4 They lie around on beds decorated with ivory, and sprawl out on their couches. They eat lambs from the flock, and calves from the middle of the pen.(As an aside, Dan is giving away a free copy of the CEB every week till Christmas for those who comment on his advent readings and link back to them...so if you want a chance at a CEB...)
5 They sing to the tune of stringed instruments; like David they invent musical instruments.
6 They drink wine from sacrificial bowls, and pour the very best oils on themselves. Yet they are not concerned over the ruin of Joseph.
7 Therefore they will now be the first to go into exile, and the religious banquets where they sprawl on couches will end. (Amos 6:4-7 NET)
Showing posts with label Amos. Show all posts
Showing posts with label Amos. Show all posts
Friday, December 02, 2011
Why Amos Is a Downer This Time of Year
Today I opened my blogreader to discover that Dan Thompson was discussing (tongue-in-cheek) why Amos is a real downer to read for advent season. I personally think he's probably not much fun at parties either, so I wouldn't recommend inviting him to any this season...unless you like being told you are the first to be taken away as a prisoner-of-war because you were living the high-life.
Thursday, February 17, 2011
The Old Testament for Seventh Graders (in Four Weeks!) 4
Life Under the Covenant - Joshua-Malachi
Story: Living in the Land (Joshua-2 Chronicles) – Israel entered the land of eternal promise, but once they were in the land they failed to live according to the covenant. The LORD rescued them again and again even though they always managed to rebel again and again. (Joshua 23:16; Judges 21:25; 1 Kings 9:3-9) SCROLL
Prophets: The Word of the LORD (Isaiah-Malachi) – The LORD always sent his messengers with a word to his people to do what was right because he loved them enough to call them back to the covenant and to remind them of the consequences of disobedience. The word of the LORD was for the whole world, but what would people do? (Hosea 1:2; Jeremiah 1:9-10; 7:25; Amos 3:7; Jonah 3:2, 10) HORN
Exile: Judgment Days (Daniel, Esther) – Because Israel would not listen to the LORD they were sent into exile among the nations, the temple was destroyed and the kingship that was promised forever was done. At every turn it seemed like Israel would be completely destroyed, but the LORD continued to preserve His people even in exile. (Daniel 9:4-19) SWORD
Wisdom: Two Paths (Job-Song of Songs) – The reflections of people concerned with life, suffering, blessings, judgment and obedience became sharpened by the time spent in exile even while most of the works belonged to persons of ages long before the exile. Songs and sayings of wisdom where one considers what really matters serve to remind Israel that they must choose the right path. (Psalm 1; Proverbs 4:20-27) FORK-IN-THE-ROAD
Return: A New Day? (Ezra-Nehemiah) – The LORD brought Israel back again to the land and restored the temple with promises for the future, but the question remained, “For how long?” Would Israel be able to remain faithful or again be disobedient and undo it all? (Zechariah 8:1-8; Malachi 4) SUNRISE
Thursday, September 23, 2010
Ezekiel 45-46 - Sacred Land and Days
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| By Clarence Larkin (click to enlarge) |
45:1-6 – The sacred district. The full sacred area would cover an area seven miles wide and seven miles long. One section stretching seven miles long and three miles wide would be for the priests and would be for the “Most Holy Place”. Another section stretching seven miles long and three miles wide would be for the Levites who serve on behalf of the people of Israel in the temple. They would no longer have towns scattered among the tribes (as in Josh. 21), but would live with all of the rest of Israel focused upon the center: the temple as the presence of the LORD in the midst of His people. The “city” would take up a section about one mile wide and seven miles long for the whole of Israel.
45:7-12 – The prince(s) of Israel. No longer would the princes be allowed to abuse Israel as had occurred throughout Israel’s history, but would receive a portion of the land surrounding the sides of the sacred districts. What is the importance of fair measurements? (cf. Lev. 19:36; Deut. 25:13-16; Prov.11:1; Amos 8:5-6; Hos.12:7) One shekel would be approximately 4 oz. and therefore one minah about 24 oz. The ephah (for dry measurements) and bath (for liquid measurements) would be about 5.8 gallons and so the homer would be about 58 gallons total.
45:13-20 – Offerings for atonement. Why would the LORD be so specific about the offerings Israel was to offer? The offerings made of wheat and barley were nearly 2% of the total, the oil 1% and the sheep .5%. These sacrifices were specifically for atonement. What need would Israel have for atonement? Also, note that the prince plays a particular role in making provision for the sacrifices as well. There was to be an atonement made on the first day of the year and the seventh (were these to be repeated?) for atonement of the temple. Why would the temple need atonement? What sorts of sins were said to be covered by this sacrifice?
45:21-25 – The feasts. The requirements here are notably different than those found in the Torah concerning the Passover celebration (cf. Exo.12:1-28; Num.9:1-14; Deut.16:1-8). However, it is also notable that whereas there was never a repetition of the smearing of blood on the doorposts after the exodus from Egypt, yet in verses 19-20 the posts of the temple were to be smeared in sacrificial blood prior to the actual celebration of Passover that would begin a week later. The other feast day is unnamed but is said to occur at the time of the Feast of Tabernacles on the fifteenth day of the seventh month (cf. Deut. 16:13).
46:1-12 – The Sabbath and New Moon feasts. The eastern outer court gate was perpetually kept shut, but the inner courts eastern gate was opened every Sabbath and New Moon when the prince was to come and offer sacrifices and stand at the entrance of the gate giving worship to the LORD. The people were also to worship the LORD at that gate. The prince must come and go at the same gateway, but the people were to leave at the opposite (if they entered north they left south and vice-versa). What is the point of the control at the gates? The prince was to act as just another person and would not stay longer than the rest of the people though he was the only one permitted use of the eastern inner court gate which would be shut at evening after he had gone. There was a marked difference between what Ezekiel was instructed and what had happened throughout Israel’s history in regard to the ruler’s relations to the temple.
46:13-15 – The command to make daily offerings. Why might the language have shifted from the third person to the second person (“you”) for these few verses? Was Ezekiel expected to participate in this? Also, how does the nature of the sacrifices being a “lasting ordinance” relate to what is written in Hebrews 7:27; 9:25-10:18?
46:16-18 – The prince and his land. What is the importance of the inheritance being kept within the prince’s family and of the prince not being able to take any property from the rest of the house of Israel? (on acquisition of Israelite territories and inheritance issues see Deut.17:14-20; 2 Sam.9:7; 16:4; 24:24; 1 Kings 9:16; 16:24; 21:1-29) Many have often confused the notion of this “prince” with the Messiah, but Iain Duguid astutely notes, “It is the temple that points us to Jesus, not the prince” (NIVAC 524).
46:19-24 – The importance of the kitchens. Why should Ezekiel be shown the kitchens in the temple and why should these be mentioned for us? It is significant because temples of the ancient Near East were places for the gods to feast, but not for the general population, but in the temple of the LORD He prepares a table before His people and shares it with them (cf. Ps. 23:5; Matt.22:1-14; Rev.3:20; 19:9).
Wednesday, March 17, 2010
Ezekiel 6-7 – Too Late to Repent
6:1 – Can Ezekiel speak apart from the word of the LORD coming to Him? (cf. 7:1; and see 3:27)
6:2 – “set your face against the mountains of Israel”? Perhaps this has reference to the “high places” (6:3, 13) though the “high places” could also be in the valleys. More likely it is a judgment against the land (as the king, people, and temple are also judged).
6:3 – “hear the word of the Sovereign LORD” as a prophetic introduction see Josh.3:9; 1 Sam.15:1; 2 Kings 7:1; 20:5; Amos 7:16; Isa.1:10; 28:14, 16.
6:4-7 – What is the reason the LORD gives for why He will do what He pronounces: You will know that I am Yahweh. He will show the idols and sacred places to be worthless and those who worship such to be as what they worship (cf. Ps.135:15-18). The word for “idols” (Heb. gillulim) is not the normal term, but one of derision for the worthlessness of the idols basically identifying them with excrement (Block NICOT 226). “Scatter the bones around your altars” implies that they will surround the altars they have already surrounded but instead of dancing and worship it will be as the dead and judged (Duguid NIVAC 108)
6:8-10 – Those who are scattered exiles will be those sanctified by the LORD and not those who remain in the land. God’s judgment means ultimate redemption. Dan Block (NICOT 231-233) notes three things the remnant exiles will do: 1) remember the LORD; 2) loathe themselves; and 3) “know that I am Yahweh” (6:13-14; 7:4, 9, 27). This last phrase is key to the whole of the prophecy (cf. Exo.14:4, 18).
6:11 – “Strike your hands together” (or “clap your hands”)? This is as a sign of God’s anger with Israel (see Num.24:10; Eze.21:14, 17; 22:13). He is also told “stomp your feet” which is a sign of condemnation and rejection. “Alas!” does not convey the more direct translational value of “Ah!” (the sound of a disgusted sigh).
6:12 – Is there any escaping from the LORD? (see Ps.139)
6:13-14 – The irony is that “rather than offering life to the devotees, the pagan sanctuaries have become symbols of death” (Block NICOT 237). “From the desert to Diblah” (should read “Riblah” – the ‘d’ and ‘r’ look almost identical in Hebrew) means from the south to the very far north the LORD will desolate everywhere.
7:2-6 – “The end…”? What does this mean? Also, is the LORD’s judgment just? In what manner will He judge? Is the end “coming” or has it “come” already? Why will God not have pity?
7:10, 12, 17, 19 – The “day” of the LORD is the “moment of his intervention in human history, with the outcomes of such interventions being determined by him alone” (Block NICOT 244).
7:10-13 – Note the agricultural and commercial irony. What relation does “blossoming”, “budding” and the “staff” have to Aaron’s staff in Num.17:8?
7:14 – What is this verse referring to? Nebuchadrezzar’s approach and Jerusalem’s fall. Why is everyone judged? Were all of Israel wicked? Why do the righteous suffer with the wicked?
7:15-18 – Where is escape? It is of interest that those who escape do so to the mountains (cf. Mt.24:16; Mk.13:15; Lk.21:21). Are those who survive going to rejoice? Why not? What are the expressions in vs.17 meant to express? Apparently an utter lack of composure (the LXX and most modern commentators understand this to suggest they will wet themselves).
7:19 – What good is gold and silver in the day of the LORD’s wrath?
7:20-22 – The “beautiful jewelry” may suggest (following Rabbis Rashi and Kimchi) the treasures of the temple (7:22-23) which would make the acts of Israel that much worse. How might the treasury be “defiled” and “desecrated”? “The wicked of the earth” are used as God’s hand of judgment. John Calvin in his commentary on Ezekiel wrote concerning this, “They are borne along by a depraved disposition, but God has a wonderful plan, incomprehensible to us, according to which he impels the wicked here and there—without becoming involved in their guilt (cited in Duguid NIVAC 122).
7:23-24 – Who is the LORD telling to “prepare chains”? What is the reason? (cf. Gen.6:11) Note that the LORD says, “I will…” concerning the judgment (see who “strikes the blow” in 7:9).
7:25-27 – “They will seek peace but…” there will be no help for anyone. “Then they will know…”? (cf. 2 Pet.3:3-4)
6:2 – “set your face against the mountains of Israel”? Perhaps this has reference to the “high places” (6:3, 13) though the “high places” could also be in the valleys. More likely it is a judgment against the land (as the king, people, and temple are also judged).
6:3 – “hear the word of the Sovereign LORD” as a prophetic introduction see Josh.3:9; 1 Sam.15:1; 2 Kings 7:1; 20:5; Amos 7:16; Isa.1:10; 28:14, 16.
6:4-7 – What is the reason the LORD gives for why He will do what He pronounces: You will know that I am Yahweh. He will show the idols and sacred places to be worthless and those who worship such to be as what they worship (cf. Ps.135:15-18). The word for “idols” (Heb. gillulim) is not the normal term, but one of derision for the worthlessness of the idols basically identifying them with excrement (Block NICOT 226). “Scatter the bones around your altars” implies that they will surround the altars they have already surrounded but instead of dancing and worship it will be as the dead and judged (Duguid NIVAC 108)
6:8-10 – Those who are scattered exiles will be those sanctified by the LORD and not those who remain in the land. God’s judgment means ultimate redemption. Dan Block (NICOT 231-233) notes three things the remnant exiles will do: 1) remember the LORD; 2) loathe themselves; and 3) “know that I am Yahweh” (6:13-14; 7:4, 9, 27). This last phrase is key to the whole of the prophecy (cf. Exo.14:4, 18).
6:11 – “Strike your hands together” (or “clap your hands”)? This is as a sign of God’s anger with Israel (see Num.24:10; Eze.21:14, 17; 22:13). He is also told “stomp your feet” which is a sign of condemnation and rejection. “Alas!” does not convey the more direct translational value of “Ah!” (the sound of a disgusted sigh).
6:12 – Is there any escaping from the LORD? (see Ps.139)
6:13-14 – The irony is that “rather than offering life to the devotees, the pagan sanctuaries have become symbols of death” (Block NICOT 237). “From the desert to Diblah” (should read “Riblah” – the ‘d’ and ‘r’ look almost identical in Hebrew) means from the south to the very far north the LORD will desolate everywhere.
7:2-6 – “The end…”? What does this mean? Also, is the LORD’s judgment just? In what manner will He judge? Is the end “coming” or has it “come” already? Why will God not have pity?
7:10, 12, 17, 19 – The “day” of the LORD is the “moment of his intervention in human history, with the outcomes of such interventions being determined by him alone” (Block NICOT 244).
7:10-13 – Note the agricultural and commercial irony. What relation does “blossoming”, “budding” and the “staff” have to Aaron’s staff in Num.17:8?
7:14 – What is this verse referring to? Nebuchadrezzar’s approach and Jerusalem’s fall. Why is everyone judged? Were all of Israel wicked? Why do the righteous suffer with the wicked?
7:15-18 – Where is escape? It is of interest that those who escape do so to the mountains (cf. Mt.24:16; Mk.13:15; Lk.21:21). Are those who survive going to rejoice? Why not? What are the expressions in vs.17 meant to express? Apparently an utter lack of composure (the LXX and most modern commentators understand this to suggest they will wet themselves).
7:19 – What good is gold and silver in the day of the LORD’s wrath?
7:20-22 – The “beautiful jewelry” may suggest (following Rabbis Rashi and Kimchi) the treasures of the temple (7:22-23) which would make the acts of Israel that much worse. How might the treasury be “defiled” and “desecrated”? “The wicked of the earth” are used as God’s hand of judgment. John Calvin in his commentary on Ezekiel wrote concerning this, “They are borne along by a depraved disposition, but God has a wonderful plan, incomprehensible to us, according to which he impels the wicked here and there—without becoming involved in their guilt (cited in Duguid NIVAC 122).
7:23-24 – Who is the LORD telling to “prepare chains”? What is the reason? (cf. Gen.6:11) Note that the LORD says, “I will…” concerning the judgment (see who “strikes the blow” in 7:9).
7:25-27 – “They will seek peace but…” there will be no help for anyone. “Then they will know…”? (cf. 2 Pet.3:3-4)
Thursday, December 17, 2009
2 Kings 20-21 - Hezekiah and Manasseh: Room for Repentance and Restoration?
20:1 – The LORD says Hezekiah will certainly die…but then Hezekiah prays and the LORD sends Isaiah back to Hezekiah to tell him that the LORD will actually heal him and he will live another 15 years (20:6; Isa.38:10-20). Has the LORD changed His mind?
20:8 – What is the significance of Hezekiah asking for a sign? (contrast with Ahaz in Isa.7:12)
20:12 – Why was Merodach-Baladan of Babylon visiting Hezekiah? (Isa.39:1)
20:13-15 – Why did Hezekiah show the Babylonians everything? According to 2 Chronicles 32:31 this moment was a test of the LORD. Did Hezekiah pass the test?
20:19 – How should we understand Hezekiah’s response to the LORD’s promise of plundering and exile by Babylon (20:17-18)? Does Hezekiah not care as long as it does not happen while he is king? Does Hezekiah simply acknowledge what will be no matter what and is thankful that the LORD has granted that it not occur sooner? (see the context for understanding this response as given in Isa.40ff)
20:20 – What is the significance of mentioning “the tunnel” that Hezekiah had dug? This tunnel is nearly 1600 feet long and allowed for water access in case of a siege.
21:1 – Manasseh – son of Hezekiah. He reigned for 55 years (697-642BC) over Judah (10 years the throne was shared with his father Hezekiah) doing what was evil in the sight of the LORD. According to Assyrian records, he supported Assyria as a vassal state with only one brief rebellion (2 Chron.33:10-13). He led Judah into idolatry that was worse than the nations driven out by Israel (21:3-5). He rebuilt the “high places” (like Jeroboam in 1 Kings 12:31; which his father Hezekiah had removed in 2 Kings 18:4), erected altars to Baal and made an Asherah (like Ahab in 1 Kings 16:31; see Deut.16:21) which he even placed in the temple of the LORD, built altars to the starry hosts (like Ahaz in 2 Kings 16:10-16; see Deut.4:19; Jer.7:18), he also practiced child sacrifice (like Ahaz 2 Kings 16:3), practiced sorcery, divination, consulted mediums and spiritists (see Lev.18:21; Deut.18:9-13). He violated the Davidic covenant (2 Sam.7:7-17), the Temple of the LORD (Deut.12:1-32; 1 Kings 9:1-9), and the Mosaic Law (Deut.28:49-63). He rejected the word of the LORD through the prophets (2 Kings 21:10-15) and reputed to have killed Isaiah (see 21:16 below). According to 2 Chronicles 33:10-17 during his brief rebellion against Assyria he was taken as an exile (by himself?) in chains with a ring through his nose to Babylon (?) until he repented to the LORD (see the apocryphal Prayer of Manasseh) and the LORD restored him to his throne in Jerusalem. He even removed many of the idols and shrines he had built, but this appears to not have lasted long and the writer of Kings never mentions this positive note about Manasseh.
21:10 – What do the “prophets” signify? They signify that the LORD has not utterly abandoned His people. They are grace and mercy, righteousness and justice calling to His people to repent. They are representative of the faithful who hear the word of the LORD and obey. They are the testimony to the covenant and to the responsibility inherent in the covenant in order to experience the blessings of the covenant.
21:12 – “the ears of everyone who hears of it will tingle”? (see Jer.15:1-4) The judgment of a plumb-line like the one used against Samaria will be used against Jerusalem (Amos 7:7-9) as well as like the washing of a dish that is turned over, but what does all of this mean? It means that the judgment which is coming will be beyond repair and will be utterly devastating even to the nations who are witness to this judgment.
21:16 – What does it mean that Manasseh “filled Jerusalem from one end to the other” by shedding so much innocent blood? Tradition says that Manasseh had Isaiah sawn in two (this account is given in the Martyrdom and Ascension of Isaiah 5.1; several Targumim and many Early Church Fathers like Justin Martyr, Tertullian, and Origen; see also Heb.11:37). Josephus wrote that Manasseh had prophets killed daily in Jerusalem as well as slaughtering any righteous persons he found (Ant.10.37-38).
21:18, 26 – What is the reference to Manasseh and Amon being “buried in the garden of Uzza”? Konkel suggests that the “garden of Uzza” may be referring to “an enclosed space constructed in honor of a Canaanite astral deity” named Attar-melek, which was the star Venus, in Arabic named “Uzza” (NIVAC 623).
21:19 – Amon – son of Manasseh. He reigned for 2 years (642-640BC) over Judah doing what was evil in the sight of the LORD just like his father Manasseh. He was assassinated (by whom?) and the assassins were put to death by those loyal to the family of David.
20:8 – What is the significance of Hezekiah asking for a sign? (contrast with Ahaz in Isa.7:12)
20:12 – Why was Merodach-Baladan of Babylon visiting Hezekiah? (Isa.39:1)
20:13-15 – Why did Hezekiah show the Babylonians everything? According to 2 Chronicles 32:31 this moment was a test of the LORD. Did Hezekiah pass the test?
20:19 – How should we understand Hezekiah’s response to the LORD’s promise of plundering and exile by Babylon (20:17-18)? Does Hezekiah not care as long as it does not happen while he is king? Does Hezekiah simply acknowledge what will be no matter what and is thankful that the LORD has granted that it not occur sooner? (see the context for understanding this response as given in Isa.40ff)
20:20 – What is the significance of mentioning “the tunnel” that Hezekiah had dug? This tunnel is nearly 1600 feet long and allowed for water access in case of a siege.
21:1 – Manasseh – son of Hezekiah. He reigned for 55 years (697-642BC) over Judah (10 years the throne was shared with his father Hezekiah) doing what was evil in the sight of the LORD. According to Assyrian records, he supported Assyria as a vassal state with only one brief rebellion (2 Chron.33:10-13). He led Judah into idolatry that was worse than the nations driven out by Israel (21:3-5). He rebuilt the “high places” (like Jeroboam in 1 Kings 12:31; which his father Hezekiah had removed in 2 Kings 18:4), erected altars to Baal and made an Asherah (like Ahab in 1 Kings 16:31; see Deut.16:21) which he even placed in the temple of the LORD, built altars to the starry hosts (like Ahaz in 2 Kings 16:10-16; see Deut.4:19; Jer.7:18), he also practiced child sacrifice (like Ahaz 2 Kings 16:3), practiced sorcery, divination, consulted mediums and spiritists (see Lev.18:21; Deut.18:9-13). He violated the Davidic covenant (2 Sam.7:7-17), the Temple of the LORD (Deut.12:1-32; 1 Kings 9:1-9), and the Mosaic Law (Deut.28:49-63). He rejected the word of the LORD through the prophets (2 Kings 21:10-15) and reputed to have killed Isaiah (see 21:16 below). According to 2 Chronicles 33:10-17 during his brief rebellion against Assyria he was taken as an exile (by himself?) in chains with a ring through his nose to Babylon (?) until he repented to the LORD (see the apocryphal Prayer of Manasseh) and the LORD restored him to his throne in Jerusalem. He even removed many of the idols and shrines he had built, but this appears to not have lasted long and the writer of Kings never mentions this positive note about Manasseh.
21:10 – What do the “prophets” signify? They signify that the LORD has not utterly abandoned His people. They are grace and mercy, righteousness and justice calling to His people to repent. They are representative of the faithful who hear the word of the LORD and obey. They are the testimony to the covenant and to the responsibility inherent in the covenant in order to experience the blessings of the covenant.
21:12 – “the ears of everyone who hears of it will tingle”? (see Jer.15:1-4) The judgment of a plumb-line like the one used against Samaria will be used against Jerusalem (Amos 7:7-9) as well as like the washing of a dish that is turned over, but what does all of this mean? It means that the judgment which is coming will be beyond repair and will be utterly devastating even to the nations who are witness to this judgment.
21:16 – What does it mean that Manasseh “filled Jerusalem from one end to the other” by shedding so much innocent blood? Tradition says that Manasseh had Isaiah sawn in two (this account is given in the Martyrdom and Ascension of Isaiah 5.1; several Targumim and many Early Church Fathers like Justin Martyr, Tertullian, and Origen; see also Heb.11:37). Josephus wrote that Manasseh had prophets killed daily in Jerusalem as well as slaughtering any righteous persons he found (Ant.10.37-38).
21:18, 26 – What is the reference to Manasseh and Amon being “buried in the garden of Uzza”? Konkel suggests that the “garden of Uzza” may be referring to “an enclosed space constructed in honor of a Canaanite astral deity” named Attar-melek, which was the star Venus, in Arabic named “Uzza” (NIVAC 623).
21:19 – Amon – son of Manasseh. He reigned for 2 years (642-640BC) over Judah doing what was evil in the sight of the LORD just like his father Manasseh. He was assassinated (by whom?) and the assassins were put to death by those loyal to the family of David.
Wednesday, November 18, 2009
2 Kings 18-19 -- Who is faithful to their word?
18:1 – Hezekiah – son of Ahaz. He reigned for 29 years (715-687 BC) over Judah (10 years the throne was shared with his son Manasseh) doing what was right before the LORD as his father David had done (18:3; for a paralleled alternate account of the reign of Hosea see Isaiah 36:1-39:8). He carried out religious reforms by removing the high places, smashing the sacred stones, cutting down the Asherah poles (18:4), repairing the Temple of the LORD, appointing priests, and celebrating Passover with both Judah and Israel (2 Chron.29-31).
18:4 – Nehushtan the bronze snake Moses had made in Numbers 21:4-9 was kept until the reign of Hezekiah and was being worshipped until he had it destroyed. Why did Judah keep it? The name Nehushtan is thought to come from combining the Hebrew words for ‘snake’ (nahash) and ‘bronze’ (nehoshet)– (see Hobbs WBC 252; Konkel NIVAC 599).
18:7 – Why should Hezekiah bring about the possible turmoil of Judah through reforms and his rebellion against Assyria? Because he trusted the LORD (18:5-6).
18:9-12 – Why is their repetition of the material presented already in 2 Kings 17:1-6? It may be to remind the reader of the consequences of disobedience to the word of the LORD in light of the imminent invasion by Assyria. Will Judah go into exile as Israel? Will Judah trust in the LORD in the face of seemingly impossible odds?
18:13 – In 701 BC Sennacherib of Assyria invaded Judah (after having finally settled its four year struggle against Babylon…though this would prove only temporary). He had just previously conquered Tyre and replaced its king, as well as conquering numerous other cities and nations. He is reported to have conquered 46 walled cities of Judah and many other smaller towns as well as deported 200,000 Judahites and surrounded Jerusalem (see Pritchard ANEP 371-373).
18:14-16 – While Hezekiah paid Sennacherib approximately one ton of gold and 30 tons of silver from the Temple treasuries, he also reinforced the walls of Jerusalem and built a water aqueduct system in order to preserve the city in case of siege (2 Chron.32:1-5, 30).
18:21 – What does it mean for Egypt to be a splintering staff of reed? (Isa.36:6; Eze.29:6-7)
18:22-25 – Is the field commander (the Rabsheka) of Assyria correct about the LORD?
18:26-28 – Why did the Rabsheka speak in Hebrew instead of Aramiac? He did this in order for those on the walls of Jerusalem to hear and understand the intimidating propaganda of Assyria.
18:29-35 – Why does the Rabsheka say, “Do not let Hezekiah…” and “Do not listen to Hezekiah…”?
18:31-32 – Assyria makes promises to Judah which the LORD will fulfill, but does so in order to usurp the place of the LORD towards the people.
19:1 – What is Hezekiah’s response to the threats? He needs a word from the LORD.
19:6-7 – The word of the LORD through Isaiah is both clear and concrete—Sennacherib will die for his blasphemy and Jerusalem will not be besieged and taken (19:8 demonstrates the first part of the LORD’s answer already coming to pass).
19:14-19 – What is the main thrust of Hezekiah’s prayer? He prays that there might be a universal confession of the LORD as God alone.
19:21-28 – A dirge or lament against Assyria (much like the one found in Isa.10:5-19). The LORD will lead Assyria by His own “hook” in their “nose” because of their treatment of Him and His people (see Amos 4:2).
And the sheen of their spears was like stars on the sea,
When the blue wave rolls nightly on deep Galilee.
Like the leaves of the forest when Summer is green,
That host with their banners at sunset were seen:
Like the leaves of the forest when Autumn hath blown,
That host on the morrow lay withered and strown.
For the Angel of Death spread his wings on the blast,
And breathed in the face of the foe as he passed;
And the eyes of the sleepers waxed deadly and chill,
And their hearts but once heaved, and for ever grew still!
And there lay the steed with his nostril all wide,
But through it there rolled not the breath of his pride;
And the foam of his gasping lay white on the turf,
And cold as the spray of the rock-beating surf.
And there lay the rider distorted and pale,
With the dew on his brow, and the rust on his mail:
And the tents were all silent, the banners alone,
The lances unlifted, the trumpet unblown.
And the widows of Ashur are loud in their wail,
And the idols are broke in the temple of Baal;
And the might of the Gentile, unsmote by the sword,
Hath melted like snow in the glance of the Lord!
"The Destruction of Sennacherib" is reprinted from Works. George Gordon Byron. London: John Murray, 1832.
18:4 – Nehushtan the bronze snake Moses had made in Numbers 21:4-9 was kept until the reign of Hezekiah and was being worshipped until he had it destroyed. Why did Judah keep it? The name Nehushtan is thought to come from combining the Hebrew words for ‘snake’ (nahash) and ‘bronze’ (nehoshet)– (see Hobbs WBC 252; Konkel NIVAC 599).
18:7 – Why should Hezekiah bring about the possible turmoil of Judah through reforms and his rebellion against Assyria? Because he trusted the LORD (18:5-6).
18:9-12 – Why is their repetition of the material presented already in 2 Kings 17:1-6? It may be to remind the reader of the consequences of disobedience to the word of the LORD in light of the imminent invasion by Assyria. Will Judah go into exile as Israel? Will Judah trust in the LORD in the face of seemingly impossible odds?
18:13 – In 701 BC Sennacherib of Assyria invaded Judah (after having finally settled its four year struggle against Babylon…though this would prove only temporary). He had just previously conquered Tyre and replaced its king, as well as conquering numerous other cities and nations. He is reported to have conquered 46 walled cities of Judah and many other smaller towns as well as deported 200,000 Judahites and surrounded Jerusalem (see Pritchard ANEP 371-373).
18:14-16 – While Hezekiah paid Sennacherib approximately one ton of gold and 30 tons of silver from the Temple treasuries, he also reinforced the walls of Jerusalem and built a water aqueduct system in order to preserve the city in case of siege (2 Chron.32:1-5, 30).
18:21 – What does it mean for Egypt to be a splintering staff of reed? (Isa.36:6; Eze.29:6-7)
18:22-25 – Is the field commander (the Rabsheka) of Assyria correct about the LORD?
18:26-28 – Why did the Rabsheka speak in Hebrew instead of Aramiac? He did this in order for those on the walls of Jerusalem to hear and understand the intimidating propaganda of Assyria.
18:29-35 – Why does the Rabsheka say, “Do not let Hezekiah…” and “Do not listen to Hezekiah…”?
18:31-32 – Assyria makes promises to Judah which the LORD will fulfill, but does so in order to usurp the place of the LORD towards the people.
19:1 – What is Hezekiah’s response to the threats? He needs a word from the LORD.
19:6-7 – The word of the LORD through Isaiah is both clear and concrete—Sennacherib will die for his blasphemy and Jerusalem will not be besieged and taken (19:8 demonstrates the first part of the LORD’s answer already coming to pass).
19:14-19 – What is the main thrust of Hezekiah’s prayer? He prays that there might be a universal confession of the LORD as God alone.
19:21-28 – A dirge or lament against Assyria (much like the one found in Isa.10:5-19). The LORD will lead Assyria by His own “hook” in their “nose” because of their treatment of Him and His people (see Amos 4:2).
19:29-31 – What is the “sign” to Hezekiah and what does it mean?
19:32-34 – Why did the LORD spare Jerusalem?
19:35 – 185,000 Assyrians were killed by the angel of the LORD, but King Sennacherib of Assyria and many with him survive and return to Ninevah. In 681 BC, King Sennacherib was assassinated by his two older sons, Adrammalech and Sharezer apparently after making his younger son Esarhaddon king ahead of them.
The following is Lord Byron's The Destruction of Sennacherib that happens to be one of my favorite English poems.
The Assyrian came down like the wolf on the fold,
And his cohorts were gleaming in purple and gold; And the sheen of their spears was like stars on the sea,
When the blue wave rolls nightly on deep Galilee.
Like the leaves of the forest when Summer is green,
That host with their banners at sunset were seen:
Like the leaves of the forest when Autumn hath blown,
That host on the morrow lay withered and strown.
For the Angel of Death spread his wings on the blast,
And breathed in the face of the foe as he passed;
And the eyes of the sleepers waxed deadly and chill,
And their hearts but once heaved, and for ever grew still!
And there lay the steed with his nostril all wide,
But through it there rolled not the breath of his pride;
And the foam of his gasping lay white on the turf,
And cold as the spray of the rock-beating surf.
And there lay the rider distorted and pale,
With the dew on his brow, and the rust on his mail:
And the tents were all silent, the banners alone,
The lances unlifted, the trumpet unblown.
And the widows of Ashur are loud in their wail,
And the idols are broke in the temple of Baal;
And the might of the Gentile, unsmote by the sword,
Hath melted like snow in the glance of the Lord!
"The Destruction of Sennacherib" is reprinted from Works. George Gordon Byron. London: John Murray, 1832.
Wednesday, November 04, 2009
2 Kings 16-17 -- The LORD’s Presence—Promise and Threat
16:1 – Ahaz – son of Jotham. He reigned for (3 years as coregent then another) 16 years (735-715 BC) over Judah. He did evil in the eyes of the LORD unlike his father David and even acted like the kings of Israel (16:2; II Chron.28:1-2). He made idols and worshipped them (16:4; II Chron.28:2, 4, 24-25), offered his son (or sons – II Chron.28:3) in the fire (16:3 – apparently as an idolatrous act – see Deut.12:31; 18:9-10). Ahaz suffered a great defeat (II Chron.28:5-15 even though the captives of Judah were eventually returned) and while under siege by Pekah king of Israel and Rezin king of Aram he refused to trust in the LORD rejecting the word of the LORD through Isaiah the prophet and instead relied upon Tiglath Pileser III of Assyria (16:5-9; Isa.7-8) by bribing him (16:8). While delivering the bribe to Tiglath Pileser III he noticed the Assyrian altar and commanded a replicas immediate construction by Uriah the priest (see also Isa.8:2) and placement in the Temple of the LORD. This new altar was meant to replace the original altar which was then used by Ahaz for his own sacrifices (16:10-16) to the gods of Damascus (II Chron.28:22-23). In some sense Ahaz was following other Priestly-Kings like David (II Sam. 6:17-18) and Solomon (I Kings 8:63) – albeit in a wicked manner – so he seemed to emulate more especially Jeroboam I of Israel (I Kings 12:32-33).
17:1 – Hoshea – son of Elah. He assassinated Pekah king of Israel and reigned for 9 years (732-722 BC) over Israel doing evil in the eyes of the LORD, but was not considered as bad as others before him (17:3). Hoshea payed Shalmaneser V king of Assyria tribute for some time but quit and sent instead for help from Egypt (17:3-4) which was weak at this time due to many internal conflicts and therefore not able to help appropriately. His trust in Egypt was against the word of the LORD (Isa.30-31) and thus Hoshea was captured by Shalmaneser V, Samaria fell after a three year siege, and Israel was deported into exile according to the word of the LORD (see Lev.26; Deut.27-28; I Kings 14:14-16; Jer.31:15).
17:7-23 – The author of Kings makes explicit (just in case anyone already missed the critique) why all of this happened…Israel (and Judah was included in this prophetic sermon) had ultimately broken the covenant with the LORD and disobeyed all of the prophets sent to call back to faithful obedience (17:13, 20).
17:8, 11, 15 – “as the nations”? Israel is accused of acting like both the nations the LORD drove out of the land and as the nations all around them. Is this the struggle also of the Church…to be a people who belong peculiarly to the LORD who live differently than the people of the world? (see Deut.10:15; I Sam.12:22; Titus 2:14; I Pet.2:9)
17:9 – “The Israelites secretly did things against the LORD their God”? (If “secretly” is the correct translation – see Konkel NIVAC 577) Does the LORD see things done in ‘secret’? (see Ps.90:8; Matt.6:18; Eph.5:12)
17:24-28 – The Gentiles newly settled in the land of Israel appear to have a better understanding of the relation of the LORD to the land and the necessary obedience, but this is only short lived (17:29-41).
17:33, 44 – They “worshipped (feared) the LORD, but…”? (see Hos.6:4-10)
17:39 – To who are the LORD’s promises directed? (see II Sam.7:7-17; Isa.6:11-13; Hos.11:8-11; Amos 9:11-15) There is a promise of a “remnant”; thus the naming of Shearjashub (meaning “a remnant will return”) son of Isaiah (Isa.7:1-10). The promise is ultimately fulfilled in “Immanuel” meaning “God with us” (Isa.7-8; Matt.1:22-23). The presence of God is essential to the promise being fulfilled, but it must be remembered that the one who is both a “promise” is also simultaneously a “threat.” “The choice is not whether God will be present; the choice is only in the response to that presence” (Konkel NIVAC pg. 569).
17:1 – Hoshea – son of Elah. He assassinated Pekah king of Israel and reigned for 9 years (732-722 BC) over Israel doing evil in the eyes of the LORD, but was not considered as bad as others before him (17:3). Hoshea payed Shalmaneser V king of Assyria tribute for some time but quit and sent instead for help from Egypt (17:3-4) which was weak at this time due to many internal conflicts and therefore not able to help appropriately. His trust in Egypt was against the word of the LORD (Isa.30-31) and thus Hoshea was captured by Shalmaneser V, Samaria fell after a three year siege, and Israel was deported into exile according to the word of the LORD (see Lev.26; Deut.27-28; I Kings 14:14-16; Jer.31:15).
17:8, 11, 15 – “as the nations”? Israel is accused of acting like both the nations the LORD drove out of the land and as the nations all around them. Is this the struggle also of the Church…to be a people who belong peculiarly to the LORD who live differently than the people of the world? (see Deut.10:15; I Sam.12:22; Titus 2:14; I Pet.2:9)
17:9 – “The Israelites secretly did things against the LORD their God”? (If “secretly” is the correct translation – see Konkel NIVAC 577) Does the LORD see things done in ‘secret’? (see Ps.90:8; Matt.6:18; Eph.5:12)
17:24-28 – The Gentiles newly settled in the land of Israel appear to have a better understanding of the relation of the LORD to the land and the necessary obedience, but this is only short lived (17:29-41).
17:33, 44 – They “worshipped (feared) the LORD, but…”? (see Hos.6:4-10)
17:39 – To who are the LORD’s promises directed? (see II Sam.7:7-17; Isa.6:11-13; Hos.11:8-11; Amos 9:11-15) There is a promise of a “remnant”; thus the naming of Shearjashub (meaning “a remnant will return”) son of Isaiah (Isa.7:1-10). The promise is ultimately fulfilled in “Immanuel” meaning “God with us” (Isa.7-8; Matt.1:22-23). The presence of God is essential to the promise being fulfilled, but it must be remembered that the one who is both a “promise” is also simultaneously a “threat.” “The choice is not whether God will be present; the choice is only in the response to that presence” (Konkel NIVAC pg. 569).
Wednesday, October 21, 2009
2 Kings 14:23-15:38 – Word of the LORD and Fall of the Kings
14:23 – Jeroboam II – son of Jehoash (or Joash). He reigned for 41 years (793-753 BC) over Israel though approximately 11 years were spent as co-regent with his father Jehoash) and did evil in the LORD’s sight (14:24) by continuing in the sin of Jeroboam son of Nebat.
14:25 – Jonah son of Amittai of Gath-Hepher (see Jonah 1:1) prophesies by the word of the LORD and Jeroboam II is therefore able to retake the boundary promised in Numbers – Lebo Hamath to the Arabah (Num.34:7-8 ; though see where the judgment comes from according to Amos 6:14). Why does the LORD care to bless Israel? (see 2 Kings 14:26-27)
14:26 – What was it that Israel “was suffering” so “bitterly” from? The problem appears to be not so much concerned with those outside of Israel as her antagonists, but those within Israel. Paul House (NAC pgs. 326-327) lists Israel as full of spiritual adulterers (Hos. 1:2; 4:1), thieves (Hos. 4:2), ungrateful children (Hos. 11:1-7), those who offer sacrifices instead of mercy (Hos. 6:6), those who worship idols instead of the LORD alone (Hos. 13:4), the oppression of the poor (Amos 2:6), injustice (Amos 2:7), immorality (Amos 2:7-8), love of wealth more than kindness (Amos 4:1-3), easy living more than righteous character (6:1-7). (For Judah’s sins and judgment see Isaiah 1-6)
15:1 – Azariah (also called Uzziah – see Isaiah 1:1; 6:1; Amos 1:1; 2 Chron. 26-27) – son of Amaziah. He reigned for 52 years (792-740 BC) over Judah and did what was right in the LORD’s sight, but he never removed the high places or stopped the people from making sacrifices there (15:4). He led Judah to victory by raising a great military and defeating the Philistines and the Ammonites and he rebuilt the wall of Jerusalem that had been torn down as well as building up several cities and towers (2 Chron. 26:6-15). After these great deeds he sinned against the LORD by entering the Temple and in his arrogance he offered incense. Thus the LORD gave him leprosy for the remainder of his reign and he was forced to share his throne since he had to live outside of the normal kingly precinct (15:5; the details are given in 2 Chron. 26:16-20).
15:8 – Zechariah – son of Jeroboam II. He reigned for 6 months (753-752 BC) over Israel and did evil in the LORD’s sight continuing in the sin of Jeroboam (15:9). He was assassinated by Shallum (15:13) and thus the word of the LORD was fulfilled concerning Jehu’s lineage on the throne lasting only four generations (10:30; 15:12).
15:13 – Shallum – son of Jabesh (probably a reference to the city of Jabesh Gilead – see Konkel NIVAC 549). He reigned for 1 month (752 BC) over Israel and was assassinated by Menahem. He doesn’t even receive recognition for being evil or right in the LORD’s sight.
15:17 – Menahem – son of Gadi (probably a reference to his being from the tribe of Gad – see Konkel NIVAC 549). He reigned for 10 years (752-742 BC) over Israel (though it may be assumed that he ruled only part of Israel and was competing with Pekah for kingship of Israel – see dates below) and did evil in the LORD’s sight continuing in the sin of Jeroboam (15:18). He is ignominiously is noted to have been the only Israelite king who “ripped open all the pregnant women” of a conquered city (Tiphsah by the Euphrates – MT; or more likely Tappuah about 10 miles from Tirzah – Old Greek), which was actually a city of Israel in apparent rebellion against him (15:16 – see the judgment of the Amonnites for doing the same in Amos 1:13). He also buys off an alliance (and retreat?) with Tiglath-Pileser III (called “Pul” in honor of conquering Babylon in 729 BC) of Assyria. He taxed the “mighty men” of Israel to raise the funds to buy off Assyria (15:19-20).
15:23 – Pekahiah – son of Menahem. He reigned for 2 years (742-740 BC) over Israel and did evil in the LORD’s sight continuing in the sin of Jeroboam. He was assassinated by Pekah and (other?) Gileadites (15:25).
15:25 – Pekah – son of Remaliah. He reigned for 20 years (752-732 BC) over Israel and did evil in the LORD’s sight continuing in the sin of Jeroboam (15:28). He allied with Rezin king of Aram/Syria against Tiglath Pileser III of Assyria and tried to ‘pursuade’ Jotham king of Judah according to the will of the LORD (15:37). He was assassinated by Hoshea after losing in battle to Assyria where many in Israel were carried away into captivity (15:29-30; by the word of the LORD prophesied to Amaziah – Amos 7:17).
15:32 – Jotham – son of Uzziah (or Azariah). He reigned for 16 years (750-734 BC) over Judah and did what was right in the LORD’s sight, but… (15:37; contrast the positive view in 2 Chron. 27:6). He defeated the Ammonites and exacted great wealth from them (2 Chron.27:5). He built up one of the gates of the Temple as well as the wall of Ophel and several cities and forts and towers (15:35; 2 Chron. 17:3-4). He became mighty because he sought the LORD (2 Chron. 27:6).
Prophetic Messages delivered at this time: ISRAEL – Jonah, Amos and Hosea; JUDAH – Isaiah and Micah.
14:25 – Jonah son of Amittai of Gath-Hepher (see Jonah 1:1) prophesies by the word of the LORD and Jeroboam II is therefore able to retake the boundary promised in Numbers – Lebo Hamath to the Arabah (Num.34:7-8 ; though see where the judgment comes from according to Amos 6:14). Why does the LORD care to bless Israel? (see 2 Kings 14:26-27)
14:26 – What was it that Israel “was suffering” so “bitterly” from? The problem appears to be not so much concerned with those outside of Israel as her antagonists, but those within Israel. Paul House (NAC pgs. 326-327) lists Israel as full of spiritual adulterers (Hos. 1:2; 4:1), thieves (Hos. 4:2), ungrateful children (Hos. 11:1-7), those who offer sacrifices instead of mercy (Hos. 6:6), those who worship idols instead of the LORD alone (Hos. 13:4), the oppression of the poor (Amos 2:6), injustice (Amos 2:7), immorality (Amos 2:7-8), love of wealth more than kindness (Amos 4:1-3), easy living more than righteous character (6:1-7). (For Judah’s sins and judgment see Isaiah 1-6)
15:1 – Azariah (also called Uzziah – see Isaiah 1:1; 6:1; Amos 1:1; 2 Chron. 26-27) – son of Amaziah. He reigned for 52 years (792-740 BC) over Judah and did what was right in the LORD’s sight, but he never removed the high places or stopped the people from making sacrifices there (15:4). He led Judah to victory by raising a great military and defeating the Philistines and the Ammonites and he rebuilt the wall of Jerusalem that had been torn down as well as building up several cities and towers (2 Chron. 26:6-15). After these great deeds he sinned against the LORD by entering the Temple and in his arrogance he offered incense. Thus the LORD gave him leprosy for the remainder of his reign and he was forced to share his throne since he had to live outside of the normal kingly precinct (15:5; the details are given in 2 Chron. 26:16-20).
15:8 – Zechariah – son of Jeroboam II. He reigned for 6 months (753-752 BC) over Israel and did evil in the LORD’s sight continuing in the sin of Jeroboam (15:9). He was assassinated by Shallum (15:13) and thus the word of the LORD was fulfilled concerning Jehu’s lineage on the throne lasting only four generations (10:30; 15:12).
15:13 – Shallum – son of Jabesh (probably a reference to the city of Jabesh Gilead – see Konkel NIVAC 549). He reigned for 1 month (752 BC) over Israel and was assassinated by Menahem. He doesn’t even receive recognition for being evil or right in the LORD’s sight.
15:17 – Menahem – son of Gadi (probably a reference to his being from the tribe of Gad – see Konkel NIVAC 549). He reigned for 10 years (752-742 BC) over Israel (though it may be assumed that he ruled only part of Israel and was competing with Pekah for kingship of Israel – see dates below) and did evil in the LORD’s sight continuing in the sin of Jeroboam (15:18). He is ignominiously is noted to have been the only Israelite king who “ripped open all the pregnant women” of a conquered city (Tiphsah by the Euphrates – MT; or more likely Tappuah about 10 miles from Tirzah – Old Greek), which was actually a city of Israel in apparent rebellion against him (15:16 – see the judgment of the Amonnites for doing the same in Amos 1:13). He also buys off an alliance (and retreat?) with Tiglath-Pileser III (called “Pul” in honor of conquering Babylon in 729 BC) of Assyria. He taxed the “mighty men” of Israel to raise the funds to buy off Assyria (15:19-20).
15:23 – Pekahiah – son of Menahem. He reigned for 2 years (742-740 BC) over Israel and did evil in the LORD’s sight continuing in the sin of Jeroboam. He was assassinated by Pekah and (other?) Gileadites (15:25).
15:25 – Pekah – son of Remaliah. He reigned for 20 years (752-732 BC) over Israel and did evil in the LORD’s sight continuing in the sin of Jeroboam (15:28). He allied with Rezin king of Aram/Syria against Tiglath Pileser III of Assyria and tried to ‘pursuade’ Jotham king of Judah according to the will of the LORD (15:37). He was assassinated by Hoshea after losing in battle to Assyria where many in Israel were carried away into captivity (15:29-30; by the word of the LORD prophesied to Amaziah – Amos 7:17).
15:32 – Jotham – son of Uzziah (or Azariah). He reigned for 16 years (750-734 BC) over Judah and did what was right in the LORD’s sight, but… (15:37; contrast the positive view in 2 Chron. 27:6). He defeated the Ammonites and exacted great wealth from them (2 Chron.27:5). He built up one of the gates of the Temple as well as the wall of Ophel and several cities and forts and towers (15:35; 2 Chron. 17:3-4). He became mighty because he sought the LORD (2 Chron. 27:6).
Prophetic Messages delivered at this time: ISRAEL – Jonah, Amos and Hosea; JUDAH – Isaiah and Micah.
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