although he is a sinner, in this case he is being reproached because of zeal for Yahweh’s house 5-12

C. Petitioning Yahweh to save him from imminent death, the psalmist expresses his confidence that Yahweh knows his distress and will punish the enemies 13-28

D. Confident that Yahweh will set him on high, the psalmist resolves to praise; confident that God will save Zion, the psalmist anticipates the psalmist of creation 29-36

LXX. PSALM 70: Make Haste O Yahweh!
The psalmist prays for a hasty deliverance from his present evil plight and anticipates the rejoicing that will follow

A. The psalmist prays for Yahweh to make haste to help 1

B. The psalmist prays that his enemies be put to shame 2-3

C. The psalmist prays that those who seek God will rejoice when he is quickly delivered 4-5

LXXI. PSALM 71: The Faith of An Aging Saint
Anticipating the same marvelous response that Yahweh has manifested all his life, and vowing to give praise as he has done from his youth, an again saint confidently petitions to be delivered from those who seek his harm and deride his faith

A. Introduction: The psalmist turns to Yahweh for help in his time of need 1-3

B. The Past: Because of Yahweh’s lifelong care for him, the psalmist reaffirms his confidence in the light of the present oppression by those who harm and deride him 4-13

C. The Future: Because he has trusted all of his life, the aging psalmist vows to continue to praise God for the deliverance to come 14-24

LXXII. PSALM 72: The Everlasting Dominion of the Righteous King
Fully expecting that the king will reign in righteousness and peace on behalf of the oppressed, and that his dominion will extend from sea to sea over many kings, the psalmist prays for the blessings of peace and prosperity, attesting that because he is a savior of the oppressed, he is worthy of honor and power and dominion

A. The psalmist prays that God will give righteous judgments to the king so that he may rule in righteousness and peace on behalf of the oppressed 1-7

B. The psalmist anticipates that the kingdom will extend from sea to sea over many kings 8-11

C. The psalmist attests that the king is worthy of such honor and power and dominion because he is savior of the oppressed 12-15

D. The psalmist repeats his prayer for the peace and prosperity of the kingdom [giving glory to God; Amen] 16-19

[Note of collection: The prayers of David the son of Jesse are ended]

Book Three: 73--89

The Assyrian Crisis

LXXIII. PSALM 73: The End of the Wicked, the Glory of the Righteous
Telling of his doubts which nearly overwhelmed him when he compared the life of the worldling with himself, the psalmist confesses the sinfulness of his thoughts and explains that a contrast of destinies enabled him to overcome

A. The psalmist Asaph tells of his doubts which arose when he compared the life of the worldling with himself 1-14

B. The psalmist Asaph confesses the sinfulness of his doubts and acknowledges that he overcame his doubts by considering the end of the wicked and the glory of the righteous 15-28

LXXIV. PSALM 74: Complaint Over the Devastation of the Sanctuary
Calling on God to remember his people in this destruction, Asaph laments the triumph of the enemy who has devastated the sanctuary and prays that God who has helped destroy the enemy in the past will not permit such a reproach

A. Asaph utters his cry of complaint to God that He not forget His people and Zion 1-3

B. Asaph laments the destruction of the enemy who has devastated the sanctuary and jeopardized the nation 4-9

C. Asaph appeals to God for help, reminding Him of past deliverances through nature 10-17

D. Asaph appeals to God to look on His covenant so that the people would not suffer the reproach of these blasphemers 18-23

LXXV. PSALM 75: The Set Judgment
Having acknowledged God who will establish judgment at the set time, and having a knowledge that the set judgment will destroy the wicked and exalt the righteous, the psalmist warns the wicked to submit to God alone who can deliver from the judgment

A. On behalf of the people, Asaph acknowledges the wondrous works of God who will establish judgment at the set time 1-3

B. Asaph warns the wicked to humble themselves before God the Judge if they would escape the cup 4-8

C. Asaph vows to sing praises to God who cuts of the wicked, but exalts the righteous 9-10

LXXVI. PSALM 76: The Known Power of the God of Jacob
Seeing god made known in Jerusalem by His execution of judgment, and seeing this fearful God of light destroying the wicked and delivering the righteous, the psalmist exhorts the leaders to render their allegiance to the god of Jacob

A. Asaph sees God made known in Jerusalem by His execution of judgment 1-3

B. Asaph sees hits fearful God of light destroying the wicked and delivering the righteous 4-10

C. Asaph exhorts the leaders to pay what is due God who dominates men 11-12

LXXVII. PSALM 77: Comforting Meditation for the Disquieted Soul
As the psalmist cries earnestly in the night from his troubled spirit, he searches his soul for the answer from the eternal God and finds comfort in the meditations on the incomparable God of the Exodus

A. Asaph utters his sorrow and disquietude in the night when he cries earnestly to God without answer 1-9

B. Asaph expresses that he found the solution in his musings when he remembered God’s ways at the great Exodus 10-20

LXXVIII. PSALM 78: They forgot His Works
Continuing the tradition of passing instruction from one generation to another, the psalmist warns them to keep the law and not forget Yahweh’s marvelous works and rebel as did their ancestors in the wilderness when they were slain by Yahweh’s anger, and as did later generations when Yahweh had Shiloh plundered before choosing David as the shepherd in Israel

A. The psalmist calls the people to hear his well-known parable which generation has passed on to generation for obedience to the law 1-8

B. The psalmist laments how Ephraim turned back and forgot the works of Yahweh 9-11

C. The psalmist traces the marvelous things that Yahweh did in their past history that men forgot before they rebelled and sinned 12-17

LXXIX. PSALM 79: Destruction of Jerusalem Avenged
complaining that Jerusalem has been devastated, the saints slaughtered, and the enemies caused to scoff, the psalmist pleads with Yahweh not to remember their sins, but for His names’s sake deliver them from prison

A. Asaph complains how Jerusalem has been destroyed and the saints slaughtered because of the scoffing enemies 1-4

B. Asaph prays that Yahweh will not remember their sins, but avenge their destruction 5-12

C. Asaph promises that the people, the sheep of His pasture will be eternally grateful 13

LXXX. PSALM 80: Yahweh’s Vine
Under the figure of a prosperous and growing vine that is suddenly broken and ravaged, Asaph laments the tearful calamity of the nation and repeatedly calls for Yahweh to turn to them in mercy so that they might be saved

A. Asaph appeals to the Shepherd of the sheep to help the tribes by turning His face to them and saving them 1-3

B. Asaph laments the awful calamity of the nations that brings mockery and asks God to turn and cause His ace to shine on them and save them 4-7

C. Asaph describes the blessing and cursing of the nation under the figure of a vine that flourished and then was destroyed, and then he calls on God to turn and cause salvation to His vine 8-14

D. Asaph continues the picture by describing the destruction of the vine and calling for help from Yahweh whom they will serve, and then repeats the refrain that God should turn and save them 15-19

LXXXI. PSALM 81: The Festival for the Memorial of Yahweh’s Deliverance
The psalmist summons the people to the festival which God has ordained as a memorial to the great deliverance from the bondage from Egypt, and using the witness of history, he attests that Yahweh would turn their affliction if they would obey

A. The psalmist summons the congregation to the festival which Yahweh ordained as a memorial to His great deliverance 1-5

B. The psalmist declares the meanings of those events when God delivered them from bondage 6-14

C. The psalmist expresses the wish that Israel would turn to Yahweh and find great blessing (finest of wheat and honey from the Rock) 15-16

LXXXII. PSALM 82: Judges Rebuked
Declaring that God judges his human judges, Asaph calls for judgments to be made with justice, warning that those judges without understanding who ignore God’s appointment will fall in the final divine intervention

A. Asaph announces that God stands among the people to judge his human counterparts (“gods” = judges) 1

B. Asaph, presenting God’s word of indictment, warns the judges to end their injustice and rescue the oppressed, for if they do not head God’s appointment, they will fall 2-7

C. Asaph calls on God to arise because He, being the Judge par excellence, shall inherit the earth 8

LXXXIII. PSALM 83: Confounding the Counsel of the Enemies
In view of the great danger from the many enemies that hem in Judah with the intention of crushing it, the psalmist pleads with God to muster all of His powers to destroy them, motivating God by appealing to former victories

A. Asaph laments the great danger presented by the enemies that have taken counsel to crush Judah from all sides 1-8

B. Asaph prays for a complete overthrow by all the powers that God musters, appealing to former deliverances from many enemies 9-18

LXXXIV. PSALM 84: The Pilgrimage to Zion
The pilgrim proclaims the blessedness of the man who in faith makes his pilgrimage to Zion to offer up his petition to Yahweh of hosts for Israel’s king

A. The pilgrim expresses his intense yearning to appear before Yahweh of armies 1-4

B. The pilgrim describes the blessedness of those who make the pilgrimage 5-8

C. The pilgrim prays that God will be favorable to their king

D. The pilgrim asserts that the reason for his deep yearning to appear before God: he is confident that God will answer his petition 10-12

LXXXV. PSALM 85: The Nation Restored by Righteousness
Acknowledging the goodness of God in restoring the people and forgiving their sins, the psalmist prays that Yahweh will turn again His wrath from His stricken people, finding comfort in the oracle of God which promises salvation

A. Prayer to God: The psalmist acknowledges how God restored the nation from captivity and forgave their sins, and then prays for Him once again to turn away His wrath 1-7

B. Promise of God: The psalmist receives an oracle from God that promises salvation to His saints 8-9

C. Faith of the psalmist: The psalmist is confident that Yahweh will deliver the nation with righteousness and peace 10-13

LXXXVI. PSALM 86: Supplication to the Incomparable God
Because God is good and forgiving, and because God is incomparably able to do great things, the psalmist petitions for a token of strength in the face of the opposition from the proud, asking for instruction

A. Because God is good and forgiving, David petitions Him to preserve him in mercy 1-5

B. Because God is incomparably able to do anything, David prays, asking for instruction from God 6-13

C. Because the proud have risen up against him, David asks for strength from his loving God, asking for a pledge 14-17

LXXXVII. PSALM 87: Glorious Zion, City of God
After depicting Zion as the glorious city of God, the psalmist describes how the nations are gathered to her as children and how joyful are those who dwell there

A. The psalmist depicts Zion as the glorious dwelling place of Yahweh 1-3

B. The psalmist describes how the nations are gathered unto the city of God as children that are born there 4-6

C. The psalmist describes the joy of those who sing and dance for their pleasure is in Zion 7

LXXXVIII. PSALM 88: Continual Prayer from the Darkness of Death
Lamenting the terrible and fierce affliction that has brought him to the dark places of death, the psalmist steadfastly affirms that he had cried to Yahweh day and night for he would be useless to Yahweh in the grave

A. The psalmist steadfastly affirms that he has cried to the God of his salvation in the midst of his great affliction 1-9a

B. The psalmist reaffirms his steadfast faith in praying for deliverance for he will not be able to praise Yahweh in the grave 9b-12

C. The psalmist reiterates his faith in praying from the midst of terrible and fierce affliction 13-18

LXXXIX. PSALM 89: A Prayer for the Remembrance of the Davidic Covenant
Faced with the perplexing problem of the affliction and defeat of the anointed, Davidic king, the psalmist implores Yahweh to remember His oath which He swore and end the calamity, motivating Yahweh to answer his prayer by rehearsing the covenantal promises and the attributes of God upon which they rest

A. Introduction: The psalmist vows to praise Yahweh for His faithfulness and love in establishing the covenant 1-4

B. Motivation5: The psalmist praises Yahweh for His great and incomparable attributes and his marvelous works done for those who trust 5-18

C. Remembrance: The psalmist rehearses to Yahweh all of the promises made to David in the Covenant 19-27

D. Petition: The psalmist laments the fact that the promises of the covenant have apparently been forgotten since the king is afflicted and defeated, and then prays for Yahweh to remember His oath to David 38-51

Book Four: 90--106

Introspection About Destruction Of Temple And Exile

XC. PSALM 90: Teaching Us to Number Our Days
Contrasting God’s eternity with man’s transitoriness, and confessing that man’s days pass away in God’s wrath, Moses prays for compassion from God to give His people success for their labors and joy for their sorrows as the number their days

A. Moses contrasts the eternity of the Lord God with the brevity of man, confessing that man’s transitoriness is due to God’s anger, and desiring wisdom in living 1-12

B. Moses prays for God’s compassionate dealings to man so that his joy will be in place of sorrow and his labors will beet with success 13-17

XCI. PSALM 91: The Shadow of the Almighty
Declaring the truth that there is security in taking refuge in God, the psalmist encourages his own soul that he will be delivered from the various and fearful attacks of the wicked because Yahweh has given His angels charge over him and vowed to deliver him because he believed

A. psalmist speaks: The psalmist declares that there is security in God 1-2

B. psalmist speaks to himself: The psalmist encourages his soul by expanding the truth that Yahweh delivers him by angelic hosts 3-13

C. God speaks: Yahweh vows to requite the psalmist’s faith with loving protection and concern for his needs 14-16

XCII. PSALM 92: The Goodness of Yahweh on High
Recognizing that it is good to praise the Most High because of His goodness to the righteous, the psalmist anticipates the scattering of the wicked and the exaltation and blessing of the righteous because Yahweh is on High forever

A. The psalmist recognizes that it is good to praise the Most High because He has done great things in triumph over the wicked 1-7

B. The psalmist anticipates the scattering of the enemy and the exaltation and blessing of the righteous because they trust in Yahweh who is on High 8-15

XCIII. PSALM 93: King Yahweh: Mightier than the Flood6
The psalmist exults at the reign of Yahweh who establishes the earth when He establishes His throne on High above the floods and dwells in the temple of holiness

A. The psalmist exults in the fact that Yahweh reigns in majesty and establishes the throne over the world 1-2

B. the psalmist praises Yahweh because He is mightier than the great sea 3-4

C. The psalmist is convinced that the testimonies of Yahweh are sure because His house is holy 5

XCIV. PSALM 94: Vengeance Belongs to God
Calling Yahweh to render His vengeance on the proud who have insolently oppressed the righteous, the psalmist expresses his confidence that Yahweh will not forsake His people but will deliver because the throne of wickedness has not part with Yahweh righteousness

A. The psalmist calls on Yahweh to render His vengeance on the proud who have wickedly oppressed and afflicted 1-7

B. The psalmist calls on the proud to consider their ways which God truly sees for Yahweh will not forsake his people 8-15

C. The psalmist announces that righteous Yahweh delivers him and brings retribution to the wicked 16-23

XCV. PSALM 95: Unbelief or Rest
Having acknowledged the greatness of Yahweh as King above all gods, and having exhorted the congregation to worship their Maker, the psalmist warns against unbelief as in the days of the wilderness wanderings when rest was not given

A. The psalmist acknowledges the greatness of Yahweh as a King above all gods and exhorts the congregation to worship Him 1-7

B. The psalmist warns the congregation against unbelief such as that which prevented their fathers in the wilderness from entering the rest 7b-11

XCVI. PSALM 96: The Exalted King Yahweh
The prophet calls upon all the earth and the elements of nature to praise Yahweh because He is greater than all the gods and will set up His kingdom in righteous and truth

A. The psalmist calls upon all the earth to sing to Yahweh and proclaim His salvation because He is greater than all the gods and His temple is gloriously strong 1-6

B. The psalmist commands the tribes of the nations to give due glory to Him and worship Him for by His reign the world will finally be righteous 7-10

C. The psalmist calls upon nature to rejoice because Yahweh will judge the earth in righteousness and truth 10-13

XCVII. PSALM 97: The Epiphany of King Yahweh
The psalmist exhorts the saints to hate evil and to rejoice in Yahweh who will judge His adversaries in righteousness

A. Introduction: The psalmist calls upon all the earth to rejoice at the establishment of Yahweh’s kingdom 1

B. Body: The psalmist describes Yahweh’s epiphany and the effects it will have on all moral beings 2-9

C. Conclusion: The psalmist calls upon the saints to hate evil and to acknowledge gladly their holy Savoir 9-11

XCVIII. PSALM 98: King Yahweh: The Righteous Judge
The psalmist calls upon all the earth at the time Yahweh sets up His kingdom to sing a new song because He has done wondrous things in saving Israel and is about to judge the earth in righteousness

A. The psalmist calls for a new song to Yahweh because He has displayed His loyal love and truth by saving Israel in the sight of the nations 1-3

B. The psalmist calls upon all the earth to rejoice greatly before Yahweh who has begun to reign (prophetic) because He will judge the earth in righteousness 4-9

XCIX. PSALM 99: Exalt Yahweh the God of Israel
Because Yahweh, the God of Israel, is holy, the psalmist calls the congregation to exalt Him, offering praise for His righteous reign in the world and His merciful dealings in answering prayers

A. The psalmist offers praise to Yahweh for His righteous reign in the earth and calls on the congregation to exalt their God because He is holy 1-5

B. The psalmist offers praise to Yahweh because of His merciful dealings to the fathers and then calls on the congregation to exalt and worship their God because He is holy 6-9

C. PSALM 100: Enter His Gates With Thanksgiving
The psalmist exhorts the congregation to serve Him with gladness because He is the creator, and to enter His courts with great thanksgiving for Yahweh is good and faithful

A. The psalmist exhorts the congregation to serve Him with gladness because He is their creator 1-4

B. The psalmist exhorts the congregation to enter His courts with thanksgiving because He is good and faithful 4-5

CI. PSALM 101: The Royal Charter
The king resolves to maintain purity in his realm by purging evil from his personal life, from his court, and from his capital in order that loyal love and justice might prevail and Yahweh might be pleased to dwell in their midst

A. The king extols the virtues of loyal love and justice 1

B. The king resolves to consider the way of purity and to walk with a pure heart 2

C. The king clarifies the way of purity (for himself, his court, and his capital) 3-8

CII. PSALM 102: Men Perish Like a Garment, But God Endures
Hoping that Yahweh will answer him speedily, the psalmist complains that he is overwhelmed and smitten in desolate straits from the reproach of the enemy, but finds certain consolation in the fact that Yahweh abides and will not forsake him, a truth that will lead future generations to praise

A. Prologue: The psalmist prays that God will answer him speedily 1-2

B. Complaint: The psalmist complains that he is overwhelmed and smitten by the reproach of the enemies 3-11

C. Consolation: The psalmist finds consolation in the fact that Yahweh, who abides forever in Zion, will not forsake those who love Him, but deliver them so that others will praise 12-22

D. Epilogue: Yahweh had weakened him, but since Yahweh dwells forever, the psalmist prayed not to die prematurely 23-28

CIII. PSALM 103: Yahweh’s Covenant with Frail Sinners
After reviewing the mercies of God towards him, the psalmist finds hope in the covenant relationship with Yahweh although man is sinful and frail, and then calls on all creation to bless their Lord

A. In gratitude from his own soul, David reviews the mercies of God granted to him (forgiveness, healing, redemption, loyal love, renewal) 1-5

B. In alluding to the facts of history, David discovers the covenant relationship Yahweh made with frail sinners gives hope 6-18

C. IN view of his dominion over the earth, the psalmist David calls all of creation to bless Him 19-22

CIV. PSALM 104: The Wisdom of Yahweh’s manifold Creation
Portraying Yahweh’s creation in poetry, the psalmist traces the stretching out of the heavens in light, the sovereign control of the chaotic deep, the adornment of the earth as a dwelling place, the arrangement of night and day for life, and the preparation of the seas for its life, and then praises God who gloriously rules the creation and renews by His spirit, calling for that final purging of sinners who are out of harmony with the wisdom of His creation
Prologue: The psalmist exhorts praise to Yahweh who is greatly honored 1

A. The psalmist portrays Yahweh’s creation 2-23

B. Admiring in gratitude the wisdom of God’s creation, the psalmist turns back to see all of creation under the total dominion of Yahweh 24-32

C. Vowing to sing praises to His God of creation in sweet meditation, the psalmist calls for sinners to be consumed by their powerful God who can restore harmony to creation 33-35
Epilogue: The psalmist exhorts his soul to bless Yahweh; “Hallelu-Yah!”

CV. PSALM 105: Praise for fulfillment of Covenant Promises
By tracing the history of Israel as Yahweh moved His people miraculously in fulfillment of the covenant promises, the psalmist praises the greatness of Yahweh’s love to His people in history as He remembered His covenant

A. The psalmist praises Yahweh for His greatness and love to Israel as He remembered His promises to them 1-11

B. The psalmist traces the history of Israel concerning the miraculous development of Yahweh’s fulfillment of the promises 12-41

C. The psalmist reiterates how Yahweh remembered His oath and brought the people out for their possession 42-45
Epilogue: “Hallelu-Yah!”

CVI. PSALM 106: We Have Sinned
Before praying that Yahweh would deliver His people from the captivity, the psalmist announces the national confession of sin and traces the rebellious activities of the Israelites with their corresponding judgments from God

A. Praising God for His goodness, the psalmist prays for help from their captivity , confessing that they have sinned 1-6

B. The psalmist traces the rebellious acts of the people in their wilderness wanderings and in the holy land 7-46

1. He rehearses the sins of the people in their wandering in the wilderness 7-33

a. At the crossing of the Sea 7-12

b. As they passed through to the land of promise 13-33

2. He rehearses the sins of the people in the land of promise 34-46

a. Going into idolatry 34-39

b. Yahweh judged them 40-42

c. Yahweh delivered them 43-46

C. The psalmist prays for deliverance from the present captivity so that they may praise God 47-48
Epilogue: “Hallelu-Yah!”

Book Five: 107--145

Praise/Reflection On The Return And The New Era

CVII. PSALM 107: Oh That Redeemed Men Would Praise
By portraying how Yahweh delivers out of the weary wilderness, breaks the bonds of prisoners, restores the sick, and shows his power to mariners in the sea, and by demonstrating God’s providential government of the world of the fortunes of men, the psalmist motivates the redeemed to praise Yahweh

A. Call to praise: The psalmist calls the redeemed of the Lord to praise Yahweh 1-3

B. Cause for praise: The psalmist portrays the redemption of Yahweh by certain pictures 4-32

1. The weary out of the wilderness 4-9

2. The rebellious prisoners out of their bonds 10-16

3. The sick from the grave 17-22

4. Mariners on the sea 23-27

C. Second cause for praise: The psalmist demonstrates Yahweh’s providential government of the world 33-43

CVIII. PSALM 108: Victory Through Loyal Love
Singing a song of triumph to Yahweh’s loyal love in the expectation that his enemies will be destroyed in their own snare to the exaltation of God, David is convinced that God will exult in the subjugation of nations and tribes and calls on Yahweh for leadership since man is vain and impotent

A. David sings his song of triumph to God’s loyal love and truth in the expectation his enemies will be destroyed and God exalted 1-6

B. David is convinced that Yahweh will exult in the subjugation of the tribes of the earth 7-9

C. After discovering the necessity of Yahweh’s leadership, David prays for help against the adversaries in the absolute confidence that He will tread them down 10-13

CIX. PSALM 109: Vengeance on the Enemy Who Loved Cursing
After calling to Yahweh for help against those who fought him with evil devices, and after laying curses on the enemy so that he would be desolate and dispossessed because he (the enemy) loved cursing, the psalmist prays that Yahweh will help him by avenging his shame and dishonor

A. David calls for help from Yahweh against His evil enemies who surround him with evil 1-5

B. David heaps his curses upon the enemy, wishing that he be made desolate and dispossessed because he (the enemy) has loved cursing 6-20

C. David prays to Yahweh for help in defending against his enemies because he is in great need 21-32

CX. PSALM 110: The Coming of the Pries-King
After receiving an oracle of the exaltation of his LORD, David describes the holy army of the King-Priest Messiah as He comes to do battle with all nations

A. David receives an oracle of the heavenly conversation over the exaltation of His LORD by Yahweh 1-2

1. Present view: David’s LORD is seated at Yahweh’s right hand until the consummation of the ages 1

2. Future view: Yahweh will send Messiah forth to rule the world 2

B. David describes the holy army of the King-Priest Messiah as he comes suddenly to conquer 3-4

1. The army of Messiah will be willingly offering themselves in holy array for the appearance 3

a. His people offer themselves spontaneously

b. His people are clothed in holy array

c. His people are as fresh as the dew of morning

2. The army of Messiah will have the provision of their eternal high priest 4

a. Messiah will be a priest after the order of Melchisedek (and thus provides for their holy array)

b. Yahweh has sworn it

C. David describes the victorious battle at His coming 5-7

1. The victory will be won through the power of Yahweh at Messiah’s right hand 5

2. The victory will enable Messiah to judge all nations in great power 6

3. The battle will require refreshing sustenance along the way 7

CXI. PSALM 111: Praise to Righteous Yahweh for His Goodness
The psalmist vows to praise Yahweh in the assembly for His great and marvelous works to men which are established and redemptive ways that lead man to fear7

A. The psalmist praises Yahweh in the council for His great and marvelous works 1-3

B. The psalmist enumerates the marvels of Yahweh’s wondrous works to man which are gracious, redemptive, and established by covenant 4-9

C. The psalmist concludes that the fear of Yahweh is the beginning of wisdom for His praise endures forever 10

CXII. PSALM 112: Prosperity of the Righteous
The psalmist enumerates the blessings of the man who fears Yahweh, and then anticipates the exaltation of the righteous and the grievous destruction of the wicked

A. The psalmist announces the heavenly bliss of the man who fears Yahweh

B. The psalmist enumerates the blessings that come to the man whose righteousness endures 2-8

C. The psalmist promises that because he is righteous the one who trust in Yahweh will be exalted to the grief of the wicked who must perish 9-10

CXIII. PSALM 113: Condescending Grace
The psalmist calls upon al the servants of Yahweh to praise Him because He who set Himself above all stoops to set the lowly in high places
Prologue: “Hallelu-Yah!”

A. Call to Praise: The psalmist calls upon the servants of Yahweh to praise Him who is worthy of praise for all time in all the earth 1-3

B. Cause for praise: The psalmist cites as the cause for praise the fact that Yahweh who set Himself above all has stooped down to set the lowly in high places
Epilogue: “Hallelu-Yah!”

CXIV. PSALM 114: When the Earth Trembled
Recalling how the sea fled and the mountains trembled when Israel was delivered from Egypt and dwelt in Judah, the psalmist interrogates the mountains and the sea concerning their reaction, and calls the earth to tremble at the presence of Yahweh who brought water from the rock

A. The psalmist recalls how the sea fled and the mountains trembled when Israel came from bondage in Egypt to dominion in Judah 1-4

B. The psalmist interrogates the waters and the hills as to their reaction 5-6

C. The psalmist calls the earth to tremble at the presence of Yahweh who brought water from the rock 7-8

CXV. PSALM 115: Trust in Yahweh, Not Heathen Idols
After calling on Yahweh to vindicate His honor among the nation, and after demonstrating the sovereignty of Yahweh and pouring contempt on pagan idols, the psalmist bids all to trust in Yahweh for He will bless them abundantly so that they may praise

A. The psalmist calls for God to vindicate His honor among the nations 1-2

B. The psalmist demonstrates God’s sovereignty over idols by pouring out contempt on them and on those that made them 3-8

C. psalmist bids the congregation to put their trust in Yahweh for He is their help and shield 9-11

D. The psalmist promises that Yahweh will bless them and increase their children’s heritage since He has been mindful of them, and they shall praise in response 12-18
Epilogue: “Hallelu-Yah!”

CXVI. PSALM 116: Precious is the Death of a Saint
Recalling how Yahweh delivered him from the peril of death, the psalmist vows to acknowledge Yahweh in the temple because the death of a saint is precious in the eyes of Yahweh

A. Proclamation to praise: The psalmist announces that he will praise because he can depend on God 1-2

B. Looking back at the time of need: The psalmist reports his deliverance to the people in a didactic manner 3-11

C. Renewed vow of praise: The psalmist will acknowledge God because the death of a saint is precious in the eyes of Yahweh 12-19

CXVII. PSALM 117: The Praise of All Nations
The psalmist calls all nations and peoples to praise Yahweh for His loyal love and truth

A. Call to praise: The psalmist calls all nations and peoples to praise 1

B. Cause for praise: The reason the psalmist calls all nations to praise is because Yahweh’s loyal love is great and his truth is forever 2
Epilogue: “Hallelu-yah!”

CXVIII. PSALM 118: The Stone Which the Builders Rejected
While praising Yahweh for His marvelous loyal love, the psalmist rehearses how Yahweh on his side deals valiantly in cutting off the nations and enabling him to live, and then exults in the great day of salvation when the new head of the nation, the Capstone, will come in the name of Yahweh

A. Congregation: The people praise Yahweh for his loyal love that endures forever 1-4

B. Psalmist: The psalmist rehearses how Yahweh answered him in his distress and cut off the enemies, enabling him to live and enter the gates of righteousness 5-21

C. The psalmist rejoices over the great day of salvation as the Stone, the capstone of the nation, comes in the name of Yahweh 22-29

CXIX. PSALM 119: Meditations and Prayers on the Law8
Finding himself in persecution from men of rank and authority who ridicule his religion in an effort to put him to shame by giving up the faith, the psalmist strengthens himself in his meditations on the Word of Yahweh which to him was his comfort, his prized possession, his rule of life, and his resource for strength, all of which drove him to desire it the more

A. a The Psalmist extols the blessings of walking in obedience to the law 1-8

B. b: The psalmist discovers that the word of God cleanses a young man’s eyes 9-16

C. g: The psalmist anticipates God’s bountiful dealings from the word in spite of the fact that enemies would destroy him 17-24

D. d: The psalmist prays for further understanding from the law and testifies that he cleaves to the law for directions 25-32

E. h: The psalmist declares his loyalty to the word until the end, explaining that he delights in the path of God and does not want to turn to covetousness or vanity 33-40

F. w: The psalmist calls for salvation from those who reproach him, but explains it will be through the word which he lives 41-48

G. z: The psalmist declares his hope in the word and his hot indignation against the proud who hate his word 49-56

H. j: The psalmist attests that Yahweh is his portion, the law is his life, and the believers are his companions 57-64

I. f: The psalmist recognizes that his affliction was for his good, but Yahweh deals with man according to His word 65-72

J. y: The psalmist recognizes that Yahweh created him and declares that he hopes in the law; consequently, Yahweh should turn again the affliction of the enemy and let him life 73-80

K. k: The psalmist admits that his soul fainted away in waiting for the great vindication from those who almost consumed him, but he did not forsake the law 79-80

L. l: The psalmist declares that although the wicked tried to afflict him, God brought him out of it because the word is settled in heaven 89-96

M. m: The psalmist meditates on the sweet word of God that brings him more understanding than the aged 97-100

N. n: The psalmist recognizes that the law is the light for his path and therefore, he will joyfully follow it through the present affliction 105-112

O. s: The psalmist announces his hatred for the double-minded and recognizes that God has set them at naught by his judgments 113-120

P. u: Recognizing that it is time for Yahweh to work, the psalmist calls for Him to deal with him on loyal love 121-128

Q. p: The psalmist calls for God to turn to him and establish him through the word because the law is light for which he longs 129-136

R. x: The psalmist announces that because Yahweh is righteous, his law is everlastingly righteous and this is a comfort in time of affliction 137-144

S. q: When the enemies follow after him, the psalmist calls for deliverance because he trusts in the word of Yahweh who is near 145-152

T. r: The psalmist calls for God to deliver him from oppression and plead his cause because he loves and keeps the law, but his treacherous adversaries are far from salvation 153-160

U. v: In spite of the fact that princes have persecuted him without a cause, the psalmist rejoices in the word of God, declaring the peace that it brings to those like himself who trust and obey 161-168

V. t: Confessing that he has gone astray like a lost sheep, the psalmist calls for God to deliver him according to His word so that he may praise and sing to God 169-176

CXX. PSALM 120: I Am for Peace
The psalmist prays for deliverance from treacherous neighbors who are for war because he is for peace

A. The pilgrim psalmist prays for deliverance from deceitful and lying tongues 1-2

B. The pilgrim psalmist, addressing the wicked, questions what will be done to them 3-4

C. The pilgrim psalmist, lamenting his predicament, declares that his neighbors are for war, but he is for peace 5-7

CXXI. PSALM 121: Yahweh is Your Keeper
The pilgrim can rest assured that Yahweh, the Keeper of Israel, will keep him at all times on his journey to Jerusalem because he trusts in Him

A. Pilgrim speaks: The pilgrim expresses his need for help as he contemplates the journey to Jerusalem and affirms his faith in Yahweh, the Creator of heaven and earth for his help 1-2

B. Blesser speaks: The blesser prays for and gives the promise of Yahweh’s protection to the pilgrim on his journey 3-8

CXXII. PSALM 122: Within the Gates of Jerusalem
After recalling his pilgrimage to Jerusalem and the splendor of this spiritual and civic center of Israel, the psalmist calls the pilgrims to pray for the peace and the prosperity of Jerusalem both for the sake of the Godly and for God

A. The psalmist recalls his joyful pilgrimage to the city of Jerusalem 1-2

B. The psalmist praises Jerusalem as the spiritual and civic center of the nation 3-5

C. The psalmist calls the people to pray for the peace and prosperity of Jerusalem because of god and His people 6-9

CXXIII. PSALM 123: The Upward Glance of a Patient Trust
Lifting up his eyes to God in heaven as a servant, the pilgrim calls for mercy because the people are filled with contempt from the scoffing of the proud

A. The pilgrim lifts his eyes to the One who sits in the heavens 1

B. The pilgrim will lift up his eyes as a servant until God has mercy 2

C. The pilgrim calls for mercy because the people are filled with contempt from the scoffing of the proud 3-4

CXXIV. PSALM 124: Yahweh Is On Our Side
Realizing that if Yahweh had not been on their side the nations would have swallowed them up overwhelmingly, the pilgrim blesses Yahweh who allowed them to escape by breaking the snare

A. The pilgrim realizes that if Yahweh had not been on their side, the nations would have swallowed them up 1-5

B. The pilgrim blesses Yahweh who broke the snare and allowed them to escape 6-8

CXXV. PSALM 125: The Righteous are Secure
As unshakable as the mountains of Jerusalem, the righteous believers are secure because God will not allow them to be tested beyond their endurance, but those who turn aside will endure the same fate as the wicked9

A. The psalmist describes the security of the righteous believers, comparing them to the unshakable mountains around Jerusalem 1-3

B. The psalmist prays for the prosperity of the righteous 4

C. The psalmist predicts that those who do turn aside to their wickednesses will suffer the same fate as the wicked and offers a prayer for the peace of Israel 5

CXXVI. PSALM 126: Sowing in Tears
Joyful because Yahweh has restored them to their land, the first exiles pray for the full restoration of the captives and the prosperity of the land, finding encouragement in the principle of sowing and harvesting

A. Praise: The restored exiles declare their joy for Yahweh’s restoration of them 1-3

B. Petition: The restored exiles pray for the full restoration of the captivity to Zion 4

C. Confidence: The restored exiles find encouragement from the principle of sowing and reaping 5-6

CXXVII. PSALM 127: The Blessings of God for the Domestic Life
Recognizing that total dependence on the providence of Yahweh alone assures valuable domestic enterprises and safeguards, the pilgrim epitomizes that bounty in the reward of children who defend the family

A. The pilgrim recognizes that domestic enterprises are vain without Yahweh’s bountiful provisions 1-2

B. The pilgrim epitomizes the providence of Yahweh in the reward of children that are capable of defending the family 3-5

CXXVIII. PSALM 128: The Good Life
Having blessed the life of the man that fears Yahweh, the pilgrim numbers the blessings of the good life and voices his prayer for greater blessings to him that enters it

A. The pilgrim announces the bliss of the life of a man who fears God and walks in His ways 1

B. The pilgrim extols the blessings of the good life of such a man who fears God 2-4

C. The pilgrim prays for further blessings on the man who fears God, and calls for the peace of Jerusalem 5-6

CXXIX. PSALM 129: Restoration to Zion
After using various figures to declare that Yahweh had delivered them from the ravages of the wicked, the restored exiles now pray that Yahweh will put to shame those who hate Zion

A. Praise: Israel (the restored exiles) declares that God delivered them from the wicked

1. The figure of warfare 1-2

2. The figure of plowing 3

3. The figure of harnessing 4

B. Petition: Israel petitions Yahweh to put to shame those who hate Zion 5-8

CXXX. PSALM 130: Wait Patiently for Yahweh
Assured that God forgives iniquity and his loyal love for Israel, the psalmist exhorts the nation to join him in waiting patiently for the time when Yahweh will redeem them from their iniquities

A. Addressing Yahweh, the psalmist petitions Yahweh to look favorably upon him with confidence because Yahweh forgives sin 1-4

B. Addressing the congregation, the psalmist testifies that he is hoping in Yahweh, and exhorts Israel also to hope for their redemption from iniquity 5-8

CXXXI. PSALM 131: A Childlike Trust
Attesting to the fact of his hesitancy to proud and lofty endeavors, the pilgrim declares the childlike trust of his soul in hoping in Yahweh

A. The pilgrim declares his humility in that he has not attempted anything haughty 1

B. The pilgrim testifies to his childlike faith in Yahweh 2

C. the pilgrim calls for Israel to hope in Yahweh forever 3

CXXXII. PSALM 132: The Eternal Dwelling-Place
In answer to the prayer of Israel that He remember the vow of David concerning a permanent dwelling-place for the ark, and in response to their resolution to worship Him there by seeking a visitation of glory, righteousness, and power, Yahweh solemnly promises an eternal throne to David, His eternal dwelling-place on Zion, and the appearance of Messiah

A. Israel petitions Yahweh to remember the vow of David concerning a permanent dwelling-place for the ark, resolving to worship Him there in the expectation that He will visit them with glory, righteousness, and power 1-9

B. Yahweh responds to Israel’s prayer with the reiteration of His oath to David, and affirmation of His choice of Zion, and a promise of Messiah 11-18

CXXXIII. PSALM 133: Unity of Brethren
The psalmist describes the beauty of unity that exists among brethren: it is as the precious oil of sacred consecration; it is as a sweet morning dew that blesses life

A. Thesis: David declares that it is good and pleasant for brethren to dwell in unity 1

B. Emblems: David compares this unity to the sacred oil of consecration and the morning dew of the mountains 2-3

CXXXIV. PSALM 134: Final Pilgrim Blessing
Addressing the priests and the Levites who held watch at the temple, the pilgrim calls for heavenly blessings to be given them from Zion

A. The pilgrim directs his greeting to those who stand watch at the sanctuary 1-2

B. The pilgrim prays that Yahweh who made haven and earth would bless them out of Zion 3

CXXXV. PSALM 135: Priestly Praise of the Sovereign LORD
The psalmist calls the priests to praise the Lord who chose Israel because He is the greatest God--greater than the pagan gods
Prologue: “Hallelu-Yah!”

A. The Call to praise 1-3

1. General call 1

2. Specific call 2

3. Preliminary reason: Yahweh is good and praise is delightful 3

B. The Cause for praise 4-14

1. Yahweh is sovereign in creation 4-6

2. Yahweh is sovereign in history 8-12

3. Yahweh is sovereign with the future 13-14

4. Specific illustrations that He is mightier than pagan gods 15-18

C. Conclusion: Bless Yahweh from Zion
Epilogue: “Hallelu-Yah!”

CXXXVI. PSALM 136: Praise for His Wonderful Acts
Praise Yahweh who performed great wonders because of His loyal love

A. Call to praise: The psalmist calls for praise to God who has loyal love 1-3

B. Cause for praise: The psalmist explains the cause for praise as being the marvelous acts of His loyal love 4-25

1. Summary statement 4

2. Specifics 5-25

C. Conclusion: The psalmist calls to praise because of His loyal love 26

CXXXVII. PSALM 137: By the Rivers of Babylon
In the language of pathetic beauty, the captive psalmist mourns the plight of those who wept in the strange land and could not sing their song of Zion, voices his oath to remain loyal to Jerusalem, and imprecates against Edom and Babylon who destroyed them

A. The Captured psalmist mourns the plight of his people in captivity 1-4

B. The captured psalmist vows never to forget Jerusalem 5-6

C. The captured psalmist calls for Yahweh to remember the evil done to them and requite it 7-9

CXXXVIII. PSALM 138: Yahweh’s Favor to the Lowly
After encouraging himself to praise Yahweh’s loyal love and goodness for the answer to his prayer, and after announcing the hope that all kings will acknowledge Yahweh’s favor to the lowly, the psalmist voices his confidence that Yahweh will deliver him according to loyal love

A. David vows to praise Yahweh’s loyal love and goodness because He has answered his prayer 1-3

B. David anticipates the praise of all the kings of the earth for Yahweh because he delivers the lowly and does not judge by human standards of greatness 4-6

C. David develops his faith by expressing his confidence that Yahweh will deliver him according to loyal love 7-8

CXXXIX. PSALM 139: The Penetrating Pursuing God
Acknowledging that Yahweh marvelously created him in secrecy and pre-recorded his days with great care, and realizing that every aspect of his life is searched and controlled by Yahweh’s penetrating knowledge and that it is impossible to escape from the omniscient control no matter how fast or far he flies, David affirms his hatred of God’s enemies and calls Yahweh to prove his loyalty with that penetrating search

A. David Realizes that every aspect of his life is searched and controlled by Yahweh’s penetrating knowledge 1-6
(Transition: this knowledge controls his life)

B. David realizes that it is impossible to escape from Yahweh’s presence and control, no matter how far or fast his flight may be 7-12
(Transition: Darkness cannot conceal from Yahweh)

C. David joyfully acknowledges that Yahweh intricately wove him together in the secrecy of his mother’s womb and foreordained his days with loving intentions 13-18
(Transition: abruptly returning to reality, he realizes Yahweh is with him in the trouble)

D. David exhibits his loyalty to Yahweh by opposing the wicked enemies of God and by submitting his life to the penetrating search of Yahweh to determine his loyalties to God who leads him in the way everlasting 19-24

CXL. PSALM 140: An Imprecation Against the Wicked
Certain the afflicted will be maintained in their cause by Yahweh, David utters his harsh imprecation on the wicked who gather together against him to poison and ensnare him with their vicious devices

A. The psalmist prays for deliverance from the wicked who plan wicked devices against him as poisonous adders and evil trappers 1-8

B. The psalmist voices his harsh imprecations on the wicked 9-11

C. The psalmist voices his confidence in Yahweh, certain that the righteous will rejoice in the deliverance 12-13

CXLI. PSALM 141: An Evening Prayer for Sanctification and Protection
Offering his evening prayer to Yahweh, the psalmist asks that he not speak against Yahweh nor fall into the alluring temptations the wicked offer, but that he will be kept from the snares of the wicked so that their judges will hear his song of testimony

A. The psalmist asks Yahweh to answer his evening prayer speedily 1-2

B. The psalmist asks that Yahweh would guard his words and his works from the alluring temptations of the wicked in order that they will see his triumphant song of testimony 3-8

C. The psalmist asks Yahweh to preserve him from the snare of the wicked and destroy them with it 9-10

CXLII. PSALM 142: Yahweh Cares for My Soul
Because he is utterly helpless before his enemies--there is no one who care for his soul and he cannot save himself--the psalmist must depend solely on Yahweh for his deliverance

A. Addressing (the congregation): The psalmist will pour out his complaint aloud before Yahweh

B. The Psalmist is now addressing Yahweh 3-7

1. The Lament 3-4

2. Confidence/Petitions 5-7

CXLIII. PSALM 143: Deliverance and Guidance
Recognizing that no living man is righteous, but overwhelmed in his spirit by the oppression of the wicked, the psalmist prays for deliverance and guidance from Yahweh, remembering his great ways

A. Complaint: The psalmist voices his overwhelming complaint to Yahweh, asking Him to answer him in righteousness (although none are righteous), remembering His ways 1-6

B. Prayer: The psalmist prays from his soul for deliverance and guidance from Yahweh because he trusts in Him 7-12

CXLIV. PSALM 144: Peace and Prosperity through Holy War
After blessing God for glorious deliverances in past battles and marveling that God takes notes of perishing man, the king prays for divine intervention in battle expressing confidence that because Yahweh gives victory the nation will experience peace and prosperity

A. The psalmist blesses God for the glorious victories in past battles 1-2

B. The psalmist, marveling that God takes note of perishing man, prays for divine intervention in the battle, expressing confidence that God will deliver his king 3-11

C. The psalmist is confident that the nation will experience peace and prosperity because Yahweh delivers his anointed in battle 12-15

CXLV. PSALM 145: Tehillah, Praise
Understanding how gracious and righteous Yahweh is, David praises Him for his mighty acts which are passed from one generation to another, for his glorious everlasting kingdom which will be praised, and for the manner in which He responds to those who love Him

A. David vows to praise Yahweh everyday because of His mighty and marvelous acts which one generation lauds to another 1-7

B. David extols Yahweh as being merciful and gracious and then praises the prospects of His everlasting kingdom 8-16

C. David extols Yahweh as being righteous and gracious and then praises him for the way he responds to man 17-21

Conclusion: 146--150

Praise Relating To Themes Of The Psalter

CXLVI. Psalm 146: Praise for Yahweh’s Faithfulness
The psalmist exhorts his soul to praise and trust in Yahweh because He who made the heavens and the earth is faithful and just to the oppressed forever
Prologue: “Hallelu-Yah!” 1a

A. Call to praise: The psalmist calls to praise and exhorts his soul to trust in Yahweh 1b-5

B. Cause for Praise: The psalmist praises Yahweh because he not only is grate, but because he is faithful and just to the oppressed 6-9

C. Conclusion: Yahweh will reign forever 10a,b
Epilogue: “Hallelu-Yah!”

CXLVII. PSALM 147: Praise for Yahweh’s Sustaining Word
The psalmist summons Jerusalem to praise Yahweh because He who sustains creation, sustains afflicted and trusting Jerusalem and gives to Israel His word
Prologue: “Hallelu-Yah!”

A. The fist cycle of Praise 1b-6

1. Call to praise: Praise Yahweh because He is good 1b,c

2. Cause for praise

a. He gives His grace to Jerusalem 2-3

b. He displays greatness in creation 4-5

c. His grace exalts the lowly, abases the wicked 6

B. The Second cycle of praise 7-11

1. Call to praise: Praise Him with musical accompaniment 7

2. Cause for praise

a. His greatness and grace are seen in creation 8-9

b. His grace delights not in the strong, but those who trust

C. The Third cycle of praise 12-20

1. Call to praise: He addresses Jerusalem

2. Cause for praise:

a. His word operates in the earth 15

b. His word is great in creation 16-18

Epilogue: “Hallelu-Yah!”

CXLVIII. PSALM 148: Praise in the Heavens and on Earth
The psalmist calls all of heaven and its hosts to praise Yahweh because He has established them by decree, and all of earth and its hosts to praise His glorious name for He has lifted up the horn of His people Israel
Prologue: “Hallelu-Yah!”

A. The psalmist calls all of heaven and its hosts to praise Yahweh because He has established them by decree 1-6

B. The psalmist calls all the earth and its hosts to praise Yahweh because He has exalted the horn of His people 7-14

Epilogue: “Hallelu-Yah!”

CXLIX. PSALM 149: Israel Invoked to Praise Yahweh
The psalmist invokes Israel to sing and shout praises to Yahweh who has given salvation to the meek and enables His people to execute vengeance upon the nations
Prologue: “Hallelu-Yah!”

A. Call to praise: the psalmist calls Israel to praise Yahweh 1-2

B. Cause for Praise: the psalmist calls Israel to praise Yahweh because he takes pleasure in His people, He beautifies the meek with salvation 3-5

C. conclusion: The psalmist calls Israel to take the praise of God in their mouths and the sword in their hand to execute vengeance on the wicked 6-9

Epilogue: “Hallelu-Yah!”

CL. PSALM 150: Let Every Thing That Has Breath Praise Yahweh
Because of His mighty excellence in words, the psalmist calls for praise to be rendered in the sanctuary with all manner of musical means: indeed, let every thing that has breath give praise to Yahweh
Prologue: “Hallelu-Yah!”

A. The psalmist calls for praise to be given in the sanctuary, the firmament of God’s power 1

B. The psalmist calls for praise to be given for His mighty excellence in the things He does 2

C. The psalmist calls for praise to be given with all manner of musical means 3-5

D. The psalmist finally calls for every thing that has breath to praise Yahweh 6

Epilogue: “Hallelu-Yah!”


1 The concept of an argument of the book of Psalms is somewhat of a misnomer. One can only speak of an argument for the book in the sense of the canonical arrangement of the psalms (e.g., five books). However, the logic connected with the canonical arrangement of the psalms is speculative.

Most understand the five-fold arrangement of the psalms to be reflective of the Pentateuch--at least in terms of the symbolic significance of the five-fold breakdown. However, there is no clear concnection with the writings of Moses beyond the number of books.

Another rubric for understanding the canonical form of the Psalter lies around the history of Israel with respect to the Davidic covenant (Gerald Wilson, The Editing of the Hebrew Psalter; John Walton, The Psalms: A Cantata about the David Covenant JETS, 34 [1991]: 21-32; for a condensed discussion see Hill and Walton, Survey, pp. 278-281). While not without difficulties, this canonical synthesis seems more plausible than that of the Pentateuch.

Therefore, The headings for the Books of Psalms will follow the historical unfolding of the Davidic Covenant throughout the canonized Psalter. However, the argument of the canon will not be extended to the individual psalms (even though the logic may often be carried in the message statements).

2 The following outlines are an abridgement of Allen P. Ross' Exegetical Outlines of the Psalms (unpublished class notes in 104 Principles in Hebrew Exegesis, Dallas Theological Seminary, Spring 1982), pp. 7-165.

3 This passage is almost identical to psalm 14 with the exception of verse 5 and the substitution of God for Yahweh so characteristic of Book II

4 This psalm was written in reflection of the treachery of the Ziphites who told Saul that David was hiding with them (1 Samuel 23). After fleeing, David takes refuge in the hill country of Ziph, but is betrayed by the people

5 The covenant is based upon the character of Yahweh.

6 The psalm appears to be a polemic against the worship of Baal who, through the struggle with the Sea, attained a house filled with corruption. Yahweh, not Baal, is mighty over the strength of the great flood; His house is holy.

7 Correlation: This passage is a song to the praise of the righteous of Yahweh; The following song is extolling the blessings of the righteousness of the man who actually comes to fear Yahweh.

8 The psalm is written in an acrostic and each strophe will be looked at distinctly.

9 The setting: The psalm appears to have been written while Israel was under certain foreign domination.

Related Topics: Introductions, Arguments, Outlines

An Argument of the Book of Proverbs

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An Argument1 of the Book Of Proverbs2

I. An Introduction to the Book of Proverbs: 1:1-7

A. The Author--Solomon: 1:1

1. Solomon: 1:1a

2. Son of David: 1:1b

3. King of Israel: 1:1c

B. The Purposes of Proverbs: 1:2-6

1. Summary Statement: 1:2

a. Moral--To Bring Skill and Corrective Instruction: 1:2a

b. Mental--To Discern Sayings of Understanding: 1:2b

2. Expanded Statements: 1:3-6

a. To Receive: 1:3

1) Discipline

2) Righteousness

3) Judgment

4) Equity

b. To Give: 1:4

1) Prudence to the naive:

2) Knowledge and Discretion to Young Ones:

c. To Increase: 1:5

1) In Learning

2) In Wise Counsel

d. To Understand: 1:6

1) A Proverb

2) A Figure

3) Sayings of the Wise

4) Riddles of the Wise

C. The Principle of Proverbs: Fearing the Lord is the first step of learning 1:7

1. The Foundation of Knowledge: Fearing God is the foundation of knowledge 1:7a

2. The Rejection of Wisdom: The rejection of wisdom is folly 1:7b

II. The First Collection of Solomonic Proverbs--A Father's Reflective Admonitions on Wisdom for His Son:3 1:8--9:18

A. An Appeal to Heed Wisdom: 1:8-9

B. Lesson One: A father urges his son not to yield to the invitation of robbers and murderers, and not to reject the invitation of wisdom: 1:10-33

1. Evil Invitations: Refuse Evil Invitations: 1:10-19

a. The Admonition: 1:10

b. The Enticement: 1:11-14

c. The Results: 1:15-19

2. Wisdom's Invitation: Do Not Refuse the Invitation of Wisdom: 1:20-33

a. Wisdom's Invitation: 1:20-23

b. The Rejection of Wisdom: 1:24-30

c. The Results of Wisdom: 1:31-33

C. Lesson Two: A Father urges his son to receive his sayings on wisdom resulting in protection through discernment: 2:1-22

1. The Exhortations to Wisdom: 2:1-4

2. The Results of Wisdom--Protection through Discernment: 2:5-22

D. Lesson Three: A Father urges his son to trust and honor God: 3:1-10

E. Lesson Four: A Father urges his son to understand that wisdom will bring him blessing 3:11-20

1. Blessing through Discipline: 3:11-12

2. Blessings Enumerated: 3:13-18

F. Lesson Five: A Father urges his son to be wise in his relationships with others 3:21-35

1. An Exhortation to Keep Wisdom: 3:21-26

2. An Exhortation to Be Wise in Relationships: 3:27-35

G. An Interlude on Wisdom:4 A Father urges his sons to acquire wisdom as their highest priority because it has proved itself to be good 4:1-9

1. A Father's Exhortation to pay attention to Wisdom: 4:1-2

2. A Father's Experience of the Good of Wisdom: 4:3-4

3. A Father's Encouragement to acquire, love and prize wisdom: 4:5-9

H. Lesson Six: A father urges his son to follow the right path of uprightness and to avoid the wrong path of the wicked: 4:10-19

1. Reminder of Past Guidance--The Right Path: 4:10-12

2. Reminder to Stay on the Right Path: 4:13-19

a. Keep Instruction: 4:13

b. Avoid the Path of the Wicked: 4:14-17

c. Follow the Path of the Righteous: 4:18-19

I. Lesson Seven: A father urges his son to discipline himself by watching his motives and actions: 4:20-27

1. An Exhortation to Heed the Father's Words for Life and Health: 4:20-22

2. An Exhortation to Guard Motives and Actions: 4:23-27

a. Guard Your Heart: 4:23

b. Guard Your Mouth: 4:24

c. Guard Your Eyes: 4:25

d. Guard Your Feet: 4:26-27

J. Lesson Eight: A father warns his son about the temptations and costs of sexual immorality with the adulteress 5:1-14

1. First Exhortation--Heed Wisdom, the Adulteress is Destructive: 5:1-6

2. Second Exhortation--Heed Wisdom, the Consequences are Destructive: 5:7-14

K. Lesson Nine: A father urges his son to enjoy his wife because of the consequences of doing evil: 5:15-23

1. Exhortation: 5:15-19

2. Reasons: 5:20-23

L. Lesson Ten: A father urges his son to avoid the company of evil people like strangers in debt, sluggards, and worthless people 6:1-19

1. The Stranger in Debt: 6:1-5

2. The Sluggard: 6:6-11

3. The Worthless Person: 6:12-19

M. Lesson Eleven: A father urges his son to avoid the adulteress 6:20-35

1. Exhortation to Heed Parents' Teachings: 6:20-21

2. Reason--Blessings and Protection from the Evil Woman: 6:22-35

a. Blessings: 6:22-23a

b. Protection: 6:23b-35

N. Lesson Twelve: A father urges his son to avoid the adulteress and to follow wisdom: 7:1--8:36

1. Avoid the Adulteress: A father urges His son to avoid the seductive adulteress: 7:1-27

a. Exhortation--Heed Your Parents' Words to Identify with Wisdom to Keep from the flattering Adulteress: 7:1-5

b. The Dramatization of the Naive and the Adulteress: 7:6-23

1) The Naivete of the Victim: 7:6-9

2) A Description of the Adulteress: 7:10-21

a) The Character of the Adulteress: 7:10-12

b) The Tactics of the Adulteress: 7:13-21

3) The Fall of the Victim: 7:22-23

c. The Concluding Plea: 7:24-27

1) Exhortation--Listen and Steer Clear: 7:24-25

2) Reason--Death: 7:26-27

2. Follow Wisdom: A father draws his sons's attention to the invitations of wisdom 8:1-36

a. The Public Call of Wisdom: 8:1-3

b. The Words of Wisdom: 8:4-36

1) Wisdom's Virtues: 8:4-11

2) Wisdom's Rewards: 8:12-21

3) Wisdom's Role in Creation: 8:22-31

4) Wisdom's Concluding Plea--Pursue Wisdom for Blessing and to Avoid Injury: 8:32-36

O. Summary of the Lessons--Contrasting Two Rival Women, Two Rival Minds & Two Disparate Results: 9:1-19

1. The Woman of Wisdom: Wisdom like an honorable woman invites the naive to her feast of life 9:1-12

a. The Preparation for the Naive: 9:1-3

b. The Invitation: 9:4-6

c. The Lesson--The Wise and The Scoffer Contrasted: 9:7-12

1) The Scoffer's Closed Mind--Abuses Reprovers and Hates Reproof: 9:7-8a

2) The Wise Man's Teachable Mind--Loves Learning, Increases in Learning, Fears the Lord & Lives Long 9:8b-11

3) Summary: The wise man benefits from wisdom, but the scoffer can blame only himself 9:12

2. The Woman of Folly: Folly like an adulterous woman invites the naive to her feast of Death: 9:13-18

a. Her Character--Noisy, Simple, & Ignorant: 9:13

b. Her Position--Religious: 9:14

c. Her Appeal to the Righteous: 9:15

d. Her Invitation to the Naive: 9:16

e. Her Enticement--Evil is Good: 9:17

f. Her Fate--Death! 9:18

III. A Second Collection of Solomonic Proverbs--Short Maxims: 10:1--22:16

A. Proverbs Which Contrast Righteous (Wise) with Wicked (Foolish) Living:5 10:1--15:33

B. Assorted Proverbs Which Exalt Righteous Living:6 16:1--22:16

IV. Sayings of the Wisemen: 22:17--24:34

A. First Sayings of the Wisemen--Thirty of Them: 22:17-24:22
Introductory Prelude--Exhortation to Apply Your Mind: The purpose of the sayings is for the reader to trust in the Lord and to have a ready response to life: 22:17-21

1. Warning Not to Rob the Poor:7 22:22-23

2. Warning Not to Associate with the Hot-Tempered: 22:24-25

3. Warning Not to Cosign for Debts: 22:26-27

4. Warning Not to Move Ancient Boundaries: 22:28

5. Advice to Be Skillful: 22:29

6. Warning Not to be a Glutton before a King: 23:1-3a

7. Warning Not to Be Materialistic: 23:4-5

8. Warning Not to Eat with a Selfish Person: 23:6-8

9. Warning Not to Converse with a Fool: 23:9

10. Warning Not to Move Ancient Boundaries: 23:10-11
Introductory Prelude to Sayings 11-30--Exhortations to Apply Your Mind: 23:12

11. Warning Not to Withhold Child Discipline: 23:13-14

12. Advice to Be Wise and Upright: 23:15-16

13. Warning Not to Envy Sinners and Advice to Fear the Lord: 23:17-18

14. Advice to Be Wise and Warning Not to Associate with Drunkards and Gluttons: 23:19-21

15. Advice to Listen to Your Father, and Warning Not to Despise Your Elderly Mother: 23:22-23

16. Advice to Be Wise: 23:24-25

17. Advice to Follow a Father's Ways and Warning to Avoid the Adulteress: 23:26-28

18. Warning Not to Be a Drunkard: 23:29-35

19. Warning Not to Envy Sinners: 24:1-2

20. Indirect Advice to Be Wise: 24:3-4

21. Indirect Advice to Get Wise Counsel: 24:5-6

22. Indirect Warning Not to Be a Fool: 24:7

23. Indirect Warning Not to Plan Sin: 24:8-9

24. Indirect Advice to Be Strong: 24:10

25. Advice to Help People Who Are Victimized: 24:11-12

26. Advice to Get Wisdom Which Is Sweet to the Soul: 24:13-14

27. Warning Not to Rob a Godly Person's House: 24:15-16

28. Warning Not to Be Glad When an Enemy Falls: 24:17-18

29. Warning Not to Envy Sinners: 24:19

30. Advice to Fear the Lord and Warning to Avoid Renegades: 24:21-22

B. Second Sayings of the Wisemen--Six of Them: 24:23-34

1. Warning Not to Show Favoritism in Court: 24:23-25

2. Advice to Give an Honest and Forthright Answer: 24:26

3. Advice to Cultivate Your Field: 24:27

4. Warning Not to Give a False Witness in Court: 24:28

5. Warning Not to Avenge Yourself: 24:29

6. Indirect Warning Not to Be Lazy: 24:30-34

V. A Third Collection of Solomonic Proverbs by the Men of King Hezekiah: 25:1--29:27

A. Section One--Miscellaneous Proverbs:

1. Introduction: 25:1

2. Proverbs Concerning Kings: 25:2-7

3. Proverbs Concerning Court Cases: 25:8-10

4. Proverbs Concerning Words: 25:11-15

5. Proverbs Concerning Excesses: 25:16-17

6. Proverbs Concerning Unreliability: 25:18-20

7. Proverbs Concerning Enemies: 25:21-22

8. Proverbs Concerning Backbiting: 25:23-24

9. Proverbs Concerning Cool Water and Muddy Springs: 25:25-26

10. Proverbs Concerning Self-Pride and Self-Control: 25:27-28

11. Proverbs Concerning Fools: 26:1-12

12. Proverbs Concerning Sluggards: 26:13-16

13. Proverbs Concerning Talkers: 26:17-28

14. Proverbs Concerning Interpersonal Problems: 27:1-5

15. Proverbs Concerning Friends: 27:6-10

16. Proverbs Concerning Relationships: 27:11-22

17. Proverbs Concerning Farming: 27:3-27

B. Section Two--Proverbs Concerning Contrasts between the Wicked and the Righteous: 28:1--29:27

1. Proverbs Which Contrast Wicked and Righteous Attitudes:8 28:1-28

2. Proverbs Which Contrast Wicked and Righteous Relationships:9 29:1-27

VI. The Sayings of Agur: 30:1-31

A. Introduction: 30:1

B. The Supremacy of Knowing God: 30:2-9

C. Proverbs Which Relate Things That Are Alike: 30:10-33

1. Advice Not to Tattle on a Slave: 30:10

2. Four Kinds of Sinners: 30:11-14

3. Four Things Never Satisfied: 30:15-16

4. Warning Not to Disrespect Your Parents: 30:17

5. Four In Comprehensible Things: 30:18-19

6. Warning to Avoid the Adulteress: 30:20

7. Four Unfair Things: 30:21-23

8. Four Wise though Small Animals: 30:24-28

9. Four Strutting Beings: 30:29-31

10. Advice to Avoid Pride and Anger: 30:32-33

VII. Conclusion--Exhortations to Seek Wisdom10--The Words of Lemuel: 31:1-31

A. The Sayings of King Lemuel: 31:1-9

B. A Personification of Wisdom--The Ideal Wife: 31:10-31


1 An argument of the book of proverbs is somewhat of a misnomer since the book is a collection of proverbs by different writers, but Kidner does offer some insight about the overall logic of the book when he writes, So the introduction (1:2-6, an extension of the title, makes it clear that this book is no anthology, but a course of education in the life of wisdom. The motto (1:7) at once goes to the heart of the matter, and Section I (1:8--9:18) expounds it in a series of fatherly talks which illustrate and press home to the pupil the fateful choice he must make between wisdom and folly. By now the reader is in a position to orientate himself in the thicket of individual sayings which he enters in Section II (10:1--22:16), and to see in each cool, objective aphorism a miniature and particular outworking of the wisdom and folly whose whole course he has seen spread out before him in Section I.

In Section III (a. 22:17--24:22; b. 24:23-24) the teaching style returns--less expansively than in chapters 1--9, but nonetheless in sayings that spread into paragraphs and speak directly to the reader. There is a hand on our shoulder again (Derek Kidner, Proverbs: An Introduction and Commentary, 22-23).

2 This outline is adapted through my own study from the analyses of Gleason L. Archer, Jr, A Survey of Old Testament Introduction, 474-75); Franz Delitzsch, Proverbs, In vol. 6: Proverbs, Ecclesiastes, Song of Solomon, translated by M. G. Easton. Commentary on the Old Testament. 10 vols. (N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1973); Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 288; Derek Kidner, Proverbs: An Introduction and Commentary, 22-23; Gene Pond, The Book of Proverbs, (paper submitted for course 383 Analysis of Old Testament Books. Dallas Theological Seminary, 1990); Roy B. Zuck, An Outline of Proverbs, (unpublished class notes in 303 Old Testament History II. Dallas Theological Seminary, Fall 1981).

3 Each of the units in this section begin with the statement, My son except for 1:8-9 which begins Hear, my son.

4 This is not the next lesson because it does not begin with My son but with the exhortation Hear, O sons.

5 Zuck writes, Of the 184 verses in these chapters, 156 are verses of contrasts, 16 are verses of comparison, and 12 and completions (Roy B. Zuck, An Outline of Proverbs, [unpublished class notes in 303 Old Testament History II. Dallas Theological Seminary, Fall 1981], 9).

6 Zuck writes, Of the 191 verses in this section, only 37 are contrasts (but). The other 148 verses are comparisons (mostly and, but 11 are better-than--16:8, 16, 19, 32; 17:1, 12; 19:1, 22; 21:9, 19; 22:1) or completions (Roy B. Zuck, An Outline of Proverbs, [unpublished class notes in 303 Old Testament History II. Dallas Theological Seminary, Fall 1981], 9).

7 In addition to the affirmation of each proverb there is usually a reason which follows. For instance the reason one is not to rob the poor or crush the afflicted is because the Lord will come to their defense (plead their case, take the life of those who rob them).

8 Zuck writes, These verses include contrasts between these two groups in their attitudes toward the nation, the poor, the law, money, sin, parents, themselves and others (Roy B. Zuck, An Outline of Proverbs, [unpublished class notes in 303 Old Testament History II. Dallas Theological Seminary, Fall 1981], 12).

9 Many though not all of these verses deal with contrasts between the wicked and the righteous in relationship to ruling one's temper, nation, kids, words, etc. (Roy B. Zuck, An Outline of Proverbs, [unpublished class notes in 303 Old Testament History II. Dallas Theological Seminary, Fall 1981], 12).

10 Verses 1-9 and 10-31 can be related to one another in two possible ways: (1) they provide advice from a mother to a Son-king not to pursue women (v. 3) but to pursue the woman of character (10-31). The problem with this view is that it does not explain the other warnings as well in verses 10-31 (2) they provide advice from a mother to a son-king not to pursue those things in his strength that will destroy others (women [v. 3], strong drink [vv. 4-7]) and an exhortation to help the needy (vv. 8-9). Then she exhorts him in a positive way to pursue Wisdom as a partner. The problem with this view is that it seem to deny the literal sense of woman, but this figurative sense has already been used in Proverbs to personify folly and wisdom (cf. Proverbs 7--8). In addition Proverbs 31:10 was identified as wisdom in 8:11. Proverbs 31:11 speaks of fertility which comes from obedience to God's word (cf. Dt 27--28), 31:14 describes wisdom as bring understanding from God (far away) that is profitable, and 31:15 affirms that wisdom works for us when we are not working (or are asleep; cf. Ps 127:2).

Related Topics: Introductions, Arguments, Outlines

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