“From the first to the last chapter of Ezekiel one supreme thought runs throughout, that of the sovereignty and glory of the Lord God. He is sovereign in Israel and in the affairs of the nations of the world, though the loud and boisterous claims of men seem to have drowned out this truth. In His sovereign will God has purposed that we should glorify Him in life and witness to the ends of the earth.”
—Charles Lee Feinberg
Thanks largely to the famous spirituals “Ezekiel Saw the Wheel” and “Dry Bones,” Ezekiel is known as a biblical character by millions of people. Unfortunately, the level of Bible knowledge of his difficult book often doesn’t go too much deeper. Certainly Ezekiel is not the first book Christians should read right after conversion, although at least some literary persons have become captivated by the Bible through this prophet’s remarkable style.
The unusual thing about Ezekiel (unlike Jeremiah, and to a lesser extent Isaiah and most of the Minor Prophets) is his emphasis, not on judgment, but on comforting God’s people. From the Chebar Canal, which may have been a kind of ancient concentration camp near Babylon, Ezekiel wrote his prophecies to encourage the Jewish exiles.
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (Eze 2:8). Nashville: Thomas Nelson
The book has always been named for its author, Ezekiel (1:3; 24:24), who is nowhere else mentioned in Scripture. His name means “strengthened by God,” which, indeed, he was for the prophetic ministry to which God called him (3:8, 9). Ezekiel uses visions, prophecies, parables, signs, and symbols to proclaim and dramatize the message of God to His exiled people.
MacArthur, J. (2006). The MacArthur study Bible : New American Standard Bible. Nashville: Thomas Nelson Publishers
In 609 B.C. the Babylonians crushed combined Assyrian and Egyptian forces at Carchemish, on the Euphrates River. Unchallenged, Babylonian armies under Nebuchadnezzar then swept southward, invading Syria-Palestine in 605 B.C. Nebuchadnezzar made Judah a vassal state, and took a number of young nobles to Babylon, including the future prophet, Daniel. Later, when Jehoiakim of Judah rebelled, Nebuchadnezzar returned with another army. He sacked Jerusalem early in 597 B.C. and took Jehoiachin, the 18-year-old successor of Jehoiakim, to Babylon. Nebuchadnezzar made Jehoichin’s uncle Zedekiah Judah’s ruler, and at that time deported a larger group of Judah’s upper and middle class to Babylon. This group, which included a young priest named Ezekiel, was settled in the region of Tel Aviv, along a wide canal linking two branches of the Euphrates known as the “Kebar River.” The settlers were treated as colonists rather than slaves, and enjoyed many privileges. But, encouraged by false prophets in Judah, they looked for the early downfall of Nebuchadnezzar and a quick return to their homeland. Back in Judah, Jeremiah continued to shout his strident warnings to submit to Babylon. And then, among the captives, a new prophetic voice joined in. In June/July of 593 B.C., Ezekiel was called by God and delivered his first message to the captives. Between 593 B.C. and the final destruction of Jerusalem in 586 B.C., Ezekiel uttered a number of carefully dated prophetic messages predicting the judgment of Judah. After the fall of that city the prophet fell silent for a dozen years, and then resumed his ministry with a new and different message. God intended to restore Judah, and Ezekiel spoke glowingly of the glories of a future messianic kingdom.
Ezekiel remains one of the most fascinating of prophetic books, in part because of the varied means used to communicate its message. Visions, symbols, allegories, and parables all are found in the prophet’s vital ministry. Ezekiel casts himself as a watchman, responsible to warn his community of impending doom. His book reminds Christians that we too are watchmen, called to urge others to turn to the Lord while there is still time.
THE BIBLE READER’S COMPANION By LAWRENCE O. RICHARDS, VICTOR BOOKS
The message of the book is well organized and proceeds logically. The first section of the book begins with the reality of God's presence in the midst of days of turmoil in 1:1-3:27 by addressing the theological question, where is God in the midst of life's storms? Second, Ezekiel addressed the reality of judgment both for Israel and for the nations in 4:1-32:32. Third, Ezekiel revealed the reality of restoration and final defeat of Israel's enemies in 33:1-39:29. Fourth, the prophet's final message turned to the redemption and restoration that await all of God's people in 40:1-48:35.
—Apologetics Study Bible, The
Friday, September 3, 2010
LAMENTATIONS
It is a mute reminder that sin, in spite of all its allurement and excitement, carries with it heavy weights of sorrow, grief, misery, barrenness, and pain. It is the other side of the ‘eat, drink and be merry’ coin.”
—Charles R. Swindoll
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (La 2:1). Nashville: Thomas Nelson.
This little book is called “Lamentations” in the Greek, Latin, and English versions. The Jews refer to it by the first Hebrew word of chapters 1, 2, and 4, which is translated “How” or “Alas.” The book consists of five separate poems united by the common theme of Jerusalem’s destruction by Nebuchadnezzar in 586 B.C. and by the unique acrostic structure of the first four chapters.
Probably to facilitate memorization, the lines of the poems are in Hebrew alphabetical order, one verse beginning with each letter, except in chapter 3 where each letter is assigned three verses in a row starting with the same letter. Chapter 5 has the same number of verses as the Hebrew alphabet (twenty-two) but is not in acrostic form.
In spite of the difficulty of writing in such a rigid framework, the book succeeds in passionately expressing patriotic and heartfelt sorrow.
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (La 2:1). Nashville: Thomas Nelson.
The place of the book of Lamentations in the Bible has never been in dispute. The Talmud (an ancient commentary on the Old Testament), the Septuagint (the early Greek translation of the Old Testament), the writings of the first-century Jewish historian Josephus, and the Latin Vulgate (an early translation of the Bible from Greek into Latin), all recognize Lamentations as part of the canon. Lamentations is found in the Writings section of the Jewish Scriptures, as part of the Megilloth—the five books of Ruth, Song of Songs, Ecclesiastes, Lamentations, and Esther, which are read during certain Jewish festivals. Lamentations is read during the ninth of Ab, a fast that commemorates the destruction of the first and second temples. — Apologetics Study Bible, The
—Charles R. Swindoll
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (La 2:1). Nashville: Thomas Nelson.
This little book is called “Lamentations” in the Greek, Latin, and English versions. The Jews refer to it by the first Hebrew word of chapters 1, 2, and 4, which is translated “How” or “Alas.” The book consists of five separate poems united by the common theme of Jerusalem’s destruction by Nebuchadnezzar in 586 B.C. and by the unique acrostic structure of the first four chapters.
Probably to facilitate memorization, the lines of the poems are in Hebrew alphabetical order, one verse beginning with each letter, except in chapter 3 where each letter is assigned three verses in a row starting with the same letter. Chapter 5 has the same number of verses as the Hebrew alphabet (twenty-two) but is not in acrostic form.
In spite of the difficulty of writing in such a rigid framework, the book succeeds in passionately expressing patriotic and heartfelt sorrow.
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (La 2:1). Nashville: Thomas Nelson.
The place of the book of Lamentations in the Bible has never been in dispute. The Talmud (an ancient commentary on the Old Testament), the Septuagint (the early Greek translation of the Old Testament), the writings of the first-century Jewish historian Josephus, and the Latin Vulgate (an early translation of the Bible from Greek into Latin), all recognize Lamentations as part of the canon. Lamentations is found in the Writings section of the Jewish Scriptures, as part of the Megilloth—the five books of Ruth, Song of Songs, Ecclesiastes, Lamentations, and Esther, which are read during certain Jewish festivals. Lamentations is read during the ninth of Ab, a fast that commemorates the destruction of the first and second temples. — Apologetics Study Bible, The
Friday, August 27, 2010
JEREMIAH
Let the words of my mouth and the meditation of my heart
be acceptable in your sight,
O LORD, my rock and my redeemer.
--The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a division of Good News Publishers. All rights reserved
“Most impressive of all ... is the way in which Jesus Christ was associated in the popular mind with Jeremiah. When on one occasion Christ took a sampling of public opinion from His disciples (Matt. 16:13f.), some reports identified Him with the outstanding prophetic figure of the seventh century B.C. It is hardly surprising that some mistook the Man of sorrows for the prophet of the broken heart, for Jeremiah and Christ both lamented and wept over their contemporaries (cf. 9:1 and Luke 19:41).”
—R. K. Harrison
Jeremiah is best known as “the weeping prophet.” This is the key to his writings, for if we remember this and the reason for his weeping, we shall be able to understand his message.
This prophet is unique in that he reveals his heart and personality more than any other OT prophet. 1 By nature he was sensitive and retiring, yet he was divinely called to severely denounce the apostasy of his day. International tension between Babylon, Egypt, and Assyria for world supremacy, severe spiritual decline in Israel after Judah’s last revival under Josiah, as well as people who had been raised on God’s Word and true religion turning to pagan cults, all remind us of Western Christendom today.
-MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Je 1:1
Dr, J. Vernon McGee in his introduction to Jeremiah indicates: Jeremiah, the prophet of the broken heart, is the writer of this book. It is one of the most remarkable books in the Bible. Every book in the Bible is remarkable, but this book is remarkable in a very unusual way. Most of the prophets hide themselves and maintain a character of anonymity. They do not project themselves on the pages of their prophecy. But Jeremiah is a prophet whose prophecy is largely autobiographical.
McGee, J. Vernon: Thru the Bible Commentary: The Prophets (Jeremiah/Lamentations). electronic ed. Nashville : Thomas Nelson, 1991 (Thru the Bible Commentary 24),
be acceptable in your sight,
O LORD, my rock and my redeemer.
--The Holy Bible, English Standard Version Copyright © 2001 by Crossway Bibles, a division of Good News Publishers. All rights reserved
JEREMIAH
“Most impressive of all ... is the way in which Jesus Christ was associated in the popular mind with Jeremiah. When on one occasion Christ took a sampling of public opinion from His disciples (Matt. 16:13f.), some reports identified Him with the outstanding prophetic figure of the seventh century B.C. It is hardly surprising that some mistook the Man of sorrows for the prophet of the broken heart, for Jeremiah and Christ both lamented and wept over their contemporaries (cf. 9:1 and Luke 19:41).”
—R. K. Harrison
Jeremiah is best known as “the weeping prophet.” This is the key to his writings, for if we remember this and the reason for his weeping, we shall be able to understand his message.
This prophet is unique in that he reveals his heart and personality more than any other OT prophet. 1 By nature he was sensitive and retiring, yet he was divinely called to severely denounce the apostasy of his day. International tension between Babylon, Egypt, and Assyria for world supremacy, severe spiritual decline in Israel after Judah’s last revival under Josiah, as well as people who had been raised on God’s Word and true religion turning to pagan cults, all remind us of Western Christendom today.
-MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Je 1:1
Dr, J. Vernon McGee in his introduction to Jeremiah indicates: Jeremiah, the prophet of the broken heart, is the writer of this book. It is one of the most remarkable books in the Bible. Every book in the Bible is remarkable, but this book is remarkable in a very unusual way. Most of the prophets hide themselves and maintain a character of anonymity. They do not project themselves on the pages of their prophecy. But Jeremiah is a prophet whose prophecy is largely autobiographical.
McGee, J. Vernon: Thru the Bible Commentary: The Prophets (Jeremiah/Lamentations). electronic ed. Nashville : Thomas Nelson, 1991 (Thru the Bible Commentary 24),
ISAIAH
“Isaiah ... is the greatest of the Hebrew prophets and orators. For splendor of diction, brilliance of imagery, versatility and beauty of style, he is unequalled. Correctly he has been called the ‘Prince of Old Testament Prophets.’“
—Merrill F. Unger
MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Is 1:1
In The Disciple’s Study Bible we are told:
The Book of Isaiah presents an exciting challenge to the reader both by its size and its content. The book’s riches open only to those diligent and persistent. Little is known of the origin of the book. The content falls easily into two distinct divisions: 1-39 historically set in the eighth century B.C., and 40-66 historically set in the sixth century B.C.. Such a striking and unusual phenomenon within one book has caused serious students of the Bible to reach differing conclusions as to exactly what happened. Did God reveal to Isaiah truth for his own day (eighth century) and truth relevant two hundred years in the future (sixth century)? Were there perhaps two prophets involved in bringing this truth to us, Isaiah and a nameless one who lived and ministered two hundred years later? Each one who takes up the Book of Isaiah should remember: (1) that such a difference in time does exist between the two parts; (2) that scholars will forever be divided on how to explain this difference; and (3) that the question is not a question of what God could or could not do. Either position fits comfortably within the belief that God is all powerful. More important than the explanation accepted is the realization that these two parts of the book are not contradictory but complementary. Together they reveal the total message of the inspired book.
__Disciple’s Study Bible Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Dr. John MacArthur indicates:
The book derives its title from the author, whose name means “The LORD is salvation,” and is similar to the names Joshua, Elisha, and Jesus. Isaiah is quoted directly in the NT over sixty-five times, far more than any other OT prophet, and mentioned by name over twenty times.
Isaiah, the son of Amoz, ministered in and around Jerusalem as a prophet to Judah during the reigns of four kings of Judah: Uzziah (called “Azariah” in 2 Kin.), Jotham, Ahaz, and Hezekiah (1:1), from ca. 739–686 B.C. Isaiah evidently came from a family of some rank, because he had easy access to the king (7:3) and intimacy with a priest (8:2). He was married and had two sons who bore symbolic names: “Shear-jashub” (“a remnant shall return,” 7:3) and “Maher-shalal-hash-baz” (“hasting to the spoil, hurrying to the prey,” 8:3). When called by God to prophesy, in the year of King Uzziah’s death (ca. 739 B.C.), he responded with a cheerful readiness, though he knew from the beginning that his ministry would be one of fruitless warning and exhortation (6:9–13). Having been reared in Jerusalem, he was an appropriate choice as a political and religious counselor to the nation.
Isaiah was a contemporary of Hosea and Micah. His writing style has no rival in its versatility of expression, brilliance of imagery, and richness of vocabulary. The early church father Jerome likened him to Demosthenes, the legendary Greek orator. His writing features a range of 2,186 different words, compared to 1,535 in Ezekiel, 1,653 in Jeremiah, and 2,170 in the Psalms. Second Chronicles 32:32 records that he wrote a biography of King Hezekiah also. The prophet lived until at least 681 B.C. when he penned the account of Sennacherib’s death (cf. 37:38). Tradition has it that he met his death under King Manasseh (ca. 695–642 B.C.) by being cut in two with a wooden saw (cf. Heb. 11:37).
So now we undertake one of our most challenging and yet one of the most rewarding of our endeavors. “Who has given credence to what we have heard? And who has seen in it a revelation of Yahweh’s arm? 2 Like a sapling he grew up before him, like a root in arid ground. He had no form or charm to attract us, no beauty to win our hearts; 3 he was despised, the lowest of men, a man of sorrows, familiar with suffering, one from whom, as it were, we averted our gaze, despised, for whom we had no regard. 4 Yet ours were the sufferings he was bearing, ours the sorrows he was carrying, while we thought of him as someone being punished and struck with affliction by God; 5 whereas he was being wounded for our rebellions, crushed because of our guilt; the punishment reconciling us fell on him, and we have been healed by his bruises. 6 We had all gone astray like sheep, each taking his own way, and Yahweh brought the acts of rebellion of all of us to bear on him. 7 Ill-treated and afflicted, he never opened his mouth, like a lamb led to the slaughter-house, like a sheep dumb before its shearers he never opened his mouth. 8 Forcibly, after sentence, he was taken. Which of his contemporaries was concerned at his having been cut off from the land of the living, at his having been struck dead for his people’s rebellion? 9 He was given a grave with the wicked, and his tomb is with the rich, although he had done no violence, had spoken no deceit. 10 It was Yahweh’s good pleasure to crush him with pain; if he gives his life as a sin offering, he will see his offspring and prolong his life, and through him Yahweh’s good pleasure will be done. 11 After the ordeal he has endured, he will see the light and be content. By his knowledge, the upright one, my servant will justify many by taking their guilt on himself. 12 Hence I shall give him a portion with the many, and he will share the booty with the mighty, for having exposed himself to death and for being counted as one of the rebellious, whereas he was bearing the sin of many and interceding for the rebellious. “
The New Jerusalem Bible. New York : Doubleday, 1985, S. Ge 1:1-3
—Merrill F. Unger
MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Is 1:1
In The Disciple’s Study Bible we are told:
The Book of Isaiah presents an exciting challenge to the reader both by its size and its content. The book’s riches open only to those diligent and persistent. Little is known of the origin of the book. The content falls easily into two distinct divisions: 1-39 historically set in the eighth century B.C., and 40-66 historically set in the sixth century B.C.. Such a striking and unusual phenomenon within one book has caused serious students of the Bible to reach differing conclusions as to exactly what happened. Did God reveal to Isaiah truth for his own day (eighth century) and truth relevant two hundred years in the future (sixth century)? Were there perhaps two prophets involved in bringing this truth to us, Isaiah and a nameless one who lived and ministered two hundred years later? Each one who takes up the Book of Isaiah should remember: (1) that such a difference in time does exist between the two parts; (2) that scholars will forever be divided on how to explain this difference; and (3) that the question is not a question of what God could or could not do. Either position fits comfortably within the belief that God is all powerful. More important than the explanation accepted is the realization that these two parts of the book are not contradictory but complementary. Together they reveal the total message of the inspired book.
__Disciple’s Study Bible Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Dr. John MacArthur indicates:
The book derives its title from the author, whose name means “The LORD is salvation,” and is similar to the names Joshua, Elisha, and Jesus. Isaiah is quoted directly in the NT over sixty-five times, far more than any other OT prophet, and mentioned by name over twenty times.
Isaiah, the son of Amoz, ministered in and around Jerusalem as a prophet to Judah during the reigns of four kings of Judah: Uzziah (called “Azariah” in 2 Kin.), Jotham, Ahaz, and Hezekiah (1:1), from ca. 739–686 B.C. Isaiah evidently came from a family of some rank, because he had easy access to the king (7:3) and intimacy with a priest (8:2). He was married and had two sons who bore symbolic names: “Shear-jashub” (“a remnant shall return,” 7:3) and “Maher-shalal-hash-baz” (“hasting to the spoil, hurrying to the prey,” 8:3). When called by God to prophesy, in the year of King Uzziah’s death (ca. 739 B.C.), he responded with a cheerful readiness, though he knew from the beginning that his ministry would be one of fruitless warning and exhortation (6:9–13). Having been reared in Jerusalem, he was an appropriate choice as a political and religious counselor to the nation.
Isaiah was a contemporary of Hosea and Micah. His writing style has no rival in its versatility of expression, brilliance of imagery, and richness of vocabulary. The early church father Jerome likened him to Demosthenes, the legendary Greek orator. His writing features a range of 2,186 different words, compared to 1,535 in Ezekiel, 1,653 in Jeremiah, and 2,170 in the Psalms. Second Chronicles 32:32 records that he wrote a biography of King Hezekiah also. The prophet lived until at least 681 B.C. when he penned the account of Sennacherib’s death (cf. 37:38). Tradition has it that he met his death under King Manasseh (ca. 695–642 B.C.) by being cut in two with a wooden saw (cf. Heb. 11:37).
THE BOOK OF ISAIAH presents one of the most startling examples of messianic prophecy in the OT. With vivid imagery, Isaiah depicts the future Christ as the Suffering Servant, who was “led as a lamb to the slaughter” (53:7) and “shall justify many, for He shall bear their iniquities” (53:11).
MacArthur, John: The MacArthur Bible Handbook. Nashville, Tenn. : Thomas Nelson Publishers, 2003, S. 183So now we undertake one of our most challenging and yet one of the most rewarding of our endeavors. “Who has given credence to what we have heard? And who has seen in it a revelation of Yahweh’s arm? 2 Like a sapling he grew up before him, like a root in arid ground. He had no form or charm to attract us, no beauty to win our hearts; 3 he was despised, the lowest of men, a man of sorrows, familiar with suffering, one from whom, as it were, we averted our gaze, despised, for whom we had no regard. 4 Yet ours were the sufferings he was bearing, ours the sorrows he was carrying, while we thought of him as someone being punished and struck with affliction by God; 5 whereas he was being wounded for our rebellions, crushed because of our guilt; the punishment reconciling us fell on him, and we have been healed by his bruises. 6 We had all gone astray like sheep, each taking his own way, and Yahweh brought the acts of rebellion of all of us to bear on him. 7 Ill-treated and afflicted, he never opened his mouth, like a lamb led to the slaughter-house, like a sheep dumb before its shearers he never opened his mouth. 8 Forcibly, after sentence, he was taken. Which of his contemporaries was concerned at his having been cut off from the land of the living, at his having been struck dead for his people’s rebellion? 9 He was given a grave with the wicked, and his tomb is with the rich, although he had done no violence, had spoken no deceit. 10 It was Yahweh’s good pleasure to crush him with pain; if he gives his life as a sin offering, he will see his offspring and prolong his life, and through him Yahweh’s good pleasure will be done. 11 After the ordeal he has endured, he will see the light and be content. By his knowledge, the upright one, my servant will justify many by taking their guilt on himself. 12 Hence I shall give him a portion with the many, and he will share the booty with the mighty, for having exposed himself to death and for being counted as one of the rebellious, whereas he was bearing the sin of many and interceding for the rebellious. “
The New Jerusalem Bible. New York : Doubleday, 1985, S. Ge 1:1-3
SONG OF SOLOMON
“In the glorious temple of revelation, a place which the Lord our God has chosen to cause his name to dwell there, even in brighter glory than in the temple of the material world, does this book stand, like one of the apartments in the temple on Mount Zion, small indeed, but exquisitely finished, the walls and ceiling of something richer than cedar, richer than bright ivory overlaid with sapphires, and filled with specimens of truth brought down from heaven by the Holy Spirit, and here deposited for the comfort and delight of those who love the habitation of God’s house, and the place where his glory dwelleth.”
—George Burrowes
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (So 1:2). Nashville: Thomas Nelson.
The Disciples Study Bible offers the following introduction:
Love—how does the believer express love to another human being? That is the issue in the Song of Songs.
The issue was real for God’s people when these love songs were written and sung for them. Relationships between the sexes were not simply a private matter for Israel. The worship services of their neighbors involved sexual relationships between the worshiper and a member of the staff of the high places where worship was held. We refer to such practices as cultic prostitution and the staff members of the high places as cultic prostitutes.
The Baal religion of Canaan taught that this use of sexual relationships in the worship of Baal guaranteed rain, good crops, and fertility for human parents. Those who refused to participate in such worship faced outrage from their neighbors when drought or plagues brought a poor crop year.
The Bible resolutely declares that all of life stands under God’s control. The one God who created everything rules over the agricultural and fertility realms just as He rules over the political and historical realms.
The Song of Songs declares the independence of God’s people from religion which imprisons love and sexual relationships within the realm of Baal worship or any other false ruler. The sexual acts of the Baal worship constitute neither a ritual of worship nor a sign of love. Instead, the Song of Songs gives new definition to love. Love and sexual union are a God-given privilege for a man and a woman to share. God’s people in the privacy of their existence together, not in the worship place, may participate properly and happily in this dimension of life.
Later traditions of Judaism and Christianity have used allegorical and typological methods of interpretation to extend the meaning of the Song of Songs to God’s love with His people and Christ’s love for the church.
Disciple’s Study Bible Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Although perhaps confused by this beautiful book let us prayerfully proceed and be blessed.
—George Burrowes
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (So 1:2). Nashville: Thomas Nelson.
The Disciples Study Bible offers the following introduction:
Love—how does the believer express love to another human being? That is the issue in the Song of Songs.
The issue was real for God’s people when these love songs were written and sung for them. Relationships between the sexes were not simply a private matter for Israel. The worship services of their neighbors involved sexual relationships between the worshiper and a member of the staff of the high places where worship was held. We refer to such practices as cultic prostitution and the staff members of the high places as cultic prostitutes.
The Baal religion of Canaan taught that this use of sexual relationships in the worship of Baal guaranteed rain, good crops, and fertility for human parents. Those who refused to participate in such worship faced outrage from their neighbors when drought or plagues brought a poor crop year.
The Bible resolutely declares that all of life stands under God’s control. The one God who created everything rules over the agricultural and fertility realms just as He rules over the political and historical realms.
The Song of Songs declares the independence of God’s people from religion which imprisons love and sexual relationships within the realm of Baal worship or any other false ruler. The sexual acts of the Baal worship constitute neither a ritual of worship nor a sign of love. Instead, the Song of Songs gives new definition to love. Love and sexual union are a God-given privilege for a man and a woman to share. God’s people in the privacy of their existence together, not in the worship place, may participate properly and happily in this dimension of life.
Later traditions of Judaism and Christianity have used allegorical and typological methods of interpretation to extend the meaning of the Song of Songs to God’s love with His people and Christ’s love for the church.
Disciple’s Study Bible Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Although perhaps confused by this beautiful book let us prayerfully proceed and be blessed.
Wednesday, August 25, 2010
ECCLESIASTES
"I know nothing grander in its impassioned survey of mortal pain and pleasure, its estimate of failure and success, none of more noble sadness; no poem working more indomitably for spiritual illumination.”
—E. C. Stedman
---MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New
Testaments. Nashville : Thomas Nelson, 1997, c1995
The Apologetics Study Bible succinctly outlines the issues (difficulties) of Ecclesiastes:
Two basic apologetics-related questions arise from the book of Ecclesiastes: first, whether the book was written by Solomon; and second, whether the book is orthodox. Regarding the first question, many scholars consider Ecclesiastes to be a late book, written between 400 and 100 B.C., and therefore obviously not by Solomon who lived in the tenth century B.C. Regarding the second question, many readers are troubled by the book's apparently cynical attitude ("Everything is futile," says 1:2), by its apparent denial of afterlife (e.g., 3:19-20), by its recommendations to eat, drink, and enjoy life (e.g., 5:18; 10:19), and by its seemingly indifferent attitude about morality (e.g., 7:16-17). This second question will be addressed in the notes on Ecclesiastes.
—Apologetics Study Bible, The
The Believer’s Bible Commentary offers a suggestion to deal with the understanding of this book:
Ecclesiastes is one book of the Bible whose uniqueness, at least, has never been questioned, even though nearly everything else about it has been (e.g., its authorship, date, theme, and theology).
The reason this book seems to clash with the rest of the Word of God is that it presents merely human reasoning “under the sun.” This phrase, under the sun, forms the most important single key to understanding Ecclesiastes. The fact that it occurs twenty-nine times indicates the general perspective of the author. His search is confined to this earth. He ransacks the world to solve the riddle of life. And his whole quest is carried on by his own mind, unaided by God.
If this key—under the sun—is not kept constantly in mind, then the book will present mountainous difficulties. It will seem to contradict the rest of Scripture, to set forth strange doctrines, and to advocate a morality that is questionable, to say the least.
But if we remember that Ecclesiastes is a compendium of human, not divine, wisdom, then we will understand why it is that while some of its conclusions are true, some are only half true, and some are not true at all.
MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995
—E. C. Stedman
---MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New
Testaments. Nashville : Thomas Nelson, 1997, c1995
The Apologetics Study Bible succinctly outlines the issues (difficulties) of Ecclesiastes:
Two basic apologetics-related questions arise from the book of Ecclesiastes: first, whether the book was written by Solomon; and second, whether the book is orthodox. Regarding the first question, many scholars consider Ecclesiastes to be a late book, written between 400 and 100 B.C., and therefore obviously not by Solomon who lived in the tenth century B.C. Regarding the second question, many readers are troubled by the book's apparently cynical attitude ("Everything is futile," says 1:2), by its apparent denial of afterlife (e.g., 3:19-20), by its recommendations to eat, drink, and enjoy life (e.g., 5:18; 10:19), and by its seemingly indifferent attitude about morality (e.g., 7:16-17). This second question will be addressed in the notes on Ecclesiastes.
—Apologetics Study Bible, The
The Believer’s Bible Commentary offers a suggestion to deal with the understanding of this book:
Ecclesiastes is one book of the Bible whose uniqueness, at least, has never been questioned, even though nearly everything else about it has been (e.g., its authorship, date, theme, and theology).
The reason this book seems to clash with the rest of the Word of God is that it presents merely human reasoning “under the sun.” This phrase, under the sun, forms the most important single key to understanding Ecclesiastes. The fact that it occurs twenty-nine times indicates the general perspective of the author. His search is confined to this earth. He ransacks the world to solve the riddle of life. And his whole quest is carried on by his own mind, unaided by God.
If this key—under the sun—is not kept constantly in mind, then the book will present mountainous difficulties. It will seem to contradict the rest of Scripture, to set forth strange doctrines, and to advocate a morality that is questionable, to say the least.
But if we remember that Ecclesiastes is a compendium of human, not divine, wisdom, then we will understand why it is that while some of its conclusions are true, some are only half true, and some are not true at all.
MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995
Thursday, July 1, 2010
PROVERBS
“It is not a portrait-album or a book of manners: it offers a key to life. The samples of behaviour which it holds up to view are all assessed by one criterion, which could be summed up in the question, ‘Is this wisdom or folly?’”
—Derek Kidner
MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Pr 1:1
The MacArthur Study Bible indicates:
The title in the Hebrew Bible is “The Proverbs of Solomon” (1:1), as also in the Greek Septuagint (LXX). Proverbs pulls together the most important 513 of the over 3,000 proverbs pondered by Solomon (1Ki 4:32; Ecc 12:9), along with some proverbs of others whom Solomon likely influenced. The word “proverb” means “to be like,” thus Proverbs is a book of comparisons between common, concrete images and life’s most profound truths. Proverbs are simple, moral statements (or illustrations) that highlight and teach fundamental realities about life. Solomon sought God’s wisdom (2Ch 1:8–12) and offered “pithy sayings” designed to make men contemplate 1) the fear of God and 2) living by His wisdom (1:7; 9:10). The sum of this wisdom is personified in the Lord Jesus Christ (1Co 1:30).
MacArthur, John: The MacArthur Study Bible : New American Standard Bible. Nashville : Thomas Nelson Publishers, 2006, S. Ps 150:6
7 The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.
Prov 1:7 (NIV)
This is the central theme of Pr. The "fear of the LORD" involves worship of the Lord and respectful submission to His authority in every area of life. It is this reverence of the Lord, according to Pr, that constitutes the only sure foundation for the pursuit of knowledge.
—Apologetics Study Bible, The
—Derek Kidner
MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Pr 1:1
The MacArthur Study Bible indicates:
The title in the Hebrew Bible is “The Proverbs of Solomon” (1:1), as also in the Greek Septuagint (LXX). Proverbs pulls together the most important 513 of the over 3,000 proverbs pondered by Solomon (1Ki 4:32; Ecc 12:9), along with some proverbs of others whom Solomon likely influenced. The word “proverb” means “to be like,” thus Proverbs is a book of comparisons between common, concrete images and life’s most profound truths. Proverbs are simple, moral statements (or illustrations) that highlight and teach fundamental realities about life. Solomon sought God’s wisdom (2Ch 1:8–12) and offered “pithy sayings” designed to make men contemplate 1) the fear of God and 2) living by His wisdom (1:7; 9:10). The sum of this wisdom is personified in the Lord Jesus Christ (1Co 1:30).
MacArthur, John: The MacArthur Study Bible : New American Standard Bible. Nashville : Thomas Nelson Publishers, 2006, S. Ps 150:6
7 The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.
Prov 1:7 (NIV)
This is the central theme of Pr. The "fear of the LORD" involves worship of the Lord and respectful submission to His authority in every area of life. It is this reverence of the Lord, according to Pr, that constitutes the only sure foundation for the pursuit of knowledge.
—Apologetics Study Bible, The
PSALMS
“I may truly call this book an anatomy of all parts of the soul, for no one can feel a movement of the spirit which is not reflected in this mirror. All the sorrows, troubles, fears, doubts, hopes, pains, perplexities and stormy outbreaks by which the hearts of men are tossed have been depicted here to the very life.”
—John Calvin
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (Ps 1:1). Nashville: Thomas Nelson.
The Disciple’s Study Bibles Introduction to Psalms in part indicates:
The faith of Israel set to music—that is what we find in Psalms, the hymnbook of the Bible. The 150 hymns provide a source of praise, prayer, and worship. They sound the notes of both celebration and lament. They allow God’s people to speak to Him in every mood of life. Written over many centuries, the Psalms are a treasury of devotion, both personal and national. They were not written to be analyzed, but to be read, recited, and sung in the worship of God.
The Psalms mirror life and have as their central theme God Himself. Each psalm presents a new setting in which the faithful bring a special moment of life with all its hopes, needs, and frustrations before the Lord of life. The Psalms provide a way for the human creature to meet and converse with the Creator either in private devotion or in public worship
The focus of theology and doctrine in the Psalms is God. They teach that:
1. God is One.
2. God is Holy
3. God is Spirit.
4. God is steadfast Love.
---Disciple’s Study Bible Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
—John Calvin
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (Ps 1:1). Nashville: Thomas Nelson.
The Disciple’s Study Bibles Introduction to Psalms in part indicates:
The faith of Israel set to music—that is what we find in Psalms, the hymnbook of the Bible. The 150 hymns provide a source of praise, prayer, and worship. They sound the notes of both celebration and lament. They allow God’s people to speak to Him in every mood of life. Written over many centuries, the Psalms are a treasury of devotion, both personal and national. They were not written to be analyzed, but to be read, recited, and sung in the worship of God.
The Psalms mirror life and have as their central theme God Himself. Each psalm presents a new setting in which the faithful bring a special moment of life with all its hopes, needs, and frustrations before the Lord of life. The Psalms provide a way for the human creature to meet and converse with the Creator either in private devotion or in public worship
The focus of theology and doctrine in the Psalms is God. They teach that:
1. God is One.
2. God is Holy
3. God is Spirit.
4. God is steadfast Love.
---Disciple’s Study Bible Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Thursday, May 27, 2010
The Poetic and Wisdom Literature - JOB
JOB
It is our first, oldest statement of the never-ending Problem—man’s destiny, and God’s way with him here in this earth ... . Sublime sorrow, sublime reconciliation; oldest choral melody as of the heart of mankind—so soft, and great; as the summer midnight, as the world with its seas and stars! There is nothing written I think, in the Bible or out of it, of equal literary merit.”
—Thomas Carly
My academic background is in history, political science and organizational management, as such I tend to prefer my to be chronological and analytical, thus I find the poetic and wisdom literature difficult. One of members indicated “How many times and how many ways can you say the same thing”. While this is seemingly true of Job, it is even more true of the Psalms and Proverbs. But hang in there, dig deeper and we may all be surprised by the leading of the Holy Spirit.
“The book of Job stands alone amongst the books of the Old Testament…in form and theme it is unique. No one knows who wrote it, or just when it was written, but the story is set in the days of the patriarchs. ….He belongs to the days before the priesthood and organized religion or to regon where these things were not needed.”
-Erdmans’ Handbook to the Bible, 1973
The ultimate question posed by this book of Job is “If God is just and good, why does he let innocent people suffer? It should be noted at this early time the people have no assurance of a future life. For them death is the end.
This book is described as “magnificent poetry” in Erdmans. It should be noted that The reference “poetical books” denotes form rather than imaginative or capricious content. Neither does the term poetical mean that it is rhythmic. Hebrew poetry is achieved by repeating an idea or “parallelism.
Below is Job 1:1 as it is rendered in five Bible translations. It is certainly interesting that in four of the five translations Job is described as a “blameless” man. The New Jerusalem Bible describes him as a “sound and honest man”. Remember that “ for all have sinned and fall short of the glory of God,” (Romans 3:23 (NIV)). In God’s view Job was blameless not sinless. It is also worth noting that Job and his friends were not aware of the discussion in heaven between God and Satan.
There was once a man in the land of Uz called Job: a sound and honest man who feared God and shunned evil.
Job 1:1 The New Jerusalem Bible
1 In the land of Uz there lived a man whose name was Job. This man was blameless and upright; he feared God and shunned evil.
Job 1:1 (NIV)
1 THERE WAS a man in the land of Uz whose name was Job; and that man was blameless and upright, and one who [reverently] feared God and abstained from and shunned evil [because it was wrong].
Job 1:1 (AMP)
1 There was once a man in the land of Uz whose name was Job. That man was blameless and upright, one who feared God and turned away from evil.
Job 1:1 (NRSV)
1 There was a man in the aland of Uz whose name was bJob; and that man was cblameless, upright, dfearing God and eturning away from evil.
Job 1:1 (NASB)
_________________
MacDonald, William ; Farstad, Arthur: Believer's Bible Commentary : Old and New Testaments. Nashville : Thomas Nelson, 1997, c1995, S. Job 1:1
McGee, J. Vernon: Thru the Bible Commentary: Poetry (Job). electronic ed. Nashville : Thomas Nelson, 1991 (Thru the Bible Commentary 16), vii
The New Jerusalem Bible. New York : Doubleday, 1985, S. Job 1:1
The Holy Bible : New Revised Standard Version. Nashville : Thomas Nelson Publishers, 1989, S. Job 1:1
a Jer 25:20; Lam 4:21
b Ezek 14:14, 20; James 5:11
c Gen 6:9; 17:1; Deut 18:13
d Gen 22:12; 42:18; Ex 18:21; Prov 8:13
e Job 28:28
New American Standard Bible : 1995 Update. LaHabra, CA : The Lockman Foundation, 1995, S. Job 1:1
Wednesday, March 24, 2010
RUTH
The Book of Ruth
The earthly ancestry of Jesus Christ! When folks question the worthiness of Ruth for the canon this is a fact that should be remembered. There is much here to be learned and reflected upon.
The book of Ruth is named for the book’s main character and heroine. It is included in the Hebrew Bible among the Writings, the third division of the Hebrew canon (see Introduction to the Historical Books). It records an episode belonging to the time of the judges, and thus its place following the book of Judges is chronologically appropriate. The authorship and date of the book are difficult to discern. Although tradition has ascribed it, along with the book of Judges, to Samuel, there is no real evidence confirming this. And though the setting of the book belongs to the time of the Judges, its writing clearly belongs to a later date.
--New Commentary on the Whole Bible -Tyndale House Publishers, Inc.Wheaton, Illinois
Ruth gives us a realistic portrait of life with its tragedies and frustrations. Most of us can readily identify with it. We identify especially with Naomi, the bitter one. Some identify with Ruth, the lonely foreigner. We all can learn. -Disciple’s Study Bible Copyright © 1988 Holman Bible Publishers, Nashville, TN. All rights reserved.
Thursday, March 18, 2010
Judges
JUDGES
(A Catch-Up Review)
May the words of my mouth and the meditation of my heart be pleasing in your sight, O Lord, my Rock and my Redeemer
Psalms 19:14 (NIV)
Of you the followers of the Read Through The Bible in 2010 blog I ask your forgiveness for my in attention to the blog which is now almost three books behind. I am now attempting to catch up. I am sorry.
Johnnie
“There is much in Judges to sadden the heart of the reader; perhaps no book in the Bible witnesses so clearly to our human frailty. But there are also unmistakable signs of the divine compassion and long-suffering ... . As the lives of these lesser-saviours are considered, there may be a realization of the need in modern times of a greater Saviour, of unblemished life, who is able to effect a perfect deliverance, not only in time but for eternity.”
—Arthur E. Cundall
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (Jdg 1:1). Nashville: Thomas Nelson.
Although Judges is anonymous, the Jewish Talmud and early Christian tradition say that Judges, Ruth, and Samuel were all written by Samuel. This view may be supported by 1 Samuel 10:25, which indicates the prophet was a writer. Also the internal indications of date of writing fit in with Samuel’s time at the very least.
MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (Jdg 1:1). Nashville: Thomas Nelson.
Judges is a tragic sequel to Joshua. In Joshua, the people were obedient to God in conquering the Land. In Judges, they were disobedient, idolatrous, and often defeated
MacArthur, J. (2006). The MacArthur study Bible : New American Standard Bible. Nashville: Thomas Nelson Publishers.
While this book of Judges includes many familiar events, it illustrates again and again the results of disobedience. As Arthur E. Cundall says “no book in the Bible witnesses so clearly to our human fraility..”. Although our culture is far different and the “times have changed” we still demonstrate the human frailties mentioned, so we should continue to follow Joshua’s lead “…But as for me and my household, we will serve the Lord." Josh 24:15 (NIV)
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