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Notes on the International Sunday School Lessons
Fall Quarter 2002
by Jarl K. Waggoner
Lesson 1 - 2 Chronicles 30:1-6, 8-12
Background - First and Second Chronicles records the history of the Israelite monarchy from David to the captivity of Judah. Unlike Kings, the focus is almost entirely on the southern kingdom of Judah. Jerusalem and the temple are points of emphasis. The books of Chronicles were written around 400 B.C. (BKC, 589).
30:1 - "Hezekiah" - Hezekiah was the 13th king of Judah. His reign began in 715 B.C. and continued to 686 (He was vice-regent with his wicked father Ahaz from 729-715). The kingdom of Israel fell to Assyria in 722 B.C. Hezekiah was a godly king who instituted religious reforms, removing idolatry (2 Kings 18:4) and cleansing and rededicating the temple (2 Chron. 29).
30:1 - "all Israel and Judah" - The invitation to the Passover celebration was extended to those in the north who had not been taken into captivity by the Assyrians in 722.
30:1 - "Ephraim and Manasseh" - "All Israel is represented by Ephraim and Manasseh, the two major tribes of the former kingdom of Israel" (Selman, 496).
30:2-3 - "second month" - Passover was to be observed in the first month of Israel's religious calendar (Exod. 12:1-2). It could not be observed in the first month because "the priests had not sanctified themselves sufficiently" (Exod. 30:3; cf. 29:34; 30:15) and the people were not able to come to Jerusalem on such short notice. The decision to delay it one month was in accordance with the provision in Numbers 9:10-11 and allowed its observance without waiting another year.
30:5 - "all Israel" - "Israel" here includes areas encompassed by the former kingdom of Israel, including "Dan" in its north, as well as Judah, including Beersheba in its south.
30:5 - "they had not done it of a long time" - NIV translates, "It had not been celebrated in large numbers according to what was written" (cf. NASB).
30:6 - "posts" - "Posts" are "couriers" (NIV; NASB) or "runners" (NKJV) who carried the letters throughout Israel and Judah.
30:6 - "turn again" - This was an appeal for all in Israel who had escaped the Assyrian deportation to repent. Their repentance would be evidenced by their participation in the Passover in the Lord's "sanctuary" (v. 8), the temple. Passover was one of three annual feasts that required the appearance of all adult males at the sanctuary in Jerusalem (Deut. 16:16).
30:8 - "stiffnecked" - The Hebrew reads "Do not stiffen the neck." "Stiffen" (kashah) means to be hard, severe, or difficult. To stiffen the neck means to be stubborn or obstinate (BDB, 904).
30:9 - "gracious and merciful" - For "gracious" see comment on Jeremiah 22:23 (lesson 7). For "merciful" see comment on "compassions" on Lamentations 3:22 (lesson 11).
Lesson 2 - 2 Chronicles 33:1-13
33:1 - "Manasseh" - Manasseh was the son of Hezekiah and served as co-regent with his father for about a decade. At the death of Hezekiah, Manasseh became sole ruler. His 55-year reign (695-642 B.C., Whitcomb, "Old Testament Kings and Prophets" Chart) included the years of his co-regency.
33:2 - "abominations" - NIV translates "detestable practices." The Hebrew word denotes that which is "morally repulsive" (TWOT, 2:977) and is sometimes used as a synonym for "idol" (cf. Isa. 44:19; 2 Kings 23:13).
33:3 - "high places" - These were elevated locations where pagan gods were worshiped (UBD, 483). The Israelites had been commanded to destroy them when they entered Canaan (Nu. 33:52).
33:3 - "Baalim, . . . groves, . . . the host of heaven" - "Baalim" is the plural of Baal. Baal was a popular god of the Canaanites.. This male deity was a god of fertility and was worshiped by sacred prostitution (UBD, 413). He was worshiped in many different locales under local names, thus the plural usage. "Groves" is translated "Asherah poles" (NIV) and "Asherim" (NASB). It refers to Asherah and her various manifestations as a sadistic goddess of fertility (UBD, 412). She was worshiped alongside Baal. The name is used for the goddess's wooden image (NBD, 95); thus the translation "Asherah poles" in the NIV. "The host of heaven" refers to the stars, which were prominent in the astrology of the Assyrians (NIVBC, 672).
33:6 - "caused his children to pass through the fire" - This is a reference to child sacrifice, perhaps given to appease the Ammonite god Molech (cf. Lev. 18:21). Manasseh followed his grandfather Ahaz in practicing this evil (2 Chron. 28:3). This was done in the valley of Hinnom, which became a garbage dump and later became known as Gehenna, a term used in the New Testament for hell.
33:6 - "times, . . . enchantments . . ." - Manasseh engaged in various occult practices. "Times" refers to "sorcery" (NIV), that is, seeking to gain power through spirits. "Enchantments" is divination, or trying to determine the future by means of omens. "Witchcraft" is controlling others through evil spirits. A "familiar spirit" is a medium, one who seeks to contact and communicate with the dead (BKC, 645). "Wizards," or spiritists are similar to mediums and refers to those who supposedly could summon forth spirits (NIVBC, 672).
33:7 - "a graven image" - According to 2 Kings 21:7, this was an image of the goddess Asherah.
33:8 - "so that they will take heed" - NIV gives clearer translation. While Israel was promised the land, continual possession of the land was conditioned on their obedience to God (cf. Deut. 28:62-66).
33:10 - "The Lord spake to Manasseh" - The Lord spoke to Manasseh and the people through the prophets according to 2 Kings 21:10.
33:11 - "king of Assyria" - This could have been either Esarhaddon or Ashurbanipal (Wood, 365).
33:11 - "among the thorns" - "Thorns" is translated "hooks" in most modern translations (NKJV; NASB; NJB). It probably refers to the Assyrian practice of "putting rings or hooks in their captives' noses" (Selman, 522) and/or upper lips (TWOT, 1:269; cf. 2 Kings 19:28).
33:11- "to Babylon" - Babylon was in Assyria's southern province at this time (BKC, 645; Selman, 522).
33:12- "humbled himself greatly" - Manasseh's humiliation drove him to genuine repentance. After his restoration to power by the Lord (v. 13), Manasseh demonstrated his repentance by reversing his previous religious policies and attempting to turn his people back to the Lord (vv. 15-16). The parallel passage in 2 Kings 21 describes Manasseh's evil reign but does not even mention his repentance. His repentance seemed to have had little lasting effect on the nation. Certainly it did not affect his wicked son Amon, who succeeded him to the throne (vv. 20-25). "How much of [Manasseh's] 55-year reign was left after this we have no way of knowing; but it was now too late to reverse the trends he had initiated" (Whitcomb, 135).
Lesson 3 - Zephaniah 1:12; 3:1-5, 11-13
Background - Zephaniah prophesied during the reign of Josiah (640-609). He was a descendant of Hezekiah ("Hizkiah," 1:1), though it is uncertain whether this was Hezekiah the king or another man of the same name (EBC, 537). Another question is whether he prophesied before or after the discovery of the book of the law by Hilkiah and the resulting reforms. See BKC (1523) and EBC (538) for various positions and arguments.
1:12 - "at that time" - This refers to the "day of the Lord" (v. 7), a coming time of divine judgment.
The fall of Judah to the Babylonians in 586 is in view here, though the end-time judgments are also included in this expression at points in the book (cf. 1:2-3, 14; 3:8).
1:12 - "search Jerusalem with candles" - The Lord is depicted as diligently searching out "concealed wickedness" in Jerusalem (Feinberg, 225).
1:12 - "men that are settled on their lees: that say . . . The Lord will not do good, neither will he do evil" - NIV translates "[men] who are like wine left on its dregs." The wealthy were like wine that had been allowed to sit on its "lees," or dregs (the solid particles that have settled to the bottom), creating a harsh taste. This was a proverbial expression for "indifference and slothfulness" (Feinberg, 225). NASB catches the meaning with "men who are stagnant in spirit." They are apathetic, uncaring. "While not necessarily denying the existence of Yahweh on a theoretical level, they deny his activity on a pragmatic level, either for good or bad" (Baker, 98).
3:1 - "Woe . . . to the oppressing city" - "Woe was a pronouncement of an indictment" (BKC, 1532). The city is not named here, but as the passage continues (cf. v. 2), it becomes clear that it is Jerusalem (Baker, 111).
3:3 - "princes . . . judges" - The "princes" "possibly represented the royal leaders" and the "judges," or rulers, were "probably civil magistrates" (EBC, 557). These civil leaders are compared to lions and wolves. The last phrase of the verse is better translated by NIV's "leave nothing for the morning." "Rather than protecting and leading the flock which is entrusted to them, the leaders devour the people for their own gain" (Baker, 112).
3:4 - "prophets are light, and treacherous" - "Light" (pokzim) is taken as meaning lacking in substance or gravity (cf. Feinberg, 231). The Hebrew word means to be wanton or reckless (cf. NASB; NRSV), or to be haughty or arrogant (cf. NIV; NJB). See BDB (808). "Treacherous" means deceitful and unfaithful (TWOT, 1:89).
3:4 - "priests . . . polluted the sanctuary" - This may refer to their "idolatry and astrology (1:4-5) and
. . . offering blemished animal sacrifices" (BKC, 1532).
3:5 - "The just Lord is in the midst" - The Lord is contrasted to the civil and religious leaders of Jerusalem. He too is present, but he acts justly. "Every morning" he brings his justice ("judgment," KJV) to light." "The morning is the time in the East for the administering of justice, . . . [The Lord's] righteous conduct is made known through His true prophets who exhort to godliness, and through His judgments on the ungodly in the nation" (Feinberg, 232).
3:11 - "that day" - Here this expression refers to the "future restoration of God's people. . . . the time when Israel will be gathered together from the dispersion" (EBC, 561). This will take place at the beginning of the millennium, when Israel "will be cleansed and restored" (BKC, 1533). Others see the expression referring to the return from captivity (WBC, 887).
3:12 - "afflicted and poor" - Oppression is not in view here but humility. The two terms are set in contrast to the proud and haughty of verse 11. Most modern translations render it somewhat like NASB's "humble and lowly." They are characterized by trust in the Lord.
3:13 - "The remnant of Israel shall not do iniquity" - The believing remnant of Israel at the beginning of the millennium (cf. Rom. 11:26) are described as "free from all deception, duplicity, and deceit, . . . [eating and lying down] are pastoral terms used because of the comparison of the remnant of Israel to a flock" (EBC, 561-2).
Lesson 4 - 2 Chronicles 34:1-3, 21, 29-33
34:1 - "Josiah was eight years old" - Josiah came to the throne as a result of his father's murder (33:21-25). Assyria was in decline at this time so that his reign was relatively free of foreign interference. Undoubtedly, "the lad had God-fearing advisors who offset any influence of his father, for Josiah returned to following the way of Yahweh" (Wood, 366). He reigned for thirty-one years, from 640 to 609 B.C.
34:2 - "right in the sight of the Lord" - This is an idiomatic expression meaning to have the approval of God by keeping his commands (TWOT, 1:417).
34:3 - "he began to seek after . . . God" - "'Seeking' in Chronicles describes the habit of looking to God in every situation" (Selman, 528). As a direct result of personally seeking the Lord, Josiah began to purge the land of idolatry in the twelfth year of his reign. This purge was even extended into the area of the former northern kingdom (vv. 6-7).
34:21- "Go, enquire of the Lord" - In the process of repairing the temple, Hilkiah the high priest had discovered a copy of the "book of the law." This could have been the entire Pentateuch, the book of Deuteronomy, or certain portions of the law (Whitcomb, 135-6). Apparently Manasseh had all but eliminated copies of the Scriptures from Judah. Hilkiah gave it to Shaphan the scribe, who read it to Josiah. "Josiah was utterly overwhelmed when he heard God's description of apostasy and its consequences" (135) and asked that the Lord be consulted (2 Chron. 34:8-21).
34:21 - "great is the wrath of the Lord" - Josiah recognized from the law that the nation deserved God's judgment. He wanted guidance in light of the nation's history of apostasy.
34:29 - "Then the king . . . gathered together all the elders" - Josiah was responding to the message of Huldah the prophetess. When Huldah was consulted, she declared that the nation of Judah would be judged for its sins, but because Josiah had humbled himself before the Lord, he would not live to see this judgment (2 Chron. 34:22-28).
34:31 - "made a covenant" - After reading the book of the covenant to all the people (v. 30), Josiah personally to keep the Mosaic covenant (Selman, 534).
34:32 - "he caused all . . . to stand to it" - The king made the people pledge themselves to keep the covenant, and, in fact, "all his (Josiah's) days they departed not from following the Lord" (v. 33). This obedience to the covenant may have delayed but did not turn back God's ultimate judgment (cf. v. 25). The fact that Josiah "caused" them "to stand to it" "suggests that Josiah's personal faith was not necessarily copied by the people, an observation that is confirmed by both Jeremiah and subsequent events (cf. Je. 3:10; 2 Ch. 36:14-16)" (Selman, 535). Apparently their commitment was superficial.
34:33 - "abominations" - This word is often used as a synonym for "idols," and NIV, TEV, and CEV all take it in this sense (cf. TWOT, 2:977). The removal of idols from all the areas under Josiah's control was part of the continuing reforms begun even before the discovery of the book of the covenant.
Lesson 5 - Jeremiah 6:16-21, 26-28
Background - Jeremiah was the son of a priest named Hilkiah (not the high priest of the same name-2 Chron. 34:9). He was called to the prophetic office in the 13th year of Josiah's reign (627), while still young, perhaps around twenty (Jer. 1:1-7). His ministry continued to and beyond the fall of Jerusalem in 586 B.C. Jeremiah's message in chapter 6 was delivered sometime during the reign of Josiah (cf. 3:6), probably before the discovery of the law in the temple (BKC, 1134).
6:16 - "Stand . . . in the ways, . . . ask for the old paths" - The "ways" refers to crossroads (cf. NIV). The people stood under judgment for abandoning the ways of the patriarchs. Jeremiah pictures them standing at a crossroads, forced to make a choice of which way to go. The "old paths" and the "good way" are the same: "they are the way of repentance, reconciliation, fear, and love of God. . . . The result of walking in the way of obedience was peace and rest of soul" (NIVBC, 1171).
6:17 - "watchmen" - The prophets were sent as "watchmen" to warn of imminent danger (cf. Ezek. 3:17; 33:7), but their warnings were not heeded.
6:18-19 - "Hear, ye nations . . . Hear, O earth" - These two verses are "in roughly parallel construction"
(Blackwood, 84), with "nations" being equivalent to "earth." Because Judah has refused to hear
the Lord's warnings and rejected his law, the nations of the earth are called upon to witness the righteous judgment of God upon them. "Congregation" is translated "witnesses" in NIV (cf. TWOT, 2:649; Girdlestone, 231-2).
6:19 - "evil . . . the fruit of their thoughts" - The evil, or disaster (BDB, 948-9), that will come upon them is pictured as the consequences of their own choices. Cf. Proverbs 1:31. More concretely, the "evil" would be the fall of Jerusalem to the Babylonians in 586 B.C. and the subsequent captivity.
6:20 - "incense . . . sweet cane" - The people continued the rituals of worship even though they had rejected God's law. "Incense came from Sheba, southwest of Arabia. Cane or calamus probably came from India. . . . These ingredients of worship were costly because they were brought from a great distance" (NIVBC, 1171), but they were "not acceptable" to God because they did not come from repentant and thankful hearts.
6:21 - "stumblingblocks" - The obstacles here are most likely the Babylonians (cf. v. 22). No one would escape this judgment the Lord would bring upon his defiant people (NIVBC, 1172; BKC, 1139).
6:26 - "daughter of my people" - These are the "people of Judah personified as a woman" (WBC, 663; cf. Jer. 4:11, 31).
6:26 - "sackcloth . . . ashes" - Sackcloth was a coarse, rough cloth often worn by shepherds because it was durable and cheap (NBD, 1112). It was also worn as an expressions of grief, mourning, or repentance. Ashes had the same significance. When the Babylonian invasion came (vv. 22-25), the people would be unprepared and would cry out in anguish, as a mother mourns over the death of an "only son."
6:26 - "spoiler" - The Hebrew word (shadad) means ruin, destroy, spoil (TWOT, 2:906) and is translated "destroyer" in NASB and NIV. The Babylonians were the destroyer.
6:27 - "tower and a fortress" - Commentators and translators are almost unanimous in taking bachon (translated "tower" in KJV) as "assayer" or "tester." The word translated "try" later in the verse is the same Hebrew word, which means examine, try, or prove, especially in the sense of "examining to determine essential qualities" (TWOT, 1:100). The word translated "fortress" in KJV (mibsar) is more obscure (cf. TWOT, 1:123). Note the various translations: NASB: "an assayer and a tester"; NIV: "a tester of metals and my people are ore"; NKJV: "an assayer and a fortress"; NRSV: "a tester and a refiner." Despite the obscurities, the overall meaning of the verse is clear: Jeremiah was appointed to test the ways of the people as one would test metals (cf. v. 28).
6:28 - "They are all grievous revolters . . . they are brass and iron" - This is Jeremiah's (the assayer's) report. "In metallurgical terms, he finds that the people are bronze and iron; in spiritual terms, they are stubbornly rebellious, slanderous, and corrupt" (Blackwood, 87). God's attempts to "purge His people of their sinful ways" were rejected; "the people were likened to brass and iron, representing impudence and obstinacy" (Jensen, 35).
Lesson 6 - Jeremiah 25:1-7; 26:12-13
25:1 - "fourth year of Jehoiakim . . . first year of Nebuchadnezzar" - This was probably 605 B.C., though it could have been in 604. See BKC (1160-61) and NIVBC (1209) for discussion of chronology. Josiah had been killed in battle in 609. He was succeeded by Jehoahaz. He ruled for only three months before the Egyptians, "now in authority over Judah since the defeat of Josiah, ordered his replacement by . . . Jehoiakim" (Wood, 371). The Babylonians under Nebuchadnezzar defeated the Egyptians in 605 at Carchemish, establishing themselves as the dominant world power. Nebuchadnezzar continued on to Judah, where he took captives, including Daniel. Upon the death of his father, King Nabopolassar in 605, he returned to Babylon to become king.
25:3 - "rising early and speaking" - Both NASB and NIV translate this expression "spoken to you again and again." NRSV has "spoken persistently to you." Jeremiah had been prophesying for twenty-three years at this point.
25:5 - "turn . . . from the evil of your doings" - The consistent message of the prophets, which had been rejected (v. 4), was "turn," or repent (TWOT, 2:909). This was the only hope the people had for remaining in the land God had given them. NIV has "turn . . . and you can stay in the land."
25:6 - "go not after other gods" - This is a continuation of the prophets's message (v. 5) and a familiar refrain based on the Mosaic covenant (Exod. 20:3-5).
26:12 - "Then spake Jeremiah" - The events recorded in Jeremiah 26 took place early in Jehoiakim's reign, perhaps around 609-608 (BKC, 1162). Most commentators relate this chapter to Jeremiah's temple address in chapter 7. "This chapter gives us the setting of the temple address (7:1-20). . . . Here the emphasis is on the results of the temple address and on a brief summary of it" (NIVBC, 1212). Jeremiah had declared that unless the people repented, the temple and city would be destroyed. The listeners were outraged and the mob, which included priests and false prophets, seized Jeremiah, intending to kill him. Only when the court officials intervened and restored order was Jeremiah allowed to offer his defense (Jer. 26:1-11). His defense begins with Jeremiah 26:12. In the end, Jeremiah was spared (v. 24).
26:13 - "amend your ways . . . and the Lord will repent" - Even in the midst of his personal defense, Jeremiah called on the people to repent. If they did so, the Lord would "repent" of the judgment he had "pronounced" against them. God's "repentance" has nothing to do with turning from sin but simply means withholding judgment if the cause for judgment is removed. In fact, the Hebrew word "is usually used to signify a contemplated change in God's dealings with people for good or ill according to his just judgment . . . or, negatively, to certify that God will not swerve from his announced purpose" (EDT, 1012).
Lesson 7 - Jeremiah 22:13-17, 21-23
Background - These verses are part of a prophecy against the final kings of Judah. Zedekiah and Shallum (Jehoahaz) are addressed in 21:1-22:12. The message to Jehoiakim begins in 22:13. Jehoiachin is addressed in 22:24-27. It is quite possible the various prophecies were delivered during the reigns of each king and brought together during the reign of Zedekiah, the last of Judah's kings. "Whatever the case, all three oracles were a matter of record by the time Zedekiah came to the throne" (Jensen, 68) and served as divine warnings to him.
22:13 - "buildeth his house by unrighteousness" - Even in a time when his nation was impoverished by heavy tribute payments to Egypt (2 Kings 23:35), Jehoiakim had built a luxurious palace for himself using forced labor, a violation of the law (Lev. 19:13).
22:14 - "cieled with cedar . . . painted with vermilion" - The palace was built with cedar panels and painted in red (cf. NIV; NASB). Cedar wood was highly prized for building and was imported from Lebanon (UBD, 1135). Cedar was used in David's palace (2 Sam. 5:11) and in the temple (1 Kings 5:10). "Vermilion" denotes a bright red color "appropriate to a luxuriously painted ceiling . . . and to the exotic clothing of the Chaldeans (Ezk. [22:14])" (NBD, 1309). It was "probably obtained from iron or lead oxide."
22:15 - "Shalt thou reign . . ." - Jehoiakim "had mistaken fine buildings as the mark of a true king" (NIVBC, 1203). He is contrasted to his father Josiah who "enjoyed the normal comforts of life but never made ostentation his goal." His rule was characterized by justice and righteousness, and thus he was commended and blessed by God.
22:16 - "He judged the cause of the poor . . . was not this to know me?" - NASB conveys the idea well: "Is not that what it means to know Me?" "Concern for the poor and needy is equated with knowing God" (Blackwood, 169).
22:17 - "covetousness . . . innocent blood" - The word (bitza) means to gain by violence (BDB, 130). It is more properly translated "dishonest gain" as in NRSV, NIV, and NASB. Jeremiah 26:20-23 gives one example of Jehoiakim's shedding innocent blood.
22:21 - "I spake unto thee" - Here the city of Jerusalem is being addressed, not Jehoiakim specifically.
22:21 - "from thy youth . . . thou obeyest not" - "Youth" may refer to Israel's days in the wilderness (Blackwood, 170). It had been typical of the nation and the city when they felt secure to ignore God's voice.
22:22 - "pastors . . . lovers" - The "pastors" (shepherds) were Judah's kings (or more generally, leaders). They would be swept away in the coming judgment. "Lovers" refers to Judah's allies, such as Egypt. They would suffer a fate similar to Judah's. TEV translates the two words "leaders" and "allies" respectively. The word for "pastors" comes from the verb translated "eat up" here; thus there is a play on words: "The wind shall shepherd all your shepherds" (NRSV).
22:23 - "inhabitant of Lebanon" - This is an ironic reference to the inhabitants of Jerusalem and particularly the king and nobles. "So much cedar had been imported to Jerusalem from Lebanon . . . that living in Jerusalem was like dwelling among Lebanon's cedars" (BKC, 1157).
22:23 - "how gracious shalt thou be when pangs come upon thee" - KJV takes "gracious" as the Hebrew word (hanan) that normally means to be gracious or to grant favor. It "depicts a heartfelt response by someone who has something to give to one who has a need" (TWOT, 1:302). If this is correct, the word may be used ironically here (Blackwood, 170). NASB's translation, "How you will groan when pangs come upon you," is typical of modern translations (cf. NIV), which follow the Septuagint in taking the verb as a form of the Hebrew word anaha, meaning to sigh or groan (TWOT, 1:57). This seems to fit the context better.
Lesson 8 - Jeremiah 31:23-34
Background - Jeremiah 30-33 is a prophecy of Israel's future restoration, when Israel and Judah will be reunited and restored as a nation. Delivered just prior to the captivity, this prophecy looks far beyond the imminent judgment to millennial blessing.
31:23 - "they shall use this speech . . . The Lord bless thee" - When the Lord "shall bring again their captivity," or "bring them back from captivity" (NIV), and restores the nation, "the old greeting of those visiting Jerusalem will be heard once more" (NIVBC, 1224) and the city will be characterized by righteousness.
31:23 - "mountain of holiness" - This refers to the temple mount (BKC, 1171).
31:24 - "husbandmen . . . they that go forth with flocks" - "Husbandmen" are farmers. "Farmers and shepherds lived in the towns and went out each morning to the fields and the pastures. A situation of quiet prosperity is meant" (WBC, 678).
31:25 - "I have satiated" - "Satiated" simply means "satisfied," or filled (TWOT, 2:835). Note that NASB translates with present tense: "I satisfy . . . and refresh." NIV uses future: "I will refresh . . . and satisfy." Any of these translations of the Hebrew hiphil perfect is possible, though future conditions are envisioned here.
31:26 - "I awaked . . . my sleep was sweet" - While there are many interpretations of this baffling verse (cf. Blackwood, 223), probably the simplest is that it means Jeremiah now awoke from the "sleep, or state of ecstasy, in which God revealed to him the consolatory promises" (Jensen, 89; cf. NIVBC, 1224).
31:27 - "I will sow . . . seed of man . . . seed of beast" - The repopulating of the restored nation ("Israel" and "Judah") with both man and animal is part of the millennial blessing for God's chosen people.
31:28 - "pluck up, . . . break down . . . throw down" - See Jeremiah 1:10. These verbs describe God's judging activity. Though this would soon come in the Babylonian invasion and captivity, there was hope that God will also restore them ("watch over . . . build . . . plant").
31:29 - "The fathers have eaten . . . the children's teeth are set on edge" - This was a proverbial saying of the people of Judah (cf. Ezek. 18:2-4), declaring that they were unjustly suffering for the sins of their fathers. The coming day of blessing will prove how false this claim was (v. 30). "God's justice will guarantee that each guilty person will die for his own sin" (BKC, 1171).
31:31 - "new covenant" - This new covenant will be made with "Israel, and . . . Judah." The death of Christ was the basis for the new covenant (cf. Matt. 26:28; Luke 22:20) and Christians participate in it, but the national fulfillment is when Israel as a restored nation turns to Christ in faith and "all Israel shall be saved" (Rom. 11:26). For an exposition of the new covenant and how it relates to Christians, see Kent (Grace Theological Journal, Fall 1985, 289-98) and Pentecost (Things to Come, 116-28) and NIVBC (1225-26).
31:32 - "the covenant that I made with their fathers" - The new covenant is contrasted with the old (Mosiac) covenant, the one made with the Israelites' forefathers at Sinai.
31:33 - "I will put my law in their inward parts" - The new covenant will be internal. It will "include a revolutionary change in will, heart, and conscience. . . . The law now becomes a principle of life (Ro 8:1-4), a part of the nature of God's people" (NIVBC, 1226). The new covenant "will give Israel the inner ability to obey His righteous standards and thus to enjoy His blessings. Ezekiel indicated that this change will result from God's bestowal of the Holy Spirit on these believers (cf. Ezek. 36:24-32)" (BKC, 1171).
31:34 - "they shall teach no more . . . for they shall all know me" - All Israel "shall be saved" (Rom. 11:26) and thus all will know the Lord. "God will be known instinctively and his will performed spontaneously" (NIVBC, 1227). This does not mean instruction will not be needed, but none will need to be exhorted to "know the Lord" (BKC, 1171).
31:34 - "forgive their iniquity" - The new covenant will provide for complete forgiveness, something the old (Mosaic) covenant could not do (cf. Heb. 8:7; 10:4).
Lesson 9 - Habakkuk 3:2-6, 17-19
Background - Habakkuk prophesied sometime in the period of 620-600 B.C. (cf. Freeman, Introduction to the Old Testament Prophets, 252-55). He was a contemporary of Jeremiah. Habakkuk 3 is "a prayer of Habakkuk" (v. 1) and is set in poetic form like the psalms. Note the musical terms and notations in verses 1, 3, 9, 13, 19. See EBC (520-22) for a lengthy discussion of the prayer's structure. The coming destruction of Judah at the hands of the Babylonians had been revealed to Habakkuk (Hab. 1-2). "After perceiving the promises and warnings of chapters 1 and 2, the prophet concludes his book with prayer and praise" (Feinberg, 215).
3:2 - "I have heard thy speech, and was afraid" - "Speech" (shema) is better translated "report" (NASB) or "fame" (NIV). The word can mean report, news, fame, or rumor (TWOT, 2:939). The fear expressed here should be understood as "awe." This was Habakkuk's "personal reaction to the power and sovereignty of the creating and sustaining God" (Baker, 69).
3:2 - "revive thy work . . . in wrath remember mercy" - The prophet "prayed for a fresh manifestation of God's power . . . and a full measure of God's pardon" (BKC, 1517). The "work" probably refers to the mighty works of God in Israel's past. Habakkuk desires to see these revived so that "God and his works might again be made known" (Baker, 69). In the midst of the judgment that is coming, the prophet appeals for God's mercy to be revealed.
3:3 - "God came from Teman, . . . from mount Paran" - Some argue that "came" and all the verbs through verse 15 should be translated with English present tense (as in NASB; NJB) , thus indicating that future events are in view in this section (Feinberg, 217). Others argue that Habakkuk, while looking back to the Exodus events, ponders the future (Baker, 70; LBC, 1769). In any event, the passage describes a glorious appearance of God. "Teman," was one of the primary cities of Edom, directly south of the Dead Sea, and "Paran," also was located in Edom. Most commentators connect this expression with Deuteronomy 33:2 and see it as an allusion to the Exodus (cf. EBC, 525; BKC, 1518).
3:3 - "selah" - Generally this is thought to be a musical term indicating a pause or interlude in a song (BKC, 1518; Kidner, Psalms 1-72, 36-37).
3:3 - "His glory covered the heavens, and the earth was full of his praise" - This may be taken as a reference to the revelation of God at Sinai or to a universal truth (Ps. 19:1). "'Praise' probably refers not to the response of mankind but to the reality of God's fame" (BKC, 1519).
3:4 - "his brightness was as the light; he had horns coming out of his hand" - God's splendor, or majesty, is compared to the light-possibly the sunrise in particular is meant (cf. NIV). "Horns" probably refers to the rays of the sun and is so translated by most modern versions (cf. NKJV; NIV; NASB). EBC (525-6), however, identifies the light with the glorious appearance of God (the theophany) on Mt. Sinai (Exod. 19:16; 20:18). God's hand symbolizes his power. "There, in the brightness, is the hiding of His power. The splendor actually conceals the glorious, invisible God" (Feinberg, 217).
3:5 - "pestilence, and burning coals" - This looks back to the plagues associated with the Exodus. The two terms are used almost synonymously as indicated by modern translations, which use "plague"or "pestilence" to render both terms (cf. NIV; NASB). "Burning coals" is literally "flame" or "fire-bolt" (BDB, 958) and is translated "fever" in NKJV. "As plagues were visited upon Israel's enemies and burning pestilence went before the Lord in the desert, so the Lord will accomplish in His future manifestations" (Feinberg, 217).
3:6 - "measured the earth" - The idea is that he surveyed it all or looked it over (cf. NASB).
3:6 - "mountains were scattered, . . . hills did bow" - The mountains and hills symbolize permanence; yet God is the only thing truly permanent: "his ways are everlasting." The Sinai imagery may still be in view here, but many see this description as going beyond that to encompass the judgments of the end times (Baker, 71; LBC, 1769).
3:17 - "fig tree . . . vines . . . flock" - The result of the imminent Babylonian invasion would be the devastation of Judah. This is described in terms of the destruction of the bases of Judah's agricultural economy (EBC, 533).
3:18 - "Yet will I rejoice in the Lord" - In spite of the coming judgment, the prophet declared that he would rejoice in the Lord. He would not merely endure but rejoice. "Stripped of all else, he can never be deprived of his covenant God" (Baker, 77).
3:19 - "like hinds' feet . . . upon . . . high places" - The "hind" is a gazelle or "deer" (NIV). Even in the midst of the coming trial, Habakkuk was assured of God's strength and peace that he likened himself to having the feet of deer, which "move with great swiftness and great surety in times of danger, seemingly oblivious to it" (LBC, 1771).
Lesson 10 - 2 Chronicles 36:11-21
Background - After Josiah's death, his son Jehoahaz was made king. He reigned only three months before being deposed by the Egyptians and replaced by Jehoiakim. Jehoiakim reigned eleven years. Nebuchadnezzar defeated the Egyptians in 605 and moved on Jerusalem, carrying away some captives (including Daniel) and claiming Judah. Jehoiakim gave allegiance to the Babylonian king but rebelled against him in 598. Nebuchadnezzar again marched on Jerusalem, though Jehoiakim died prior to his arrival. Jehoiachin, who replaced Jehoiakim, was captured and taken to Babylon in 597, along with other captives (including Ezekiel), after reigning only three months. The Babylonians replaced him with Zedekiah (2 Chron. 36:1-10; cf. Wood, 370-74).
Jehoahaz, Jehoiakim, and Zedekiah were all sons of Josiah, but all were wicked.
36:11 - "Zedekiah" - Originally his name was Mattaniah, but it was changed to Zedekiah by Nebuchadnezzar (2 Kings 24:17). He replaced his nephew Jehoiachin.
36:12 - "humbled not himself before Jeremiah the prophet" - Zedekiah is said to have done "that which was evil in the sight of the Lord," but his specific sins are not detailed. The evidence for his wickedness is that he did not humble himself before Jeremiah, the Lord's messenger. "Zedekiah first disregarded Jeremiah's messages (Jer. 34:1-10); he came in time to direct his inquiries to this same prophet (Jer. 21); and he finally pled with him for help (Jer. 37). But at no point did he sincerely submit to the requirements of the Lord that Jeremiah transmitted to him" (NIVBC, 678). In fact, the king had Jeremiah imprisoned during the final siege of Jersualem (Jer. 32:1-5).
36:13 - "rebelled against king Nebuchadnezzar, who had made him swear by God" - Zedekiah's rebellion consisted of joining an alliance with other kingdoms (cf. Jer. 27:1-11) in refusing to pay tribute to Nebuchadnezzar and of seeking the help of Egypt. This was in violation of a solemn oath he had made to Nebuchadnezzar in the name of the Lord (Ezek. 17:11-21). To rebel was thus to refuse to turn to the Lord, who had warned of the consequences of such rebellion (Jer. 27:12-17).
36:16 - "mocked the messengers . . . despised his words, . . . misused his prophets" - "Messengers" and "prophets" are synonymous here. God's prophets were "mocked," or derided (BDB, 541); their words were "despised," or regarded with contempt (BDB, 102); and they were "misused," or "scoffed at" (NIV; NASB). This last word is a synonym of the word for "mocked" (BDB, 1074). Selman (550) notes that "the exile came about not because Israel sinned, but because they spurned God's offers of reconciliation."
36:16 - "till there was no remedy" - "Remedy" is literally "healing" (TWOT, 2:857). Judah had gone beyond the point of being "healed" as a nation.
36:17 - "he brought upon them the king of the Chaldees" - Chaldea is used as another name for Babylonia. This king was Nebuchadnezzar. The fact that "he" (the Lord) brought the Babylonians upon Jerusalem emphasizes that this was a divine judgment. The siege of Jerusalem lasted at least 18 months (2 Kings 25:1-3). Whitcomb, (150-51) argues on the basis of Ezekiel 24:1 and 33:21 that the author of Kings was using a Tishri dating system and the siege actually lasted 30 months.
36:17 - "no compassion" - "Because Israel wanted none of God's compassion, 'no compassion' was received from their conquerors" (Selman, 550). Zedekiah and some of his leaders fled from the city but were captured. The king was forced to witness the execution of his sons before he himself was blinded and taken in chains to Babylon (2 Kings 25:4-7).
36:19 - "burnt the house of God" - After the temple was looted (v. 18), it was completely destroyed (v. 19). The burning of the temple actually took place "about a month after the city was taken and the captives deported" (Whitcomb, 157; cf. 2 Kings 25:8-10).
36:20 - "until . . . the kingdom of Persia" - The fall of Jerusalem took place in 586 B.C. The people who were deported to Babylonia remained there until the Persian conquest of Babylon in 539.
36:21 -"To fulfil the word of the Lord by the mouth of Jeremiah . . . threescore and ten years" - Jeremiah had prophesied that Judah would go into exile in Babylon and remain there for seventy years (Jer. 25:9-12; 29:10). Although the number seventy is probably a round number, this seventy-year period could not have been dated from 586. Many date the beginning of the captivity from the time the first captives were taken from Judah in 605 B.C. and the ending as the laying of the foundation for the rebuilding of the temple in 536 B.C. (Whitcomb, 144; and Whitcomb's chart of the "Babylonian Captivity"; BKC, 649). Selman (550) prefers to see the number seventy as "best understood qualitatively rather than quantitatively, as a symbol of a human lifespan (cf. Ps. 90:10)."
36:21 - "until the land had enjoyed her sabbaths" - Every seventh year the land was to lie fallow according to the law (Lev. 25:1-7; 26:34-35). Apparently the seventy-year length of the captivity would compensate for a half millennium of neglecting the Sabbath year law (LBC, 857; NIVBC, 679).
Lesson 11 - Lamentations 1:12-16; 3:22-24, 31-33
Background - Lamentations was written by Jeremiah following the fall of Jerusalem. It consists of a series of five dirges, or laments. The first four chapters are written in an acrostic arrangement. Chapters 1, 2, and 4 each have 22 verses, with each beginning with a successive letter of the Hebrew alphabet. Chapter 3 has 66 verses. "In this chapter the first three verses begin with [the first letter of the Hebrew alphabet], the next three begin with [the second letter], etc." (BKC, 1210).
1:12 - "my sorrow" - Jerusalem is depicted as a widow and referred to in the third person (she/her) in verses 1-11. With verse 12, the first person is used, as Jerusalem is pictured as speaking to the nations, calling on them to behold her sorrow.
1:12 - "the Lord hath afflicted me in the day of his fierce anger" - The obvious reference here is to the fall of Jerusalem. NIVBC (1265), however, sees this "day" as equivalent to the Day of the Lord and a parallel to the "sufferings of the end time."
1:13 - "fire . . . net" - The judgment of God on Jerusalem is described as "fire" sent into the bones. The fire probably pictures God's anger or the devastating nature of the judgment (NIVBC, 1265), although BKC (1213) suggests it could refer to lightning bolts. The "net" refers to a hunter's trap. The Lord had "entrapped the city, bringing it to an inescapable and ignominious end" (NIVBC, 1265).
1:14 - "yoke of my transgressions" - Jerusalem's sins are pictured as a yoke placed upon the city by the Lord. "Jerusalem's sins produced the yoke of judgment under which she was bound to serve Babylon. God sapped her strength and turned her over to her enemies" (BKC, 1213).
1:15 - "virgin, . . . as in a winepress" - The virgin, "the daughter of Judah," is a reference to Jerusalem.
The winepress, used for crushing grapes to obtain the juice, was a symbol of divine judgment and complete destruction (LBC, 1527; BKC, 1213; UBD, 1169; cf. Isa. 63:3-6).
3:22 - "we" - Here the first person refers to the author (Jeremiah) rather than the city. This chapter is a personal testimony of the prophet. Jensen (133) notes that this chapter "could be called the high peak of the book, because the brightest and most hopeful things are written here." The stanza about hope (vv. 19-42) is surrounded "by two stanzas about affliction," which Jensen titles "the suffering servant" (vv. 1-18) and "the suffering nation" (vv. 43-54).
3:22 - "mercies" - This word (hesed) is variously translated as loving-kindness, loyalty, faithfulness, steadfast love, kindness, and mercy. It is often used in the sense of loyalty to a covenant (TWOT, 1:305-7). Here the idea is that even though "God was punishing Judah for her sin, [he] did not reject her as His covenant people. . . . God was sticking by the people He had chosen" (BKC, 1217).
3:22 - "compassions" - This word "expresses a deep and tender feeling of compassion, such as is aroused by the sight of weakness or suffering in those that are dear to us or need our help" (Girdlestone, 108; cf. TWOT, 2:841-3). It is translated by such words as pity, mercy, tender mercy, and love.
3:24 - "The Lord is my portion, saith my soul" - "Portion" means share, part, or territory. It often refers to "a share in an inheritance" (TWOT, 1:293). It describes the unique relationship between God and his people (cf. Ps. 16:5; 73:26). Jeremiah was saying that the Lord was his possession. While NRSV, NIV, and NASB follow KJV in translating the word "portion," others translate, "The Lord is all I need" (CEV) or "The Lord is all I have" (TEV). "Soul" here is equivalent to "I." "The poet has had so little of this world's goods and pleasures because his share has been the Lord" (NIVBC, 1268).
3:24 - "hope in him" - "Hope" (yahil) can have the simple meaning of wait, though it is more often used in the sense of "confident expectation" (TWOT, 1:373), and thus the KJV's "hope." NIV translates it "wait for him." The same word appears in verse 26.
3:32 - "cause grief" - "Grief" primarily means "mental troubling resulting from affliction" (TWOT, 1:361). The same word is used in verse 33 and translated "grieve."
3:32 - "have compassion according to . . . his mercies" - "Compassion" is the verb form of the word translated "compassions" in verse 22. "Mercies" is the same word translated "mercies" in verse 22.
3:33 - "doth not afflict willingly nor grieve" - NIV is better: "He does not willingly bring affliction or grief." Literally, it reads, "He does not afflict from the heart," that is, he does not take any pleasure in it (JFB, 4:195).
Lesson 12 - Ezekiel 18:1-4, 20-21, 25-32
Background - Ezekiel was from a priestly family (Ezek. 1:3). He was taken captive by the Babylonians in 597 B.C., along with Jehoiachin and others, and began his prophetic ministry while in Babylonia in 593 (2 Kings 24:11-15; Ezek. 1:1-3).
18:1 - "The word of the Lord came . . . again" - This prophecy came sometime before the fall of Jerusalem.
18:2 - "The fathers have eaten sour grapes, and the children's teeth are set on edge" - Apparently this was a common proverb (cf. Jer. 31:29-30). The people's use of it was a declaration that God was unjustly punishing them for their fathers' sins. It is true that children suffer the effects of their parents' sins (cf. Exod. 20:5), but God does not "capriciously [punish] the innocent for their ancestors' evil ways" (BKC, 1260). The people were suggesting they were guiltless.
18:4 - "all souls are mine" - "Souls" (nephesh) is used here in the sense of "persons" or "lives" (TWOT, 2:587-91). The idea is that "all persons belong to the Lord alike and individually , and he alone has the authority to judge" (WBC, 731).
18:4 - "the soul that sinneth, it shall die" - Physical death seems to be in view here (cf. NIVBC, 1301). God was declaring that the person who is personally guilty of sin will suffer the punishment of physical death for his own sins (cf. Deut. 30:15-20), not for the sins of others (cf. Deut. 24:17).
18:20 - "the righteousness of the righteous shall be upon him . . ." - The point is that each person is individually responsible to God and will not be held to account for another's actions.
18:21 - "he shall surely live" - "Ezekiel was not teaching salvation by works. First, he was speaking of a temporal deliverance from Babylon's armies rather than eternal deliverance from the second death (Ezek. 18:13). Second, he clearly indicated that these righteous works would spring only from a "new heart and a new spirit" (v. 31). Good works result from a changed life; they do not bring about such a change" (BKC, 1261).
18:27 - "save his soul alive" - Both NASB and NIV has "save his life." Again, physical life is in view. One who turned from wickedness would be spared physical death for violating the law.
18:30 - "Repent, and turn . . . from all your transgressions" - The two words are different forms of the same Hebrew verb (BDB, 996-9). The difference here may be that of "inward conversion" ("Repent") and "the outward fruits of repentance" ("turn") (JFB, 4:268). "Transgressions" (pesha) refers to rebellion (TWOT, 2:741; Girdlestone, 81).
18:30 - "so iniquity shall not be your ruin" - Literally, it "shall not be your snare." NIV has "be your downfall." Repentance assures that one's sin will not restrain him from good or lead him into ruin (Fairbairn, 100). "Iniquity" (awon) speaks of the perverseness or twisted nature of sin (TWOT, 2:650; Girdlestone, 78).
18:31 - "make you a new heart and a new spirit" - "What had been promised unconditionally (11:19; 36:26) is here portrayed as attainable but not inevitable" (NIV Study Bible). WBC (732) notes that "here Ezekiel refers to man's part in the renewal. In 11:19; 36:25-27, he points out God's part." JFB (4:268) sees this as a command to do what only God can do and thus designed to cause the people to see their own helplessness and need to turn to God in faith.
Lesson 13 - Ezekiel 36:22-32
Background - This prophecy was given shortly after the fall of Jerusalem in 586 B.C. (cf. Freeman, Introduction to the Old Testament Prophets, 300). It is a part of a prophecy of Israel's future restoration.
36:22 - "I do not this for your sakes, . . . but for mine holy name's sake" - God was assuring his people of future restoration, but "Israel had no intrinsic value which prompted God to act on her behalf. He would restore the nation because His character was at stake" (BKC, 1297).
36:23 - "I shall be sanctified in you before their eyes" - To sanctify means to set apart as sacred. "The return of Israel after her chastisement will make manifest to the nations that the lord is the supreme and holy God, and that he desires to reveal himself to all the world" (WBC, 753).
36:24 - "gather you out of all countries" - While this might apply in part to the return from Babylonian Captivity (cf. JFB, 4:342), "all countries" and the context describing Israel's conversion indicates that the final, future regathering at the beginning of the millennium is in view (NIVBC, 1333).
36:25 - "sprinkle clean water upon you, and ye shall be clean" - Washing or sprinkling with water symbolized cleansing or purification from ceremonial defilement in the Old Testament. This was a promise of the future cleansing from sin that will take place at Messiah's return. For "filthiness" see 36:29 below.
36:26 - "new heart . . . new spirit" - The "heart" refers to the entire inner person-will, emotions, mind, etc. (EDT, 540-41). "Spirit" has a similar connotation, but perhaps focuses on the "motive and principle of action" (JFB, 4:342). The "stony heart," one that is rebellious and insensitive, will be replaced by a "heart of flesh," one that is pliable and sensitive to the things of God.
36:27 - "my spirit" - This is the Holy Spirit (as indicated in NIV and NASB by capital letter), who will indwell the repentant Jews of the future, just as he indwells Christians today. He will empower them to obey the Lord.
36:29 - "uncleannesses" - This is the same word translated "filthiness" in verse 25. It refers to ceremonial defilement but is often used by the prophets "as metaphors of moral uncleanness" (TWOT, 1:350).
36:31 - "remember your own evil ways, and . . . loathe yourselves" - "When Israel reflects on God's grace and her former character . . . she will realize she does not deserve His favor" (BKC, 1297). See also Zechariah 12:10-14.
36:32 - "be ashamed and confounded" - This is addressed to Ezekiel's fellow captives. They were not to wait until the future regathering to repent; they were called upon to do so now. NJB translates, "Be ashamed and blush for your conduct."
Abbreviations:
Baker - David W. Baker, Nahum, Habakkuk, Zephaniah
BDB - Brown, Driver, and Briggs, Hebrew and English Lexicon of the Old Testament
BKC - Bible Knowledge Commentary
Blackwood - Andrew Blackwood, Commentary on Jeremiah
CEV - Contemporary English Version
EBC - Expositor's Bible Commentary, Vol. 7
EDT - Walter Elwell, ed., Evangelical Dictionary of Theology (2nd ed.)
Fairbairn - Patrick Fairbairn, An Exposition of Ezekiel
Feinberg - Charles L. Feinberg, The Minor Prophets
Girdlestone - Robert B. Girdlestone, Synonyms of the Old Testament
Jensen - Irving L. Jensen, Jeremiah and Lamentations
JFB - Jamieson, Fausset, and Brown, A Commentary, Critical, Experimental, and Practical
LBC - Liberty Bible Commentary (aka King James Parallel Commentary)
NASB - New American Standard Bible (Updated Edition)
NBD- New Bible Dictionary
NIV - New International Version
NIVBC - NIV Bible Commentary
NJB - New Jerusalem Bible
NKJV - New King James Version
NRSV - New Revised Standard Version
Selman - Martin Selman, 2 Chronicles
TEV - Today's English Version
TWOT - Theological Dictionary of the Old Testament
UBD - Unger's Bible Dictionary
WBC - Wycliffe Bible Commentary
Whitcomb - John C. Whitcomb, Solomon to the Exile
Wood - Leon Wood, A Survey of Israel's History
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