Big Idea: The story of humanity, from creation to redemption, is tied together with the golden thread of God’s unfailing love. Understanding the Text Psalm 33 is atypical of the psalms in Book 1 in that it has no title, sharing this feature only with Psalm 10 (assuming, of course, that Psalms 1 and 2 are introductory). It is a good example of the hymn, which represents the “purest form” of praise to God, expressing who he is and what he does.[1] The absence of a title has led to the speculation that this ...
Big Idea: Waiting on the Lord through trouble and opposition opens our hearts to doing God’s will. Understanding the Text Psalm 40 is an individual psalm of thanksgiving, which is typically composed of the report of a crisis (40:12) and the celebration of deliverance (40:1–3), and these elements do not necessarily occur in that order.1Some commentators insist that this psalm is a combination of two independent psalms, an individual psalm of thanksgiving (40:1–10) and an individual lament (40:11–17). In ...
Big Idea: Our passion for worship and for God may evoke misunderstanding from others. Understanding the Text Psalm 69 is an individual lament that has grown out of the worshiper’s persecution and assaults by those who hate him. The psalmist is ill (69:29) and falsely accused (69:4). Often these two conditions are combined, as with Job, to create an intolerable situation for the psalmists. Psalm 69 belongs to a subcategory of psalms sometimes called imprecatory psalms, because they contain “curses” against ...
How does one handle the problem of childlessness, especially in a society that places a premium on having children? To the contemporary reader Abram and Sarai’s method appears quite strange and highly suspect. Sarai offers her maidservant Hagar to Abram. He cohabits with her, and he fathers a child—Ishmael. This child then becomes Sarai’s child. Such a procedure, however illicit it may sound to us, is well documented in ancient literary sources such as the Code of Hammurabi and in the texts from Nuzi. ...
Preparations for Resuming Journey (1:1–10:10): Preparation for completing the trip to Canaan and conquering that land requires organization of the Israelites as a sacred fighting force. This process includes a military census (Numbers 1), arrangement of tribes in a holy war camp and assignment of their marching order (chap. 2), as well as a census of sanctuary personnel (members of the Levite tribe) and allocation of their duties (chaps. 3–4). The military census numbers able-bodied adult males along ...
6:1–21 · The next law in Numbers, regarding temporary Nazirites (6:1–21), continues the theme of holiness versus impurity, involving factors such as treatment of hair, binding speech, and drinking (or not). Any Israelite man or woman could voluntarily take a special Nazirite vow of separation in order to be holy to the Lord for a period of time that he or she would specify. A holy lifestyle during the period of dedication would include abstaining from drinking intoxicating beverages or consuming any grape ...
With 23:15 we enter into a discussion of the implications of the eighth commandment, relating to theft. Five laws (23:15–25) are given in the second-person singular, perhaps highlighting the importance of individual responsibility within the covenant community. Even the rules on divorce (24:1–4) and kidnapping (24:7) represent a metaphorical and real theft of life. Other ancient Near Eastern countries required the extradition of runaway slaves, but Israel did not, for it would imply a covenant relationship ...
Once the spies have returned, Joshua and the Israelites set out from Shittim toward the Jordan to cross it. A series of instructions is given in 3:2–6 especially concerning the place of the ark as the procession moves toward the Jordan. The ark, carried by the priests and signaling the Lord’s presence and guidance, is to lead the way, with the people following after it. But the people are cautioned not to follow too closely but to maintain a distance of a thousand yards, presumably in deference to the Lord ...
6:1–12:24 Review · Campaigns of War:After the focus on preparation for battle in chapters 1–5, chapters 6–11 now describe the actual battles, with chapter 12 being a summary of results. The battles themselves can roughly be divided into three main campaigns, focusing respectively on the central (6:1–8:35), southern (9:1–10:28), and northern regions (11:1–23). The first campaign described is in the central region (6:1–8:35). 5:13-6:27 · If the previous events were all intended to raise Israel’s confidence ...
14:6–19:51 Review · The process of distribution actually involves two rounds, with the first round taking place in Gilgal (14:6–17:18) and the second round taking place later in Shiloh (18:1–19:51). The first round apparently involves only two and a half tribes: Judah, Ephraim, and the remaining half tribe of Manasseh. 14:6–15 · As the men of Judah come forward to receive their land (14:6–15:63), Caleb speaks up to make a special request (14:6–12). In 14:6, Caleb is introduced as a Kenizzite. According to ...
Whether the events recorded in 12:1–7 happen before or after the sacrifice of Jephthah’s daughter is uncertain. But in the aftermath of the Ammonite war, the Ephraimites cross over the Jordan to complain to Jephthah, just as they did earlier to Gideon (8:1), about not having been asked to participate in the war. This time, they even threaten to burn down Jephthah’s house in retaliation. But while Gideon answered diplomatically to avert an internal conflict, Jephthah, who has earlier shown a willingness to ...
In response to Solomon’s request for God’s manifest presence at the end of his prayer in 6:41–42, in 7:1–2 Yahweh fills the temple as he did in 2 Chronicles 5:13–14, again making impossible the ministry of the priests. The manifest presence of Yahweh triggers the reverential praise of the people in 7:3, who proclaim the same words that prompted the first filling of the temple in 5:13–14. Not only the Levites but also the people are caught up in the praise of Yahweh. The dedication festivities conclude with ...
The death of Jehoshaphat initiates a period of crisis that will endure for the next three reigns, beginning with Jehoram and Ahaziah and ending in the tragedy caused by the queen Athaliah. It is interesting that the names of the two kings here are also names of northern kings (Ahab’s son was Ahaziah and his grandson was Jehoram), clear indications of the influence of the northern kingdom introduced by Jehoshaphat’s alliance with Ahab and the marriage of Ahab’s daughter Athaliah to Jehoshaphat’s son Jehoram ...
The assassination of Joash opens the way for the accession of his son Amaziah, whose reign is introduced by the summary note in 25:1–4. In contrast to his father, Joash, Amaziah’s doing “what was right in the eyes of the Lord” (25:2), yet not “wholeheartedly,” is suggestive of the two different phases of his reign, the first positive (25:5–12) and the second negative (25:13–24). Both phases are structured by the same pattern: (1) Amaziah arouses divine anger, (2) a prophetic figure confronts the king, (3) ...
The scene: Earth. God scolds Job’s three friends, demanding that they offer sacrifices and that Job pray on their behalf. That action complete, Job is restored, blessed again with possessions, family, and a long life to enjoy them. An entire poetic story has played out since the last scene in the prologue (2:11–13). We now encounter the only scene of the epilogue. God’s words, particularly his affirmation about Job, to the three friends carve out a chasm between this scene and the poetic dialogue. If one ...
God delivers David from a near-death encounter with his enemies (30:1–3); as a result, David praises God (30:4–5). God then establishes David, making his life secure (30:6–7a). But God seemingly deserts David; so, in anguish, David cries out to him for mercy, for life, and for the ability to praise his faithfulness (30:7b–10). God once more turns David’s mourning into rejoicing (30:11–12). Psalm 30 is the finale of a four-act play that reveals how David’s hopes and concerns in chapters 27–29 play out in ...
David’s sin (i.e., adultery with Bathsheba; cf. 2 Sam. 11:1–12:14) and the thought of its horrific offense to God devastate him. He labels his adultery as transgression, iniquity, evil, and sin (note: Psalm 51 has a higher concentration of these terms than any other psalm in the Psalter). In every section of the psalm, David pleads for God to do a transforming work in him (51:1–2, 9–10, 12, 14). He desires a newness of spirit within him that will allow him to delight freely in God (51:7–10, 12). He also ...
References to the Valley of Salt (see the superscription) appear only four other times in Scripture (2 Sam. 8:13; 2 Kings 14:7; 1 Chron. 18:12; 2 Chron. 25:11), each time, as here, linked to a battle in which David’s army slaughters ten thousand or more people. Although the battle is a success, David writes as though he were under attack, perplexed that God might have deserted Israel. Yet, even if that were true (60:1–3, 10), David announces that he has not abandoned God (60:11–12). In the first (60:1–5) ...
Proverbs 4, which concludes the positive commendation of wisdom, consists of three instructions, each of which begins with a direct address (4:1, 10, 20). In 4:1–9, which utilizes several terms from the preceding section, the father passes on counsel from his own father that is marked by another metaphorical presentation of wisdom as a woman. Verse 1 uses “my sons” rather than “my son” for the first time in the book (cf. Prov. 5:7; 7:24; 8:32), which, along with the reference to the mother in Proverbs 1:8 ...
Proverbs 5–7 forms the second major section of the prologue. Whereas the lessons in chapters 2–4 primarily involve the commendation of wisdom and its benefits, those in 5–7 offer warnings against folly (i.e., against harmful relationships) and its consequences, especially involvement with “the loose woman.” Instruction regarding sexual issues (5:3–6, 8–20; 6:24–35; 7:16–19) is supplemented by ethical instruction on other topics (6:1–19) and framed by introductory and concluding material (5:1–2, 7, 21–23; 6 ...
30:1–31:31 Review · Although the final two chapters of Proverbs contain the wisdom of two more sages, from a thematic-theological standpoint they form an epilogue that corresponds to and serves to complete the prologue (Proverbs 1–9; parallels will be noted below). The words of Agur son of Jakeh and of King Lemuel are both called an “oracle,” a term otherwise applied to prophetic utterances (30:1; 31:1; cf. the opening verses of Nahum, Habakkuk, and Malachi), perhaps thereby claiming divine origin and ...
1:16–2:2 · The maiden’s initial response may have given Solomon false hope, as she repeats his very words. However, she quickly lets it be known that her words are intended for another and that she does not belong in the presence of the king (1:16–2:1). The scene of her lovemaking is pastoral, in grassy fields and under spreading trees—not the palace precincts. In her modesty she compares herself to the more common wildflowers of the countryside, flowers of Sharon not far from her home in Shulam.The king’s ...
1:1–12:6 Review · Prophecies against Judah: The first twelve chapters of Isaiah may be compared to a painting with three panels (a triptych). Isaiah’s call to be a prophet (chap. 6) is at the center, while the other two parts of the triptych concern judgment and hope. The first section (chaps. 1–5) is in the form of a covenantal lawsuit, and the third section (chaps. 7–12) presents God’s word of judgment and hope in the historical situation of the growing Assyrian Empire. A holistic approach to these ...
The theme of the restoration of the people of God is developed in nine strophes (verse units) (51:1–3, 4–6, 7–8, 9–11, 12–16, 17–23; 52:1–2, 3–6, 7–12). These strophes are connected by the repetition of imperatives (“listen,” 51:1, 4, 7, 21; 52:8; “look,” 51:1–2; “awake,” 51:9, 17; 52:1; and “depart,” 52:11), promises of comfort, and references to creation and redemption. God’s words of comfort (51:1–3) are addressed to those who still fear the nations among whom they are dwelling. They believe but have ...
11:1–20:18 Review · Stories about Wrestling with People and with God: The preceding chapters, though grim with dark announcements and heavy accusations, have had a formal cast. Only rarely has the prophet expressed personal anguish. In chapters 11–20, however, Jeremiah as a person is much more at center stage. In these stories Jeremiah wrestles hard to persuade his audience of their serious situation. He engages in sign acts. Here also we observe a man wrestling with God as he deals with frustrations and ...