Rich Nelson Uncategorized

31: Ecclesiastes — Introduction & Everything has its time

Get Ready

Ecclesiastes is one of the most unusual books in the whole Bible. It has a human point of view. Most of the Bible gives us God’s perspective on his creation, including us, so we can understand his nature and our relationship with him. Ecclesiastes is essentially about us – from our perspective. 

Author

King Solomon, David’s son, is usually credited as the author of Ecclesiastes. We get this from the description in the first chapter. The first verse says the book is “The words of the Teacher, the son of David, king in Jerusalem.” The writer then refers to himself as “king over Israel in Jerusalem,” [v 1:12]. We know that God gave Solomon greater knowledge and wisdom than any other person alive at that time, (you can get the details in 1 Kings 3 or 2 Chronicles 1).

The writer also describes himself as “the Teacher.” The Hebrew word here is not used anywhere else in the Bible. The word appears to be derived from the Hebrew word for “assembly,” (“ecclesia” in Greek) so the English take has been “teacher,” “preacher,” or even “leader of the assembly,” depending on the translation.

Some scholars do not believe that Solomon wrote this book. They argue that the vocabulary and style of writing is different than most writings from the time of Solomon, and is closer to the linguistic style of later writing – sometime between 450 BCE and 250 BCE. They suggest the author uses Solomon as the “speaker” to make his points about life “under the sun,” [1:9].

Context

Solomon followed his father, David, as king of a united Israel. Shortly after David’s death God appeared to Solomon in a dream and asked him what he wanted as king. Solomon replied that, “here am I among your own chosen people, a nation so great they are too numerous to count! Give me an understanding mind so that I can govern your people well and know the difference between right and wrong.” God granted his request and included “riches and honor” as well, “and if you follow me and obey my commands as your father, David, did, I will give you a long life,” [1 Kings 3:8-14].

Solomon followed God for a long time, but eventually he began ignoring God’s commands. He built up a huge standing army and built lavish palaces. He took 700 wives, many of them pagan, in violation of God’s prohibition on marrying “foreigners.” And, as God had warned, they led Solomon away from trusting God to worshipping their gods. God told Solomon that was the end of his help and the end of the kingdom of Israel; the kingdom would be divided during his son’s reign, [1 Kings 11:1-13].

Structure

There are four sections in Ecclesiastes:

  • The Prologue presents Solomon’s message: “All is vanity (or meaningless),” [1:1-11].
  • The second part develops and “proves” the primary theme [1:12-6:12].
  • The third part presents Solomon’s conclusions or findings about life “under the sun,” [7:1-12:8].
  • The Epilogue provides the real answer to life’s meaning: “Fear God, and keep his commandments; for that is the whole duty of everyone,” [12:13].

Major Themes

Solomon’s theme is very obvious. He hits us with it right after he identifies himself: “All is vanity,” [1:2]. He closes the book with the same phrase, [12:8]. And in between he uses it 28 other times. The Hebrew word means “empty” or “without purpose” and NIV translates it “meaningless.”

There is some irony in the fact that the wisest person in the world, not to mention the wealthiest person in the world at that time, looks at the world and can only conclude that nothing is worthwhile.

We have to dig a little deeper, however, to understand why Solomon wrote this book, and why it is part of the Bible.

Ecclesiastes is Solomon’s attempt to understand life by relying only on his human wisdom – it is the record of his exploration and evaluation of this world from an earthly perspective.

In addition to the primary conclusion, “everything is meaningless,” Solomon uses two other phrases that show his purpose and his method.

The first is “under the sun,” (sometimes “under heaven”). The writer uses this phrase to identify the scope of his search: information or data that is available to our senses, that is part of this world. Unlike Proverbs, there is no discussion of spiritual things, and no mention of any type of revelation.

The second phrase is “I thought in my heart,” or “I thought to myself.” This is Solomon’s intent to use only his own, admittedly great, powers of reason and analysis. He may have examined much of the world as he knew it, but he used only his own intelligence to evaluate it.

Ecclesiastes is the record of Solomon’s search for meaning in this life on this planet. He concludes that, without God, there is none.

Many people consider Ecclesiastes the counterpoint to Proverbs, but other scholars believe that Ecclesiastes is the counterpoint to the Psalms – our intellect alone or our spiritual response to God.

Get into the Word:

1. Who wrote this book? What evidence supports this conclusion? What does the author call himself? Why is this title appropriate? What is the other idea about who is the author? Why do some people believe this?

2. What is the probable situation of the writer? How has he changed since the earlier part of his life? How have his experiences contributed to this book? How have they shaped his approach to the subject? How have they influenced his conclusions?

3. How is Ecclesiastes organized? What are the major sections of the book? Does this structure make it easier or more difficult to understand?

4. What is the major theme of the book? How often does the author state it? What are the other messages of the book? How does the writer frame these ideas? 

5. How does the author limit the scope and point of view of the book? How do these limits affect the information available to the author? How does this affect the conclusions?

Bible Trivia:
Many of the Psalms have become memorable songs in the church, both classic and contemporary; but Pete Seeger took the first 8 verses of Ecclesiastes 3 and turned them into the popular ballad, “Turn, Turn, Turn.”

Bonus Passage

In addition to the poem about time (next page), Ecclesiastes has another poem about age: Remember your creator in the days of your youth, before the days of trouble come, and the years draw near when you will say “I have no pleasure in them”; before the sun and the light and the moon and the stars are darkened and the clouds return with the rain; in the day when the guards of the house tremble, and the strong men are bent, and the women who grind cease working because they are few, and those who look through windows see dimly; when the doors on the street are shut, and the sound of the grinding is low, and one rises up at the sound of a bird, and all the daughters of song are brought low, when one is afraid of heights, and terrors are in the road, the  almond tree blossoms, the grasshopper drags itself along and desire fails . . . and the dust returns to the earth as it was, and the breath returns to God who gave it. [12:1-8]

31:Everything has its time – Ecclesiastes 3: 1-22

Get Ready

What is your favorite time of the year? Why do you like it? Which season is your least favorite? Why? By the way, which version of the song, “Turn, Turn, Turn,” do you prefer – that of Pete Seeger (who wrote it), Bob Dylan or the Byrds?

The Word

3For everything there is a season, 
and a time for every matter under heaven: 
2 a time to be born, and a time to die;
a time to plant, and a time to pluck up what is planted; 
3 a time to kill, and a time to heal;
a time to break down, and a time to build up; 
4 a time to weep, and a time to laugh;
a time to mourn, and a time to dance; 
5 a time to throw away stones, and a time to gather stones together;
a time to embrace, and a time to refrain from embracing; 
6 a time to seek, and a time to lose;
a time to keep, and a time to throw away; 
7 a time to tear, and a time to sew;
a time to keep silence, and a time to speak; 
8 a time to love, and a time to hate;
a time for war, and a time for peace. 

The God-Given Task

9 What gain have the workers from their toil? 10 I have seen the business that God has given to everyone to be busy with. 11 He has made everything suitable for its time; moreover he has put a sense of past and future into their minds, yet they cannot find out what God has done from the beginning to the end. 12 I know that there is nothing better for them than to be happy and enjoy themselves as long as they live; 13 moreover, it is God’s gift that all should eat and drink and take pleasure in all their toil. 14 I know that whatever God does endures forever; nothing can be added to it, nor anything taken from it; God has done this, so that all should stand in awe before him. 15 That which is, already has been; that which is to be, already is; and God seeks out what has gone by. 

Judgment and the Future Belong to God

16 Moreover I saw under the sun that in the place of justice, wickedness was there, and in the place of righteousness, wickedness was there as well. 17 I said in my heart, God will judge the righteous and the wicked, for he has appointed a time for every matter, and for every work. 18 I said in my heart with regard to human beings that God is testing them to show that they are but animals. 19 For the fate of humans and the fate of animals is the same; as one dies, so dies the other. They all have the same breath, and humans have no advantage over the animals; for all is vanity. 20 All go to one place; all are from the dust, and all turn to dust again. 21 Who knows whether the human spirit goes upward and the spirit of animals goes downward to the earth? 22 So I saw that there is nothing better than that all should enjoy their work, for that is their lot; who can bring them to see what will be after them?  NRSV

Get into the Word:

1. What is the general theme of the opening?  Why do you suppose the writer chose the actions listed here? What is significant about the number of actions and their pairing [see Notes]? Might a contemporary writer use different actions?
Such as . . . ?

2. What does the author think about God’s creation? How does he describe the world? Humanity’s relation to creation? God’s purpose in creation? What purpose do the seasons serve?

3. How does the writer respond to injustice? What does the author say about our human condition? Why do you think the author focused on the similarities?

4. What does the writer conclude from looking at the seasons? From examining injustice in the world? From the similarities between humans and animals?




Get Personal:

Do you agree with the writer’s  view of our work (vv. 12, 22)? How does God help you understand the purpose and value of your work?

Notes . . .

3:1. Season — this unusual Hebrew word usually refers to an “appropriate time.” Even though humans have the ability to decide when to do something, God created the cycles of this world (“under heaven”) so there is an appropriate time for many activities. The poem has seven pairs of opposites. Seven often represents completeness in Hebrew poetry and the use of paired opposites can imply “everything.” Psalm 139 uses the same literary device: You know when I sit down and when I rise up . . . and are acquainted with all  my ways, [v. 2-3].
3:2. Born . . . die — interestingly, the author begins with the two activities that God controls, not the person. Job also talked about God’s control: Their days are determined, and the number of their months is known to you and you have appointed the bounds that they cannot pass, [14:5]. 
3:3. Kill — the Hebrew word here usually means killing an animal or reacting violently to another person, but not premeditated murder. It is not the same as the word in the sixth commandment. 
3:4. Weep . . . laugh — the Bible contrasts joy and sorrow often: For his anger is but for a moment; his favor is for lifetime! Weeping may linger for the night, but joy comes with the morning, [Psalm 30:5], and, may those who sow in tears reap with shouts of joy, [Psalm 126:5].
3:5. Stones — one of the farmer’s tasks was to get the stones out of the fields – sometimes by throwing them into the field of an enemy.
3:9. toil — as in 1:3, this refers to work that is very hard to do, a crushing burden.
3:11. Suitable for its own time — this reinforces the idea of purpose in creation in v. 1. “Suitable” can be translated “proper” or “appropriate.”

A sense of past and future — God has given humans the ability to conceive of time other than the 24/7/365 of this world, the ability to understand – at least partially (“cannot find out”) – the kind of “place” where God is. David called on God to “teach us to realize the brevity of life, so that we may grow in wisdom,” [Psalm 90:12].
3:14. Whatever God does — this is a preview of Solomon’s conclusion at the end of the book [you can peek at 12:13, if this isn’t enough]. Solomon is affirming that God created the “seasons” of this world, but he is not bound by them; he exists in a different realm.
Stand in awe — the meaning here is the same as “fear” in Proverbs: understanding and respecting one’s relationship to God.
3:16-17. Here Solomon acknowledges the injustice in this world (“under the sun”) and concludes that eventually (“in due season”) God will balance things out.
3:18. Show they are but animals — on the surface there is no difference between humans and the other animals: both are born, breathe, die and decompose. There is no visible evidence of any difference (v. 21: “who knows whether . . . ?”).
3:22. Nothing better — since we don’t know God’s purposes or whether our work will have any value in the future, Solomon concludes that the best response to this meaningless situation is to take some enjoyment in doing one’s work in this life; and he notes, again, that this is a gift from God. Jesus had a slightly different perception of this issue: Do not worry about tomorrow, for tomorrow will bring worries of its own. Today’s trouble is enough for today, [Matt 6:34]

Memory Verse
For everything there is a season, and a time for every matter under heaven, [3:1].

Next Lesson
Song of Solomon

Rich Nelson Uncategorized

30: Proverbs — Introduction & Trusting and honoring God — Proverbs 3:1-35

Get Ready

The Hebrew word for proverb – “mashal” – comes from a word meaning “comparison” or “similarity.” Proverbs are short, memorable statements that express what reality, or life, is like. They condense what we learn from our experiences into a “wise” maxim.

Author

Most Biblical scholars agree that Solomon was responsible for a good share of the book of Proverbs. The first verse identifies him as “the” author, and chapters 10-22:16 and 25-29 are specifically ascribed to him. However, one section is labeled “Sayings of the Wise” (22:17-24:34). Two other sections are ascribed to “Agur” and “King Lemuel” (chapters 30 and 31, respectively), although some scholars believe these are figurative authors, since Agur means “collect,” and Lemuel means “created by God.”

Context

Proverbs – short, memorable statements of “wisdom” – were used throughout the ancient world. In fact, they are still prevalent in many contemporary cultures for the same purpose: passing good advice about daily living from one generation to the next. In fact, the “Sayings of the Wise” section is very similar to a collection called “The Proverbs of Amenemope of Egypt,” which Solomon may have influenced or borrowed from (depending on when the Egyptian version was actually composed).

The critical difference in the Biblical proverbs is their consistent focus on living the life that God has in mind: success is living in a right relationship with the Lord.

Most authorities agree that Solomon wrote or collected the majority of proverbs in the book. The Bible describes him as famous for his wisdom (1 Kings 4:29-34) and he was also known for his scientific learning. The book was probably written during his reign (971-931 BCE), with the later section from “Hezekiah’s men” added around 720 BCE (chapters 25-29).

Structure

As mentioned above Proverbs has several authors, each identified with specific sections:

  • Solomon: Chapters 1-22:16, and 25-29
  • “The Wise:” 22:17-24:34
  • Agur: Chapter 30
  • King Lemuel: Chapter 31- which includes an epilogue, “Ode to a Capable Wife.”

Within the first section, chapters 1-9 focus on wisdom, while chapters 10-22:16 present a variety of proverbs in no particular order. Many of these proverbs consist of a single verse with contrasting parallelism – one phrase states the positive and the other phrase provides the contrast: A wise child makes a glad father, but a foolish child is a mother’s grief, [10:1]. The second Solomon section (chapters 25-30) follows a similar pattern and format.

Major Themes

The overarching message of Proverbs appears at the beginning: The fear of the Lord is the beginning of knowledge, [1:7]. The Hebrew word translated “fear” means understanding and respecting who God is and what he does for his creation. 

Several other themes are threaded throughout Proverbs:

  • Wisdom: In Proverbs, as in the rest of the Bible “wisdom” always has a moral dimension (and “fool” refers to a person with no moral awareness, no matter how much knowledge she or he might have). Some proverbs about wisdom (and foolishness): 10:8, 17; 13:1, 13, 14; 16:16, 22.
  • Relationships: Many proverbs describe the value and characteristics of good relationships – respect, love, dedication, support. Some proverbs about family: 12:4, 7; 13:1, 24; 14:26; 17:1, 6, 21, 25; 19:13, 18, 26.
  • Speech: Proverbs treats speech as the evidence of a person’s character – what we say and how we say it  indicates our attitude toward other people, toward ourselves, and toward God. Some proverbs about speech: 11:12, 13; 12:16, 18, 23; 15:1, 4; 21:23.
  • Work: Proverbs views work as the opportunity to use our gifts in a positive way – for our personal well-being and to express our respect and love for God. Some proverbs about work (and laziness): 12:11, 14, 24; 13:4; 14:23; 19:15; 20:4, 13.
  • Success: According to Proverbs, success is based on our relationship with God, not on the temporary things we might accumulate in this world (money is as transient as fame). Some proverbs about success: 12:1, 2, 3, 13:5, 6; 16:3; 17:28; 22:4; 25:27.

Special Considerations . . .

  • A proverb puts forth a general statement without explanation or rationale; there is no detail, no justification or argument.
  • A proverb is meant to apply very broadly – to all people in all similar situations. Proverbs are not “Jewish” or “American,” or any other group, they are for and about humanity.
  • A proverb is a generalization about life and reality. There will be exceptions to the general principle, but such exceptions do not invalidate the general statement (a proverb is not a guarantee: Yes, God protects the righteous, but Jesus still suffered and died).

Get into the Word

1. Who wrote the book of Proverbs? Who else was involved in developing this book? How do we know about the author(s)? When was the book written? When was the final section added?

2. What do we know about proverbs in the ancient world? What other cultures used them? How prevalent are proverbs in contemporary culture? What is their primary value or purpose?

3. What is unique about the proverbs in the Bible? Why is this difference important?

4. What are the sections of the book of Proverbs? How are the proverbs organized within each section? What is the general format of the proverbs in the book? Do you think the format helps or hinders you in understanding them?

5. What is the primary message of Proverbs? How do you think the original Jewish readers reacted to this idea? How do you respond to this assertion? What are some of the other themes in the book? How is the general theme reflected in the secondary themes? How do individual proverbs express the general theme of a successful life?

Bible Trivia:
Proverbs has the longest title of any book in the Bible: 

The Proverbs of Solomon son of David, king of Israel: For learning about wisdom and instruction, for understanding words of insight, for gaining instruction in wise dealing, righteousness, justice and equity; to teach shrewdness to the simple, knowledge and prudence to the young – let the wise also hear and gain in learning, and the discerning acquire skill, to understand a proverb and a figure, the words of the wise and their riddles, [1:1-6].

More Trivia:
Almost every New Testament writer quotes the book of Proverbs at least once. Mark and Luke are the only scribes who do not. Proverbs 17:13 is mentioned in Romans, 1 Thessalonians and 1 Peter.

30: Admonition to trust and honor God – Proverbs 3:1-35

Get Ready

When you were growing up whom did you go to for answers to questions you had about your life? Whose advice did you pay most attention to? Whose suggestions were most helpful to you? Do you have someone to whom you give advice and suggestions now?

The Word

3My child, do not forget my teaching,
but let your heart keep my commandments; 
2 for length of days and years of life
and abundant welfare they will give you. 
3 Do not let loyalty and faithfulness forsake you;
bind them around your neck, write them on the tablet of your heart. 
4 So you will find favor and good repute
in the sight of God and of people. 
5 Trust in the Lord with all your heart, and do not rely on your own insight. 
6 In all your ways acknowledge him, and he will make straight your paths. 
7 Do not be wise in your own eyes;
fear the Lord, and turn away from evil. 
8 It will be a healing for your flesh and a refreshment for your body. 
9 Honor the Lord with your substance
and with the first fruits of all your produce; 
10 then your barns will be filled with plenty,
and your vats will be bursting with wine. 
11 My child, do not despise the Lord’s discipline or be weary of his reproof, 
12 for the Lord reproves the one he loves,
as a father the son in whom he delights. 
13 Happy are those who find wisdom, and those who get understanding, 
14 for her income is better than silver, and her revenue better than gold. 
15 She is more precious than jewels,
and nothing you desire can compare with her. 
16 Long life is in her right hand; in her left hand are riches and honor. 
17 Her ways are ways of pleasantness, and all her paths are peace. 
18 She is a tree of life to those who lay hold of her; those who hold her fast are called happy. 
19 The Lord by wisdom founded the earth;
by understanding he established the heavens; 
20 by his knowledge the deeps broke open,
and the clouds drop down the dew. 
21 My child, do not let these escape from your sight: keep sound wisdom and prudence, 
22 and they will be life for your soul and adornment for your neck. 
23 Then you will walk on your way securely and your foot will not stumble. 
24 If you sit down, you will not be afraid;
when you lie down, your sleep will be sweet. 
25 Do not be afraid of sudden panic, or of the storm that strikes the wicked; 
26 for the Lord will be your confidence
and will keep your foot from being caught. 
27 Do not withhold good from those to whom it is due, when it is in your power to do it. 
28 Do not say to your neighbor, “Go, and come again, tomorrow I will give it” — when you have it with you. 
29 Do not plan harm against your neighbor
who lives trustingly beside you. 
30 Do not quarrel with anyone without cause,
when no harm has been done to you. 
31 Do not envy the violent and do not choose any of their ways; 
32 for the perverse are an abomination to the Lord, but the upright are in his confidence. 
33 The Lord’s curse is on the house of the wicked,
but he blesses the abode of the righteous. 
34 Toward the scorners he is scornful, but to the humble he shows favor. 
35 The wise will inherit honor, but stubborn fools, disgrace.   NRSV

Get into the Word:

1. How does the speaker begin this chapter? What is the “do” and the “don’t do”? What is the result of following this advice? [see Notes]

2. What does the author say about our knowledge? What should we do with our wisdom? What is more trustworthy? What happens if we take this advice?

3. What is the relationship between wisdom and health? Between wisdom and wealth? Between wisdom and discipline? 

4. What does the writer say about the value of wisdom? What does wisdom offer or provide that things in this world do not? How are wisdom, understanding and knowledge related to the universe? Why is this important?

6. What is the practical value of common sense and discernment? What benefits do they provide a person?

7. What does the speaker say about our relationships with our neighbors? How should we conduct ourselves? 

8. Why should we avoid envy, especially of violent people? How does God respond to violence? 








Get Personal:

This chapter has several parallel statements – a “do” and a “don’t do.” As you look at your life do you see yourself more on the “Do” side or the “Don’t do” side?

Notes . . .

3:2. Abundant welfare — the Hebrew word (also translated “peace” or “prosperity”) includes the concepts of health or wholeness.
3:3. The tablet of your heart — God told Jeremiah he would “put my law in their minds and write it on their hearts,
[Jer 31:33].
3:4. Repute — the Hebrew word refers to effectiveness or competence.
3:5. Trust . . . do not rely — another example of a positive and negative pair – the Hebrew word translated “rely” actually means “lean on” or use as a prop. Implicit in this proverb is the fact that God’s ways are so different than ours they are beyond our ability to comprehend; Paul asks, who has known the mind of the Lord? Or who has been his counselor? [Rom 11:33-34]. Verse 7 echoes this wisdom.
3:6. Make straight your paths — trusting God’s wisdom gives us the ability to “see” the direction he is calling us to follow. 
3:8. Healing . . . refreshment — the writer refers to the link between wisdom (spiritual health) and physical health many times [12:4; 14:30; 15:30; 16:24; 17:22], a concept modern medicine has “discovered” and is applying today.

3:9. Honor . . . first fruits — echoes the requirement of the law [Deut 26:1-3, 9-11] to bring the “first fruits” of the harvest as an acknowledgement of and thanks for God’s provision. Note that v. 10 is not a guarantee as we use the term; vv. 11-12 provide the other aspect of God’s love (remember: his ways are not our ways).
3:19-20. Wisdom . . . understanding . . . knowledge — are the means by which God created our universe; Jeremiah says, It is he who made the earth by his power, who established the world by his wisdom, and by his understanding stretched out the heavens, [Jer 10:12]. If God depends on them, we must also. 
3:24. Compare this common sense benefit with the lot of those love money: People who work hard sleep well, whether they eat little or much. But the rich are always worrying and seldom get a good night’s sleep, [Eccl 5:12].
3:27-35. The author concludes this chapter with five practical applications of wisdom in everyday life – how we should live in relationships with our “neighbor.” He also provides four reasons for the fifth maxim about envy and violence: they move a person away from, not toward God

Memory Verse
Trust in the Lord with all your heart and lean not on your own understanding; in all your ways acknowledge him and he will make your paths straight, [3:5-6, NIV]

Next Lesson
Ecclesiastes 3: Time

Rich Nelson Uncategorized

29: Praise and more praise — Psalms 145, 150

Get Ready

When you think about God what are the predominant images that come to mind? Do you tend to focus on God’s power, or his wisdom, or his righteousness? Or are you more likely to envision his mercy, or his graciousness and forgiveness, or his love?

The Word

145 Praise. Of David
I will extol you, my God and King,
and bless your name forever and ever. 
2 Every day I will bless you,
and praise your name forever and ever. 
3 Great is the Lord, and greatly to be praised;
his greatness is unsearchable. 
4 One generation shall laud your works to another,
and shall declare your mighty acts. 
5 On the glorious splendor of your majesty,
and on your wondrous works, I will meditate. 
6 The might of your awesome deeds shall be proclaimed,
and I will declare your greatness. 
7 They shall celebrate the fame of your abundant goodness,
and shall sing aloud of your righteousness. 
8 The Lord is gracious and merciful,
slow to anger and abounding in steadfast love. 
9 The Lord is good to all, 
and his compassion is over all that he has made. 
10 All your works shall give thanks to you, O Lord,
and all your faithful shall bless you. 
11 They shall speak of the glory of your kingdom, and tell of your power, 
12 to make known to all people your mighty deeds,
and the glorious splendor of your kingdom. 
13 Your kingdom is an everlasting kingdom,
and your dominion endures throughout all generations.
The Lord is faithful in all his words, and gracious in all his deeds. 
14 The Lord upholds all who are falling,
and raises up all who are bowed down. 
15 The eyes of all look to you, 
and you give them their food in due season. 
16 You open your hand, satisfying the desire of every living thing. 
17 The Lord is just in all his ways, and kind in all his doings. 
18 The Lord is near to all who call on him, to all who call on him in truth. 
19 He fulfills the desire of all who fear him;
he also hears their cry, and saves them. 
20 The Lord watches over all who love him, 
but all the wicked he will destroy. 
21 My mouth will speak the praise of the Lord,
and all flesh will bless his holy name forever and ever.

150 Praise for God’s Surpassing Greatness
Praise the Lord!
Praise God in his sanctuary;
praise him in his mighty firmament! 
2 Praise him for his mighty deeds;
praise him according to his surpassing greatness! 
3 Praise him with trumpet sound;
praise him with lute and harp! 
4 Praise him with tambourine and dance;
praise him with strings and pipe! 
5 Praise him with clanging cymbals;
praise him with loud clashing cymbals! 
6 Let everything that breathes praise the Lord!
Praise the Lord!  NRSV

Get into the Word:

1. How does the psalmist begin this psalm? What does he say about God? Why does he bless and praise God’s name [see Notes]?

2. What attributes of God does the writer talk about? Why do you suppose he chose these character-
istics? Would you have chosen different attributes?

3. How does the psalmist describe God’s relationship with people? Why is this important to the author? Why is it important to us today?

4. How do people respond to God’s greatness? What should they tell others about God? About his actions? About his kingdom?

5. What does the psalmist focus on at the end of this psalm? What images of God’s goodness does he use? How does he describe God’s relationship with his people? 













6. What is Psalm 150 about? How does the writer begin this psalm? Why does the writer praise God? Who all should praise God?

7. What should people use when they praise God? What might we use today in addition to those in the psalm?



Get Personal:

When you pray do you open by praising God or do you start right in with requests?

Notes . . .

145:1. Extol — “praise loudly,” “acclaim.”
Psalms uses four Hebrew words for praise, each with its own meaning: 

  • “Hallel” focuses on God’s greatness. 
  • “Yadah” is related to the Hebrew verb for “confess” and focuses on Gods goodness (often in contrast to our weaknesses).
  • “Zamar” refers to praise through singing or use of musical instruments. 
  • “Sabah” includes the idea of love in praise for who God is and what he has done for us. 
  • Incidentally, “Hallel” is the first part of “Hallelujah” – literally “Praise to God.”

Psalm 145 is an acrostic. Each verse begins with a successive letter of the Hebrew alphabet (although the actual text between verses 13 and 14 is missing in the Hebrew Bible; the second part of v. 13 does appear in the Greek Septuagint, Latin Vulgate and some other translations as the 14th verse).
Bless your name — Jews believe a person’s name contains his or her character and attributes, so David is praising God for who he is.
145:4. One generation — God’s greatness extends throughout time.

Laud — an older word for praise (as in “applaud”).
145:7. Goodness . . . — David shifts from God’s power and actions to four key aspects of his character: goodness, righteousness, graciousness and mercy.
145:8. God is slow to anger and abounding in steadfast love — this affirmation appears six times in the Old Testament [Exodus 34:6; Neh 9:17; Psalm 86:15; 103:8; Joel 2:13; Jonah 4:2].
145:10. Faithful — often translated “saints.”
145:14. Upholds . . . — David gives examples of God’s faithfulness and graciousness [v. 13]: he upholds and raises up people in trouble; he provides food; he satisfies our desires; he is “just” and “kind;” he responds to us when we pray; he saves us.
150:1. Firmament — the same word as Genesis 1:6, (there translated “dome”) – refers to something that is expansive or spread out.
150:5. Clanging cymbals — the Hebrew word actually means “loud.”
150:6. Everything that breathes — the psalmist calls on the entire creation to praise the creator.

Memory Verse
The Lord is gracious and merciful, slow to anger and abounding in steadfast love,
[Psalm 145:8].

Next Lesson
Proverbs 3: Trusting and honoring God.

Rich Nelson Uncategorized

28: Prayers, Petitions & Imprecations — Psalms 22, 58, 69

Get Ready

Have you ever been angry with God? What were you angry about? Did you talk with God about your feelings? How did you end up dealing with your anger? Have you ever thought God was unfair to you? Did you pray about these feelings? How did you deal with this issue?

The Word

22 Prayer for Cleansing and Pardon
To the leader. A Psalm of David, when the prophet Nathan came to him, after he had gone in to Bathsheba.
Have mercy on me, O God,
according to your steadfast love;
according to your abundant mercy
blot out my transgressions.
2 Wash me thoroughly from my iniquity,
and cleanse me from my sin.

58 3 The wicked go astray from the womb;
they err from their birth, speaking lies.
4 They have venom like the venom of a serpent,
like the deaf adder that stops its ear,
5 so that it does not hear the voice of charmers
or of the cunning enchanter.
6 O God, break the teeth in their mouths;
tear out the fangs of the young lions, O Lord!
7 Let them vanish like water that runs away;
like grass let them be trodden down and wither.
8 Let them be like the snail that dissolves into
slime;
like the untimely birth that never sees the sun.
9 Sooner than your pots can feel the heat of thorns,
whether green or ablaze, may he sweep them away!

69 Prayer for Deliverance from Persecution
To the leader: according to Lilies. Of David.
Save me, O God, for the waters have come up to my neck.
2 I sink in deep mire, where there is no foothold;
I have come into deep waters, and the flood sweeps over me.
3 I am weary with my crying; my throat is parched.
My eyes grow dim with waiting for my God.
4 More in number than the hairs of my head
are those who hate me without cause;
many are those who would destroy me,
my enemies who accuse me falsely.
What I did not steal must I now restore?
5 O God, you know my folly;
the wrongs I have done are not hidden from you.
  . . .
9 It is zeal for your house that has consumed me; 
the insults of those who insult you have fallen on me.
10 When I humbled my soul with fasting, they insulted me for doing so.
11 When I made sackcloth my clothing, I became a byword to them.
12 I am the subject of gossip for those who sit in the gate,
and the drunkards make songs about me.
13 But as for me, my prayer is to you, O Lord.
At an acceptable time, O God, in the abundance of your steadfast love, answer me. With your faithful help
14 rescue me from sinking in the mire;
let me be delivered from my enemies and from the deep waters.
15 Do not let the flood sweep over me,
or the deep swallow me up, or the Pit close its mouth over me.
16 Answer me, O Lord, for your steadfast love is good;
according to your abundant mercy, turn to me.
17 Do not hide your face from your servant, for I am in distress — 
make haste to answer me.
18 Draw near to me, redeem me, set me free because of my enemies. NRSV

Get into the Word:

1. What is the situation of Psalm 51? What three things is David asking from God? Why does he need this from God [get details at 2 Samuel 11]? What is he depending on when he asks?

2. What is the psalmist (probably David) talking about in Psalm 58? How does he describe his subjects? Why do you suppose he chose to use these images?

3. What does the writer want God to do to these people? Why would he ask God for these types of harm? Which image strikes you as the strongest? Why? When does he want this to happen?

4. Who is the speaker in Psalm 69? How does he describe his situation? What are the predominant images? How do you respond to these metaphors?

5. How does the psalmist describe his enemies? How does he describe his relationship with God? How is God involved with the speaker’s enemies?

6. What does the psalmist want God to do? When should these things happen? Why is the writer confident this will happen? What is he relying on?




Get Personal

What image do you have of God when you pray? How confident are you? How often do you ask God for something? How often does God respond the way you expect?

Notes . . .

51:1. Mercy — acting favorably to someone who does not deserve it, also translated “compassion” or “forgiveness.”
Steadfast love — David had experienced God’s love in the past, he trusted God would love in the future.
Blot out — actually a legal term: “remove from the record.”
51:2. Wash me — a fairly common image for forgiveness in the Bible.
Cleanse me — echoes the ritual purification required in the Law.
58:6. Break the teeth — the writer calls on God to punish the leaders: without teeth animals of prey cannot attack and eat their victims; grass that is pressed down (“trodden”) will die; without water snails dry up in their shells.
NOTE: this type of request is known as an Imprecation – a curse or request that someone else suffer harm (often in order to make up for harm done to the requester). The New Testament also contains imprecations [check Matt 26:23-24, Gal 1:8-9, 1 Tim 4:14, Rev 6:10].
69:1. Waters . . . — David uses the image of drowning to describe his situation.

69:3. Throat . . . eyes — he then describes two actual symptoms: a dry, parched throat from crying, and dimming eyesight from waiting.
69:4. Hairs of my head — Jesus referred to this image.
69:5. You know — David knows that he is not innocent, either, but he asks God not to punish the people for his own sins.
69:7. For your sake — David’s actions to honor God have caused his enemies to attack him.
69:9. Zeal for your house — John refers to this when Jesus drives the money-
changers out of the temple [John 2:17]. Paul cites the second phrase in Romans 15:3, about Jesus’ sacrificial approach.
69:13. Acceptable time — even though David wants God to save him quickly, he realizes God’s time is not necessarily equal to our time (but he still asks God to “make haste” in v. 17).
69:15. Pit — usually a reference to “the place of the dead.”
69:21. Gave me vinegar — the same thing will happen to Jesus on the cross [Matt 27:28, Mark 15:36, Luke 23:36, John 19:29].

Memory Verse
Have mercy on me, O God, according to your steadfast love.
Psalm 51:1

Next Lesson
Psalm 145: Praise

Rich Nelson Uncategorized

27: Psalms — Introduction

Get Ready

The Hebrew term for this book is “Sefer Tehillim,” which means “book of hymns” or “songs of praise.” The Greek word, Psalms, referred to “music on stringed instruments” or “songs adapted to this type of music.” Many psalms were used in Jewish worship, and several are now English Christian worship songs.

Author

Almost half of the psalms (73) are associated with David, either as the author or as the person the psalm was written for. The Hebrew word translated “of” can also mean “to” or “for – which is reasonable given his role as worship organizer in the kingdom.

Solomon (72, 127) and Moses (90) are specified as authors of psalms, as well as several priests or Levites, who organized and led worship services in the temple: Asaph and his family (50, 73-83), the sons of Korah (42, 44-49, 84, 85, 87, 88), Heman (88), and Ethan the Ezrahite (89). Fifty of the psalms do not have an identified author.

Context

Many of the psalms were written during the time Israel was a united kingdom (1010-931 BCE); however, the compositions extend from Moses (1400 BCE) through the exile and return (538 BCE). This provides a variety of cultural as well as linguistic differences among the psalms. The variety of authors also gives us several different approaches to understanding, praising and petitioning God.

Structure

The book of Psalms is actually a compilation of five different collections of psalms (many translations identify each of the “books”). They appear in historical order: Psalms 1-41 are from the time when David was king, Psalms 42-72 are from Solomon’s time, Psalms 73-89 and 90-106 are generally from the time of exile, and Psalms 107-150 are from the period of the return from Babylon. There is no particular order to the psalms within each collection.

Major Themes

Psalms is a collection of individual “songs” that reflect humans’ response to God. Some psalms are intimate and personal statements about a single individual’s response to God in a specific situation; other psalms are intended to be group expressions about God in a worship setting. Many psalms are hymns of praise or thanksgiving for God’s blessings, while others are emotional calls for vengeance against an enemy.

Some scholars have identified the different types of psalms according to the subjects or themes they present:

  • Praise psalms – focus on God’s qualities and characteristics [33, 103 and 139 are examples].
  • History psalms – present God’s interactions with his called people [as in 68, 78 and 106].
  • Relationship psalms – deal with the relationship God has with an individual [check 8, 20, 23 and 55].
  • Petition (or protection) psalms – ask God to do something on the writer’s behalf – usually harmful to the person’s enemies [for example 35, 69, 137].
  • Confession psalms – acknowledge the author’s (or the people’s) failures and sins [such as 6, 32, and 51].
  • Messianic psalms – focus on Christ as the anointed descendent of King David [the New Testament mentions 2, 4, 22, 72, 132, among others].
  • Liturgical psalms – are intended for group use in worship [check 30, 92 and 120].

Psalm 119 is a hymn to God’s law. It is the longest psalm and also the most literary and complex. Each stanza begins with a successive letter of the Hebrew alphabet and each line within that stanza begins with the same letter.

A note on Hebrew poetry

Parallelism is the predominant feature of Hebrew poetry. Unlike English poetry which often focuses on the sounds of words and the rhythm of those sounds, Hebrew poetry puts pairs of ideas or images together. There are three types of parallelism in Hebrew literature:

  • Synonymous parallelism – repeats the same idea or thought in a slightly different way: I have chosen the way of faithfulness; I set your ordinances before me, [119:30].
  • Antithetical parallelism – the second statement is the opposite of the first: For the wicked shall be cut off, but those who wait for the Lord shall inherit the land, [37:9].
  • Building parallelism – the second statement builds on or amplifies the first: The Lord is high above the nations, and his glory above the heavens, [113:4].

Middle eastern literature is also more likely to use hyperbole and exaggerated images than we usually find in western modern literature. For example: O Lord, why do you cast me off? Why do you hide your face from me? Wretched and close to death from my youth up, I suffer your terrors; I am desperate. Your wrath has swept over me; your dread assaults destroy me. They surround me like a flood all day long; from all sides they close in on me, [88:14-17].

Get into the Word:

1. What do we know about the writers(s) of the psalms? Who are the primary authors? Why do you think so many of the psalms are attributed to or connected with David?

2. When were the psalms written? What is probably the oldest psalm in the book? When were the newest ones written? How does this affect the current book?

3. How is the book organized? How are the psalms organized within each group? Does your Bible identify the various collections? 

4. What is the overarching theme of Psalms? What are some of the primary types or groups of songs within the larger book? How do you respond the various types of psalms?

Bible Trivia:
Praise the Lord appears in some form 104 times in the Psalms.
Salvation is used 46 times.
Steadfast love of the Lord is mentioned 120 times.

5. What is the main feature of Hebrew poetry? How does it differ from English poetry? What are the three types of parallelism? What other differences are there between Hebrew poetry and more contemporary literature?

Notes: Joy . . .

Joy is mentioned 43 times in the Psalms, and joyful noise appears 6 times.

We often view “church” on Sunday as something less than joyful. Instead we treat it as something God says we have to do.

We forget what David knew when he brought the Ark of the Covenant to Jerusalem: being in God’s presence is the most joyful place we can be, being aware of God’s love is the most joy-filled experience possible!

God calls us to worship not as a duty, not as payment for his blessings, not as credit for our sins. He calls us to worship so we can know the joy he has in our faith, so we can experience his “steadfast love,” so we can share that love with others.

The psalms remind us that God intends worship to be joyful, to be a celebration that He is our God, and we are the people of his pasture, and the sheep of his hand, [95:7].

27: Two ways, God’s anointed, Trust – Psalms 1, 2, 3

Get Ready

When you were in high school who did you spend time with? How were these people like you? How were they different? What kinds of things did you do together? What kind of people are they now? Are you still friends with any of them? How has the relationship changed over time?

The Word

1The Two Ways
Happy are those who do not follow the advice of the wicked,
or take the path that sinners tread, or sit in the seat of scoffers;
2 but their delight is in the law of the Lord,
and on his law they meditate day and night.
3 They are like trees planted by streams of water, which yield their fruit in its season, and their leaves do not wither.
In all that they do, they prosper.
4 The wicked are not so, but are like chaff that the wind drives away.
5 Therefore the wicked will not stand in the judgment,
nor sinners in the congregation of the righteous; 
6 for the Lord watches over the way of the righteous,
but the way of the wicked will perish. 

2God’s Promise to His Anointed
Why do the nations conspire, and the peoples plot in vain? 
2 The kings of the earth set themselves,
and the rulers take counsel together,
against the Lord and his anointed, saying, 
3 “Let us burst their bonds asunder, and cast their cords from us.” 
4 He who sits in the heavens laughs; the Lord has them in derision. 
5 Then he will speak to them in his wrath,
and terrify them in his fury, saying, 
6 “I have set my king on Zion, my holy hill.” 
7 I will tell of the decree of the Lord: He said to me, “You are my son;
today I have begotten you. 
8 Ask of me, and I will make the nations your heritage,
and the ends of the earth your possession. 
9 You shall break them with a rod of iron,
and dash them in pieces like a potter’s vessel.” 
10 Now therefore, O kings, be wise; be warned, O rulers of the earth. 
11 Serve the Lord with fear, with trembling 
12 kiss his feet, or he will be angry, and you will perish in the way;
for his wrath is quickly kindled.
Happy are all who take refuge in him. 

3Trust in God under Adversity
A Psalm of David, when he fled from his son Absalom. 
O Lord, how many are my foes! Many are rising against me; 
2 many are saying to me, “There is no help for you in God.”   Selah 
3 But you, O Lord, are a shield around me,
my glory, and the one who lifts up my head. 
4 I cry aloud to the Lord, and he answers me from his holy hill.   Selah 
5 I lie down and sleep; I wake again, for the Lord sustains me. 
6 I am not afraid of ten thousands of people
who have set themselves against me all around. 
7 Rise up, O Lord! Deliver me, O my God!
For you strike all my enemies on the cheek; 
you break the teeth of the wicked. 
8 Deliverance belongs to the Lord; 
may your blessing be on your people!   Selah   NRSV 

Get into the Word:

1. What is the psalm about? What kind of people are involved? How does the writer describe the two types of people?

2. How are the peoples’ actions different? What is the outcome from each set of actions? What are the consequences of the two choices? Who does God watch over?

3. What is the second psalm about? What kind of people are involved? What are the people doing? What do they want to accomplish?

4. How does God respond to these people and their plans? How will he deal with this situation? Who else will become involved? 

5. How is the “king” related to God? What will God do for the king? How will the king respond to the nations? What do the nations need to do to avoid this outcome?

6. What is the third psalm about? Who is speaking here? What is the situation? How does the writer describe God? What example does he cite as evidence? What does he ask of God?

Get Personal:

How does God help you with the choices you face? How does he help you understand his nature and character? How does he protect you?

Notes . . .

1:1. Those who do not — a “good” person does not follow wicked advice, take a sinful path, or associate with those who mock God and his law.
1:2. Delight — studying God’s law is not a chore for a person who really wants to follow it [see “Joy” above].
1:3. Prosper — following God is often linked with prosperity: God promised the Israelites a land “flowing with milk and honey,” [Exodus 3:8].
1:5. Will not stand — in ancient cultures, as now, the speaker in a meeting would stand; here “the wicked” would have nothing to say. The second line makes this clear: “sinners” will not participate in any meeting of “the righteous.”
2:1. Nations conspire — the writer is referring to the nations that attempted to conquer Israel when David was uniting it.
2:2. Anointed — “Messiah” is the Hebrew word for an anointed person; “Christos” is the Greek word – which leads many to see this psalm as a prophecy of Jesus.
2:4. Derision — scorn or contempt – the first line says God laughed at them.
2:6. Set my king — God appointed Saul and David as kings of Israel and promised David that one of his descendants would be king “forever,” [2 Sam 7:13]. Most ancient cultures believed kings were divinely appointed.

Zion — initially referred to the area of Jerusalem where the temple was, but later included the whole city. “Holy hill” referred to the elevated area of the temple.
2:7. My son — God’s promise to David included this concept: I will be a father to him, and he will be a son to me, [2 Sam 7:14].
2:9. Rod of iron — other translations use “scepter” or “sword.” Iron was one of the strongest metals known at the time.
Dash them in pieces — “smash” or “shatter” are more contemporary terms.
2:12. Kiss his feet — rather than rebel and lose, the “kings” should submit to God’s chosen king.
3:1. Foes — the tradition is that David wrote this prayer when he fled from his son, Absalom [details at 2 Sam 15-18].
3:2. Selah — this Hebrew word means “lift up;” many believe it is a sign to “think about this.”
3:3. Shield — a common image for God’s protections [as in Psalm 7, 18, 28, 33, 59, 115, 144].
3:8. Deliverance — David generalizes: God will protect and bless him, but also everyone who calls on him.

Memory Verse:
The Lord watches over the way of the righteous, but the way of the wicked will perish, [1:6].

Next Lesson:
Psalm 58, 69: Petitions