(273) September 30: Isaiah 19-21 & Ephesians 2

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 19-21 & Ephesians 2

To discover:­

As you read consider how trust in nations is being undermined.

To ponder:

The oracle against Egypt begins with God riding to Egypt on a cloud like a king on his chariot into battle. The idols tremble, stressing God’s supremacy over Egypt’s false gods. And the hearts of the Egyptians melt, showing how such a seemingly powerful nation should nevertheless fear Israel’s God. God promises to stir up strife between different segments of Egypt’s population. Despondent, and unable to fulfil their plans, perhaps to rectify the situation, they will consult their idols and spirits, who will prove impotent; and the LORD will hand them over to a cruel and fierce king – perhaps an Egyptian tyrant, of one from another nation (19v1-4). The Nile was the source of life and industry to Egypt. But Isaiah pictures it dried up, with the canals that irrigate the land smelling, and the vegetation therefore withering, fishermen unable to catch fish, and weavers of flax (a plant) unable to work (19v5-10). So God’s judgement is seen in civil strife, potential oppression by a foreign power and natural disaster affecting the land. Moreover, Egypt was well known for her wisdom and knowledge, but in all this her wise men are proved useless being unable to predict what God is going to do. Instead God will cause them to give bad counsel, leading Egypt astray and causing her to stagger like a drunk, helpless (19v11-15). If Judah was tempted to look to Egypt for help against Assyria, this oracle would show the foolishness of doing so. Instead, it urges her to trust only God. Similarly, when we consider how subject all peoples and nations are to his will, we are moved to do the same.

            The regular refrain of these oracles then occurs: “In that day,” ie, the day of God’s judgement on Egypt, the people will be terrified at the hand of God raised against them. It may be in this sense that the mention of Judah brings them fear – not because of any military attack, but because the LORD is Judah’s God. On the contrary, in the light of that fear, many of Egypt are pictured as joining with Israel. As with so much prophetic speech, what follows is probably metaphorical. So five cities (out of 30,000) sharing Canaan’s language and swearing allegiance to the LORD shows that a small but significant section of Egypt will come to faith in God, including even those from the city dedicated to Egypt’s sun god (19v16-18, see footnote). So there will be aspects of true worship in the pagan Egypt, and some will cry out to him when oppressed, and find he sends a saviour. By this means God will make himself known to the Egyptians, bringing disaster (the metaphorical plague) and then rescuing them from it (healing them), causing them to offer him true worship (19v19-22).

Whether or not this had a literal fulfilment soon after Isaiah, it surely points to those from Egypt coming to faith in Christ, and so is fulfilled by Christians there today. Indeed, what follows is a picture of Egypt and Assyria united in worship of the LORD, bringing blessing to the earth with Israel, and being described equally with Israel as God’s people, handiwork and inheritance (19v23-25)! This would have been astonishing to Jews, in fear of these great powers. But nothing is beyond the LORD. And so this is fulfilled in the uniting of Gentile and Jew in Christ as God’s means of bringing blessing to the world as they do good and share the gospel, fulfilling God’s promise to Abraham (Gen 12v1-3). Again, in the prophecy the events of Isaiah’s day are compacted with those spanning the two comings of Christ.

            20v1-6 can be dated 713BC, when Assyria attacked the Israeli town of Ashdod. Prophets were sometimes called to act out their prophecies. So by going about almost totally naked (probably still wearing a loincloth) for three years, Isaiah is providing a dramatized sign that Assyria will lead Egyptians and Cushites into exile, stripped and humiliated. 20v5-6 therefore warns Israel in a time of fear against trusting in these countries for help against Assyria, rather than trusting God. When Assyria conquers these nations, those who have relied on them will be made afraid because they will then lack protection, and put to shame for so failing to trust the LORD. Let’s not be those who trust anyone or anything for salvation and ultimate help, but Christ.

            It is uncertain what “desert by the sea” refers to (21v1), but the oracle that follows is against Babylon, so it probably describes the Mesopotamian region. It speaks of Media coming to invade like a destructive whirlwind and lay siege to Babylon (see Dan 5v30-31). The time is marked by treachery in the city as people make the most of the opportunity for their own gain. But this is God at work, bringing an end to all the grief Babylon has caused in her oppression of others (21v1-2). At this point Isaiah powerfully describes his horror at the vision he is witnessing, even though he longed for judgement on Babylon. He therefore calls the Babylonian officers to get up from their feasting to prepare for battle (21v3-5). In the dramatic vision, God tells Isaiah to post a lookout, probably in Israel, to look for those coming with news of Babylon’s fall. After some time in post, he then reports the news that the city has fallen and its gods lie shattered (21v6-9). 21v10 tells us this message was one from God for when the Jews lay crushed like grain on the threshing floor, no doubt under Babylonian oppression after the exile. As Christians suffer the same under persecution, they too can be sure that one day their oppressors will be called to account (see Rev 18). Yet like, Isaiah, they should still feel compassion at the horror this will entail for their tormentors.

            Perhaps in this same context, 21v11-12 promises morning, and so relief, for Edom. But the call to come back to the watchman to ask how long, stresses the need to wait patiently during the time of night, and so hardship. There is wisdom here as we await Christ’s return.

            21v13-17 clarifies that those in Arabia will be caught up in the turmoil predicted in these oracles. Whether referring to the oppression by Assyria or Babylon, it calls those travelling in Arabia to provide for the refugees fleeing through their lands. Yet Isaiah also predicts, as certainly as if God had entered a contract, that within a year the pomp of the Arabian city or peoples titled “Kedar” will also be destroyed, with only a remnant of their warriors surviving. Notable here, is that although the fugitives are fleeing to some extent under God’s judgement, he still calls people to care for them. How much more should the believer care for all who are needy, suffering the consequences of God’s curse on all humanity.

           

Praying it home:       

Praise God that that the darkness of the world as it is will one day pass into the morning of the world to come. Pray for wisdom about how you might provide relief to those suffering the hardships of this present time.

Thinking further:

None today.

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(272) September 29: Isaiah 15-18 & Ephesians 1

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 15-18 & Ephesians 1

To discover:­

As you read consider what we learn about God.

To ponder:

Moab was one of Israel’s historic enemies (Num 25). The oracle continues the section dealing with God’s judgements against the nations, affirming that in this life he may sometimes judge non-Christian peoples and rulers for their evil and arrogance.

            Moabite cities will be destroyed in a night, and the people of Dibon will go to their pagan temple and high places of worship to mourn (head and beard shaved) the destruction of other towns. Such mourning will take place throughout towns, with even soldiers crying (15v1-4). And God will too! 15v5 may describe Isaiah as he considers what is probably a vision of Moab’s destruction. But the “I” bringing further disaster (15v9) suggests God is the speaker throughout. So it is his “heart” that cries out in seeing the grief of the Moabite fugitives, as he takes no delight in punishing sin. The land is pictured as dry and barren, with refugees carrying their wealth as they cross a key ravine. It seems this marks them leaving the land as their outcry is said to echo along the border, noting it is heard the whole length of the country. Yet despite his compassion on this situation, God must act in justice, and so promises that although the Dimon river’s waters are already full of blood, still more will come. Indeed, the fugitives escaping and those who remain will be attacked by a “lion” – probably a reference to a foreign oppressor (15v6-9). We are right to feel the tension between God’s love and justice, as it reflects his own heart. But we are very wrong to think it might mean he won’t act justly. Sin will be punished, even if God punishes through metaphorical tears.

            16v1-2 picture the refugees in “Sela” (possibly a fortress in Edom), from which God urges them to send tribute to the king of Zion to allow them to settle in Judah. In this sense, the Moabite women (no doubt, the men are left fighting) at the river Arnon on the edge of Israel are like fluttering birds God has pushed from their nest in Moab. They beg for a decision from Israel, longing for shelter like a shadow at the hottest part of the day (16v3-4a). And at this point God again promises that those he has used to judge Moab will themselves be destroyed, and God’s Davidic king will reign in justice and righteousness. The “love and faithfulness” here may refer to the king’s qualities, but more likely God’s attributes, expressing his care in establishing his king not just for his covenant people but the world (16v4-5). The point is that the Moabites, as with all peoples, will only find justice against their oppressors and true shelter in Christ.

            The common knowledge of Moab’s pride and boasting is then noted, and it is clarified that this is the reason for the destruction that has led to her grief and the trampling of her famous vines by the kings of other nations (16v6-8). Astonishingly we then read of God himself sobbing from his innermost being because he has had to put an end to the joy that was known at Moabite harvests (16v9-11). He delights to give joy and the blessings of creation even to sinners who don’t know him, and is profoundly moved in having to remove them. Nevertheless, again we see he must judge, affirming that it is pointless for Moab to wear themselves out at their praying to their false gods (16v12). Indeed, he states that within three years her splendour will be despised and she will be left with few survivors – and this is as certain as if he were bound by contract (16v13-14). How certain too, is the final judgement Jesus promised will come, even though God brings it reluctantly.

            The oracle against Damascus moves quickly to a denunciation of northern Israel (Ephraim), suggesting it might have come at a time when Syria and Israel were allies. Damascus and other cities in the vicinity will be destroyed and deserted, with the fortified cities of Ephraim removed so she has no security, with the power taken from Damascus too. And so those left in Aram (Syria) will be insignificant like the glory of Israel which will have faded, as the people are removed like corn at harvest, with only a few gleanings left (17v1-6, see 2 Kgs 17). God declares that only then will people look to him rather than their idols. Yet, because of their sin, their strongest cities will be desolate. And this is all because the people forgot their saviour and fortress, seen by them planting imported vines, rather than trusting God to bring fruitfulness to their land as he promised in his covenant (Deut 28-30). They will therefore receive none of their harvest, but, instead, disease and pain too (17v7-11). Here we see how, in the midst if hardship, God may bring those who have forgotten him to look to him again.

            17v12-14 seems to be a sudden reflection on the raging of the nations that are going to bring the destruction Isaiah has detailed, as judgement, like the waters of the flood. The point is that they serve God’s purpose. And so when he rebukes them, they will be driven away as easily as chaff or tumble-weed in the wind. This, Isaiah says, is the portion those who loot God’s people will receive. Once more then, we see that God will punish the very nations he used to punish others.

            Chapter 18 doesn’t necessarily pronounce judgement on Cush (modern Sudan and Ethiopia), but speaks a warning. Understanding the detail is difficult. Just as Cush was known for its many insects, so its many envoys seem to have come to Jerusalem, where they are called to go and fly back to its people, who were known as being aggressive and feared (18v1-2). The sense is that they are to inform them of what is about to happen. 18v3 may refer to the world witnessing God’s banner and trumpet as he is about to act, but in the flow of the chapter seem most likely a reference to Assyria advancing. It is possible they are advancing against Cush, but perhaps more likely they are advancing against Zion, with Cush being called to witness it. And as the world looks on, so will the LORD, quietly, holding back from acting until the last minute, when he will cut the Assyrians down like a crop just before it reaches its goal in harvest (18v4-6, see 2 Kgs 19). In response, the Cushites are said to bring gifts as tribute to God in Zion. The point is that by witnessing his mighty acts those from the world will come to honour him.

Praying it home:       

Praise God that his love is such that he takes no pleasure in punishing sin. Pray that you would never forget him.

Thinking further:

None today.

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(271) September 28: Isaiah 13-14 & Galatians 6

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 13-14 & Galatians 6

To discover:­

As you read consider what we learn about God’s sovereign rule.

To ponder:

Yesterday we considered Assyria. But it was to be Babylon, who replaced Assyria as the superpower of the day, who would eventually conquer the southern kingdom of Judah and ship many of her people into exile. To this empire, Isaiah now turns.

            Shockingly, he calls the warriors of pagan nations God’s “holy ones” because they are set-apart to serve him. And they are to serve, as Assyria before them, in carrying out God’s wrath. But here this is not against his people. In context God is calling them to enter the Babylonian cities where key nobles live. Isaiah describes the noise of these nations being massed together by God for war, to destroy the whole country (13v1-5). The terror of the destruction that would ensue on this “day of the LORD” is then described (13v6-8). It is to make the land desolate and destroy sinners. And on that day, it is said even the stars, sun and moon will not show their light, and heaven and earth will tremble. This may be a metaphorical way of stressing the despair and death that will be felt, and God’s supremacy over the astrological bodies pagan people’s worshipped. But it may also be looking to the final judgement, implying that it will be marked by a sort of de-creation, before the new creation is brought into being. Here, Babylon may be being used as a paradigm for all society in opposition to God (as Rev 18). So God immediately declares how he will punish the world for its arrogant sin – no doubt that of assuming one can live independent of God, crediting only oneself with whatever is achieved (13v9-13).

            There is warning, then, in what follows, as to the seriousness of the final judgement. The impending judgement on Babylon is described in the most horrific terms. Many living in such a multi-cultural place will flee to their country of origin, whilst those captured will suffer all the terrors that come with war  - whether men, women or children (13v14-16). To this end, God will stir up the Medes (see Dan 5v30-31) who cannot be bought because they don’t care for riches. They will be merciless, causing Babylon, the most glorious of kingdoms, to be overthrown by God like Sodom and Gomorrah, never to be inhabited again by anything except wild animals (13v17-22).    

            This would have been a huge encouragement to the Jews when exiled in Babylon. And it gets better: Isaiah tells how God will show compassion on his people, choosing and resettling Israel in their land, with aliens from other nations uniting with them, and so uniting in the worship of God. Indeed, God is so sovereign, that he will cause nations to actually take them to their land, where they will serve God’s people as captives (14v1-2). The point is that the oppression of God’s people will be reversed, as was seen for a time after the return from exile. Moreover, we see Gentile and Jew now united by common faith in Christ; and will see them one day exercise authority over all others as they share in Christ’s judgement (Rev 2v26-27).

Isaiah continues that when the Jews receive relief from their bondage under the king of Babylon, they will taunt him, speaking of how their LORD has broken the ruling power of wicked rulers which subdued nations, how the subdued lands are therefore at peace and breaking into song in response, and how deceased leaders are readying themselves to welcome the king to the grave, speaking of how despite his pomp, he has been brought low and become weak (14v3-11). This is the fate of all leaders who fail to honour God in Christ, no matter how powerful.

            14v12-17 has been thought to describe Satan’s fall. If it does, it describes it as a pattern of the fall of Babylon’s king: His arrogance was to consider his power and authority equal to God’s, like a supreme angel. And so this great king in the eyes of the world, who was in some ways like an angel, has been humbled and brought to the grave, as the world looks on and ponders. Indeed, whereas other kings gain the honour of a tomb, he is denied that, being covered in death by those killed with him. The reason for this particular disgrace is striking: Not only did he destroy other nations, like every tyrant he destroyed his own land and people too. This is the mark of the worst of rulers. And because of it, God will rise up against his sons too, so they will not inherit the land or build cities elsewhere (14v18-23). These sons may well have done evil. However, the point is that God is ensuring the king’s authority is unable to be revived in any form. We should be in no doubt, the things the world esteem and aspires to, will one day be no more too. Moreover, the punishment of those who raise themselves above God by rejecting Christ will be total and everlasting. And it will be most severe for those who have been most arrogant and most evil (Lk 11v20-24, Lk 12v47-48).

            The sudden change to speak of “the Assyrian” – the king of the earlier oracles (14v24, see 10v5, 12), may simply be to say that what God will eventually do to the Babylonian king, he will soon do to the Assyrian one. This couldn’t be imagined by Israel, due to Assyria’s power. So on seeing it take place, the people would have been encouraged that the later Babylonian king could fall too. So God promises again that his plan will stand. The Assyrian king will be crushed in Israel itself, as his army is defeated (see 2 Kgs 19), and his burden taken from Judah. This is a plan for the whole known world of that day, as it was pretty much all under Assyrian rule. God is therefore showing that he is God of the whole earth, who determines its happenings and brings even its greatest rulers to account (14v25-27).

            The small oracle against the Philistines (14v28-32) tells them not to rejoice that the rule of one who struck them is broken. This may refer to king Ahaz of Judah (14v28). But the negative language of “snake” and of attack coming from the north makes an Assyrian ruler more likely, explaining why the oracle is placed here. Whichever is in mind, God is predicting that one of their descendents will lay siege to Philistine gates and cities as God’s judgement against them, and in order to enable the poor and needy in Jerusalem to live safe from Philistine threat. Once more then, we may be seeing God using the evil ambition of pagan peoples as his tool - here in protecting his people.

Praying it home:       

Praise God that he governs the decisions of even the most powerful people. Pray that he would use their decisions for the good of his people, especially where they are being oppressed.

Thinking further:

None today.

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(270) September 27: Isaiah 10-12 & Galatians 5

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 10-12 & Galatians 5

To discover:­

As you read consider how we are to be encouraged by the idea of judgement.

To ponder:

Isaiah continues denouncing those in the northern kingdom who act unjustly and oppress the needy, affirming they will have no-one to run to for help and no-where to leave their riches for safekeeping on the “day of reckoning.” All will be lost. And for the fourth time, we read with this God’s anger will still not be turned away from this section of his people (10v1-4).

            The “woes” of judgement now, however, turn to be against the Assyrian king (see 10v12), who God will use as his agent of anger and wrath, when he sends him to plunder and trample Israel (10v5-6). The reason the Assyrian will nevertheless be punished, is that, although inadvertently serving God, his intent is to destroy nations, proudly boasting that his commanders are kings and of how he has conquered cities, seizing kingdoms from their idols. In boasting of how he would deal with Jerusalem and her images too, their idolatry, which warrants God bringing the Assyrian against them also, is stressed (10v5-11). Here, then, we see the compatibility between God’s sovereignty and human responsibility. He directs even evil acts, but in a way that doesn’t absolve those who do them, because whereas God’s intent is good (here, his justice), the intent of the human being he uses is evil.

            So Isaiah declares that when God has finished with Mount Zion and Jerusalem (in judgement), he will punish the Assyrian king for his pride in saying that he has achieved his world dominance in subduing and plundering nations by his own hand and wisdom (10v12-14). Such arrogance is described in terms such as the axe raising itself above the one swinging it. In other words, the king as God’s axe against Israel is considering himself above God who is wielding him (10v15). The point is that it is God who is the true king over all the earth. And so Isaiah promises that God, as the “Holy One,” will destroy almost all the might and land of Assyria with disease and fire (10v16-19). A remnant of people from all Israel will then no longer rely on the king of Assyria, who struck them down, for protection, but on the LORD. Picking up the name of Isaiah’s first son, God therefore promises only a “remnant” from the vast nation of Israel “will return” to him in faithfulness. Here “Mighty God” is one of the titles given to the promised child (10v21, see 9v6), implying the people will return to God enfleshed as a man!

In the light of all this, the LORD encourages his people in Jerusalem not to fear the Assyrians, as his anger against them will soon end and be redirected to Assyria, lifting their burden from Judah’s shoulders (10v24-27). He then predicts how his people will flee the Assyrians only to find their advance halted at Nob, from where they will overlook and shake their fist at Jerusalem, before God fells their tall trees – referring to their great cities and probably leaders (10v28-34). Most probably this refers to the events of 2 Kings 18-19. And it reminds us that whatever evil may be done to the church, whether in judgement for its compromise or not, those doing it will be brought to account and the faithful will be kept from falling in any ultimate sense.

            With the trees (leaders) of Assyria fallen, Isaiah moves to a branch springing up in Israel from the line of Jesse (David’s father). This king will have God’s Spirit rest on him, granting wisdom, power, and fear of God so that he reigns with justice, righteousness and faithfulness, caring for the needy. Yet his reign will be universal, bringing justice against the wicked and decisions for the good of the poor throughout the earth. Moreover, under this rule, Eden-like order will be brought to the world as animals live in harmony with one-another and with human beings, Mount Zion is freed from destruction, and the earth filled with the knowledge of God (11v1-9). We saw such a description previously (9v1-7). This is the promised Christ to whom the remnant from Israel will turn (10v21) some time after their oppression by Assyria.           

Previously “that day” referred to the day of God’s judgement, but here it refers to his day of salvation through his Christ. This descendent of Jesse will be like a banner to which the nations rally, just as has been the case after Jesus was lifted up on the cross (11v10, John 12v20-23). With this in mind, the “glorious place of rest” may actually be the cross, or Jesus’ reign from heaven. Yet now the remnant is a wider group, comprising exiled Israelites from all over the known world, as at Pentecost. So the Christ will bring peace between those from the northern and southern kingdoms (11v10-13). But the language of war is used too: The united people are said to then plunder Israel’s ancient enemies, and with echoes of the Exodus, we are told God will dry up the Egyptian sea and Euphrates river so the remnant can travel to the land from Assyria just as they once had from Egypt. In the figurative language of poetry we are being told that God will work a new Exodus-like deliverance for his people, ensuring they are able to come to his promised king. And they will inherit the earth and so the land of their ancient enemies, who will themselves be destroyed – hinting perhaps to how God’s people will share in the judgement of the nations (Rev 2v26-27). On “that day” they will praise God for turning his anger away, affirming and trusting him with joy as their salvation, and no longer fearing their enemies. In psalm-style they will call people to thank him, call on him, make know how he has saved them, and sing for joy at his greatness (12v1-6).

This all seems quite a jump from 700BC, but we must remember that the prophets often saw the future compacted, without an awareness of the time span between the different events they predicted. So in what Isaiah says, the final state of new creation is mentioned as if occurring at the same time as the church age in which the nations come to Christ. In short, “that day” spans the period of Christ’ two comings. It should encourage us as we are oppressed by spiritual enemies, just as it would have Judah when faced with their physical enemy.

Praying it home:       

Praise God for the peace that will be enjoyed in the new creation. Pray that you would able to wait for this patiently.

Thinking further:

None today.

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(269) September 26: Isaiah 7-9 & Galatians 4

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 7-9 & Galatians 4

To discover:­

As you read consider how the events look forward to Christ.

To ponder:

These events take place as Aram and the northern kingdom of Israel (also called “Ephraim” after it’s most prominent tribe) are allied against the southern kingdom of Judah, ruled by king Ahaz. Although they are unable to take Jerusalem, Ahaz and his people are shaken (7v1-2). By commissioning Isaiah and his son (whose name means “a remnant will return”) to meet Ahaz, he is no doubt wanting him to realise that through faith, the people can survive. And so Isaiah urges Ahaz not to be afraid, describing the allies as smouldering firewood – ie. not particularly dangerous. He acknowledges that they are seeking Ahaz’s ruin, wanting to invade Judah and place their own king over it. But God declares through Isaiah that this won’t happen because Aram’s capital and king are not an especially significant power. Indeed, he also predicts that within 65 years the northern kingdom will be shattered (through their coming exile), similarly, because its capital and king aren’t an especially significant either. He adds that unless Ahaz is able to trust him in faith to protect him and his people, he will not be able to “stand” – ie. he will remain terrified (as 7v2) and eventually be defeated. Yet God is gracious: Accounting for Ahaz’s weakness, he urges him to ask for whatever sign he wants, in order to boost his faith that God is with him (7v3-11).

Foolishly, Ahaz refuses, and spiritualizes this as not wanting to test God. In reality, he is not even willing to try to trust God’s word, because he knows that might mean facing up to his enemies. Isaiah’s response is stark, and addressed to the kingly line. Ahaz is trying God’s patience, and in response God will give his own sign anyway: A woman who at the time was a virgin, will conceive and bear a son called “Immanuel,” which means “God with us” (7v12-14). Because of the ruin due to come on Judah, he will be destined to eat only curds and honey even when old enough to know right and wrong (7v15, see 7v22). Yet, even before that, and so in the next few years, God will lay waste the lands of the allies Ahaz fears, and then move the Assyrian empire against Judah too, bringing on them a time worse than any since the kingdom split after Solomon (7v13-17). This detail means that we cannot jump straight from 7v14 to its fulfilment in Christ (Matt 1v23). Most likely, it initially referred to Isaiah’s son via the prophetess, who would have been a virgin at the time the sign was foretold (compare 8v4 with 7v16). Matthew’s point is that just as in the days of Isaiah, Jesus’ birth is a sign of God coming in judgement against his people whilst calling them to trust him. The challenge is for us to do what Ahaz couldn’t, and so escape destruction.

            Isaiah continues with imagery that describes God calling Egypt and Assyria to ruin the land and humiliate the people. All they will be left to eat is curds from milk and honey (bringing the prediction about the son to pass) because vineyards and fields will be covered with briers and thorns (7v18-25). In then telling Isaiah to write the name meaning “quick to the plunder” on a scroll witnessed by others, God formalizes this prophecy as certain. And so the sign is fulfilled as the prophetess gives birth to a son, and God predicts the capitals of Aram and Ephraim will be carried off by Assyria before he can say father and mother. By naming him “quick to plunder” God also stresses this will happen (8v1-4). He then speaks again: Because the people considered his help like a mere gentle stream, and so rejected it, whilst rejoicing that the kings of Aram and Ephraim will be destroyed (no doubt when they should have lamented it), he will bring Assyria like a mighty floodwater drowning Judah, the land in which Immanuel lives.

But here there is an interesting change. Because Immanuel is a sign that God is with his people, whatever destruction they must suffer in the short term, they can be sure God will not abandon them. And so the prophecy calls the nations to prepare for battle whilst declaring that they will be shattered (8v8-10), and with great intensity (strong hand) God warns Isaiah not to follow the people in paranoid fear at plots against them. Instead, he is to fear God, who is almighty and so fully able to be a sanctuary to those who trust in him. However, for both kingdoms of Israel, he will be a stone they stumble over, in the sense that their attitude to him will bring their downfall in being broken and snared (8v11-15). Jesus makes just this point about himself, implying he saw himself as God (Matt 21v44, Rom 9v33). To reject him is extremely serious. But to trust him removes fear.

In the light of all this, Isaiah commits himself and the prophets who followed him as disciples to keep God’s law (or perhaps hold to the word God had given), trust God and wait for his deliverance. He declares how he and his sons named “remnant will return” and “quick to the plunder” (7v3, 8v3) are signs and symbols of what God has promised. He then seems to address his disciples in telling them not to give into pressure to consult mediums, who do not speak according to God’s word; promising that they, or those who consult them, will end up starving, cursing their king and God, before experiencing the darkness of death and what lies beyond (8v18-22). It’s a warning against giving up on God and seeking help elsewhere in times of trial.

We have little space for the famous chapter 9. Here we see clearly that there is more to Immanuel than Isaiah’s son. The hope for those who hold out in faith will come from Galilee, dispelling the darkness of despair and death with light. What follows is a promise of enlargement of the nation, joy, deliverance from oppressors, and a child born to rule as the everlasting God with wisdom, bringing peace, and fulfilling God’s promise to David by forever reigning on his throne with justice and righteousness – and all achieved by the LORD (9v1-7). Here we see that Judah’s exile ended not when the people returned, as they continued to be oppressed. It ended with the coming of Christ and the kingdom to come.

The rest of the chapter states that there would be no restoration for the northern kingdom, because God maintained his anger against them (9v8-12). Indeed, because the people hadn’t returned to him when experiencing his judgement, their leaders and prophets who mislead them would be cut off, and all the people suffer because they all acted wickedly. Indeed, just as wickedness consumes, so would God’s wrath, causing the northern kingdom to fight amongst itself and then turn against Judah (9v13-21).

           

Praying it home:       

Praise God for the deliverance from all oppression enjoyed through Christ. Pray that when faced with trial and the enemies of darkness, you would not fear or not look anywhere but Christ for help.

Thinking further:

None today.

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(268) September 25: Isaiah 4-6 & Galatians 3

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 4-6 & Galatians 3

To discover:­

As you read consider how God expresses his judgement.

To ponder:

The “day” is “that day” of God’s judgement against Jerusalem and Judah (4v1, 3v18). Then, because of the destruction on the nation, men will be so scarce that women will be pleading with them to marry them, even offering to provide their own food and clothing, to make this a more attractive option (4v1). But we have learnt God’s goal is not simply the judgement, but the refining of his people that results from it. So on “that day” a “branch of the LORD” will be glorious. This refers to the Messianic king coming from David’s line (see 11v1). He will be seen in all his wonder, the land (then a new creation) will flourish as testimony to God’s blessing on those who survived the judgement (through faith in Christ). And those comprising the new Jerusalem (ie. the church) will be called “holy” and so set-apart for the service of God (4v2-3). At this time, the immorality of the women and the violence of others in Jerusalem will be cleansed by “a spirit” of judgement and fire, which seems to refer to God’s burning anger, as taught by John the Baptist (4v4, Matt 3v11-12). Then, we read God’s glory (as during the Exodus) will cover Mount Zion (ie. the people of God) as a shelter from metaphorical heat and storms (4v5-6, see Rev 7v15-17, 21v22-23). It may seem strange to jump from a prediction of God’s judgement in the exile to what will actually follow the final judgement, but there is a link: The righteous who died when Babylon attacked, would pass into the final state with Christ. And so God’s judgement on the nation would result in such people being made perfect. Death for the believer is the means of their life.

            5v1-7 is a famous song describing God’s people as his vineyard (see 5v7), and so explaining Jesus’ use of the vineyard in his parables. God loved it, cleared its ground of stones (the Canaanites) and planted it in the land, ensuring its protection (the watchtower) and expecting fruitfulness (the winepress). But it yielded only bad fruit (ie. a lack of justice and righteousness, 5v7). So God asks Judah and Jerusalem to judge between him and the people as to whether he could have done more. Of course he couldn’t, and so his judgement is right. He promises to remove the vineyard’s hedge and wall (ie. protection) causing it to be trampled (by conquerors), hindered by thorns (probably, co-resident nations, Jos 23v13), and without his blessing (no rain). The song still moves the Christian and church to be concerned with bearing good fruit.

            Numerous woes follow, outlining the bad fruit warranting this fate (5v8-25): seeking land and property without concern for those God had allocated it to; drunkenness and feasting without concern for celebrating what God had done; people dragging sin and deceit wherever they go, whilst hypocritically desiring to benefit from God’s plans, unaware that it will mean destruction for them; calling what is evil good and vice-versa; being wise in their own eyes rather than humbly accepting God’s ways; taking bribes and denying justice. God declares the very thing they embrace in their sin is the thing they will lack in judgement (5v9-10, 13-14). So the noble and arrogant will be humbled, yet God exalted as his excellence is displayed in his justice and holy righteousness. In short, the people will be burnt up by his anger for spurning his law. How this will happen is seen as he calls the nations with a banner and whistle, and they come quickly and without tiredness or hindrance to do battle and seize their prey (5v26-30). The sins of the people resonate with those within our culture and even church. We must be clear: They will also be judged when God sees fit.

            A new section begins with a description of God’s particular call of Isaiah. As this took place when Uzziah died, but Isaiah received visions during his reign, it seems by this time he had already been prophesying (6v1, 1v1). The vision in the uncertainty of succession within the monarchy shows God as the true king, reigning from behind the scenes. His immensity from his high throne way above the temple displays his supremacy and greatness over all else, and the temple as the earthly place of God’s heavenly rule. Moreover, the fear and reverence that his utter purity warrants is evident in that even seraph’s (fiery beings) could not look on him or show their feet. Their song stresses his holiness (here, the supremacy of his kingly majesty and purity) and universal glory, evident no doubt in the beauty of creation, but stressing that he is king not just of Israel but the whole world. There’s a sense in which the seraph’s words announce God, who then enters his temple – as the doorways shake, and smoke denotes God’s presence, as with the pillar of cloud (6v1-4). Isaiah’s response is the only fitting one: terror (6v5). He and the people are unclean and so liable to God’s holy anger if he comes close in this way. And how much more so, when Isaiah has seen what even the seraph’s won’t look on. The stress of unclean lips is probably because our speech reflects our heart (Lk 6v45). And if Isaiah was condemned on this basis, how much more are we. But there is hope: The coal from the temple’s altar illustrates God’s readiness to forgive sin on the basis of sacrifice (ie. in Christ).

We are then challenged as to how readily we give ourselves to service in appreciation of God’s mercy to us (as Rom 12v1-2): God asks who he can send to preach to his people, and Isaiah eagerly volunteers (6v6-8). God’s response is however surprising. He wants Isaiah to declare that God’s intent is that the people don’t understand their need to turn from their sin and be healed. Instead, he is going to use Isaiah’s preaching to harden them in their refusal to listen until the exile takes place, the land is destroyed and only a holy “seed” or remnant of people remain in the land, from which a people will again grow (6v9-13). The point is that after the people have ignored God’s word and warnings for so long, it is now too late. Justice must be done. And so, God confirms them in their rebelliousness so that they don’t repent and therefore receive the punishment they deserve. Jesus taught this explained why so many in his day just couldn’t see or accept who he was (Mk 4v11-12, Jn 12v37-41). Moreover, Paul notes that God acts in this way toward all who “refuse to love the truth and so be saved” (2 Thess 2v10-12). It’s seems this is a warning that those who stubbornly ignore the gospel may find God pre-empts his judgement by so hardening them that they will never repent.

Praying it home:       

Praise God for all he is going to establish through Christ. Pray that having received such clarity about Christ, you would never turn from it.

Thinking further:

None today.

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(267) September 24: Isaiah 1-3 & Galatians 2

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Isaiah 1-3 & Galatians 2

To discover:­

As you read consider what God condemns.

To ponder:

Isaiah is writing to the southern kingdom of Judah, centered on Jerusalem, during the reigns of four kings spanning 791-687BC (1v1, see 2 Kgs 15-20. Uzziah is also called Azariah). It includes numerous oracles given from God at separate times during that period. The first calls heaven and earth to witness God declare judgement against the northern kingdom, known as “Israel,” as opposed to “Judah.” Despite God rearing Israel as his child, she has rejected him, which is worse than the action of animals who at least know their master. The size and seriousness of their sin is stressed, and its irony in spurning the one who is “holy” and so pure (1v2-4). God, like the reluctant parent in discipline, asks why Israel persists meaning that she must be beaten. He takes no delight in having to punish. Her head is injured – no doubt referring to her oppression by enemies, and heart afflicted, perhaps in grief and pain at what she is suffering. In every part she is wounded, meaning that the whole country is filled with burning cities and plundered fields (1v5-7).

            Here the focus changes. Zion was the hill on which Jerusalem was built. So “the daughter of Zion” refers to the city itself (see 1v21), perhaps including the surrounding area of Judah, the southern kingdom. For now, she is safe, like a shelter in the wider field that is being stripped, or a city under siege. And this is only by God’s grace, else she would be totally destroyed like Sodom and Gomorrah. But this safety doesn’t mean all is well. God declares his word to Jerusalem’s rulers: They must obey him. Indeed, because of their evil their sacrifices, offerings, incense, festivals and assemblies bring him no pleasure. Rather he hates and is wearied by them, and wants the people out of the courts of his temple. He won’t even listen to their prayers. This is a strong affirmation that Jewish rituals were always to be an expression of faith and love toward God. He didn’t need them. Indeed, he detests worship conducted without obedience because of the hypocrisy of it all (1v11-15). God therefore called the people wash and turn. In other words, to repent, learning to do right, seek justice, and care for the needy, all with the promise that in doing so, he would totally forgive them so that they would be “white.” They are therefore reminded of the terms of his covenant: Obedience will mean blessing from the land. But rebellion will mean destruction (1v16-20, see Deut 28-30).

            There is much here: It is easy to look on the decline of the church in certain quarters whilst assuming our worship is acceptable. But we must still ensure we repent when we sin, mindful we could go the same way.

            The change in Jerusalem from faithfulness to prostitution with false gods, from justice and righteousness to murder and more is then outlined, and the rulers condemned for taking bribes and ignoring the oppressed (1v21-23). This is a reoccurring theme, stressing God’s concern that the Christian stands up for the needy. Astonishingly, he describes Judah as the foe he will be relived of and enemy he will avenge himself against. But he promises not only judgement, but a refining that will result in a people who are free from impurity, governed by new rulers as when the nation initially thrived. And so the city will be righteous and called faithful (1v24-26). This is probably the meaning of Zion being redeemed by justice (1v27). It is through God’s justice against his people that he will set them free from sin by destroying those who are rebellious like dry wood in unquenchable fire, shaming them for their idol worship that took place at sacred trees and gardens (1v24-31). This looks not only to Judah’s exile and the return of those of faith, but to the final judgement which will leave God’s people as the new Jerusalem in glory.

            An oracle more specifically about Judah and Jerusalem is now included (2v1). It pictures all nations streaming to God’s temple in the last days, wanting to hear God’s word and walk in his ways. Jerusalem will therefore be the centre from which the knowledge of God flows, and from which he will settle disputes between nations bringing peace (2v2-4). This takes place now as the world hears God’s word from the church (God’s temple, Eph 2v21). And although this will only end in complete peace at Christ’s return, this is foretasted as nations enjoy peace with each other because they are influenced by his teaching. The section ends with God calling Jacob (ie. Israel) to do as the nations do, by walking in God’s light (2v5).

            God’s abandonment of Jacob is then outlined, for sharing in the idolatry of the nations, with the suggestion that the desire for wealth and armaments turned them from the LORD, no doubt because they felt they didn’t need him. Isaiah declares all mankind will be humbled because of this, praying God would not forgive, perhaps because of a right concern that justice is done (2v6-9). He then urges mankind to hide from God’s judgement on the proud and the symbols of their arrogance, symbolised by the tall trees and mountains (2v10-18). He goes on to twice predict people will hide “from the dread of the LORD and the splendour of his majesty,” throwing their idols away in fear. And he urges them to strop trusting mortal man, because he is of no account (2v19-22). The NT sees this as referring to the final judgement, in the light of which people are called to turn from idols to the true and living God (1 Thess 1v9-10, Rev 6v15-17).

            Isaiah returns to his original context, predicting the LORD is about to remove supplies from Jerusalem and Judah, replace her leaders with those unfit to lead, and cause the people to rise up against one-another, with no-one able to help them (3v1-7). He pictures Jerusalem as staggering and about to fall under judgement, because the people defy his presence at the temple by their words and deeds, parading their sin. He promises the righteous wellbeing, but destruction to the wicked. They are ruled by oppressive youths and unqualified women (rather than the wisdom of the elderly), being led astray (3v8-12). So the LORD takes his place as judge, condemning the leaders for ruining his vineyard (the people) and plundering the poor. Women are taken as a case study, perhaps as an illustration of what Zion, pictured as a woman (3v26), will experience. So those who flaunt their looks immorally will receive skin diseases and lose their finery, and Jerusalem’s great warriors will fall. The point is that all the people boast of will be lost (3v13-26). This is a prediction of the eventual exile of Judah by Babylon, but a paradigm of final judgement when all humanity trusts and exalts in will be stripped away.

Praying it home:       

Praise God that his purposes do not end in judgement, but in the establishment of his people in righteousness. Pray that you would live a life of worship that truly obeys God.

Thinking further:

To read the NIV Study Bible introduction to Isaiah, click here.

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(266) September 23: Song of Songs 6-8 & Galatians 1

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Song of Songs 6-8 & Galatians 1

To discover:­

As you read consider what we are learning about physical attractiveness.

To ponder:

With the husband gone and the opportunity missed, the friends ask where he might be so they can look for him. The second reference to the wife as the “most beautiful of women” perhaps implies a certain jealousy of her marriage. In the context of the book, the wife’s reply is that her husband has now come to her, as she is “his garden” and the “lily” he browses (6v1-2, see 21v1-2, 16-17, 4v15-16). So she declares that they now belong to one-another (6v3) and, as if in response, he praises her beauty once more: She is compared to the two most glorious cities in Israel, and as majestic or regal, inspiring awe in him as troops would. Her eyes overwhelm, and her hair, teeth and temples are described as before (see notes on 4v1-3). He (most likely Solomon) sees her as superior to his (so far?) sixty queens, eighty concubines, and the innumerable virgins who served him. She is beautiful like the dove, perfect, unique, her mother’s favourite, and the one praised not just by women in general, but by the queens and concubines too (6v4-9).

            After this exalted description of the wife, the friends see her, asking who it is who is glorious like the dawn, fair like the moon, radiant like the sun, majestic like the stars. The superlative language does make us wonder whether the Lord intends the book to look beyond this human marriage to his union with the church. Jesus beautifies his bride to present her to himself as radiant, without wrinkle or blemish (Eph 5v25-28). Whatever our outward appearance, God sees us in Christ with this beauty, and will beautify us in soul and in body too.

            6v11-12 are probably spoken by the woman rather than her husband. The language may metaphorically describe her as having gone to see if she could enjoy a sexual encounter with her husband. The meaning of verse 12 is unclear, but no doubt understood by the original audience. It may allude to her desire for him, meaning that in her marriage she will be leaving the people. They call her back, to gaze on her beauty. (“Shulammite” may mean “perfect one” or “Solomoness”). Her husband asks why people should want to keep her there and gaze on her, then describing her physique (as she did him, 5v10-16) as worthy of royalty: Her feet are beautiful, her legs glorious and precious like jewels, and shapely as if crafted. Her navel is rounded, with wine to be enjoyed. Her waist has the hourglass figure of wheat bound by lilies. Her breasts are gentle, her neck like an ivory tower (so perhaps it was he face that was so tanned), her eyes clear and blue like pools, her nose elegant like towers, her head crowning her beauty like a majestic mountain, and her hair captivating like a tapestry. In short, she is beautiful, pleasing and delightful (7v1-6). She is tall like the palm tree with breasts like fruit. And her husband wants to climb and take hold of that fruit, enjoying the fragrance of her breath and her mouth in kisses like wine (7v7-9). And contrasting 5v3 she now expresses that she is more than willing, desiring that her wine go to him, stressing that she belongs to him and he desires her, and asking that they go to the countryside to make love during the night, as previously (7v9-13, see 1v16-17, 2v11-13). (“Mandrakes” were regarded as an aphrodisiac, affirming a double-entendre in 7v12-13). The proposal shows how confident the wife has become in marriage to now be approaching her husband. Indeed, the offer of both “new and old” delicacies suggests a willingness to develop the nature of their lovemaking.

            In the ancient world showing public affection even for one’s husband was frowned on, so she wishes he were her brother, so she could kiss him openly. She desires also to lead him to her “mother’s house” and give him wine and fruit. This may refer to her previous home, or be a euphemism for female parts (also 3v4). Whatever the case, she contemplates him caressing her and warning others against the danger of such powerful desire (8v1-4).

            Here the friends note not the groom coming to his wedding (as 3v6), but the woman leaning on him. They are now together. And she speaks of “rousing” him at the same place that he mother conceived and gave birth (3v5). As it is extremely unlikely his mother did both under an apple tree, she is most likely referring to her female parts, where conception and childbirth take place, and perhaps also to the male genitals as the “apple tree.” In the light of their sexual union, she asks him to make her a “seal” over his heart and on his arm – a visible sign that she belongs to him and he is devoted to her. This is the nature of marital faithfulness, and she notes it is needed because love and jealousy can be a strong, irresistible and destructive as death and the grave, or a blazing fire that cannot be quenched. This is why she has warned her friends. And this is why sexual love must be expressed within marriage. It is too powerful and dangerous if given then spurned, to be unleashed without such lifelong commitment. Moreover, such love cannot be bought (8v6-7). We might consider the love of God for us in Christ, that burnt with such intensity that even death couldn’t snuff it out.

            In response to the woman’s description of the power and danger of love, her friends ask what they can do to protect their young sister who is not yet developed, committing to using the best materials so that she cannot be scaled or opened (8v8-9). This concern to protect the virginity of the young (and, no doubt, of oneself) until sexual maturity and marriage is being commended. The woman, however, responds that her breasts are like towers. In other words, now she is developed, she has become to her husband one bringing contentment. And whereas Solomon charged people to enjoy the fruit of his vineyard, and pay towards it being tended, she tends her own (ie. her body) and gives it freely (8v10-11). In the light of that her lover (Solomon?) responds by asking to hear her voice, and she call him, again, to come, and be like the gazelle or young stag enjoying her “spice-laden mountains” (8v13-14).

Praying it home:       

Praise God for his love for his people and commitment to beautifying them in Christ. Pray that young people you know would be able to resist the temptation to sexual immorality.

Thinking further:

None today.

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(265) September 22: Song of Songs 4-5 & 2 Corinthians 13

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Song of Songs 4-5 & 2 Corinthians 13

To discover:­

As you read consider what can be learnt about marriage.

To ponder:

The groom now addresses his bride, declaring her beauty: Her eyes behind her veil (perhaps for the wedding) are like doves, and so tranquil, her hair like a flock of goats descending a mountain, and so lustrous, with clean, white and symmetrical teeth, red lips, rounded temples, a long and impressive neck, and gentle breasts, which he declares he will “go to” and so enjoy all through their wedding night, as “hills” of sweet perfume. In short, he considers her flawless (4v1-7). He then pictures her almost like a goddess dwelling with wild animals on mountain tops, and calls her to himself, speaking of how she stole his heart with one glance from her eyes and when he looked on her beauty (4v8-9). He regards her love as more intoxicating than wine and more pleasing than perfume, her lips tantalizing, like dripping milk or honey, her aroma like a fragrance that was clearly highly regarded in Lebanon (4v10-11). But the sign that they are not yet married, is that she is like a locked up garden or sealed spring: Her many choice fruits and her satisfaction of his sexual thirst are not yet accessible to him (4v12-15). As is fitting in godly marriage, they will be his only if she is willing to welcome him. And she is (4v16), calling the winds to carry the fragrance of her garden to him, so that he may “come in” and “taste” its fruits. This is the consummation of the marriage, signified by the fact that here she describes herself as “his” garden. She now belongs to him.

            It is the sexual detail that makes clear the author’s purpose was a celebration of marital love, combined, perhaps, with a warning over the power of desire before marriage. And those who are married would do well to dwell on the beauty and desirability of their spouse. Indeed, Paul affirms how the body of each in any couple belongs to the other, and how they should not deprive one-another sexually (1 Cor 7v3-5). No doubt one of God’s reasons in inspiring this book, is to help rekindle such passion. Nevertheless, the delight of the groom over his bride does also speak of how the Lord delights in every aspect of his people, longing for them to be his. Moreover, the bride’s welcome of the groom speaks of how willing we should be to let Christ have us.

            5v1 simply and tastefully affirms the couple’s love-making. The groom declares how he has come into his garden, which is his bride, gathering her smell, tasting her honey, and drinking her wine and milk. And knowing what is going on, their friends, in support of their love and marriage, express their desire for them to eat and drink their fill. We too should encourage our married friends in their marriage.

            It’s difficult to quite know why 5v2-8 is here. It clearly parallels 3v1-5. Some think both metaphorically describe the wife’s feelings about sex. Others that they are dreams she has: the first about having sex with her fiancé, the second after they have sex for the first time. This is more plausible as both begin with sleep. But, a more literal event is quite possible, placing the latter section sometime into the marriage: Although in light sleep, the wife hears her husband and lover knocking at her door. He asks her to let him in, wanting to come in out of the night. At first she is reluctant, as doesn’t want to get redressed and dirty her feet after washing. This of course resonates with marriage beyond the honeymoon stage! But when her lover puts his hand through to open the door, her desire for him increased and her heart pounded. She got up to unlock the door dripping with the fragrance of sexual desire, only to find he had gone and her heart sink in disappointment. She looked, called and even went out to search for him, being beaten and robbed by the watchmen, who clearly didn’t know who she was. The point may be that she so longed for her husband that she did what was foolish, putting herself in danger’s way. This stresses all the more how daft it was for her to hesitate to welcome him in, suggesting the story may be intended to encourage couples not to miss opportunities to give themselves to one-another. Whatever the case, the wife charges her friends to tell her husband she is faint with love for him. They ask how exactly he excels others for her to ask them to tell him that. She responds with a description of his physical attractiveness as “outstanding among ten thousand”: He is radiant, ruddy, with golden skin and back wavy hair, tranquil and pale eyes like jewels, with cheeks and lips that are enticing and have a pleasing aroma for her. His golden brown arms and white (probably untanned) body are described as if decorated with jewels to stress their glory and preciousness to her. His legs are strong like marble, on golden brown feet, and his whole appearance strong and tall like cedars. His mouth, and so kisses, are sweetness itself and he is altogether lovely. We might expect the woman to have included some character traits in her husband as reasons for her love, as in wider scripture these are more important (1 Tim 2v9-10). However, we should remember the song has been written to celebrate sexual desire and enjoyment as a gift from God.

Praying it home:       

Praise God for the delight he has in his people. If you are married, pray that you and your spouse would more fully enjoy each other sexually. Whether married or not, pray that you would give wholly yourself to Christ.

Thinking further:

To read the NIV Study Bible introduction to Song of Songs, click here.

If you receive this post by email, visit bible2014.blogspot.co.uk and make a comment.

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(264) September 21: Song of Songs 1-3 & 2 Corinthians 12

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Song of Songs 1-3 & 2 Corinthians 12

To discover:­

As you read consider the impression given about marital love.

To ponder:

In the structure of the book 1v1-3v5 seem to reflect the passion between king Solomon (see 1v4, 12) and one of his wives. It may describe them when only engaged, but the strong sexual language suggests marriage. First, the beloved longs to be kissed, delighting in her husband’s love as more intoxicating than wine and his name as carrying a recognisable pleasure like his own perfume. She longs to enter his chambers (1v2-4). He is admired by other women, and her friends rejoice in her love for him. Speaking now to her lover, she affirms how right they are to adore him and, as if defensive of the fact that he would love her, acknowledges that she is lovely despite her dark skin, brought about by working outdoors. (The ancients esteemed pale skin). At this point her longing moves her to seek a rendezvous. Her request to know where he rests his sheep is probably a metaphorical way of asking where he will pause at midday, undistracted and so with time for her. She wants to know this so that she doesn’t have to go out searching amongst his friends. The friends (or perhaps the lover) advise the woman on how to find him, and the tension mounts (1v8). We should note here that one interpretation is that the man is not Solomon at all, but a shepherd. This is possible, but less likely when the whole book is considered.

            Now the lover, speaks: He delights in his beloved’s beauty (1v9-11). With her jewellery it is akin to the beauty of the stately and heavily adorned horses that draw Pharoah’s chariots. And, perhaps to draw out and display it all the more, he determines to make her more ear-rings. Without denigrating modesty, the Bible affirms beauty and the appropriateness of dressing beautifully too. The woman describes her attractiveness (or literal smell) as like a perfume smelt by her king, when at his table. And she sees him like a perfume between her breasts, perhaps longing for him to be there! With this in mind, she and he declare how attractive they find the other (1v12-17). Eyes as “doves” may imply they are round or peaceful. The verdant (lush) bed and house of cedars and firs, may speak of her longing to sleep with him outside amongst nature. Sexual desire is being celebrated, and the expressing of it commended.

            Modestly, the woman describes herself as only one amongst many flowers, but her lover counters that she is a lily amongst thorns, standing out in her beauty amongst women (2v1-2). Likewise, she describes him as an apple tree in the forest – ie. the most delightful tree, giving shade and tasty fruit, which is no doubt a sexual metaphor (2v3). 2v4 may refer to the intoxicating nature of her beloved’s love. Faint with love and desire, she longs to taste the fruit of his that love, seeming to imagine him caressing her. Yet, as if shocked by the strength of her desire, she charges other women, by the beautiful and feminine looking gazelles and does, not to awaken love “until it so desires” – probably meaning, until the right person to marry comes along (2v5-7). These are wise words. The power of desire is such that loving people until the time is right can be both dangerous and deeply painful.

            Now she hears her lover and describes him bounding to their home with the noble and athletic beauty of a male gazelle or young stag. He looks through the window and invites her to come with him, wonderfully describing how spring has arrived. This may be an invitation to enjoy walking with him in the blossoming beauty of the season; but more likely in context, to make love amongst nature (see 1v16-17). At first, however, he is unable to find her, as he describes her as like a dove hiding in the cleft of the rock, and longs to hear her sweet voice and see her lovely face. The meaning of 2v15 is uncertain. It may be a metaphorical way of asking her to deal with whatever is keeping them from enjoying each other’s fruit. And it seems she does, as she declares how they are then each others, and he “browses amongst the lilies” (ie. enjoys her, see 2v1-2) until daybreak. Her call for him to be like a gazelle or young stag on the hills may be a call for him to enjoy her breasts. So 2v8-17 describe the thrilling joy of the husband coming to take his wife for a night of love-making in the spring countryside.

            3v1 seems to move to a different time, and stresses the woman’s longing. She lies awake all night waiting for her husband. As it was such a shocking thing for a woman to roam the streets at night, this section has been interpreted metaphorically or as a dream. But it is a literal reading that most stresses the power of desire. Longing for her husband, the woman does what was socially outrageous in order to be with him, even being prepared to face the shame of being seen by the watchman (3v1-3). Having asked if they had seen her husband, she found him and would not let him go until bringing him to the room of her mother’s house. This may be noted to stress she took him to the closest house they could stay in, because she so longed to be with him. Again, in the light of such powerful love she charges women not to awaken it until it is right (3v4-5).

            3v6-11 portray Solomon coming to marry the woman. He is fittingly perfumed, accompanied by his noblest warriors in battle array, seated in a richly adorned carriage he made especially, crowned by his mother for his wedding, and rejoicing in what is to take place. If the book was written for this marriage, 1v1-3v5 may be intended as a portrait of what the couple’s married life might be. Alternatively, if the book was written later in the marriage, the middle section might simply be to recall the wedding.

Praying it home:       

Praise God for the joy that can be found in marriage. If you are married, pray you would delight in your spouse. If you are not, that you would be cautious with love.

Thinking further: Song of Songs    

Most likely, the primary intent of this love song is a celebration of marital love, free of stoicism and full of delight. However, as marriage is intended throughout scripture to picture God’s commitment to his people, it is legitimate, whether intended by the author or not, to also see the book as a celebration of their love for one-another through Christ. Moreover, in the context of the wider wisdom literature where the wise are those who embrace the woman wisdom, we may see something of the joy to be found in wisdom here too. In being titled “Solomon’s,” the book may be by him or simply about him.

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(263) September 20: Ecclesiastes 10-12 & 2 Corinthians 11:16-33

Ask God to open your mind, heart and will to understand, delight in and obey what you read.

Read Ecclesiastes 10-12 & 2 Corinthians 11:16-33

To discover:­

As you read consider why God is to be remembered.

To ponder:

More proverbial sayings are given for navigating the uncertainties of life in which we have seen trouble could come without warning. First, we must guard against foolishness (9v17-10v7): Wise whispers are to be listened to more than foolish shouts. Wisdom is better than weapons in establishing victory, but sinners can destroy much. Foolishness can ruin the results of wisdom like a dead fly in perfume. The heart (desires and decisions) of the wise and foolish incline in opposite directions, and the fool shows how foolish he is even in everyday things like walking, no doubt as his foolishness pervades how he acts. In the face of a ruler’s anger, don’t panic and run, but respond calmly. It is an evil for fools to gain high positions of rule, but the rich have low ones. This presumes wealth is a result of wisdom and ability. Second, we must be careful in our work (10v8-10): Just when we consider we have succeeded in our daily work, disaster can strike. And if we are having to work with faulty tools (even people) success can still come if we apply ourselves more firmly with skill. Third, we should watch our speech (10v11-14): Charming those who are like snakes, may result in us getting bitten and so no benefiting. Wise words are nevertheless gracious, whereas the fool brings destruction on himself by multiplying words of foolishness and wicked madness. Fourth, we are to be responsible (10v15-20): The fool gets board of his work, and so fails to go to town to get on with it. This implies the wise, by contrast are diligent. Ill qualified and drunk (feasting in the morning) rulers are a curse to a land, but noble and sober rulers a blessing. Laziness causes one’s house (or a ruler’s kingdom) to fall into disrepair, and, no doubt, other aspects of life too. The drunk ruler thinks money can fix anything. Yet, the rich and ruling should not be cursed, in case someone hears and reports it, getting us into trouble. Fifth, we are to take precautions against disaster: Invest well (here in maritime business) and you will get a return, but spread your investments so that if disaster comes, some will be protected. Indeed, don’t be paralysed from action by the fact that disaster may come like rain from the cloud, and cannot be avoided like the falling tree. We just cannot know what God might do any more than the path of the wind or how the body is formed. Instead, we must work hard morning and evening in various labours, as we cannot know which will succeed.

            Throughout this section, as the whole book, we see that even the wise, we might say the Christian, is not exempt from disasters in life. They are part of God’s purpose. So we should not be surprised when they come.

            11v7-12v8 draws towards the book’s conclusion with a focus on God: Given such inevitable difficulties we are to enjoy however many years we have, but remember that there will be many days of darkness too, making the good times feel rather pointless, no doubt because what is achieved in them might then be lost. In particular, the young should be happy, not allowing themselves to worry about the future or be troubled by the aging process. Instead, they should fulfil the desires of their hearts - but only so far as they are not sinful, because God will judge them for what they do. Above all, they should therefore remember their Creator when young, before the days of trouble in which they will take no pleasure. These are the days of old age, poetically described as those of darkening eyesight, trembling limbs, lost teeth, sleeplessness, diminished hearing, fear, grey hair (as the blossoming almond tree), reduced energy, and faded desire (probably sexual), ending in man going to his eternal home and being mourned. It’s a call to ensure we remember God before we die (the silver cord severed), our means of drawing on the waters of life are shattered, our bodies return to dust, and our spirits return to God. But for remembering him, this life is meaningless, pointless, as everything we might have achieved is gone.

            The final section is the author’s reflection on the teacher’s wisdom he has recorded. He affirms its trustworthiness, noting the teacher was wise, teaching the people with “just the right words” which were “upright and true.” The author sees such wisdom as like the stick with nails embedded in it (goad) shepherds used to drive their sheep. In other words, it is needed to guide us in good and safe paths. And we are warned to add nothing to this wisdom (12v9-12). It is astonishing in the light of this commendation that some claim the author is critical of the teacher’s words. On the contrary, they are essential for us.

            The conclusion notes that despite innumerable books and intensive and wearisome study, the main thing we need to know in life is simple (12v12-14). It is to “fear God and keep his commandments.” Everything God requires of human beings is summed up in this. And we should do it knowing that he will judge everything we do, whether seen or hidden, good or evil. In the context of the book this really is the only point to life. Everything else can be lost in a moment, and will certainly be lost in death. But those who fear God and so live in faith and love before him have acted wisely, preparing for the day when they will face him. Jesus makes just this point in various parables (Lk 16v1-15, 19-31). Our lives could be ended at any time, so it is foolish to store up wealth without being rich to God (Lk 12v13-21).

           

Praying it home:       

Praise God for reminding you of this perspective. Pray that you would prioritise the fear of him.

Thinking further:                             

None today.

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