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Notes on the International Sunday School Lessons
Winter 2001-2002
by Jarl K. Waggoner
Lesson 1 - Isaiah 49:1-7
Background - This is the second of Isaiah's "Servant Songs." The first is found in 42:1-17. Isaiah 40-48 deals primarily with Cyrus and his role in the restoration of the Jews to the land following the Babylonian Captivity. Chapters 49-57 "deal primarily with the Servant-Messiah fulfilling His ministry of restoring the covenant people to the land just before the Millennium will begin" (BKC, 1103).
49:1- The speaker here is the "servant" (v. 3), who is identified more clearly in verse 6 as the divine Messiah.
49:1 - "isles . . . far" - "Isles" can also refer to coastlands (Alexander, 2:224). The idea, however, is for all the distant nations to listen.
49:1 - "made mention of my name" = lit., "caused my name to be remembered."
49:2 - "a sharp sword . . . a polished shaft" - "The penetrating character of the Servant's message is likened to two sharp weapons" (NIVBC, 1126). Cf. Isa. 11:4; Rev. 1:16; 19:15. "In the shadow of his hand" and "in his quiver" suggests an "eternal purpose manifest at the appropriate time (cf. 1 Pe 1:20)."
49:3 - "my servant, O Israel" - The servant is addressed here as "Israel"; yet the context makes it clear the Servant is an individual, not the nation as a whole (cf. vv. 1-2, 5-6). Why then is he addressed as "Israel"? It is probably because of the very close association of the Messiah with the nation. The Messiah "shall come forth from that nation" (LBC, 1381); it is in close association with the Messiah that the restored nation is to become the Lord's servant (Vine, 143); and the Messiah fulfills what Israel should have done (BKC, 1103).
49:4 - "I have laboured in vain" - This speaks of the lack of visible results from Jesus' earthly ministry.
49:4 - "my judgment is with the Lord" - Vine (143) points out that the Servant's words at the beginning of verse 4 is not "an utterance of unbelief or despair, for immediately the heart expresses . . . assurance." "Judgment" (mishpot) here has the idea of judicial vindication. NIV translates it "what is due me." This is supported by the parallel with "reward" (NIV), or "work."
49:5 - "bring Jacob again to him" - "Jacob" refers to the nation of Israel. The Messiah's mission was to restore the nation spiritually.
49:5 - "though Israel be not gathered" - The textual question is discussed in Alexander (2:227), JFB (3:717), and BibSac (Apr/June '82, 137). KJV rendering suggests that Israel will not be regathered. Most modern commentators and Bible versions read it as a positive statement parallel to "bring Jacob again to him." The regathering might be seen as the physical restoration of the nation, corresponding to the spiritual restoration mentioned in the parallel phrase. See NASB, NIV, NKJV, NJB.
49:5 - "yet shall I be glorious" - This phrase, which continues to the end of the verse, is parenthetical (cf. NASB). The Servant expresses his delight in the assurance of God's approval. Vine sees here an allusion to the resurrection (144).
49:6 - "It is a light thing" - i.e., it was too small a thing for the Servant to simply restore Israel. He would also be given a wider ministry that would extend to the Gentiles (Vine, 144).
49:6 - "a light to the Gentiles . . . my salvation" - Jesus does not just bring light and salvation; he is light and salvation. "Israel has light but needs restoration, while the Gentiles need both light and salvation" (NIVBC, 1126). This is quoted in Luke 2:32 and Acts 13:46-47.
49:7 - "his Holy One" - "His" refers to the nation of Israel. "Holy One" refers to the Lord, not the Servant (cf. NASB).
49:7 - "him whom man despiseth . . . princes also shall worship" - Though Jesus, the Servant, was despised and rejected at his first coming, and was a "servant of rulers," kings and princes will one day bow before him at his second coming (Phil. 2:10-11). See BKC (1103-4).
Lesson 2 - Isaiah 11:1-10, 12
11:1 - "rod out of the stem of Jesse" - The fall of the mighty Assyrian Empire is described in Isaiah 10 as being like the cutting down of trees (vv. 33-34). Judah by contrast is like a "stem," or "stump" (NIV).
11:1 - "Branch" - See TWOT, 2:595. The "Branch" is the Messiah, who will come from the line of Jesse and David. Cf. Jer. 23:5-6; Zech. 3:8; 6:12; Rev. 22:16.
11:3 - "make him of quick understanding in the fear of the Lord" - Lit., "quick to appreciate as fragrance" (Vine, 49; cf. JFB, 3:602). Translated by NIV and NASB, "He will delight in the fear of the Lord."
11:3 - "not . . . after the sight of his eyes" - This "does not mean that right judgment ignores evidence available to the senses but rather that it requires inner qualities of character (cf. Jn 2:25; 7:24)" (NIVBC, 1064).
11:4 - "smite the earth with the rod of his mouth" - This expression indicates "that the rule of the Messiah shall be by the power of His spoken Word, even to the extent that He shall slay the wicked with His breath (cf. Rev. 19:15)" (LBC, 1320-21). Vine (49) believes the slaying of the wicked has particular reference to the antichrist.
11:5 - "righteousness . . . the girdle . . . faithfulness the girdle" - The girdle was a belt, or sash. It gave "stability to the whole ensemble; and to dress oneself with the belt was to prepare for work. The Messiah would be prepared in character for his work of judgment" (NIVBC, 1064). The picture is of the Messiah being clothed with these attributes, that is, they closely adhere to him (Alexander, 1:252).
11:6-8 - "The wolf shall dwell with the lamb . . ." - The messianic kingdom is here described with respect to the new conditions that will prevail in the animal kingdom. The curse will be lifted, and wild animals will dwell with domestic ones in peace, and wild animals will pose no threat to humans, for there will be "a change in the very nature of animal disposition" (McClain, The Greatness of the Kingdom, 238).
11:8 - "asp . . . cockatrice" - NASB, NIV, and NKJV all translate "cobra . . . viper." Though there is no agreement on the particular species of snakes described here, there is agreement that both words refer to "extremely venomous and deadly reptiles" (Alexander, 1:254).
11:9 - "They shall not hurt or destroy in all my holy mountain" - "They" is taken by some (particularly amillennialists) to refer to people only, not the animals of verses 6-8 (cf. Alexander, 1:254-5). It is much more natural, however, to see it as referring to both man and animals because of the prior context and the universality of the statement. "My holy mountain" refers either to Mount Zion (Jerusalem) or to the whole earth (JFB, 3:603), as indicated by the universal terms used in the last half of the verse. Perhaps the best view is that it refers to Jerusalem, but "the peace and security of Jerusalem will be a microcosm of a much wider blessing, because of the references to the sea here and to the nations in v. 10" (NIVBC, 1065).
11:9 - "knowledge of the Lord" - "This means more than people knowing intellectually about the Lord. The idea is that people everywhere will live according to God's principles and Word. . . . This will occur in the Millennium when the Messiah will be reigning" (BKC, 1057).
11:10 - "ensign" - The "root of Jesse," the Messiah, will be an "ensign," or banner (cf. NIV; NASB) to whom the nations will rally (cf. Isa. 2:2-4; Zech. 8:19-23).
11:10 - "his rest shall be glorious" - "Rest" is best translated "resting place" here (TWOT, 2:563; cf. NKJV, NIV, NASB). "Glorious" is literally, "glory." His dwelling place, the seat of his authority, presumably Jerusalem, will reveal his glory (cf. LBC, 1321).
Lesson 3 - Isaiah 40:1-11
Background - Chapters 1-39 of Isaiah emphasize judgment. The second major portion of the book begins with chapter 40 and emphasizes restoration and deliverance. When Isaiah wrote the prophecy in chapter 40, "Judah still had over 100 years of difficulty ahead of her before she fell to Babylon, and then she faced 70 years of captivity. Anticipating the future Captivity and God's restoration, Isaiah wrote to encourage the Judahites to live righteously in the present, despite forthcoming difficult circumstances" (BKC, 1091). Many see these verses looking even beyond the captivity and restoration to a future day of salvation.
40:2 - "Speak ye comfortably" - Literally, "Speak to the heart" (cf. JFB, 3:685; TWOT, 1:466).
40:2 - "warfare" - The word here refers to a time of suffering or hardship (Alexander, 94; Vine, 90). NIV translates it "hard service."
40:2 - "her iniquity is pardoned" = "her sin has been paid for" (NIV). The verb "signifies to receive satisfaction by the payment of a debt; hence to pay off the debt of sin by enduring punishment. This points to the sacrifice of Calvary" (Vine, 90). The idea seems to be that the captivity was sufficient punishment for the nation's disobedience.
40:2 - "double for all her sins" - Any of several interpretations of this expression is possible: (1) This "does not mean to be punished beyond what she deserves but in keeping with what she deserves. The point is that she has now received 'full' or 'sufficient' punishment for all her sins" (BKC, 1091; cf. Alexander, 2:95); (2) It is a hyperbole used to impress on the people that the chastisement of the exile was really over" (NIVBC, 1114); (3) Some take it as referring not to double punishment but to double blessing-that is, she will receive double blessing in spite of her sins (cf. Alexander, 2:95); (4) It refers to a twofold captivity: Assyrian or Babylonian and Roman (JFB, 3:685); (5) It refers to the temporal punishment of the captivity and the eternal punishment "visited upon the person of Christ the sin-bearer on Calvary" (WBC, 636). Interpretation number 1 is probably the most favored.
40:3 - "The voice of him that crieth in the wilderness" - The "voice" is not identified here. Some suggest it was Isaiah's (BKC, 1091). The prophecy is applied to John the Baptist in the NT (cf. Matt. 3:1-4; Mark 1:1-4; Luke 3:4; John 1:23). John heralded "the coming reigning Messiah" (JFB, 3:685).
40:3 - "Prepare ye the way of the Lord, make straight . . . a highway for our God" - "Prepare" has the meaning of removing of obstacles (Alexander, 2:95). The imagery here is of "workmen leveling or smoothing out the roads on which a dignitary would travel when he came to visit an area" (BKC, 1092). Some commentators see a reference here to "a preparation across the desert for the return of the Judaean exiles," but the application of the prophecy to John the Baptist in the NT suggests "the passage more clearly refers to the spiritual preparation that will be necessary for the coming of the Lord in the person of Jesus Christ" (LBC, 1361). Others see the prophecy related to the physical return of the Judean exiles but applied spiritually in the NT (NIVBC, 1114). That is, the restoration from Babylonian captivity was a type of the spiritual restoration still to come.
40:5 - "the glory of the Lord shall be revealed, and all flesh shall see it" - This points forward the millennium, "when the Lord will be revealed in His glory, that is, when His unique splendor will be evident everywhere" (BKC, 1092).
40:6 - "The voice said, . . . he said" - The identities of the voices are not given. Many suggest the "voice" is that of the Lord, and the "he" refers to Isaiah (cf. BKC, 1092). More properly "the voice" should be translated "a voice" (indefinite). Cf. NASB.
40:7 - "The grass withereth, . . . because the spirit of the Lord bloweth upon it" - The "grass," like humanity, which it represents (v. 6), is temporary. It withers when the "spirit" blows on it. "Spirit" (ruah) also can mean breath or wind. A number of versions translate "breath" (cf. NIV; NASB), indicating that human frailty is such that it cannot stand before the Lord. It is possible to take it as "wind," in which case, the picture is of grass and flowers withering before an east wind, a wind sent by the Lord (JFB, 3:686; cf. Alexander, 2:98).
40:8 - "The grass withereth, . . . the word of our God shall stand for ever" - The contrast between man and God offered comfort to God's people in two ways. The promised restoration was assured because God (and thus his word) never fails, and "the oppressors of Israel will fade and die like the grass under the retributive judgments of God" (Vine, 92).
40:9 - "O Zion, . . . get thee up" - Jerusalem (Zion) is portrayed as the herald of the good news of the Lord's coming. NIV translates "You who bring good tidings to Zion" (cf. NJB). NASB and NRSV agree with the KJV translation.
40:9 - "Behold your God!" - This may have reference to (1) the return from Babylonian exile; (2) the first coming of Christ (LBC, 1361); or (3) Christ's second coming (Vine, 92); or some combination of these three, especially 1 and 3 (BKC, 1092).
40:10 - "the Lord will come with strong hand" - There is little doubt that this refers to Christ's return and millennial reign.
40:10 - "his reward is with him, and his work before him" - "Work" is better translated "recompense" (cf. NIV; NASB). Thus "reward" and "work" are parallel expressions. It is not altogether clear whether this is the recompense he gives for work or what he receives (perhaps the sheep given to him by God the Father; v. 11) (JFB, 3:686).
40:11 - "feed his flock" - "Feed" (raah) encompasses various ideas associated with shepherding. It can be translated "feed," "pasture," "tend," "graze," etc. (TWOT, 2:852-3).
Lesson 4 - Isaiah 9:2-8, 13
Background - Isaiah 9:1 speaks of the Assyrian invasion of the northern kingdom, represented here by the tribes of Zebulun and Naphtali.
9:2 - "The people . .. in darkness have seen a great light" - The people living in the darkness of the northern kingdom would see the "light" of the Messiah (cf. Matt. 4:13-16). The verbs portray the coming of the light as already accomplished.
9:3 - "not increased the joy" - The "not" does not fit the context. Most commentators and all modern translations, including NKJV, omit it. See JFB, 3:593.
9:3 - "they joy before thee" - The joy of the nation described here speaks of the millennial blessings of Israel. Here, as often in the OT, Christ's two comings are seen as one (cf. Vine, 42; BKC, 1053).
9:4 - "broken the yoke . . . and the staff" - The Lord will bring freedom from oppression. This is a promise of millennial blessing, stated as if a past event to express certainty.
9:4 - "day of Midian" - The victory "will be a supernatural work of God much like the nation's deliverance when Gideon defeated Midian (Jud. 7:1-24; Isa. 10:26)" (BKC, 1053).
9:5 - "every battle of the warrior" - "Battle" is actually the word for the boot of a soldier (TWOT, 2:615). NIV gives clearer translation: "Every warrior's boot used in battle and every garment rolled in blood will be destined for burning, will be fuel for the fire." In other words, "All warlike accoutrements shall be destroyed, as no longer requried in the new era of peace" (JFB, 3:594).
9:6 - "For unto us a child is born, . . . a son is given" - "For" introduces the reason why there can be victory and rejoicing (vv. 3-5). "Child," which is in a position of emphasis in the Hebrew (NIVBC, 1059), indicates the humanity of the coming one. "Son" may hint at deity. "Some have suggested that there is a distinction between the human birth of the Child and the divine gift of the Son. . . . The real significance of this unique Child comes in His fourfold name" (LBC, 1317).
9:6 - "the government shall be upon his shoulder" - The king's robe, resting upon his shoulders, was a symbol of his authority. A contrast is drawn here between the government upon his shoulder and the previous oppression upon Israel's shoulders (v. 4). See JFB, 3:594.
9:6 - "his name shall be called" - This speaks of his "essential characteristics," or reputation, not of a proper name (JFB, 3:594; EDT, 750; UBD, 776).
9:6 - "Wonderful, Counsellor" - "Wonderful" is actually the noun "wonder" and refers to things that are beyond human capabilities (TWOT, 2:723). "His whole manifestation is a wonder or miracle" (JFB, 3:594). However, many commentators argue that "Wonderful, Counsellor" is a single title, not two separate ones. In that case, "wonderful" acts as an adjective or the two nouns are appositions. Thus it could be translated "a wonderful counselor" or "a wonder of a counselor" (LBC, 1317; cf. NIVBC, 1059). "Wonderful" hints at deity, and the "emphasis here implies that of God-like counsel."
9:6 - "the mighty God" - A clear reference to deity (cf. 10:21).
9:6 - "everlasting Father" - Lit., "Father of eternity." This title speaks of his fatherly care and of his eternality (Vine, 43). Because he is eternal, he can fulfill the promise to David of an everlasting house, kingdom, and throne (2 Sam. 7:16). "Father" does not confuse God the Son with God the Father because the title describes "the Messiah's relationship to time, not His relationship to the other Members of the Trinity" (BKC, 1053).
9:7 - "of the increase of his government and peace there shall be no end" - While the Messiah will reign on earth for 1000 years (Rev. 20:1-4), there will be no end of his rule. "Following the kingdom on earth, He will rule for eternity" (BKC, 1053).
9:7 - "judgment . . . justice" - Better translated "justice . . . righteousness" (cf. NASB; NIV). "Judgment" is mishpot (TWOT, 2:948); "justice" is sadeq (TWOT, 2:752ff).
9:7 - "The zeal of the Lord . . . will perform this" - "The Messiah will rule because God promised it and will zealously see that the kingdom comes" (BKC, 1053). "Zeal" (qana) expresses a very strong emotion whereby some quality or possession of the object is desired by the object" (TWOT, 2:802). It can also be translated "ardor" or "jealousy."
9:8 - "The Lord sent a word . . . it hath lighted upon Israel" - Isaiah abruptly shifts from the future Messiah to the present situation. The Lord had already warned his people through the judgments he had brought upon the northern kingdom. "The coming fall of Israel (in 722 B.C.) should have warned Judah that God is active in the affairs of His people. Judah should have realized that she too would be destroyed if she persisted in the activities that characterized the North" (BKC, 1054). "Jacob" and "Israel" both refer to the northern kingdom.
9:13 - "the people turneth not unto him that smiteth them" - As verses 10-12 indicate, the northern kingdom had not turned to the Lord in response to his discipline.
Lesson 5 - Isaiah 42:1-10
Background - Isaiah 42:1-4 is quoted in Matthew 12:17-21, where it is applied to Jesus' ministry.
42:1 - "he shall bring forth judgment to the Gentiles" - "Judgment" is better translated "justice" (TWOT, 2:948; cf. NIV; NASB). The word can refer to various aspects of governance. The basic idea here is rightness. To "bring forth" justice can mean either to proclaim justice or to produce it (i.e., cause it to go forth) (BibSac, Jan/March '82, p. 18).
42:2 - "He shall not cry" - This suggests that the Servant-Messiah would avoid "all ostentation or self-display, he would carry on a quiet and unassuming ministry" (WBC, 638).
42:3 - "A bruised reed shall he not break . . . smoking flax he shall not quench" - The picture here is of handling very gently a reed that has been damaged so as not to break it. "Bruised" appears to mean broken but not broken off (Alexander, 2:133). "Smoking flax" refers to the wick of a lamp that has almost been extinguished (cf. NASB). The Servant is pictured as keeping it burning. Both figures speak of the Servant's gentleness toward the oppressed (cf. BibSac, Jan-March '82, p. 20).
42:3 - "bring forth judgment unto truth" - "Bring forth judgment" is the same phrase as that used in verse 1. "Unto truth" can mean either "with respect to the truth," "according to the truth," "truly," or "faithfully" (cf. Alexander, 2:134; BibSac, Jan/March '82, 20). Most modern versions take the word (emeth) to mean "faithfully." NASB translates: "He will faithfully bring forth justice."
42:4 - "shall not fail nor be discouraged" - There is a play on words here. "Fail" means to burn dimly; "discouraged" means to be bruised or broken. They are related to the adjectives used in verse 3 and contrast the Servant himself with the oppressed to whom he ministers (Vine, 106-7). They also suggest that the Servant will face strong opposition, which he will endure "till he have set judgment."
42:4 - "the isles shall wait for his law" - "Isles" probably is a figure for distant peoples, who are here depicted as eagerly expecting his just order (BibSac, Jan/March '82, 21; JFB, 3:694). NIV translates, "In his law the islands will put their hope" (cf. Matt. 12:21). This points to the time of Christ's return.
42:5 - "Thus saith God the Lord" - The Lord now spoke directly to the Servant, giving him assurance of success. "God" is el, a name that is often associated, as it is here, with God's creative power (cf. EDT, 465).
42:6- "called thee in righteousness" - This meant "to be responsible to do God's righteous will" (BKC, 1095) or called "'for a righteous purpose'" (JFB, 3:695).
42:6 - "for a covenant of the people, for a light of the Gentiles" - "God's twofold mission for his Servant would be: (a) to fulfill his covenant promises to Israel; (b) to bring the light of revelation to the Gentiles" (WBC, 638). Cf. Isaiah 49:6. Note that "it appears that the servant is not literally either 'a covenant' or 'a light' but one who in some way is a cause, source, mediator, or dispenser of covenant realities or illuminating benefits" (BibSac, Jan/March '82, 25).
42:7 - "open the blind eyes, . . . bring out the prisoners" - These are metaphorical expressions for spiritually blind people and those held captive by sin (cf. BKC, 1095-6; WBC, 638). Both Jews and Gentiles are probably in view here.
42:8 - "I am the Lord . . . my glory will I not give to another" - The name "Lord" (Yahweh)-which suggests self-existence, an everlasting and unchanging nature, and faithfulness to his covenant-is "the guarantee of the fulfillment of His word" (Vine, 108). The Lord who has "given the prophecy recorded in verses 6-7 . . . will not let idols take credit for it" (BKC, 1096).
42:9 - "the former things are come to pass" - The fulfillment of past prophecies gives assurance of the fulfillment of the things the Lord is now declaring.
42:10 - "Sing unto the Lord a new song, and his praise from the end of the earth" - The cause of worldwide praise is the work of the Servant (NIVBC, 1118), particularly his victory over enemies at Christ's second coming (cf. v. 13). The "new song" implies "not only fresh praise, but a fresh occasion for it" (Alexander, 2:139).
Lesson 6 - Isaiah 60:1-5; 61:1-6
Background - Isaiah 59:20-21 speaks of the Redeemer coming to Zion and instituting his (new) covenant with his redeemed people. This clearly refers to Christ's second coming.
60:1 - "Arise, shine" - Zion (Jerusalem) is being addressed here. "Because of the Lord's redeeming work (59:19a, 20-21), light (blessing) will fall on Israel, who in turn is to shine forth, as a spiritual light to the nations, revealing God's Word and glory to them" (BKC, 1115).
60:2 - "his glory shall be seen upon thee" - Some see this as being fulfilled in Christ's first coming (cf. WBC, 650). "Although it is true that God revealed His glory through the coming of Christ to the earth, the entire context of this chapter indicates that this glory is the glory of the millennial kingdom" (LBC, 1407; cf. Vine, 195).
60:3 - "Gentiles shall come to thy light" - The glory of God, revealed in redeemed Israel, will draw Gentiles to the Lord. "This will occur in the Millennium. Though everyone entering the Millennium will be saved, people will be born during that 1,000-year period of time. Many of them will come to salvation because of God's work on Israel's behalf" (BKC, 1115).
60:4 - "sons . . . daughters" - These are dispersed Jews who will be regathered to Israel from all parts of the earth (LBC, 1407; BKC, 1115). Cf. v. 9.
60:4 - "nursed at thy side" - This is translated "carried in the arms" (NASB) and "carried on the hip" (NJB). Cf. Alexander (2:381). Vine sees it as being "metaphorical of the care and security to be provided by Gentile powers" (195-6).
60:5 - "flow together" - "Be radiant" is the better translation (cf. NIV; NASB). "The idea conveyed is that when Israel would see this happen, their face would light up or become radiant" (LBC, 1407).
60:5 - "thine heart shall fear, and be enlarged" - This is "not suggestive of fear, but of a trembling for joy, as the following passage makes clear" (Vine, 196). The expressions here describe "a great and joyful change" (Alexander, 2:382).
60:5 - "abundance of the sea shall be converted . . . the forces . . . shall come unto thee" - NASB's translation is better: "The abundance of the sea will be turned to you, the wealth of the nations will come to you." The "abundance of the sea" refers to the great wealth that will come to Israel by way of the sea. "Converted" simply means "turned" here. "Forces" can refer to military forces, might, or power, but here refers to riches or wealth (TWOT, 1:271).
61:1-2 - These verses are quoted by Jesus in Luke 4:18-19 and applied to himself; thus this is clearly a messianic prophecy. Jesus' quotation ended abruptly in the middle of verse 2, however, for beginning at that point, the prophecy relates to Jesus' second coming.
61:1 - "anointed me to preach good tidings to the meek" - Just as prophets, priests, and kings were commissioned for service in the OT by anointing by oil (cf. Num. 3:3; 1 Sam. 16:12-13), so the Messiah (the Anointed One) would be anointed at his baptism by the Holy Spirit (Matt. 3:16-17) and empowered for service. "Meek" is variously taken as "afflicted" (NASB), "poor" (NIV), and "oppressed" (NRSV). It "primarily signifies suffering ones" (Vine, 199; cf. TWOT, 2:682-3).
61:1 - "bind up the brokenhearted" - The brokenhearted are probably those who grieve and mourn (NIVBC, 1140). Binding them up pictures the bandaging of heart wounds.
61:1 - "proclaim liberty to the captives, and the opening of the prison to them that are bound" - The terminology seems to be that of the Year of Jubilee (cf. Lev. 25:10), when "slaves" were released. It pictures the deliverance of those held captive to sin (cf. John 8:31-36). Cf. Vine (199) and JFB (3:752). "Opening" usually refers to the opening of the eyes (TWOT, 2:732). Its use here suggests a spiritual meaning.
61:2 - "the acceptable year of the Lord" - This is an allusion to the Year of Jubilee (cf. Lev. 25:8-17) in which all debts were forgiven and slaves were freed. Jesus was using it to picture the new messianic era He was introducing (cf. Luke 4:18-19).
61:2 - "day of vengeance" - This refers to the judgment meted out at Christ's second coming (cf. 2 Thess. 1:7-10).
61:3 - "give unto them beauty for ashes . . ." - At the Lord's coming, "He will change believing Israelites' sadness to joy" (BKC, 1116). This is described through several metaphors. "Beauty" refers to an ornamental headdress, whereas ashes were put on the head to express mourning (JFB, 3:752; cf. NASB). "Oil of joy" speaks of perfumed ointment, a sign of joy. A "garment of praise" pictures praise being put on like a garment, replacing a heavy or fainting spirit.
61:3 - "trees of righteousness" - "Trees" are strong trees, probably oaks (LBC, 1410; cf. NASB; NIV). Righteousness will characterize the nation and firmly establish the people. This is "the planting of the Lord," that is, it is the Lord's doing.
61:5 - "strangers shall stand"- The idea is that Gentiles will stand to serve the Israelites (LBC, 1410).
61:6 - "ye shall be . . . priests" - With the Gentiles tending flocks and fields, the Israelites will be free to act exclusively as "priests" and "ministers" of God, as the Lord intended (cf. Exod. 19:6). Cf. BKC, 1116; JFB, 3:752; Vine, 201).
Lesson 7 - Isaiah 55:1-11
55:1 - "every one that thirsteth, come ye to the waters . . . wine . . . milk" - This is a universal invitation to salvation. "Thirsteth" speaks of a keen sense of spiritual need. "Those who would partake of the living water must first feel thirst (repent), and then be willing (have faith) to come to the Saviour (cf. Jn 7:37)" (WBC, 648). The "waters" speak of spiritual life imparted by the Holy Spirit (cf. John 7:37-39). "Wine" and "milk" are also to be taken spiritually. "Not merely water, which is needed to maintain life at all, but wine and milk to strengthen, cheer, and nourish; the spiritual blessings of the Gospel are meant" (JFB, 3:736).
55:1-2 - "he that hath no money; come ye, buy . . . without money and without price" - "The imagery is that of a person who is given the opportunity to go to the marketplace to purchase whatever he would desire without money. Therefore, the prophet urges them to not spend money (representative of self effort) for that which is not bread (spiritually satisfying). The text certainly indicates that it is a waste of one's time and effort to seek that which is ultimately not satisfying to his soul. . . . At the same time, the imagery . . . appropriately describes those who continue attempting to work their way to heaven while never discovering the free gift of God, that is, the 'Bread of Life'" (LBC, 1396).
55:2, 3 - "soul" - "Soul" (nephesh) has several shades of meaning: inner being, life, mind, personal desire, or person are possible translations. It can often be translated merely with a pronoun-you, your-or the word "self" (TWOT, 2:587-91).
55:3 - "an everlasting covenant . . . even the sure mercies of David" - "In human affairs a covenant is made and ratified by each of the parties to it. Here the Lord undertakes the obligations Himself, and the covenant is virtually a promise" (Vine, 179). "Mercies" is chesed, often translated "loving-kindness" and meaning something like covenant loyalty (TWOT, 1:305-7). "Some interpreters say the 'everlasting covenant' refers to the New Covenant (Jer. 32:40; Heb. 13:20). That is possible but the reference to David points to the Davidic Covenant, which also is said to last forever (2 Sam. 7:16). Just as God promised to keep His good hand on David, so He assured those who come to Him that He will never remove His good hand (His blessings) from them" (BKC, 1110). Paul quoted this passage in reference to Christ's resurrection. It is through Christ, "whose risen kingship the promises of this passage receive their eternal and therefore their final fulfillment" (NIVBC, 1134).
55:4 - "witness" - This may refer to: (1) David (cf. v. 3), either historically or to the resurrected David, who will serve in a governmental role in Christ's kingdom (Vine, 179; Pentecost, Things to Come, 498-501); or (2) the Messiah, the Son of David and the one typified by David (BKC, 1110; LBC, 1396; WBC, 648), who will be a witness to the truth (John 18:37) and a witness against sinners (Mal. 3:5).
55:5 - "thou" - This refers either to: (1) the Messiah (JFB, 3:736); or (2) Israel (BKC, 1110), "to whom many nations will go to worship the Lord."
55:6 - "Seek . . . the Lord while he may be found" - This is a return to the invitation to sinners in verse 1. The implication is that the time to respond to the call is not unlimited.
55:8 - "my thoughts are not your thoughts . . ." - God is set in contrast to man here in one of two ways: (1) He is unlike sinful people in his thoughts and ways (cf. v. 7); (2) it is because his thoughts and ways are so far above those of man that he can pardon the wicked (cf. JFB, 3:737; LBC, 1396; BKC, 1111). "While aspects of the person and work of God are knowable, and even communicable to man, God Himself is ultimately incomprehensible in the totality of His person and His purposes" (LBC, 1396).
55:10-11-"as the rain cometh down" - The rain is used to illustrate the effectiveness of God's word. The rain accomplishes it purpose by watering the ground and bringing forth vegetation. Likewise, God's word, or message, whether written or spoken, always accomplishes it purpose.
Lesson 8 - Isaiah 58:1-11
58:1 - "Cry aloud . . . like a trumpet" - Isaiah is addressed by God and told literally, "cry with the throat," i.e. at the top of his voice. "Trumpet" is shofar, a ram's horn used to summon people "on military and religious occasions" (NBD, 855).
58:1 - "my people . . . house of Jacob" - This refers to the people of Judah, among whom Isaiah lived, although some commentators try to apply it to people of the Babylonian Exile, people in Christ's time, etc. (cf. JFB, 3:743). This prophecy was probably given after 701 B.C. and thus after the exile of the northern kingdom of Israel (Freeman, Intro. to the OT Prophets, 194; NIVBC, 1136-7).
58:1 - "transgression . . . sin" - "Transgression" (pesa) is rebellion, and "sin" (chatha) is missing the mark (Girdlestone, Synonyms of the OT, 81, 76-78).
58:2 - "they seek me daily . . . they ask of me the ordinances of justice" - The description in this verse stands in stark contrast to the condemnation of verse 1. The religious zeal described here is wholly hypocritical and external, not something that was heartfelt. "Ordinances of justice" is translated "just decisions" in NASB and NIV. On the basis of their religious activity they seek God's justice in delivering them from their enemies (LBC, 1400; JFB, 3:743).
58:3 - "we fasted . . . afflicted our soul" - The only fast required by the law was on the Day of Atonement (Lev. 16:29-34; 23:27-29). Fasts were also observed during times of hardship (cf. 1 Sam. 1:7; 20:34; 31:13). The people were complaining that God was disregarding their fasts. "Afflicting the soul" is another way of referring to fasting. See NASB for clearer rendering of this verse.
58:3 - "ye find pleasure, and exact all your labours" - NIV: "You do as you please and exploit all your workers." The whole purpose of fasting-to draw nearer to God-was lost. It had become an empty formality that was combined with pleasure. "Apparently they made the fast easier by idleness and made up for lost time by getting their laborers to work all the harder" (NIVBC, 1137).
58:4 - "ye fast for strife and debate, and to smite" - Their fasting actually resulted in quarreling and strife (cf. NIV) and even in physically striking one another (LBC, 1401).
58:4 - "ye shall not fast . . . to make your voice to be heard" - NIV makes the meaning clearer: "You cannot fast as you do today and expect your voice to be heard on high."
58:5 - "Is it such a fast that I have chosen?" - NIV catches the essence of this verse by adding the word "only": "Is it only for bowing one's head like a reed?" etc. The implied answer is no. The fast the Lord has chosen is not a mere external formality that has no outward effect (cf. v. 6).
58:6 - "loose the bands of wickedness . . . undo the heavy burdens, . . . let the oppressed go free, . . . break every yoke" - The true fast of the Lord leads to righteous actions in life. "Bands of wickedness" are fetters that have in wickedness been placed on someone (LBC, 1401). "Undo heavy burdens" is literally "loose the bands of the yoke" (JFB, 3:744). These expressions correspond with "let the oppressed go free" and "break every yoke." They picture the freeing of people from oppression.
58:7 - "thine own flesh" - The true worshiper will not turn away from those in need. "Thine own flesh" apparently signifies blood relatives (cf. Gen. 29:14; 37:27; 2 Sam. 5:1). Cf. Alexander, 2:358. Some see the reference as applying much more broadly to all the human family (cf. LBC, 1401).
58:8 - "then" - This indicates that when God's people exhibit inner righteousness by their outward acts (vv. 6-7), then God will bless them.
58:8 - "light shall break forth . . . health shall spring forth speedily . . . righteousness shall go before thee . . . thy rereward" - The blessings God brings upon his repentant people include "light," which probably means fullness of blessing or prosperity (BKC, 1113; JFB, 3:744); "health," which refers to spiritual restoration (BKC, 1113); and protection, "rereward" (rear guard) suggesting this. "break forth" and "speedily" both denote the swiftness of the fulfillment of God's promise. "Righteousness" can refer to either the Lord himself (cf. Isa. 54:17) (LBC, 1402) or the people's own good works that conform to God's standards (BKC, 1113; Vine, 188; JFB, 3:744).
58:9 - "putting forth the finger, and speaking vanity" - "The pointing of the finger is a gesture of derision" (Alexander, 2:360; JFB, 3:744). "Speaking vanity" is "malicious talk" (NIV), or speaking false information (LBC, 1402).
58:10 - "draw out thy soul" - This may mean to give oneself ("soul") to the hungry (NIVBC, 1137). NIV translates: "spend yourselves in behalf of the hungry." The other possibility is that "soul" is used figuratively here for that which sustains life, namely, food (JFB, 3:744).
58:11 - "guide thee continually, . . . satisfy thy soul . . ." - "What is promised here is (1) uninterrupted guidance, (2) soul-satisfaction even in extreme drought or barrenness, (3) the impartation of strength, so that the very physical frame becomes an instrument of the fulfilment of His will, (4) the verdant beauty of a watered garden, setting forth the beauteous effects of the indwelling Spirit of God, (5) the outflowing of blessing by the Holy Spirit, represented as a spring or fountain of water, whose waters do not deceive" (Vine, 189).
Lesson 9 - Isaiah 65:17-25
Background - Isaiah 63:7-64:12 records the anticipated prayer of the Jewish exiles in Babylon, who would seek deliverance from their seemingly hopeless situation. The Lord's answer begins with Isaiah 65:1 and "sums up the message of the entire Book of Isaiah. The Lord said that though He had constantly been presenting His love to Israel, they had rejected Him which made judgment necessary (vv. 1-7). However, in that judgment, a remnant will be preserved (vv. 8-12). The consequences of righteous living differ from those of wicked living (vv. 13-16). The Lord will establish a glorious kingdom in which peace and righteousness will flourish (vv. 17-25)" (BKC, 1119).
65:17 - "create new heavens and a new earth" - This seems to refer to the eternal state (cf. Rev. 21:1ff.); however, the verses that follow describe the millennial kingdom, which precedes the eternal state (cf. Isa. 65:20). In other words, the description of the millennial state is "preceded by the declaration of what is to be brought about after the Millennial period is over" (Vine, 215). Thus, "new heavens and a new earth" probably is to be taken here as encompassing both the millennial kingdom and the eternal state. "Isaiah did not distinguish between these two aspects of God's rule; he saw them together as one. After all, the Millennium, though 1,000 years in duration, will be a mere pinpoint of time compared with the eternal state" (BKC, 1120; cf. LBC, 1421). McClain (Greatness of the Kingdom, 138) says, "Isaiah saw together on the screen of prophecy both the Millennial Kingdom and the Eternal Kingdom; but he expands in detail the former because it is the 'nearest-coming' event and leaves the latter for fuller description in a later New Testament revelation."
65:18-19 - "rejoice" - In the millennium Jerusalem will be the object of rejoicing. The "Lord Himself will rejoice over it, for sorrow will be vanished" (BKC, 1120).
65:20 - "no more an infant of days, nor an old man that hath not filled his days" - This means that there will be no infant death; people will live to fulfill their days. If someone were to die at the age of 100, "he would be considered a mere child" (LBC, 1421). In fact, one who does not reach the age of 100 will be considered accursed. See NASB translation. This indicates that while death and sin will be present in the millennial kingdom, life spans will be greatly lengthened. Some argue that the only cause of death in the millennium will be incorrigible rebellion, though even then "the gracious probation will be a century in length" (McClain, Greatness of the Kingdom, 240).
65:22 - "long enjoy" - Literally, this means to wear out by use, or use to the full (TWOT, 1:110; cf. NASB).
65:23- "labour in vain, . . . bring forth for trouble" - The first phrase refers to toil or physical labor; the second refers to childbirth. Cf. NASB; NIV.
65:25 - "The wolf and the lamb shall feed together" - In the millennial kingdom, wild animals will lose their carnivorous natures (cf. Isa. 11:6-9).
65:25 - "dust shall be the serpent's meat" - This may be a figurative way of saying the serpent, like other wild animals, will not be harmful. However, the wording recalls the curse placed upon the serpent in Genesis 3:14. Thus, this can be taken as standing somewhat in contrast to the other animals-that is, the curse on the serpent will not be lifted. "To lick the dust is figurative of the utter and perpetual degradation of Satan and his emissaries" (JFB, 3:763).
Lesson 10 - Ruth 1:1-9, 16-17
1:1 - "when the judges ruled, . . . there was a famine" - The events in the book of Ruth took place during the days of the judges. The exact date is unknown, although the famine could possibly be the one described in the time of Gideon (Judg. 6:3-4), around 1191-1151 B.C. Since the period of the judges was a time of apostasy and judgment (cf. Judg. 2:11-15; 21:25), the famine may well have been a judgment of God upon his people (Davis, 157, 158).
1:1 - "Moab" - This country lay east of the Dead Sea. The people were descendants of Moab (Gen. 19:37) and at various times opposed (Num. 22:1-7ff ) and even oppressed Israel (Judg. 3:12-30). Events in Ruth probably took place after the defeat of the Moabites by Ehud. The chief deity of the Moabites was Chemosh (Num. 21:29), a god appeased by human sacrifice (2 Kings 3:26-27).
1:2 - "Elimelech . . . Naomi . . . Mahlon . . . Chilion" - "Elimelech" means "my God is king." "Naomi" means "pleasant," or "lovely" (NIVBC, 369). The meaning of the sons' names is uncertain, though many suggest "Mahlon" means "weakly" or "sickly," and "Chilion" means "wasting" (Davis, 159).
1:2 - "Ephrathites" - Ephrath or Ephrathah was either an older settlement that had been absorbed into Bethlehem or the district in which Bethlehem was located (NIVBC, 369). Cf. Genesis 35:19, Ruth 4:11, and Micah 5:2.
1:2 - "they came into . . . Moab, and continued there" - Some argue that it was wrong for Elimelech to go to Moab because Palestine was the land God had chosen for them (cf. BKC, 419; LBC, 521). There is no condemnation in the text, however, and the indication is that this was meant to be a temporary stay.
1:4 - "they took them wives of the women of Moab" - There is no specific prohibition of intermarriage with Moabites in the law (cf. Deut. 7:3); however, Ezra (Ezra 9:1-3) and Nehemiah (Neh. 13:23-27) both seem to apply the law to Moabites. Davis states, "It is obvious from the study of Deuteronomy 7 that not every nation is mentioned, only the outstanding political enemies that controlled Canaan at that time" (159). BKC argues that the marriages were not a violation of the law (419).
1:5 - "Mahlon and Chilion died" - Jewish interpreters have generally taken the deaths of these two men as the judgment of God for their marriages to Moabite women (JFB, 2:128; Davis, 159).
1:6 - "the Lord had visited his people" - NIV translates, "the Lord had come to the aid of his people." "Visited" can mean either to visit in judgment (Exod. 32:34) or in blessing (Exod. 4:31). See TWOT, 2:731.
1:8 - "mother's house" - An unusual expression-"father's house" would be more natural in a male-dominated society. "The reference here is probably to the women's quarters of the home where comfort would be forthcoming and preparations for another marriage initiated" (NIVBC, 369).
1:16- "thy people shall be my people, and thy God my God" - "Ruth clearly proclaimed her desire to become a follower of the Lord and of the people of Israel" (LBC, 522).
1:17 - "the Lord do so to me" - "Ruth concluded her testimony and her commitment of faith with the well-known oath, . . . In effect, she invoked the punishment of God if she should let anything less than death part her from Naomi" (Davis, 161). The same oath is used in 1 Samuel 3:17, 25:22, and 2 Samuel 19:13.
Lesson 11 - Ruth 2:1-3, 8-12; 4:13-17
Background - Naomi and Ruth came to Bethlehem "in the beginning of barley harvest" (Ruth 1:22). This would have been the month of Zif, which corresponds to our April/May (UBD, 163), with the beginning of the harvest being in that portion of the month that corresponds with April (Davis, 162; JFB, 2:129). Barley was a plentiful and cheap grain. It was used to feed animals but was also a staple of the poor, being used for making bread (UBD, 1134; NBD, 133).
2:1 - "mighty man of wealth" - The same phrase is translated elsewhere "mighty man of valour" (Judg. 6:12; 11:1), but here it properly refers to Boaz's wealth. He was a man of property or fame (LBC, 523; Davis, 162; cf. NIV).
2:2 - "glean ears of corn" - KJV's "corn" actually refers to grain, the grain here being barley. To "glean" grain was to gather up the scraps of grain left behind after the harvesters had gone through the field. NIV translates, "pick up the leftover grain." "Ruth understood the rights of the poor in Israel to gather grain in a field after the harvesters had passed through. The corners of the field were to be left for the poor to reap (Lev. 19:9-10; 23:22)" (BKC, 422).
2:8 - "abide here fast by my maidens" - "The maidens followed the reapers in the field, in order to bind the sheaves. Boaz suggested that Ruth should remain in his field with them. There is a tacit assumption that he would provide for her needs" (WBC, 269).
2:12 - "The Lord recompense thy work" - "Boaz recognized that he alone could not adequately repay Ruth for her faithfulness. He prayed that Ruth might be abundantly rewarded by the Lord" (WBC, 270).
2:12 - "under whose wings thou art come to trust" - The idiom expresses Ruth's faith in the Lord. "It pictures a tiny bird snuggling under the wings of its mother (cf. Dt 32:11). Figuratively the idiom symbolizes God as her Protector (Pss 36:7; 57:1; 91:4)" (NIVBC, 372).
Background - Ruth continued to glean in Boaz's fields throughout the barley and wheat harvests (2:23). Naomi, however, desired "rest" (3:1) for her daughter-in-law. She recognized Boaz as a near kinsman, who according to the law could "act as a redeemer of property and persons. . . . Boaz could redeem by fulfilling the levirate law, which required a brother of a deceased man to marry his widow and raise up a son to his name (Deut. 25:5-10). Though Boaz was not a brother to Mahlon, Ruth's deceased husband (Ruth 4:10), he was a close relative to the family and could act as a levir if he so desired" (BKC, 423-4). The kinsman-redeemer also was "to ensure that property remained within the family" (LBC, 525). Naomi arranged for Ruth to appeal to Boaz to carry out the role of a kinsman and levir, This he did after a nearer relative waived his right to do so (3:2-4:12).
4:14 - "kinsman" - This is goel, that is, redeemer. Some see this as a reference to Boaz, who is so designated in 2:20 (cf. BKC, 427-8). However, the context suggests it is a reference to the child, Obed, as most commentators agree (cf. NIVBC, 376). He would be a redeemer in that he would be a "restorer of life and a sustainer of your old age" (Ruth 4:15, NASB).
4:17 - "a son born to Naomi; . . . Obed" - Some suggest "son" indicates that a formal adoption took place (WBC, 272); however, "son" may simply be taken as "descendant" as it often is in the OT (BKC, 428). "Obed" means servant. This is the "only example in the OT of a child being named by someone other than the immediate family" (NIVBC, 376).
Lesson 12 - Jonah 1:1-4, 11-17; 2:1-2, 10
Background - Jonah was from Gath-hepher in the tribe of Zebulun in the northern kingdom of Israel. His only recorded prophecy, outside the book of Jonah, is found in 2 Kings 14:25, where he prophesied the expansion of territory during the reign of Jeroboam II.
1:2 - "go to Nineveh" - Nineveh was located on the Tigris River, about 550 miles northeast of Samaria (BKC, 1464). It had been founded by Nimrod about 4500 B.C. (Gen. 10:11; NBD, 888). It was the most prominent city of Assyria. It would at a later time become the capital of Assyria (Old ISBE, 2150).
1:2 - "great city" - This is probably equivalent to "Greater Nineveh," actually a complex of four cities (cf. Gen. 10:11-12), and emphasizes the great size of the city (OJM, 55-59; EBC, 368-9). According to Feinberg (134) it was the largest city in the world at that time. BKC (1464) says it was second in size only to Babylon.
1:2 - "their wickedness" - The wickedness and cruelty of the Assyrians is legendary. Captives and conquered foes were beheaded, impaled, burned alive, flayed alive and blinded (Twombley, 60).
1:3 - "Tarshish" - This place has never been identified with certainty. Most commentators, however, identify it with Tartessus, a Phoenician settlement in southern Spain about 2000 miles away (BKC, 1465; EBC, 369). It represented the farthest place anyone knew of.
1:3 - "flee . . . from the presence of the Lord" - This is equivalent to fleeing from the land of Israel. "He was not ignorant of the omniscience and omnipresence of God . . . but was fleeing from the land of Israel where the Lord manifestly dwelt in the Temple" (Feinberg, 135). The reason for his fleeing is given in 4:2: he feared the Ninevites would repent and be spared God's judgment!
1:11- "What shall we do unto thee?" - The sailors had concluded that Jonah was the cause of the storm (vs. 7), and Jonah had confirmed that (vss. 8-10). "Why would they ask Jonah to determine his fate? Probably, because they reasoned that he knew his God best and would best know how his God could be appeased so that the sea would become calm" (LBC, 1726).
1:14 - "lay not upon us innocent blood . . . thou, O Lord, hast done as it pleased thee" - "Their reference to an innocent man does not imply that Jonah is guiltless; rather, the sailors are worried lest in casting Jonah into the sea, they themselves will be held accountable for his death. . . . they recognize the absolute sovereignty of God" (OJM, 106).
1:16 - "the men feared the Lord . . . offered a sacrifice . . . made vows" - Some argue that "these sailors . . . were brought to a knowledge of the true God!" (LBC, 1726). However, the wording here does not mean that they necessarily became proselytes to Judaism. "Certainly there was a new respect for the God of Israel, a new understanding of his power; but there is no suggestion that these Phoenician sailors renounced their ancestral religion or made any efforts to discover what, apart from power, distinguished Yahweh from Baal and Ashtoreth" (EBC, 373).
1:17 - "the Lord had prepared a great fish" - This does not mean that God created a creature especially for this occasion. Rather it speaks of God's control of nature (cf. 4:6, 7, 8). The fish could have been any of a number of large fish or marine mammals (cf. BKC, 1462-3). The word translated "whale" in the KJV in Matthew 12:40 means sea monster and can refer to a mammal or a fish.
1:17 - "three days and three nights" - Cf. Matthew 12:40. Most scholars believe this means not three complete days and nights but any portion of three days and nights. That is, in this case, part of one 24-hour period, a complete 24-hour period, and part of a third 24-hour period (EBC, 375).
2:1 - "Jonah prayed" - Jonah's prayer was not a prayer for deliverance but a prayer of thanksgiving for his deliverance from drowning. The prayer was spoken while he was inside the fish but recorded later.
2:2 - "I cried" - This looks back to Jonah's cry as he sank into the sea, as the following verses indicate. Jonah's prayer was uttered near the end of his three-day stay inside the fish, but in his prayer he looks back to what had happened to him and what he had said and thought as he plunged into the sea.
2:2 - "belly of hell" - "Hell" is the Hebrew word sheol, which refers to the grave or place of the dead (EDT, 1011-12). The expression probably conveys "the fear of death that gripped the prophet" (BKC, 1467) or the idea that he was as good as dead.
Lesson 13 - Jonah 3:1-5, 10; 4:1-7, 9-11
3:3 - "great city of three days' journey" - This has been taken to mean that it would take three days to walk around the city's circumference or possibly walk through or across the city (JFB, 4:579; EBC, 380). Archeologists have confirmed, however, that the city proper was not so large as to require three days to circle it or walk through it. It seems that Nineveh here refers to Greater Nineveh, a four-city complex. It would take Jonah three days to take his message to all parts of this metropolitan area (EBC, 380; OJM, 56-58).
3:4 - "forty days, and Nineveh shall be overthrown" - This is the essence of Jonah's message, not the complete message. Undoubtedly, the forty days offered an opportunity for the people to repent (OJM, 120-1; BKC, 1469).
3:5 - "the people of Nineveh believed God" - Was this repentance (cf. vss. 6-9) genuine? The word for "believed" (aman) seems to suggest it was (TWOT, 1:51), as does Matthew 12:41 (cf. Hendriksen, Matthew, 536). Certainly the change in behavior caused God to spare the city (vs. 10). The repentance, however, did not carry over to succeeding generations, for Nahum prophesied Nineveh's destruction over a century later, and the city was destroyed in 612 B.C.
3:10 - "God repented of the evil" - "When ["repented"] is used of God, . . . the expression is anthropopathic and there is not ultimate tension. From man's limited, earthly, finite perspective it only appears that God's purposes have changed" (TWOT, 2:571). "God did not change in His intentions toward the Ninevites. Rather, they changed in their attitude toward Him; and on the basis of that change, God could deal with them in grace, rather than in judgment as their failure to repent would have necessitated" (LBC, 1731). "Evil" here refers not to moral evil but to "destruction" (NIV) or "calamity" (NASB).
4:2 - "I fled . . . for I know that thou art a gracious God" - Jonah was displeased (vs. 1) because the Lord spared Nineveh. Jonah's words in Jonah 4:2 come almost word for word from Exodus 34:6-7. His description of the Lord was entirely accurate, but Jonah was upset that God exhibited these characteristics toward the Ninevites.
4:5 - "sat on the east side of the city" - What Jonah was waiting for is hard to tell. Many assume he was watching to see whether God would yet change his mind and destroy city (OJM, 127-8). However, it may be that he was simply "expecting something to happen that would explain God's ways with man a little more clearly to him" (EBC, 387).
4:5 - "made him a booth" - This shelter was probably made of leaves, something that may have withered rather quickly in the heat, because in verse 6 Jonah is apparently without shelter from the heat of the sun.
4:6 - "prepared a gourd" - "Prepared" is the same word used in 1:17 (BDB, 584). The type of plant the "gourd" was is not clear. Many identify it as the castor oil plant, "which grows rapidly in hot climates to a height of 12 feet and has large leaves. It easily withers if its stalk is injured" (BKC, 1471). This plant miraculously grew up "in a night" (vs. 10).
4:8 - "vehement east wind" - This is known as a sirocco, a superheated wind that can raise the temperature 15-20 degrees in a few hours (Old ISBE, 3086) above the mean daily maximum temperature in that area, which is about 110 F. (EBC, 387).
4:10-11 - "Thou hast had pity on the gourd, . . . should not I spare Nineveh?" - Jonah had had compassion on a single plant he had not planted or cultivated and was troubled by its destruction. Yet Jonah was angered when God showed compassion on Nineveh. "Whereas Jonah had thought God was absurd in sparing the Assyrians, God exposed Jonah as the one whose thinking was absurd" (BKC, 1472). He was concerned about an insignificant plant but unconcerned about 120,000 people.
4:11 -"sixscore thousand persons that cannot discern between their right hand and their left hand" - These 120,000 people are taken by many to be children (cf. Feinberg, 151; LBC, 1732). However, it may simply be a description of people who lack spiritual and moral perception. If so, this is either the total population of Nineveh or possibly those who were converted at Jonah's preaching (OJM, 58-59, 130).
4:11 - "also much cattle" - The mention of "cattle," or animals (NASB), in the city may simply be an indication of God's concern for animals or it may be seen as almost a sarcastic statement-that is, if Jonah was unconcerned about the people of Nineveh, maybe he at least will be concerned about the animals there (OJM, 130-31).
Note: It appears that Jonah remained unrepentant at this point, but the fact that he wrote this book indicates that eventually he did repent of his hateful attitude.
Abbreviations:
Alexander--J. A. Alexander, The Prophecies of Isaiah
BDB--Brown, Driver, & Briggs, Hebrew and English Lexicon of the Old Testament
BibSac--Bibliotheca Sacra
BKC--Bible Knowledge Commentary
Davis--John J. Davis, Conquest and Crisis
EBC--Expositor's Bible Commentary (Vol. 7)
EDT--Evangelical Dictionary of Theology
Feinberg--The Minor Prophets
JFB--Jamieson, Fausett, and Brown, Commentary on the Whole Bible
KJV--King James Version
LBC--Liberty Bible Commentary (Republished as KJV Parallel Bible 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
OJM--Alexander, Baker, and Waltke, Obadiah, Jonah, and Micah (Tyndale OT Commentary)
Old ISBE--Orr, ed., International Standard Bible Encyclopaedia
OT--Old Testament
Twombley--Major Themes from the Minor Prophets
TWOT--Theological Wordbook of the Old Testament
UBD--Unger's Bible Dictionary
Vine--W. E. Vine, Isaiah: Prophecies, Promises, Warnings
WBC--Wycliffe Bible Commentary
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