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Up with this link you can locate any Adventist that is a psychiatric MD psychiatrist or MD within the 50 states God bless and good healthI have just added three things one that gives you access to an Adventist marriage and family therapist you can search for Adventist daycare for children & on financially with had been as credit union online For the third time we just added the link for the Adventist food groups they can also help with mental health and other things God bless you and ever wonderful spiritual health life and Humanity
Greeting trends I wish to describe the battle now between the kingdom of light and darkness When sin first entered into this world it came from an enemy that was defeated in battle in heaven and Daniel Revelation 12 because he wanted to set up a kingdom of death that would kill everyone he was defeated and he found out lines on Earth through the sanctuary system God who was the originator of their good life the stove did from everyone from Adam to John both to the dad who takes in down with them the ones about from the world's of Joe for the perfect beings and Heaven now who will know nothing but joy we acquired giving them back their non-violent human life from breastfeeding and potlucks and Seed planting and hugs and sex the distribution of money kindness of their centered love to human beings the poor of the homeless the naked The widows and orphans their ability to help people financially like acts 15 when the disciples came together in the book of Acts and decided you don't have to keep the law of Moses only Jesus and to be able to help the people in the famine relief offering in Jerusalem when they combined Bible study and acts too with Fellowship eating in people's homes owning all possessions selling them worshiping with gladness and so much more they regained their freedom and the dead went down Heroesand now a threat looms and the Horizon and enemy chosen to take a human life an actual physical descendant of the Matthew 1 line which carries greater risk than all the other timelines would only have 4 generations of sin this one carries the weight of the whole line most tempting Target for the enemy and this one is the last and his goal is to prove that this life or anyone else that falls under his power in the solid kingdoms will become the Exterminator of the human race and everything on it one Grandmaster piece of Extinction and he can try to pull on anyone because he fail with me this Kingdom the Bible kingdoms in the spirit is like taking everyone raised from the dead perfect and transporting them back in time to be with me but it's all in God and so the sin that they took down to the Grave doesn't exist this kingdom is is unseen Eternal it has no created substance no sin no broken no enemy only good and so there I'm remain alone in the Kingdom of Light on the rest of the world tan and will be used by the enemy to prove his point isolate this life and turn it into a killer know or by fear turn on everyone else in their little fear and do the same thing until Bible prayer indwells people everyone will stand alone in their sphere of influence just like the 12 tribes could not cross marry like say Ephraim with ManassasEverybody had to remain within their own crime just like the daughters of the lava hand at the time of The Exodus everyone's spiritual calling must be by the selves to win the souls they're meant to win just like Maine everybody must possess all of that to protect people because in there is no Kingdom of mine there's no God and no rescue we must have for every translation we must have the best of everything as both the paper Kingdom and the human Kingdom at the end of time here till they reach perfection until we each person becomes the church itself full of everyone that they're meant to have because 1 day your enemy won't attack him 1 on 1 go take everything on everyone no matter where you are he's limited now when he gains full power that's what will happen and this life is here separated from all living even the Creations above to prove that the Unseen Eternal is #1 so he could lift us up together in Heavenly places that we are sustained by what each joint supplies Ephesians 2 and 4 or light Paul in its Apostles when they gave physical affection other than breastfeeding and first Thessalonians 2 how blamelessly enough rightly we behave towards you believers it's a wee thing you're not on the national on a desert island which God can do you have to stay with those and overcome everything that weaks you I hope this message gets across to everyone I'm sharing it on my Homestead web page first before I go to Facebook and face everyone including the prince of England and 6 other people in eight different languages to spread the gospel England Egypt three in the Middle East and one in Israel a pastor that speaks Romanian once I get that it'll be fine alone on my knees in my home separated as if I'm like Luke Martin Luther's and Wartburg Castle and the rest of the world lies bankrupt and empty dumb and damage and think that everything is all right when it's not to be the Sultan of the world to speak and exhort and reprove all authority and let no one disregard you kindness too to be filled with the gifts of the Spirit in Isaiah 11 wisdom and understanding counsel and strange Spirit of knowledge fear of the Lord righteous judgment well the fruit of the spirit love joy peace patience kindness goodness faithfulness gentleness self-control or first Peter 3 harmonious sympathetic brotherly kind-hearted humble and spirit not returning evil for evil or insult for insult but filming a blessing and said for you were children for this very purpose that you just don't a blessing or second Peter 1 Faith moral Excellence knowledge self-control perseverance godliness brotherly kindness and love there's plenty more out there to be Vindicated as David did in Psalm 26 or to witness the death of the wiccan as their names are written stricken from The Book of Life because they've earned out Psalm 69 the greatest and most lethal of the cursing Psalms or fall under the investigative judgment the scattered throughout the Bible taught by his Saints Rye echoed by William Shea his in volume #1 of the Daniel and Revelation series committee book chapter one well the sanctuary is spoken by Richard DavidsonHere there are prayer giants like Peter narian Ron Halverson a local Pastor Paul conv where Gary venden of the Glendale Church in Phoenix Arizona my camp meeting friends in the northern California Conference I'm due to see in July for 6 days and hear what he has to say when he realizes he and his wife are coming along with us and freaked him out until then I prayed the Bible until God's and they asked me mine overtakes the world and preach all mine here whenever I can I hope this reaches you before I take you to people in other countries to the prince of England that's my Facebook friend to my sweetest cat meeting couple that's now in Egypt teaching English to those who speak Egyptian Arabic and 3 other mental Eastern languages and to a Romanian pastor the now ministers to people in Jerusalem it's not limited to America 50 states you can reach the whole country's Cottons soon demonstrators love to nation's one family in spirit can do alone just one it's lonely as Jesus was when he won salvation for 6000 years with only the two and the rest had to witness that Agony but they learned their lesson when he came up now he's turned it over to his weakest human son of all the them the weakest of all 63 Generations it's hard enough I'll tell you more about it later when I have knowledge to be turned into the world's killer the antithesis the opposite of Jesus salvation which has one for all though not all fearing this he can pass on to others everybody take counsel and speak up judges 19 God bless amen
Hello I'm Steve Drago I'm a recruiter hoping to make $200 referring people to my apartment complex here are possible directions you can travel throughout the country to get here if you're traveling down Highway 101 from San Diego up you have to keep going up until you pass San Rafael and Terra Linda in the towns and just outside the new models instead of bridges a road that turns right it goes through the swamp Pastor closed military base to Highway 80 you take go left until you reach Dave your day you see Davis Highway 113 until you find an exit where there's a bridge and turn right past the shopping center on the left over a bridge a right turn at the moment and then right again to the clubhouse if the time way 80 from San Diego up then you just go to Highway 1 13 and repeat the process if it's Highway 909 you make it to Sacramento and go left to the Mace Boulevard exit right and you'll pass by 3 or 4 electronic stop signs into your reach one near the same Bridge near an apartment complex to the mind and turn left and right you've becoming from Highway 101 from Oregon down you make it to Clear Lake exit and stay on it eventually it will lead you to Highway 113 downe Road 29 over the bridge passed the first intersection until you reach the railroad tracks right to your reach Jiffy Lube over the bridge right and right or high wave 5 intake 5 the 2 reach road 130 Road 29 over the bridge in his home on if you're coming from business 50 on River far that goes she just go to Mason repeat the same process if it's Interstate 5 however far that goes you still have to make it to Highway 113 and row 29 do you get to the bridge again but if you're traveling down Business 80 passed the Light Rail station passed Auburn to Reno if you're coming from that point all the way through the country you still have to make it to the road that takes you to Reno if you're location is not one of those you have to make your way to it if it's if it's a town or high or Highway that is none of these roles you have to make your way to one of these and follow the instructions that have been laid out already for all the rest the telephone number is 530-756-9550 just say that I set you the clubhouse in the residents is very nice swimming pool work out room on the right office on the left a manager into assistance you can spend time there and visit take the snacks on the counter and the drinks in the refrigerator with two single seat things to send on an account whether you're on HUD Section 8 or regular rent which could be a few 1000 I just hope you'll take advantage of this offer and check it out I'm a pastor and the Adventist Church the web page that can meet human and divine name from every possible Walk of Life whether it's Hospital Mental Health Schools daycare centers marriage and family love making marrying people have your age and so much more you can teach you about lifestyle change food and drink and exercise like on page 25 that can vindicate the Weight Watcher program the health message of the Adventist Church to meet your banking needsEven the tiniest detail if you're having trouble with your childhood past like wearing underwear priest had to do that in Exodus or taking bounce and doing laundry even the tiniest human detail can be found on that in the Bible on that webpage who Master any situation that anything Society has to offer we can offer it better and recover from any disasters that could happen in society even homosexual things can be reworked helping students with their scholarships helping you with hospitals Adventist hospitals for mental health and anyway provide you with and that will help you as I get MD's it's like forest and doctors marriage and family therapists daycare centers it's all there and I lived at this camp at the Pinecrest Apartments on apartment 95 if you want to talk things over here's my email address Steven Drogo at outlook.com my home phone #530-746-2018 once again the apartment complex number is530-756-9550 talk it over with and take care God bless amen
Son 1:1 The Song of Songs, which is Solomon's. The Bride Confesses Her Love Son 1:2 "May he kiss me with the kisses of his mouth! For your love is better than wine. Son 1:3 "Your oils have a pleasing fragrance, Your name is like purified oil; Therefore the maidens love you. Son 1:4 "Draw me after you and let us run together! The king has brought me into his chambers." "We will rejoice in you and be glad; We will extol your love more than wine. Rightly do they love you." Son 1:5 "I am black but lovely, O daughters of Jerusalem, Like the tents of Kedar, Like the curtains of Solomon. Son 1:6 "Do not stare at me because I am swarthy, For the sun has burned me. My mother's sons were angry with me; They made me caretaker of the vineyards, But I have not taken care of my own vineyard. Son 1:7 "Tell me, O you whom my soul loves, Where do you pasture your flock, Where do you make it lie down at noon? For why should I be like one who veils herself Beside the flocks of your companions?" Solomon and His Bride Delight in Each Other Son 1:8 "If you yourself do not know, Most beautiful among women, Go forth on the trail of the flock And pasture your young goats By the tents of the shepherds. Son 1:9 "To me, my darling, you are like My mare among the chariots of Pharaoh. Son 1:10 "Your cheeks are lovely with ornaments, Your neck with strings of beads." Son 1:11 "We will make for you ornaments of gold With beads of silver." Son 1:12 "While the king was at his table, My perfume gave forth its fragrance. Son 1:13 "My beloved is to me a pouch of myrrh Which lies all night between my breasts. Son 1:14 "My beloved is to me a cluster of henna blossoms In the vineyards of Engedi." Son 1:15 "How beautiful you are, my darling, How beautiful you are! Your eyes are like doves." Son 1:16 "How handsome you are, my beloved, And so pleasant! Indeed, our couch is luxuriant! Son 1:17 "The beams of our houses are cedars, Our rafters, cypresses. ◄ Song of Solomon 1 ► Book Study • Verse Study • Study Que Summary The Bride Confesses Her Love Song of Solomon Chapter 1 is a beautiful encapsulation of passionate love, longing, and mutual adoration. It reminds us that love is more than an emotion, it's an experience, it's an exchange that recognizes and appreciates the value in another. It is an invitation to be vulnerable, to express desires openly, and to find joy in the beauty and uniqueness of our beloved. Verse 1-4: Expression of Desire The chapter begins with the Shulammite woman expressing her deep desire for her beloved, seeking his kisses and praising the fragrance of his perfume. She yearns for his love and cherishes being brought into his chambers, marking a longing for intimacy. Verse 5-7: Plea and Self-consciousness The Shulammite woman then displays self-consciousness about her darkened skin, an indication of her work in the vineyards. She requests her beloved not to look upon her with disdain and seeks to know where he rests his flocks so she can be with him. Verses 8-11: Adoration and Assurance The man responds, praising her beauty and directing her to the shepherd's tents. He likens her to a mare among Pharaoh's chariots, a comparison emphasizing her uniqueness and beauty. He vows to adorn her with jewels, affirming her value. Verses 12-14: Mutual Affection and Desires The woman envisions her beloved as a sachet of myrrh resting between her breasts, symbolizing closeness and fragrance. She describes her beloved as a cluster of henna blossoms from the vineyards of En Gedi, reflecting his attractiveness and her longing for him. Verses 15-17: Appreciation and Love's Dwelling The man then declares the woman's beauty, focusing on her eyes. The woman reciprocates by appreciating her lover's handsome looks and the pleasant surroundings they share. The chapter concludes with the mutual affirmation of their love and their desire to be together. Song of Solomon Chapter 1 presents a deeply intimate exchange of affection and longing between two lovers. It illustrates the beauty of love, the pining of two souls for one another, and the passionate desire that binds them together. The words are poetic and metaphorical, interweaving imagery of nature and opulence, embodying the grandeur and profundity of their love. ◄ Song of Solomon 1 ► Book Study • Verse Study • Study Que Summary The Bride Confesses Her Love Song of Solomon Chapter 1 is a beautiful encapsulation of passionate love, longing, and mutual adoration. It reminds us that love is more than an emotion, it's an experience, it's an exchange that recognizes and appreciates the value in another. It is an invitation to be vulnerable, to express desires openly, and to find joy in the beauty and uniqueness of our beloved. Verse 1-4: Expression of Desire The chapter begins with the Shulammite woman expressing her deep desire for her beloved, seeking his kisses and praising the fragrance of his perfume. She yearns for his love and cherishes being brought into his chambers, marking a longing for intimacy. Verse 5-7: Plea and Self-consciousness The Shulammite woman then displays self-consciousness about her darkened skin, an indication of her work in the vineyards. She requests her beloved not to look upon her with disdain and seeks to know where he rests his flocks so she can be with him. Verses 8-11: Adoration and Assurance The man responds, praising her beauty and directing her to the shepherd's tents. He likens her to a mare among Pharaoh's chariots, a comparison emphasizing her uniqueness and beauty. He vows to adorn her with jewels, affirming her value. Verses 12-14: Mutual Affection and Desires The woman envisions her beloved as a sachet of myrrh resting between her breasts, symbolizing closeness and fragrance. She describes her beloved as a cluster of henna blossoms from the vineyards of En Gedi, reflecting his attractiveness and her longing for him. Verses 15-17: Appreciation and Love's Dwelling The man then declares the woman's beauty, focusing on her eyes. The woman reciprocates by appreciating her lover's handsome looks and the pleasant surroundings they share. The chapter concludes with the mutual affirmation of their love and their desire to be together. Song of Solomon Chapter 1 presents a deeply intimate exchange of affection and longing between two lovers. It illustrates the beauty of love, the pining of two souls for one another, and the passionate desire that binds them together. The words are poetic and metaphorical, interweaving imagery of nature and opulence, embodying the grandeur and profundity of their love.
Son 2:1 "I am the rose of Sharon, The lily of the valleys." Son 2:2 "Like a lily among the thorns, So is my darling among the maidens." Son 2:3 "Like an apple tree among the trees of the forest, So is my beloved among the young men. In his shade I took great delight and sat down, And his fruit was sweet to my taste. Son 2:4 "He has brought me to his banquet hall, And his banner over me is love. Son 2:5 "Sustain me with raisin cakes, Refresh me with apples, Because I am lovesick. Son 2:6 "Let his left hand be under my head And his right hand embrace me." Son 2:7 "I adjure you, O daughters of Jerusalem, By the gazelles or by the hinds of the field, That you do not arouse or awaken my love Until she pleases." The Bride Adores Her Beloved Son 2:8 "Listen! My beloved! Behold, he is coming, Climbing on the mountains, Leaping on the hills! Son 2:9 "My beloved is like a gazelle or a young stag. Behold, he is standing behind our wall, He is looking through the windows, He is peering through the lattice. Son 2:10 "My beloved responded and said to me, 'Arise, my darling, my beautiful one, And come along. Son 2:11 'For behold, the winter is past, The rain is over and gone. Son 2:12 'The flowers have already appeared in the land; The time has arrived for pruning the vines, And the voice of the turtledove has been heard in our land. Son 2:13 'The fig tree has ripened its figs, And the vines in blossom have given forth their fragrance. Arise, my darling, my beautiful one, And come along!'" Son 2:14 "O my dove, in the clefts of the rock, In the secret place of the steep pathway, Let me see your form, Let me hear your voice; For your voice is sweet, And your form is lovely." Son 2:15 "Catch the foxes for us, The little foxes that are ruining the vineyards, While our vineyards are in blossom." Son 2:16 "My beloved is mine, and I am his; He pastures his flock among the lilies. Son 2:17 "Until the cool of the day when the shadows flee away, Turn, my beloved, and be like a gazelle Or a young stag on the mountains of Bether." Select a Chapter 2 Song of Solomon 2 – “My Beloved Is Mine and I Am His” Video for Song of Solomon 2: Song of Solomon 2 – My Beloved Is Mine and I Am His A. The maiden and her beloved continue to praise each other. 1. (1) The maiden describes herself to her beloved. I am the rose of Sharon, And the lily of the valleys. a. I am the rose of Sharon: Her view of herself has remarkably changed. In the first visits at the palace, she was self-conscious and unsure of her appearance and worth. Now she says, “I am the rose of Sharon, and the lily of the valleys.” i. This is a line that commonly is attributed to the beloved, and then allegorically applied to Jesus Christ. Therefore, “Rose of Sharon” or “Lily of the Valley” is in many writings, songs, and minds a poetic title for Jesus Christ, reflecting His great beauty and glory. Unfortunately, this is a decidedly wrong understanding; these words are rightly attributed to the maiden in the New King James translation. ii. Spurgeon was one who took this mistaken approach to the text and considered the idea of Jesus proclaiming His own beauty and greatness to us: “If a man praises his wares, it is that he may sell them. If a doctor advertises his cures, it is that other sick folk may be induced to try his medicine; and when our Lord Jesus Christ praises himself, it is a kind of holy advertisement by which he would tempt us to ‘come, buy wine and milk without money and without price.’ If he praises himself, it is that we may fall in love with him; and we need not be afraid to come and lay our poor hearts at his feet, and ask him to accept us.” We might say that this is a wonderful point made from a misapplied text. b. The rose of Sharon and the lily of the valleys: She describes herself as two flowers; yet they are two fairly commonplace wildflowers. She regarded herself as a flower (definitely having beauty), but as rather plain flowers (not remarkable compared to others). i. According to Trapp, the Septuagint translates rose of Sharon as flower of the field. We do know that the rose of Sharon describes not a proper rose, but a flower found in the Sharon, the low coastal plain stretching south from Mount Carmel in the northern part of Israel. The word translated rose here actually means “to form bulbs.” Some think it refers to the bulb-like fruit produced by a rose bush, the rose hips. Yet according to Carr, “The general consensus is that the plant described here is one of the bulb family. Crocus, narcissus, iris, daffodil are the usual candidates.” ii. “Sharon was a very fruitful place, where David’s cattle were fed, 1 Chronicles 27:29. It is mentioned as a place of excellence, Isaiah 35:2, and as a place of flocks, Isaiah 65:10.” (Clarke) iii. “The lily of the valleys is not our common white, bell-shaped plant of that name… Some commentators, on the basis of Song 5:13, argue for a red or reddish-purple colour for the flower, but no identification is certain.” (Carr) iv. “Thus the Bride’s description of herself was really self-depreciatory, rather than otherwise. It was as if she saw that there was nothing in her beauty extraordinary or out of the common.” (Morgan) 2. (2) The beloved responds to the maiden. Like a lily among the thorns, So is my love among the daughters. a. Like a lily: The beloved heard the maiden’s almost confident self-description and responded with affirmation. Perhaps she said it with a touch of doubt, and he erased any doubt with his response. i. Whatever the maiden might feel, he had no doubt about her beauty. “To the man, the wonder of his beloved is ever that she is full of beauty.” (Morgan) b. Like a lily among the thorns, so is my love among the daughters: The beloved added that the maiden was not only beautiful, but that she was also among those who didn’t appreciate (or match) her beauty. The beloved gave his maiden a precious gift: the gift of feeling preferred. In his estimation, she was the flower and the other girls were just thorns. i. “She is a lily indeed, but her beauty far surpasses the thorny weeds all around her.” (Carr) ii. “The bridegroom had just before called her fair; she with a becoming modesty, represents her beauty as nothing extraordinary, and compares herself to a common flower of the field. This, in the warmth of his affection, he denies, insisting that she as much surpasses all other maidens as the flower of the lily does the bramble.” (Clarke) 3. (3) The maiden enjoys the loving presence of her beloved. Like an apple tree among the trees of the woods, So is my beloved among the sons. I sat down in his shade with great delight, And his fruit was sweet to my taste. a. Like an apple tree among the trees of the woods: The language of trees and plants continues, now with the maiden describing her beloved as being like a large, healthy, life-giving apple tree. i. “A humble wildflower herself, she recognizes her Bridegroom as a noble tree, alike ornamental and fruitful.” (Taylor) Yet it is unlikely that Solomon had what we know as an apple tree in mind. “By the apple tree would probably be intended by the oriental writer either the citron, or the pomegranate, or the orange. I suppose he did not refer to the apple tree of our gardens, for it would scarcely be known to him.” (Spurgeon) ii. We sense the couple is busy complimenting each other. “I’m a simple wildflower.” “No, you are a wildflower among the thorns.” “You are like a beautiful apple tree” and so on. b. I sat down in his shade with great delight: The maiden found a great sense of security and peace under the protective covering of her beloved. She felt sheltered and shaded; that she was no longer at the mercy of others, but now under his care. i. Her feeling of security is directly connected to his openly proclaimed preference of her in the previous verse. She is not at the mercy of a man who might choose another woman at the slightest whim; she can feel secure in the love of a man who genuinely prefers her. ii. “Whereas before she came to him she worked long hours in the sun (Song of Solomon 1:6), now she rests under the protective shade that he brings. And although formerly she was so exhausted by her work she could not properly care for herself, now she finds time for refreshment with him.” (Glickman) iii. Sweet to my taste: “Taste is more correctly palate, often including the lips, teeth, and the whole mouth. The Hebrew word for discipline or training (hanak) is derived from the same root. The first step in teaching a child is the anointing of his lips with honey so that learning is identified with sweetness.” (Carr) iv. Spurgeon gave an allegorical application to the idea of the maiden (representing God’s people) resting under the shade of her beloved (representing Jesus): “Straightway she sat down under its shadow, with great delight, and its fruit was sweet unto her taste. She looked up at it; that was the first thing she did, and she perceived that it met her double want. The sun was hot, there was the shadow: she was faint, there was the fruit. Now, see how Jesus meets all the wants of all who come to him.” B. The maiden muses over her love relationship with her beloved. In this section (Song of Solomon 2:4-17) the maiden – either in a dream or daydream – thinks about her beloved and the love they have shared and will share. The dialogue seems to completely belong to her in this section. 1. (4-7) The maiden thinks about the provision and intimacy she has found. He brought me to the banqueting house, And his banner over me was love. Sustain me with cakes of raisins, Refresh me with apples, For I am lovesick. His left hand is under my head, And his right hand embraces me. I charge you, O daughters of Jerusalem, By the gazelles or by the does of the field, Do not stir up nor awaken love Until it pleases. a. He has brought me to the banqueting house: The maiden dreamily thinks of her beloved bringing her to a special place, the banqueting house – which is more literally “house of wine,” either in the sense of storage or production. It seems to be a secluded, outdoorsy place where the maiden and her beloved could be together and eventually be intimate. i. “Idiomatically, the ‘house of wine’ could be the place where wine is grown (i.e. a vineyard), manufactured, stored, or consumed. The frequent use of the outdoor motifs in the Song, particularly of the garden as a place for the lovers’ rendezvous, suggests that the vineyard itself is what is intended here.” (Carr) ii. “Literally, the house of wine. The ancients preserved their wine, not in barrels or dark cellars under ground, as we do, but in large pitchers, ranged against the wall in some upper apartment in the house, the place where they kept their most precious effects.” (Clarke) b. His banner over me was love: Taken more literally, this is a strange statement. Taken more poetically, the maiden rejoices that her beloved had publicly and openly proclaimed his love for her, as if he had set up a banner or flag to say it. i. “She is proclaiming that the love which the king has for her is evident to everyone. He does not say one thing to her in private and contradict that in public… He is not ashamed of his love for her, so he is glad for all to see it.” (Glickman) ii. “‘His banner over me was love’ suggests that the hoisting of this banner by her focuses the whole attention on love. It is a love relationship.” (Nee) iii. “He is not ashamed to acknowledge her publicly… The house of wine is now as appropriate as the King’s chambers were. Fearlessly and without shame she can sit as His side, His acknowledged spouse, the bride of His choice.” (Taylor) c. Sustain me with cakes of raisins, refresh me with apples: She thought of enjoying food with her beloved in their outdoor rendezvous. Some commentators associate these foods with pagan fertility rites or aphrodisiac qualities, but this seems unwarranted and unnecessary. d. I am lovesick: The maiden described a feeling familiar to many who have known the thrill of romantic love. She feels physically weak and perhaps even somewhat disoriented because of the strength of attraction and infatuation she has towards her beloved. i. According to Dr. Jeffrey Schloss, there is a brain hormone that mediates the feeling of being in love or being infatuated. One of these neurotransmitters is known as phenethylamine, and it floods our brain when we fall in love (it is also in fairly high quantities in chocolate). This chemical gives us feelings of exhilaration and thrill and well-being, and in high amounts can lead to a loss of appetite. This chemical works somewhat in a cycle, at least in a relationship. At the beginning of the relationship it spikes up; after four or five years it begins to decline. Across cultures there is spike in the rate of divorce at about 4.5 years of marriage. ii. This leads some scientists to say that we are made for monogamy, but only in the sense of one partner at a time, and then changing partners every five years or so. Yet Dr. Schloss says that we know this is not true. In the brain there are completely different pathways, with completely different chemical mediators. These begin to form at about the four-year point in a relationship, and they contribute to different feelings. Instead of feelings of thrill and “I can’t eat,” they are feelings of deep contentment and gratitude. One of the chemicals that mediates these feeling is oxytocin, which is the same chemical related to the bonding of a mother together with her infant. iii. Some suggest that relationships have two major phases: attraction and attachment. The attraction phase is powerful, and the kind of condition that makes one say, “I am lovesick.” Yet the key to a long-term fulfilling relationship is staying with it past the attraction phase into the attachment phase. There are some counselors who devote almost their entire counseling practice trying to help what they call “love junkies”; people who are so addicted to the phenethylamine phase that they bounce from relationship rush to relationship rush without ever really coming into a greater, longer lasting relationship fulfillment. iv. One could say that we are engineered for the longer lasting attachment phase, and the attraction phase is meant to be a portal into the attachment phase, and not something unto itself. The good news is that as a relationship moves into the attachment phase, the attraction phase recycles, and long-married couples often experience the sense of falling in love all over again – several times through their marriage. v. This is why it is sometimes – or often – unwise to rush ahead in a relationship when it is still in the “I am lovesick,” attraction and phenethylamine phase. Adam Clarke observed of the lovesick person: “But while we admit such a person’s sincerity, who can help questioning his judgment?” vi. Watchman Nee applied this idea to the believer’s relationship with God: “‘Sick with love’ is lovesickness, and is the equivalent of being exhausted with happiness. Such was the experience of the saints of all ages when they came into a full realization of the Lord’s special presence.” e. His left hand is under my head, and his right hand embraces me: The maiden imagines herself and her beloved lying together and her beloved caressing her with his right hand (perhaps intimately). i. Embraces me: “The word is not frequent in the Old Testament, and is used both of friendly greeting (Genesis 48:10) and of sexual union (Proverbs 5:20).” (Carr) ii. “The position of the left hand under her head would suggest that the two are lying down and that with the right hand he is enfolding and caressing her.” (Carr) iii. “Enraptured in her love, Shulamith invited Solomon to enjoy her sexually. The language that she used here appears again in Song of Solomon 4:6 and Song of Solomon 8:14 in contexts that definitely refer to physical intimacy.” (Estes) iv. Since the maiden describes a dream or daydream, this describes her desire and not an action. “Here perhaps the RSV translation of Song of Solomon 2:6 is preferable: ‘O that his left hand were under my head, and that his right hand embraced me!’” (Kinlaw) f. I charge you, O daughters of Jerusalem: This exhortation to the daughters of Jerusalem is another reminder that this section (Song of Solomon 2:4-17) is to be understood as a dream or daydream of the maiden. We are not to imagine the couple together in the intimacy described in the previous lines (his right hand embraces me) with the daughters of Jerusalem standing around and taking note. i. Yet here in her dream-like state, the maiden speaks to these imagined on looking daughters of Jerusalem and pleads with them (I charge you), vowing (or perhaps swearing) by the gazelles or by the does of the field. This poetic phrasing surely sounded more natural and meaningful to the first readers of the Song of Solomon than it does to us. ii. “The adjuration which she used is a choice specimen of oriental poetry: she charges them, not as we should prosaically do, by everything that is sacred and true, but ‘by the roes, and by the hinds of the field.’” (Spurgeon) g. Do not stir up nor awaken love until it pleases: There are two meanings to the phrase in general. It could be, “Don’t interrupt the sweet dream of love the maiden enjoys, drawing her back to the reality of daily life.” Or it could be, “Don’t start the process of loving exchange until the opportunity and appropriate occasion is present; don’t start something unless we can complete it.” i. The idea is both plain and powerful. The maiden wants none of the onlookers to hinder or interrupt their love until it is fulfilled and consummated. We may say this is true both in the sense of their relationship and in the sense of their passion. ii. In terms of relationship it means, “Let our love progress and grow until it is matured and fruitful, making a genuinely pleasing relationship – don’t let us go too fast.” “From her wish, an excellent principle can be drawn for courtship. A strong desire to express love physically should be present, but not until marriage should it be fulfilled. This restraint is healthy and beneficial to the couple.” (Glickman) It is like letting a flower grow until it naturally blooms, instead of trying to force a flower to grow and blossom. This isn’t repression – the rejection and denial of the feelings, often in shame; this is suppression – the conscious restraint of natural impulses and desires. iii. In terms of passion it means, “Let our love making continue without interruption until we are both fulfilled. Don’t let us start until we can go all the way.”
The Bride's Dream Son 3:1 "On my bed night after night I sought him Whom my soul loves; I sought him but did not find him. Son 3:2 'I must arise now and go about the city; In the streets and in the squares I must seek him whom my soul loves.' I sought him but did not find him. Son 3:3 "The watchmen who make the rounds in the city found me, And I said, 'Have you seen him whom my soul loves?' Son 3:4 "Scarcely had I left them When I found him whom my soul loves; I held on to him and would not let him go Until I had brought him to my mother's house, And into the room of her who conceived me." Son 3:5 "I adjure you, O daughters of Jerusalem, By the gazelles or by the hinds of the field, That you will not arouse or awaken my love Until she pleases." Solomon Arrives for the Wedding Son 3:6 "What is this coming up from the wilderness Like columns of smoke, Perfumed with myrrh and frankincense, With all scented powders of the merchant? Son 3:7 "Behold, it is the traveling couch of Solomon; Sixty mighty men around it, Of the mighty men of Israel. Son 3:8 "All of them are wielders of the sword, Expert in war; Each man has his sword at his side, Guarding against the terrors of the night. Son 3:9 "King Solomon has made for himself a sedan chair From the timber of Lebanon. Son 3:10 "He made its posts of silver, Its back of gold And its seat of purple fabric, With its interior lovingly fitted out By the daughters of Jerusalem. Son 3:11 "Go forth, O daughters of Zion, And gaze on King Solomon with the crown With which his mother has crowned him On the day of his wedding, And o Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Song of Solomon Select a Chapter 3 Song of Solomon 3 – A Troubled Night, A Glorious Wedding Procession Video for Song of Solomon 3: Song of Solomon 3 – A Troubled Night and A Glorious Wedding Procession A. The maiden searches for her beloved. 1. (1-3) The restless maiden searches for her beloved. By night on my bed I sought the one I love; I sought him, but I did not find him. “I will rise now,” I said, “And go about the city; In the streets and in the squares I will seek the one I love.” I sought him, but I did not find him. The watchmen who go about the city found me; I said, “Have you seen the one I love?” a. By night on my bed I sought the one I love: The maiden woke in the middle of the night and instantly felt alone, longing for her beloved. She sought him but could not find him anywhere in the house. i. This snapshot probably records another dream or daydream of the maiden, as in the previous chapter. With this section ending with her addressing her companions, we don’t imagine that they haunted or stalked this loving couple with their actual presence at their intimacy. ii. Since this is likely another dream or daydream of the maiden, it doesn’t matter if she recorded it as a married woman or yet-to-be-married maiden. She had the longings of a married woman (that her beloved would share her home and her bed) but did not act upon those longings until married. iii. These lines do record the sexual longing of the maiden, and this is indicated by the particular term used for bed: “This is the common word for bed, distinct from the word for ‘couch’ in Song of Solomon 1:16. In Ezekiel 23:17 the connotation is ‘love bed’, and in Genesis 49:4 and Numbers 31:17ff is used with overt sexual meaning. This is its only use in the Song.” (Carr) iv. This connotation of the word for bed reminds us of Hebrews 13:4: Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge. The Bible consistently condemns sex outside of the marriage commitment (fornicators and adulterers God will judge). But the Bible celebrates sexual love within the commitment of marriage, as indicated in The Song of Solomon. b. I sought him, but did not find him: The maiden always longed for her beloved and wanted him close. Yet now, in the middle of the night, she felt the longing more intensely. She felt alone and longed for his presence, so she imagined herself seeking after him. i. Sought: “Very common in the Old Testament, and is used both literally and figuratively. It is always a conscious act, frequently requiring a great deal of effort (e.g. 1 Samuel 10:14; Proverbs 2:4) but with no guarantee of success.” (Carr) ii. “This is very natural and very beautiful. Love creates a perpetual dread lest the loved one should be lost.” (Morgan) “Love not only brings a greater experience of joy, but a deeper capacity for pain as well. So as the joy of the kings’ presence became greater, so the sorrow from his absence became deeper.” (Glickman) iii. The maiden allowed herself to feel needy without feeling helpless. She felt that she needed her beloved and did not have an artificial sense of self-sufficiency. The maiden did not feel it was a bad thing for her to need her beloved. iv. There is something good in the maiden’s seeking of her beloved; yet it came after their relationship was well established. The relationship did not begin nor was it founded upon her pursuit of him. v. “With what constancy she sought this communion. She began at dead of night, as indeed it is never too late to seek renewed fellowship. Yet she sought on. The streets were lonely, and it was a strange place for a woman to be at such a strange time, but she was too earnest in seeking to be abashed by such circumstances.” (Spurgeon) c. I will rise… and go about the city… I will seek the one I love: This emphasizes the urgency and depth of her seeking. She was safe (even under the supervision of the watchmen), but they could not help her find her beloved, even at her request. i. “She did not sit down, and say to any one of them, “O watchman of the night, thy company cheers me! The streets are lonely and dangerous; but if thou art near, I feel perfectly safe, and I will be content to stay awhile with thee.” Nay, but she leaves the watchmen, and still goes along the streets until she finds him whom her soul loveth.” (Spurgeon) ii. “It is probable that, lighting upon these watchmen, she promised herself much counsel and comfort from them, but was disappointed. It pleaseth God many times to cross our likeliest projects, that himself alone may be leaned upon.” (Trapp) 2. (4) Finding her beloved. Scarcely had I passed by them, When I found the one I love. I held him and would not let him go, Until I had brought him to the house of my mother, And into the chamber of her who conceived me. a. I found the one I love: She dreamt that her diligent search was rewarded. Though the watchmen mentioned in the previous verse could not help her, she nevertheless found the one she loved. i. It is repeated four times in these first four verses: the one I love. This is how she thought of her special man. b. I held him and would not let him go: It is easy to picture the relieved maiden clinging to her beloved, feeling calmed and secure in his embrace. i. Would not let him go: It seems to have been the same kind of embrace that Mary Magdalene had upon Jesus when she first saw her resurrected Lord (John 20:16-17). ii. In either interpreting or applying Song of Solomon 3:1-4 to the relationship between Jesus and His people, many commentators have noted that this is an example of how the believer, under some sense of separation from Jesus, must seek after Him. iii. “When, either in a dream, or in reality we lose our sense of His presence, let us search for Him; and then in the finding, with new devotion, let us hold Him, and refuse to let Him go.” (Morgan) c. Until I had brought him to the house of my mother: The maiden dreamed of bringing her beloved home with her, to always be together with him – and to enjoy the intimacy of the chamber of her mother’s home. i. “Still clinging to him, she leads him gently but forcefully to her mother’s house and into the maternal bedroom.” (Carr) ii. The fact that it is in the house of her mother shows that she expected it to be when they were in fact married, and not as a pre-marital sexual rendezvous. “That there I might entertain and embrace him, and gain my mother’s consent, and so proceed to the consummation of the marriage.” (Poole) iii. “She is not looking for an illicit consummation of their love. Consummation she wants, but even in her dream she wants the consummation to be right. Where in human literature does one find a text so erotic and yet so moral as this?” (Kinlaw) iv. “This passage may also reflect ancient Israelite marital customs now unknown to us. Perhaps we should notice that Isaac brought Rebekah into the tent of his mother, even though Sarah was deceased, and there consummated their marriage (Genesis 24:67).” (Kinlaw) v. Applying this symbolically, Charles Spurgeon noted the steps of the maiden’s progress towards her beloved: · She loved him. · She sought him. · She found him not. · She found him. · She held him. · She brought him. vi. Spurgeon also made great application of the fact that the maiden held him and would not let him go. “Mark, that according to the text, it is very apparent that Jesus will go away if he is not held. ‘I held him and I would not let him go;’ as if he would have gone if he had not been firmly retained. When he met with Jacob that night at the Jabbok, he said, ‘Let me go.’ He would not go without Jacob’s letting him, but he would have gone if Jacob had loosed his hold. The patriarch replied, ‘I will not let thee go, except thou bless me.’ This is one of Christ’s ways and manners; it is one of the peculiarities of his character. When he walked to Emmaus with the two disciples, ‘he made as if he would have gone further:’ they might have known it was none other than the Angel of the Covenant by that very habit. He would have gone further, but they constrained him, saying, ‘Abide with us for the day is far spent.’ If you are willing to lose Christ’s company he is never intrusive, he will go away from you, and leave you till you know his value and begin to pine for him. ‘I will go,’ says he, ‘and return to my place, till they acknowledge their offense, and seek my face: in their affliction they will seek me early.’ He will go unless you hold him.” (Spurgeon) · Jesus must be held; He will go unless you hold Him. · Jesus is willing to be held; He is not trying to escape us. · Jesus can be held; we can grasp Him by faith. · Jesus Himself must be held; not merely a creed, tradition, or a ceremony. 3. (5) An exhortation to the maiden’s companions. I charge you, O daughters of Jerusalem, By the gazelles or by the does of the field, Do not stir up nor awaken love Until it pleases. a. I charge you, O daughters of Jerusalem: This exhortation to the daughters of Jerusalem is another reminder that this section is to be understood as a dream or daydream of the maiden. We are not to imagine the couple together in the intimacy described in the previous lines with the daughters of Jerusalem observing. b. By the gazelles or by the does of the field: This poetic phrasing (first found in Song of Solomon 2:7) surely sounded more natural and meaningful to the first readers of the Song of Solomon than it does to us c. Do not stir up nor awaken love until it pleases: As in its previous usage, this idea can be understood as a plea to leave her sweet romantic dream uninterrupted. Or, it can be understood both in the context of relationship and in passion. i. In terms of relationship it means, “Let our love progress and grow until it is matured and fruitful, making a genuinely pleasing relationship – don’t let us go too fast.” In terms of passion it means, “Let our love making continue without interruption until we are both fulfilled. Don’t let us start until we can go all the way.” B. The spectacular arrival of the wedding party. 1. (6-8) Solomon’s entourage brings the maiden to the wedding. Who is this coming out of the wilderness Like pillars of smoke, Perfumed with myrrh and frankincense, With all the merchant’s fragrant powders? Behold, it is Solomon’s couch, With sixty valiant men around it, Of the valiant of Israel. They all hold swords, Being expert in war. Every man has his sword on his thigh Because of fear in the night. a. Who is this coming out of the wilderness: The immediate impression upon reading this is to think that this is the beloved (Solomon) making a dramatic appearance. Yet the ancient Hebrew word translated this is in the feminine singular; the question “Who is this?” is properly answered, “It is the maiden arriving in Solomon’s palanquin, for the wedding described at the end of the chapter.” i. Kinlaw explains that the word translated “this” is in the feminine singular, and believes it refers to the maiden herself. “It is obviously a wedding procession… our picture is of the groom and his men bringing his bride from her home to his city for the wedding.” (Kinlaw) ii. The other times this question is asked (Who is this?) in Song of Solomon, the answer is the “the maiden” (see Song of Solomon 6:10 and 8:5). “In either case it cannot be Solomon (or the ‘king’) who is described.” (Carr) iii. Notably, she came out of the wilderness, “From whence we little expected to see so beautiful and glorious bride to come, such persons being usually bred in courts or noble cities.” (Poole) iv. “And, doubtless, whenever God shall be pleased to bring forth his Church in power, and to make her mighty among the sons of men, the ignorance of men will be discovered breaking forth in yonder, for they will say, ‘Who is this?’” (Spurgeon) b. Like pillars of smoke, perfumed: This adds to the idea of the dignity and impressive character of Solomon’s entourage, which was then given to the maiden to bring her to her wedding. She seems to rejoice in this, and happily describes the group as they arrive, complete with the valiant of Israel. i. The apocryphal, inter-testament book 1 Maccabees described a similar wedding party: “Where they lifted up their eyes, and looked, and, behold, there was much ado and great carriage: and the bridegroom came forth, and his friends and brethren, to meet them with drums, and instruments of music, and many weapons.” (1 Maccabees 9:39). ii. This whole procession was very impressive. It even was filled with sacred and sacrificial significance, indicated by the description “perfumed with myrrh and frankincense.” “Although this form occurs only here, the word occurs elsewhere about 115 times with the meaning ‘go up in smoke’ or ‘make (a sacrifice) go up in smoke’.” (Carr) The idea is that the smell of myrrh and frankincense comes from their burning in a sacrificial sense, as an offering of incense. iii. Solomon’s couch uses a different word than in Song of Solomon 3:1, and does not have a sexual connotation. iv. “There is no reason though why [this] should not be read as it normally is and refer to the maiden. If so, we have the scene where the groom has sent for his bride, and she comes properly perfumed in a magnificently appropriate carriage and with an impressive array of protecting attendants.” (Kinlaw) c. Sixty valiant men around it: We might say that Solomon’s wedding party had sixty groomsmen. They weren’t there to keep Solomon from backing out of the wedding; they were there to show that he was a powerful man who could genuinely protect his maiden. i. “Of course when travelling through a wilderness, a royal procession was always in danger of attack. Arabs prowled around; wandering Bedouins were always prepared to fall upon the caravan; and more especially was this the case with a marriage procession, because then the robbers might expect to obtain many jewels, or, if not, a heavy ransom for the redemption of the bride or bridegroom by their friends.” (Spurgeon) ii. Therefore the maiden had no need to worry in the fear of the night; because she was becoming one with her beloved, what belonged to him now also belonged to her. This expresses the oneness of life and the shared life that should exist between husband and wife. “She and Solomon were so identified with each other at this state that there was a perfect oneness between them. What was his, was hers. What he enjoyed, she enjoyed. This is union.” (Nee) iii. “The very air is perfumed by the smoke of the incense that ascends pillar-like to the clouds; and all that safeguards the position of the Bridegroom Himself, and shows forth His dignity, safeguards also the accompanying bride, the sharer of His glory.” (Taylor) iv. Spurgeon used this text to show that this answers the fears people have about God’s church on this earth. “All good men are dead; there are none left to guard the church as before.” Yet by symbolic application, the text shows us: · There are enough guards for the church. · There are valiant guards for the church. · There are guards in the right places, all about the church. · The good guards of the church are well-armed, well-trained, always ready, and watchful. 2. (9-11) Solomon enthroned and crowned. Of the wood of Lebanon Solomon the King Made himself a palanquin: He made its pillars of silver, Its support of gold, Its seat of purple, Its interior paved with love By the daughters of Jerusalem. Go forth, O daughters of Zion, And see King Solomon with the crown With which his mother crowned him On the day of his wedding, The day of the gladness of his heart. a. Solomon the King made himself a palanquin: The maiden saw (or imagined herself seeing) herself arriving for her wedding, coming upon the great entourage prepared for Solomon, carried by four or six strong men on a palanquin, sort of a portable, ornate couch for carrying an important person. b. Pillars of silver… support of gold… seat of purple: The maiden was impressed not only with the opulence of this palanquin, but especially that he shared all these symbols of authority and prestige with her. Solomon shared his best with his maiden, and Solomon’s best was pretty good. i. It was clear from this that the beloved (Solomon) could do the two essential things a man must be able to do before he is ready to be married: he must be able to protect and provide for his maiden. The protection was shown in the armed men who surrounded this procession; the provision was shown in the opulence of Solomon’s entourage. Of course, he cannot protect or provide for his maiden (or bride) until he can protect and provide for himself; then they live a shared life, a oneness, with whatever belongs to him now also belongs to her also. ii. This is why a boy must grow up and become a man before he can be a good husband, and why the process of preparing to become a husband and being a husband is good for maturing men. “Love and marriage frequently bring out the noblest qualities in a person. A carefree and somewhat careless young man may become very responsible and diligent. A childish boy may become steady and manly. Why? Because love is the mother of virtue and the father of maturity… The one you love should bring forth your best qualities and make you a better person.” (Glickman) iii. It also shows that the maiden respected and honored her beloved and saw his strength and authority as a good thing, not a threatening thing – because now it was also, in a sense, her strength and authority, because she would be one with him. c. See King Solomon with the crown with which his mother crowned him: When Solomon was anointed and recognized as king – even before the death of his father David – the high priest presided over the ceremony, not his mother Bathsheba (1 Kings 1:38-40). This may mean that the when his mother crowned him was when his mother crowned him for his wedding day, in a time of relative innocence when Solomon was captivated by and attached to only one woman. i. “Not the royal crown used in the coronation/consecration ceremony, but a ‘diadem’ or ‘wreath’ made either of branches (like the laurel wreath of the Olympic games), or of precious metals and stones (Psalm 21:3), that is a symbol of honour and joy (gladness).” (Carr) This connects well with the rabbinic traditions that a bride and bridegroom were considered to be a “royal couple” on the day of their wedding. ii. Considering that Solomon had his heart drawn away to many women and that these women drew his heart away from God, it is hard to see how this amazing collection of love poems could have come from such a corrupt man. This passage hints at one possible explanation. “Could it be that this is an indication that, if the Song did come from Solomon, it originated before his crowning in his most innocent period?” (Kinlaw) iii. Yet the mention of his mother reminds us of Bathsheba, and the period when she helped Solomon take the throne of Israel (1 Kings 1:11-18; 1:28-31). The connection to 1 Kings 1 brings up the relation between the maiden of the Song of Solomon (called the Shulamite in Song of Solomon 6:13) and Abishag the Shunammite mentioned in 1 Kings 1:3-4, 1:15, From ancient times, many have wanted to associate the beautiful Abishag with the Shulamite. “According to the theory, as she ministered to David, she became romantically involved with his son Solomon and was later the subject of his love poem.” (Dilday in commentary on 1 Kings) iv. Yet we must say that this is conjecture at best – and Shunem is not the same as Shulam. “Shunem, the modern Solem, lay eleven kilometers south-east of Nazareth and five kilometers north of Jezreel in Issachar territory, and was visited by Elijah (2 Kings 4:8). There is no need to identify Abishag with the Shulammite of Song of Solomon 6:13.” (Wiseman in commentary on 1 Kings) d. On the day of his wedding, the day of the gladness of his heart: It was a glad wedding because their love was real, it was passionate, but it was also pure and restrained into the proper channels. This principle made it a glad day not only for the maiden and the beloved, but also for everyone. i. “It was not only the day of gladness for the king but also for those who shared in his happiness… Their love had become a fountain from which all could taste the sweetness of their joy.” (Glickman)n the day of his gladness of heart." Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Song of Solomon Select a Chapter 3 Song of Solomon 3 – A Troubled Night, A Glorious Wedding Procession Video for Song of Solomon 3: Song of Solomon 3 – A Troubled Night and A Glorious Wedding Procession A. The maiden searches for her beloved. 1. (1-3) The restless maiden searches for her beloved. By night on my bed I sought the one I love; I sought him, but I did not find him. “I will rise now,” I said, “And go about the city; In the streets and in the squares I will seek the one I love.” I sought him, but I did not find him. The watchmen who go about the city found me; I said, “Have you seen the one I love?” a. By night on my bed I sought the one I love: The maiden woke in the middle of the night and instantly felt alone, longing for her beloved. She sought him but could not find him anywhere in the house. i. This snapshot probably records another dream or daydream of the maiden, as in the previous chapter. With this section ending with her addressing her companions, we don’t imagine that they haunted or stalked this loving couple with their actual presence at their intimacy. ii. Since this is likely another dream or daydream of the maiden, it doesn’t matter if she recorded it as a married woman or yet-to-be-married maiden. She had the longings of a married woman (that her beloved would share her home and her bed) but did not act upon those longings until married. iii. These lines do record the sexual longing of the maiden, and this is indicated by the particular term used for bed: “This is the common word for bed, distinct from the word for ‘couch’ in Song of Solomon 1:16. In Ezekiel 23:17 the connotation is ‘love bed’, and in Genesis 49:4 and Numbers 31:17ff is used with overt sexual meaning. This is its only use in the Song.” (Carr) iv. This connotation of the word for bed reminds us of Hebrews 13:4: Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge. The Bible consistently condemns sex outside of the marriage commitment (fornicators and adulterers God will judge). But the Bible celebrates sexual love within the commitment of marriage, as indicated in The Song of Solomon. b. I sought him, but did not find him: The maiden always longed for her beloved and wanted him close. Yet now, in the middle of the night, she felt the longing more intensely. She felt alone and longed for his presence, so she imagined herself seeking after him. i. Sought: “Very common in the Old Testament, and is used both literally and figuratively. It is always a conscious act, frequently requiring a great deal of effort (e.g. 1 Samuel 10:14; Proverbs 2:4) but with no guarantee of success.” (Carr) ii. “This is very natural and very beautiful. Love creates a perpetual dread lest the loved one should be lost.” (Morgan) “Love not only brings a greater experience of joy, but a deeper capacity for pain as well. So as the joy of the kings’ presence became greater, so the sorrow from his absence became deeper.” (Glickman) iii. The maiden allowed herself to feel needy without feeling helpless. She felt that she needed her beloved and did not have an artificial sense of self-sufficiency. The maiden did not feel it was a bad thing for her to need her beloved. iv. There is something good in the maiden’s seeking of her beloved; yet it came after their relationship was well established. The relationship did not begin nor was it founded upon her pursuit of him. v. “With what constancy she sought this communion. She began at dead of night, as indeed it is never too late to seek renewed fellowship. Yet she sought on. The streets were lonely, and it was a strange place for a woman to be at such a strange time, but she was too earnest in seeking to be abashed by such circumstances.” (Spurgeon) c. I will rise… and go about the city… I will seek the one I love: This emphasizes the urgency and depth of her seeking. She was safe (even under the supervision of the watchmen), but they could not help her find her beloved, even at her request. i. “She did not sit down, and say to any one of them, “O watchman of the night, thy company cheers me! The streets are lonely and dangerous; but if thou art near, I feel perfectly safe, and I will be content to stay awhile with thee.” Nay, but she leaves the watchmen, and still goes along the streets until she finds him whom her soul loveth.” (Spurgeon) ii. “It is probable that, lighting upon these watchmen, she promised herself much counsel and comfort from them, but was disappointed. It pleaseth God many times to cross our likeliest projects, that himself alone may be leaned upon.” (Trapp) 2. (4) Finding her beloved. Scarcely had I passed by them, When I found the one I love. I held him and would not let him go, Until I had brought him to the house of my mother, And into the chamber of her who conceived me. a. I found the one I love: She dreamt that her diligent search was rewarded. Though the watchmen mentioned in the previous verse could not help her, she nevertheless found the one she loved. i. It is repeated four times in these first four verses: the one I love. This is how she thought of her special man. b. I held him and would not let him go: It is easy to picture the relieved maiden clinging to her beloved, feeling calmed and secure in his embrace. i. Would not let him go: It seems to have been the same kind of embrace that Mary Magdalene had upon Jesus when she first saw her resurrected Lord (John 20:16-17). ii. In either interpreting or applying Song of Solomon 3:1-4 to the relationship between Jesus and His people, many commentators have noted that this is an example of how the believer, under some sense of separation from Jesus, must seek after Him. iii. “When, either in a dream, or in reality we lose our sense of His presence, let us search for Him; and then in the finding, with new devotion, let us hold Him, and refuse to let Him go.” (Morgan) c. Until I had brought him to the house of my mother: The maiden dreamed of bringing her beloved home with her, to always be together with him – and to enjoy the intimacy of the chamber of her mother’s home. i. “Still clinging to him, she leads him gently but forcefully to her mother’s house and into the maternal bedroom.” (Carr) ii. The fact that it is in the house of her mother shows that she expected it to be when they were in fact married, and not as a pre-marital sexual rendezvous. “That there I might entertain and embrace him, and gain my mother’s consent, and so proceed to the consummation of the marriage.” (Poole) iii. “She is not looking for an illicit consummation of their love. Consummation she wants, but even in her dream she wants the consummation to be right. Where in human literature does one find a text so erotic and yet so moral as this?” (Kinlaw) iv. “This passage may also reflect ancient Israelite marital customs now unknown to us. Perhaps we should notice that Isaac brought Rebekah into the tent of his mother, even though Sarah was deceased, and there consummated their marriage (Genesis 24:67).” (Kinlaw) v. Applying this symbolically, Charles Spurgeon noted the steps of the maiden’s progress towards her beloved: · She loved him. · She sought him. · She found him not. · She found him. · She held him. · She brought him. vi. Spurgeon also made great application of the fact that the maiden held him and would not let him go. “Mark, that according to the text, it is very apparent that Jesus will go away if he is not held. ‘I held him and I would not let him go;’ as if he would have gone if he had not been firmly retained. When he met with Jacob that night at the Jabbok, he said, ‘Let me go.’ He would not go without Jacob’s letting him, but he would have gone if Jacob had loosed his hold. The patriarch replied, ‘I will not let thee go, except thou bless me.’ This is one of Christ’s ways and manners; it is one of the peculiarities of his character. When he walked to Emmaus with the two disciples, ‘he made as if he would have gone further:’ they might have known it was none other than the Angel of the Covenant by that very habit. He would have gone further, but they constrained him, saying, ‘Abide with us for the day is far spent.’ If you are willing to lose Christ’s company he is never intrusive, he will go away from you, and leave you till you know his value and begin to pine for him. ‘I will go,’ says he, ‘and return to my place, till they acknowledge their offense, and seek my face: in their affliction they will seek me early.’ He will go unless you hold him.” (Spurgeon) · Jesus must be held; He will go unless you hold Him. · Jesus is willing to be held; He is not trying to escape us. · Jesus can be held; we can grasp Him by faith. · Jesus Himself must be held; not merely a creed, tradition, or a ceremony. 3. (5) An exhortation to the maiden’s companions. I charge you, O daughters of Jerusalem, By the gazelles or by the does of the field, Do not stir up nor awaken love Until it pleases. a. I charge you, O daughters of Jerusalem: This exhortation to the daughters of Jerusalem is another reminder that this section is to be understood as a dream or daydream of the maiden. We are not to imagine the couple together in the intimacy described in the previous lines with the daughters of Jerusalem observing. b. By the gazelles or by the does of the field: This poetic phrasing (first found in Song of Solomon 2:7) surely sounded more natural and meaningful to the first readers of the Song of Solomon than it does to us c. Do not stir up nor awaken love until it pleases: As in its previous usage, this idea can be understood as a plea to leave her sweet romantic dream uninterrupted. Or, it can be understood both in the context of relationship and in passion. i. In terms of relationship it means, “Let our love progress and grow until it is matured and fruitful, making a genuinely pleasing relationship – don’t let us go too fast.” In terms of passion it means, “Let our love making continue without interruption until we are both fulfilled. Don’t let us start until we can go all the way.” B. The spectacular arrival of the wedding party. 1. (6-8) Solomon’s entourage brings the maiden to the wedding. Who is this coming out of the wilderness Like pillars of smoke, Perfumed with myrrh and frankincense, With all the merchant’s fragrant powders? Behold, it is Solomon’s couch, With sixty valiant men around it, Of the valiant of Israel. They all hold swords, Being expert in war. Every man has his sword on his thigh Because of fear in the night. a. Who is this coming out of the wilderness: The immediate impression upon reading this is to think that this is the beloved (Solomon) making a dramatic appearance. Yet the ancient Hebrew word translated this is in the feminine singular; the question “Who is this?” is properly answered, “It is the maiden arriving in Solomon’s palanquin, for the wedding described at the end of the chapter.” i. Kinlaw explains that the word translated “this” is in the feminine singular, and believes it refers to the maiden herself. “It is obviously a wedding procession… our picture is of the groom and his men bringing his bride from her home to his city for the wedding.” (Kinlaw) ii. The other times this question is asked (Who is this?) in Song of Solomon, the answer is the “the maiden” (see Song of Solomon 6:10 and 8:5). “In either case it cannot be Solomon (or the ‘king’) who is described.” (Carr) iii. Notably, she came out of the wilderness, “From whence we little expected to see so beautiful and glorious bride to come, such persons being usually bred in courts or noble cities.” (Poole) iv. “And, doubtless, whenever God shall be pleased to bring forth his Church in power, and to make her mighty among the sons of men, the ignorance of men will be discovered breaking forth in yonder, for they will say, ‘Who is this?’” (Spurgeon) b. Like pillars of smoke, perfumed: This adds to the idea of the dignity and impressive character of Solomon’s entourage, which was then given to the maiden to bring her to her wedding. She seems to rejoice in this, and happily describes the group as they arrive, complete with the valiant of Israel. i. The apocryphal, inter-testament book 1 Maccabees described a similar wedding party: “Where they lifted up their eyes, and looked, and, behold, there was much ado and great carriage: and the bridegroom came forth, and his friends and brethren, to meet them with drums, and instruments of music, and many weapons.” (1 Maccabees 9:39). ii. This whole procession was very impressive. It even was filled with sacred and sacrificial significance, indicated by the description “perfumed with myrrh and frankincense.” “Although this form occurs only here, the word occurs elsewhere about 115 times with the meaning ‘go up in smoke’ or ‘make (a sacrifice) go up in smoke’.” (Carr) The idea is that the smell of myrrh and frankincense comes from their burning in a sacrificial sense, as an offering of incense. iii. Solomon’s couch uses a different word than in Song of Solomon 3:1, and does not have a sexual connotation. iv. “There is no reason though why [this] should not be read as it normally is and refer to the maiden. If so, we have the scene where the groom has sent for his bride, and she comes properly perfumed in a magnificently appropriate carriage and with an impressive array of protecting attendants.” (Kinlaw) c. Sixty valiant men around it: We might say that Solomon’s wedding party had sixty groomsmen. They weren’t there to keep Solomon from backing out of the wedding; they were there to show that he was a powerful man who could genuinely protect his maiden. i. “Of course when travelling through a wilderness, a royal procession was always in danger of attack. Arabs prowled around; wandering Bedouins were always prepared to fall upon the caravan; and more especially was this the case with a marriage procession, because then the robbers might expect to obtain many jewels, or, if not, a heavy ransom for the redemption of the bride or bridegroom by their friends.” (Spurgeon) ii. Therefore the maiden had no need to worry in the fear of the night; because she was becoming one with her beloved, what belonged to him now also belonged to her. This expresses the oneness of life and the shared life that should exist between husband and wife. “She and Solomon were so identified with each other at this state that there was a perfect oneness between them. What was his, was hers. What he enjoyed, she enjoyed. This is union.” (Nee) iii. “The very air is perfumed by the smoke of the incense that ascends pillar-like to the clouds; and all that safeguards the position of the Bridegroom Himself, and shows forth His dignity, safeguards also the accompanying bride, the sharer of His glory.” (Taylor) iv. Spurgeon used this text to show that this answers the fears people have about God’s church on this earth. “All good men are dead; there are none left to guard the church as before.” Yet by symbolic application, the text shows us: · There are enough guards for the church. · There are valiant guards for the church. · There are guards in the right places, all about the church. · The good guards of the church are well-armed, well-trained, always ready, and watchful. 2. (9-11) Solomon enthroned and crowned. Of the wood of Lebanon Solomon the King Made himself a palanquin: He made its pillars of silver, Its support of gold, Its seat of purple, Its interior paved with love By the daughters of Jerusalem. Go forth, O daughters of Zion, And see King Solomon with the crown With which his mother crowned him On the day of his wedding, The day of the gladness of his heart. a. Solomon the King made himself a palanquin: The maiden saw (or imagined herself seeing) herself arriving for her wedding, coming upon the great entourage prepared for Solomon, carried by four or six strong men on a palanquin, sort of a portable, ornate couch for carrying an important person. b. Pillars of silver… support of gold… seat of purple: The maiden was impressed not only with the opulence of this palanquin, but especially that he shared all these symbols of authority and prestige with her. Solomon shared his best with his maiden, and Solomon’s best was pretty good. i. It was clear from this that the beloved (Solomon) could do the two essential things a man must be able to do before he is ready to be married: he must be able to protect and provide for his maiden. The protection was shown in the armed men who surrounded this procession; the provision was shown in the opulence of Solomon’s entourage. Of course, he cannot protect or provide for his maiden (or bride) until he can protect and provide for himself; then they live a shared life, a oneness, with whatever belongs to him now also belongs to her also. ii. This is why a boy must grow up and become a man before he can be a good husband, and why the process of preparing to become a husband and being a husband is good for maturing men. “Love and marriage frequently bring out the noblest qualities in a person. A carefree and somewhat careless young man may become very responsible and diligent. A childish boy may become steady and manly. Why? Because love is the mother of virtue and the father of maturity… The one you love should bring forth your best qualities and make you a better person.” (Glickman) iii. It also shows that the maiden respected and honored her beloved and saw his strength and authority as a good thing, not a threatening thing – because now it was also, in a sense, her strength and authority, because she would be one with him. c. See King Solomon with the crown with which his mother crowned him: When Solomon was anointed and recognized as king – even before the death of his father David – the high priest presided over the ceremony, not his mother Bathsheba (1 Kings 1:38-40). This may mean that the when his mother crowned him was when his mother crowned him for his wedding day, in a time of relative innocence when Solomon was captivated by and attached to only one woman. i. “Not the royal crown used in the coronation/consecration ceremony, but a ‘diadem’ or ‘wreath’ made either of branches (like the laurel wreath of the Olympic games), or of precious metals and stones (Psalm 21:3), that is a symbol of honour and joy (gladness).” (Carr) This connects well with the rabbinic traditions that a bride and bridegroom were considered to be a “royal couple” on the day of their wedding. ii. Considering that Solomon had his heart drawn away to many women and that these women drew his heart away from God, it is hard to see how this amazing collection of love poems could have come from such a corrupt man. This passage hints at one possible explanation. “Could it be that this is an indication that, if the Song did come from Solomon, it originated before his crowning in his most innocent period?” (Kinlaw) iii. Yet the mention of his mother reminds us of Bathsheba, and the period when she helped Solomon take the throne of Israel (1 Kings 1:11-18; 1:28-31). The connection to 1 Kings 1 brings up the relation between the maiden of the Song of Solomon (called the Shulamite in Song of Solomon 6:13) and Abishag the Shunammite mentioned in 1 Kings 1:3-4, 1:15, From ancient times, many have wanted to associate the beautiful Abishag with the Shulamite. “According to the theory, as she ministered to David, she became romantically involved with his son Solomon and was later the subject of his love poem.” (Dilday in commentary on 1 Kings) iv. Yet we must say that this is conjecture at best – and Shunem is not the same as Shulam. “Shunem, the modern Solem, lay eleven kilometers south-east of Nazareth and five kilometers north of Jezreel in Issachar territory, and was visited by Elijah (2 Kings 4:8). There is no need to identify Abishag with the Shulammite of Song of Solomon 6:13.” (Wiseman in commentary on 1 Kings) d. On the day of his wedding, the day of the gladness of his heart: It was a glad wedding because their love was real, it was passionate, but it was also pure and restrained into the proper channels. This principle made it a glad day not only for the maiden and the beloved, but also for everyone. i. “It was not only the day of gladness for the king but also for those who shared in his happiness… Their love had become a fountain from which all could taste the sweetness of their joy.” (Glickman)
Solomon Admires His Bride's Beauty Son 4:1 "How beautiful you are, my darling, How beautiful you are! Your eyes are like doves behind your veil; Your hair is like a flock of goats That have descended from Mount Gilead. Son 4:2 "Your teeth are like a flock of newly shorn ewes Which have come up from their washing, All of which bear twins, And not one among them has lost her young. Son 4:3 "Your lips are like a scarlet thread, And your mouth is lovely. Your temples are like a slice of a pomegranate Behind your veil. Son 4:4 "Your neck is like the tower of David, Built with rows of stones On which are hung a thousand shields, All the round shields of the mighty men. Son 4:5 "Your two breasts are like two fawns, Twins of a gazelle Which feed among the lilies. Son 4:6 "Until the cool of the day When the shadows flee away, I will go my way to the mountain of myrrh And to the hill of frankincense. Son 4:7 "You are altogether beautiful, my darling, And there is no blemish in you. Son 4:8 "Come with me from Lebanon, my bride, May you come with me from Lebanon. Journey down from the summit of Amana, From the summit of Senir and Hermon, From the dens of lions, From the mountains of leopards. Son 4:9 "You have made my heart beat faster, my sister, my bride; You have made my heart beat faster with a single glance of your eyes, With a single strand of your necklace. Son 4:10 "How beautiful is your love, my sister, my bride! How much better is your love than wine, And the fragrance of your oils Than all kinds of spices! Son 4:11 "Your lips, my bride, drip honey; Honey and milk are under your tongue, And the fragrance of your garments is like the fragrance of Lebanon. Son 4:12 "A garden locked is my sister, my bride, A rock garden locked, a spring sealed up. Son 4:13 "Your shoots are an orchard of pomegranates With choice fruits, henna with nard plants, Son 4:14 Nard and saffron, calamus and cinnamon, With all the trees of frankincense, Myrrh and aloes, along with all the finest spices. Son 4:15 "You are a garden spring, A well of fresh water, And streams flowing from Lebanon." Together in the Garden of Love Son 4:16 "Awake, O north wind, And come, wind of the south; Make my garden breathe out fragrance, Let its spices be wafted abroad. May my beloved come into his garden And eat its choice fruits!" Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Song of Solomon Select a Chapter 4 Song of Solomon 4 – The Beauty of Consummated Love Video for Song of Solomon 4: Song of Solomon 4 – The Beauty of Consummated Love A. The beloved praises the appearance and character of the maiden. 1. (1-5) The beloved praises the appearance of the maiden. Behold, you are fair, my love! Behold, you are fair! You have dove’s eyes behind your veil. Your hair is like a flock of goats, Going down from Mount Gilead. Your teeth are like a flock of shorn sheep Which have come up from the washing, Every one of which bears twins, And none is barren among them. Your lips are like a strand of scarlet, And your mouth is lovely. Your temples behind your veil Are like a piece of pomegranate. Your neck is like the tower of David, Built for an armory, On which hang a thousand bucklers, All shields of mighty men. Your two breasts are like two fawns, Twins of a gazelle, Which feed among the lilies. a. Behold, you are fair, my love! Behold you are fair: We may fairly connect this snapshot with the one preceding it, which ended with the wedding procession and ceremony between the maiden and the beloved (Solomon). This section describes the first intimacy of the maiden and the beloved after the wedding and is given to us almost completely in the words of the beloved, who was preparing his maiden for their first experience of marital intimacy. i. “It was now the night their courtship would end and their marriage begin. The wedding guests had gone. The evening had come… it was an eloquent silence, the silence of anticipation of love fulfilled.” (Glickman). Now, the beloved groom was the first to speak and when he spoke he praised the beauty of his bride. ii. As he spoke, it was evident that the beloved was skilled at showing affection to his maiden. The Apostle Paul would later write, Let the husband render to his wife the affection due her (1 Corinthians 7:3). It is wrong for a husband to withhold affection from his wife; and since Paul meant this to apply to every Christian marriage, it shows that every wife has affection due her. Paul didn’t think only the young or pretty or submissive wives were due affection; every wife is due affection because she is a wife of a Christian man. Jesus is affectionate to His own Bride after the same pattern. b. Behold, you are fair, my love! Behold you are fair: The beloved began not with aggressive or selfish actions, but with tender and confidence building words to his maiden. She had previously doubted her beauty (Song of Solomon 1:5-6); yet he truthfully assured her (doubly so) that she was the most beautiful woman in the world to him. i. “How sensitive it was of the king to eloquently praise his bride on their wedding night. Even the loveliest girl might feel insecure on this occasion. Yet as always he was sensitive to her and careful to make her secure in his love.” (Glickman) ii. Charles Spurgeon took this as an analogy of how Jesus speaks to and praises His people: “But to hear Christ turn round upon his Church, and seem to say to her ‘Thou hast praised me, I will praise thee; thou thinkest much of me, I think quite as much of thee; thou usest great expressions to me, I will use just the same to thee. Thou sayest my love is better than wine, so is thine to me; thou tellest me all my garments smell of myrrh, so do thine; thou sayest my word is sweeter than honey to thy lips, so is thine to mine. All that thou canst say of me, I say it teach to thee; I see myself in thy eyes, I can see my own beauty in thee; and whatever belongs to me, belongs to thee. Therefore, O my love, I will sing back the song: thou hast sung it to thy beloved, and I will sing it to my beloved.’” (Spurgeon) c. You have dove’s eyes behind your veil: The beloved not only gave a general statement of the maiden’s beauty (Behold, you are fair!); he also told her specifically how she was beautiful to him. He did this with poetic language more familiar to her ears than to ours, but clearly wanted her to know how beautiful her eyes were to him. i. John Trapp wrote of the characteristics of dove’s eyes: “Fair, full, clear, chaste.” Yet as he took the Song of Solomon to be primarily an allegory, he thought that these beautiful eyes belonged to the church, the bride of Christ: “But by ‘eyes’ here we are chiefly to understand pastors and ministers, those ‘seers,’ as they were called of old.” This is another example of the weakness and danger of an overly-allegorical approach to the Song of Solomon. ii. This is the first of seven physical features that the beloved described and praised in his maiden (eyes, hair, teeth, lips, temples and cheeks, neck, and breasts). “In their culture seven was the number of perfection. So even in the number of compliments he gives, the king tells his bride how perfect she is for him.” (Glickman) iii. It also evident that the beloved used his powers of observation and description; he was focused upon her and not upon himself. Taken with her beauty at the wedding ceremony, he continued the focus into the beauty. He wisely touched her with his words before he touched her with his hands, assuring her that she was captivating and interesting enough to both carefully observe and describe. The maiden could safely yield to a man who cared for her this much, and this unselfishly. iv. Behind your veil: The veil was not regular dress for a Jewish woman in Old Testament times. “Normally girls and women wore head-dresses but not veils, except for special occasions. Engagements (Genesis 24:65) and the actual wedding celebration (Genesis 29:23-25) were two of these occasions.” (Carr) d. Your hair is like a flock of goats: The idea is not that her hair is like the hair of a goat; rather, it is that her hair beautifully flows down her head like a black-haired flock of goats, going down from Mount Gilead. Her hair was long and flowing and seemed to bounce with life. i. “Most Palestinian goats have long wavy black hair. The movement of a large flock on distant hill makes it appear as if the whole hillside is alive.” (Carr) e. Your teeth are like a flock of shorn sheep: The idea isn’t that her teeth are wooly; they are like a flock of shorn sheep that all look the same, are clean (come up from the washing), match one another (every one of which bears twins), and are complete (none is barren among them). i. Matthew Poole understood this primarily as an allegory and related it to a description of the church: “By the teeth some understand the teachers, which may be compared to teeth, because they prepare, and as it were chew, spiritual food for the people.” f. Your lips are like a strand of scarlet: The idea is that her lips are thinner rather than fuller (thought to be more attractive in that day), that they are well outlined, and a beautiful deep red color. i. “The delicate outline of a girl’s features frequently determines her beauty, especially with respect to her lips. It is this delicate form he praises. With a scarlet thread an artist could perfectly shape a woman’s lips.” (Glickman) g. Your temples behind your veil are like a piece of pomegranate: The word translated “temples” here also includes the cheeks. He saw her temples and cheeks as full of color, flushed with both excitement and beauty. i. “The term means more broadly ‘the side of the face’ i.e. cheeks.” (Carr) ii. A piece of pomegranate has the idea of the outside of the fruit, not the inside. “The interior of the pomegranate with its juicy red flesh, hard white seeds and yellowish membranes… sounds like a description of an advanced case of acne.” (Carr) h. Your neck is like the tower of David: The idea is not that her neck was as long as a tower or proportioned like one. Rather, it speaks of the noble and strong character displayed by her neck, both literally and symbolically. In the ancient world, the neck was one part of the body thought to reflect character. A bent-over neck was a picture of humiliation. A stiff neck was a sign of stubbornness. i. “The tower of David was a military fortress of the nation. The country depended upon the faithfulness and integrity of that fortress. And it must have been very reassuring to loop upon that awesome stronghold, displaying as it did all the shields of war. The people had a healthy respect for it. Therefore, when the king likens the neck of his bride to the fortress, he is paying her a great compliment. The way she carries herself reflects an integrity and character that breeds a healthy respect from all who see her.” (Glickman) i. Your two breasts are like two fawns… which feed among the lilies: The idea is that the maiden’s breasts look as innocent and attractive as young deer (fawns); or also perhaps that her breasts are as beautiful as white fields of lilies marked by the color of two fawns. i. “A baby deer is soft and gentle, and everyone seeing these little deer long to pet them and play with them. Thus, when the king compares her breasts to two fawns, he is really saying that he longs to caress her soft and tender breasts.” (Glickman) ii. “It may be the nipples especially, which the poet compares to the two young roes; and the lilies may refer to the whiteness of the breasts themselves.” (Clarke) “The lilies being white and swelling, and the roes of a reddish colour, and their bodies being hid from sight by the lilies, their heads only appearing above them, bear some resemblance to the red nipples appearing in the top of the lily white breasts… They are compared to roes for their loveliness, of which see Proverbs 5:19; to young ones for their smallness, which in breasts is a beauty; to twins for their exact likeness.” (Poole) iii. Many commentators follow Trapp’s hesitancy to think this refers to the actual breasts of an actual woman: “The Church’s breasts here are said to be fair, full, and equally matched. Hereby some understand the two testaments… These breasts are also suitable and equal, as twins.” iv. “The lover’s metaphors permit a chasteness and a modesty that less poetic speech would preclude.” (Kinlaw) 2. (6) The beloved longs to consummate his love for the maiden. Until the day breaks And the shadows flee away, I will go my way to the mountain of myrrh And to the hill of frankincense. a. Until the day breaks and the shadows flee away: The beloved welcomed the coming of the night, after the celebration of the wedding mentioned in the previous snapshot. Their wedding night was the appropriate setting for the consummation of their deep love. i. “He will fulfill her request and hence declare that until the light of dawn breaks they will give their love to one another.” (Glickman) b. I will go my way to the mountain of myrrh and to the hill of frankincense: Some focus on the mountain and hill imagery in this verse and believe the beloved longed for the embrace of the maiden’s breast. This is possible but doesn’t explain well the references to myrrh and frankincense. It is perhaps better to see this as a poetic reference to their seclusion, surrounded by the luxury and sensual pleasure of rich scents. 3. (7-8) The beloved praises the character of the maiden and tells of his desire to be with her. You are all fair, my love, And there is no spot in you. Come with me from Lebanon, my spouse, With me from Lebanon. Look from the top of Amana, From the top of Senir and Hermon, From the lions’ dens, From the mountains of the leopards. a. You are all fair, my love and there is no spot in you: After giving a seven-fold description of his maiden’s beauty, the beloved summarizes his observations. She was more than fair; she was all fair, and there was no spot in her. i. No spot in you: “The word is used only eighteen times in the Old Testament… generally in describing the perfect sacrificial animals which were required.” (Carr) b. Come with me from Lebanon, my spouse: Since the maiden came from the north, the beloved poetically invited her to leave the northern region, to leave her family and her fears (alluded to with lion’s dens and leopards) – and to “come with me.” i. Before he asked her to pledge the sharing of her virginity, he pledged the sharing of his life. “The ‘come with me’ of our translation is in Hebrew itti (‘with me’) twice repeated, a prepositional phrase used as an invitation! He wants her with him. ‘With me’ sums up his desire.” (Kinlaw) ii. This is the first time he calls the maiden his spouse, his bride – and then he uses the word repeatedly. According to Kinlaw, it could very well be that the Hebrew word for spouse (bride) comes from the root to complete. iii. Spouse: “The focus of the word is on the married status of the woman, particularly on the sexual element presupposed in that status as ‘the completed one.’” (Carr) iv. From the lions’ dens, from the mountains of the leopards: “In asking her to come from such fearful places, he is really asking her to bring her thoughts completely to him and leave her fears behind and perhaps to leave the lingering thoughts of home behind as well… he wished her to leave her fear and anxiety about the new life of marriage and simply come to him… So he calls her from her fears to his arms.” (Glickman) 4. (9-11) The beloved expresses the depth of his passion for the maiden. You have ravished my heart, My sister, my spouse; You have ravished my heart With one look of your eyes, With one link of your necklace. How fair is your love, My sister, my spouse! How much better than wine is your love, And the scent of your perfumes Than all spices! Your lips, O my spouse, Drip as the honeycomb; Honey and milk are under your tongue; And the fragrance of your garments Is like the fragrance of Lebanon. a. You have ravished my heart, my sister, my spouse: Here the beloved went beyond praising the maiden’s beauty and even character; he described the effect that she had upon him. With one look of your eyes, he was a changed man and deeply in love with her. i. You have ravished my heart: “‘Thou hast hearted me,’ i.e., taken away my heart.” (Clarke) ii. Sister: “At last she would become his wife… that is the reason he calls her his sister. In their culture ‘sister’ was an affectionate term for one’s wife.” (Glickman) iii. “My sister; so he calls her, partly because both he and she had one and the same father, to wit, God… and partly to show the greatness of his love to her, which is such as cannot be sufficiently expressed by any one relation, but must borrow the perfections and affections of all to describe it.” (Poole) iv. “As if he could not express his near and dear relationship to her by any one term, he employs the two. ‘My sister’ – that is, one by birth, partaker of the same nature. ‘My spouse’ – that is, one in love, joined by sacred ties of affection that never can be snapped. ‘My sister’ by birth, ‘My spouse’ by choice. ‘My sister’ in communion, ‘My spouse’ in absolute union with myself.” (Spurgeon) b. How fair is your love… How much better than wine is your love: The beloved’s praise of the maiden’s love reminds us that she was not a passive recipient of his love. He initiated the relationship and pursued her; but she responded with beautiful and precious love all her own. i. How much better than wine is your love: “This same she had said of him in Song of Solomon 1:2. Now he returns it upon her, as is usual among lovers.” (Trapp) Spurgeon applied this principle to the relationship between Jesus and His people: “Now can you believe it? Just what you think of Christ’s love, Christ thinks of yours. You value his love, and you are right in so doing; but I am afraid that still you undervalue it. He even values your love, if I may so speak, he sets a far higher estimate upon it than you do; he thinks very much of little, he estimates it not by its strength, but by its sincerity.” (Spurgeon) ii. This compliment showed she wasn’t passive in their lovemaking. “He found her not lovely only, but loving; he had made her so, and now takes singular delight and complacency in his own work.” (Trapp) iii. And the scent of your perfumes than all spices! “The sense of the colon is not that her perfumes are better than any others, but that to her lover even her everyday anointing oils smell better than the most exotic perfumes.” (Carr) c. Your lips, O my spouse… honey and milk are under your tongue: The beloved described the sweetness of the kisses of the maiden. i. “Way back then the king tells his bride that honey and milk are under her tongue. But this expression may tell us more than that French kissing was around long before the French.” (Glickman) d. The fragrance of your garments: The whole scene is intimate and filled with beautiful sights, smells, tastes, and words. We are poetically and tastefully brought to the point of the consummation of their intimacy. i. “Garments is not the common word for clothing… The salma is the outer garment which served both as a cloak for the day and a cover while sleeping. This latter usage gave rise to the use of the word for a bed-covering… In the context here, some sort of sleep-wear (negligee?) may be implied.” (Carr) B. The consummation of the love between the maiden and the beloved. 1. (12-15) The beloved praises the virginity of the maiden. A garden enclosed Is my sister, my spouse, A spring shut up, A fountain sealed. Your plants are an orchard of pomegranates With pleasant fruits, Fragrant henna with spikenard, Spikenard and saffron, Calamus and cinnamon, With all trees of frankincense, Myrrh and aloes, With all the chief spices— A fountain of gardens, A well of living waters, And streams from Lebanon. a. A garden enclosed is my sister, my spouse, a spring shut up, a fountain sealed: With these three images the beloved praised the virginity of his maiden and did so immediately before receiving the gift of her virginity. Her sexuality had not been given to another; it was like an enclosed garden, a protected spring, a fountain sealed. i. A garden: “A garden is neither common ground nor ground for the planting of things at random, nor is it ground for mere agricultural purposes, but for the production of something for beauty and pleasure.” (Nee) · The idea of this garden suggests privacy; the maiden’s sexuality was to be privately expressed. · The idea of this garden suggests separation; the maiden’s sexuality was to be focused on and set apart to her beloved. “A garden indeed, but she was not a public garden.” (Nee) · The idea of this garden suggests sacredness; the maiden’s sexuality was something holy, and both she and the beloved were to regard it as such. · The idea of this garden suggests security; the maiden’s sexuality was to be respected and not violated, even by the beloved – it was only to be expressed in the context of security. ii. A spring shut up, a fountain sealed: The idea is not that this metaphorical spring or fountain is dried up and useless; rather that it is protected so that its water can only go to its rightful owner. “To ‘seal’ a spring was to enclose it and protect the water for its rightful owner; Hezekiah did this when he had the tunnel dug from the Virgin’s Spring at Gihon to the Pool of Siloam to safeguard Jerusalem’s water supply [2 Kings 20:20].” (Carr) iii. The beloved therefore recognized the great value of the maiden’s virginity, as she also recognized. Individuals and societies suffer greatly when virginity is no longer valued. It is important for parents, young men, young women, and the church as a whole to value virginity and never treat it as something to be embarrassed of. In addition, the concept of a restored or a “from-now-on” virginity should be promoted and valued. iv. Seeing the high value of virginity also helps us to understand the Biblical commands against pre-marital sex. It is helpful to refute many myths about pre-marital sex: · Myth: “The Bible says nothing against premarital sex.” Fact: The high value placed on virginity, seen here and in other passages such as Deuteronomy 22:13-29 shows premarital sex is wrong. But it also clearly found in the passages that speak against the sexual sin known in the New Testament as porneia, and commonly translated “fornication” (1 Corinthians 6:13 and 6:18; Ephesians 5:3 and 5:5; 1 Thessalonians 4:3. Porneia broadly refers to all types of sexual activity outside of marriage (including homosexuality); it encompasses practically all sexual behavior outside of that which is practiced between a husband and a wife in the bonds of their marriage. · Myth: “He wants to have sex with me because he loves me.” Fact: His love for you will be proved by his willingness to wait for marriage. The desire for sex does not prove love in a man. In one survey, 55% of men said “yes” to the following question: “If you could be certain that your wife or girlfriend would never know, would you have sex with any of her friends?” And to the question, “Have you ever had sex with a woman you have actively disliked?” 58% of men said “yes”. You are foolish if you think a boy loves you – or even likes you – because he wants to have sex with you. · Myth: “My boyfriend is a Christian and loves the Lord. I don’t have to worry about that.” Fact: Christian men face the same challenges as non-Christians when it comes to sexual desires and lusts. They have the ability to overcome those lusts by the power of the Holy Spirit, but it isn’t easy and many who thought they were strong enough have fallen to these sins. · Myth: “We are going to get married, so it doesn’t matter.” Fact: It does matter. First, you are setting a value on your own sexuality; there is a sense in which a woman then gives her future husband the right to treat her as an object. Second, you are setting a pattern; you are agreeing that in some circumstances, sex outside of marriage is acceptable, and this is something you don’t want in your mind or in the mind of your marriage partner; especially because one of the most important aspects of a long lasting, fulfilling sexual relationship is trust. Third, you are only taking away from the blessing God intends for your sexual relationship when married. · Myth: “We can be married before God.” Fact: If you were on a desert island without any intuitions of government or society, this might be an argument. But marriage in both the Biblical and cultural sense is being joined together in a public ceremony that is recognized as legal and legitimate by the law and the culture. You aren’t on a desert island. b. Your plants are an orchard of pomegranates with pleasant fruits, fragrant henna with spikenard: Since he introduced the metaphor of a garden, the beloved poetically described the value and beauty of the maiden’s sexuality. i. Some take the metaphor of the garden to be a rather direct reference to the female genitalia. Given the continued metaphorical description of these verses, it is better to see the garden more as a reference to the maiden’s sexuality in general. Of course, this idea is connected to her anatomy, but its concept is less direct. c. A fountain of gardens, a well of living waters: The images reinforce the idea of richness and abundance. The beloved understood that the maiden’s virginity was not previously spent because it was considered small and insignificant; rather it was protected because it was great and important. Now that her virginity would be properly yielded, its abundant and life-giving character would be seen and experienced. i. As stated before, the expression of the maiden’s sexuality was to be private, separate, sacred, and secure. Yet the goodness and benefit of such a godly expression of sexuality would benefit her whole person, and that benefit would be public, like a fountain of gardens, a well of living waters. ii. “Her garden is a paradise of delightful fruits, fragrant flowers, colorful blossoms, towering trees and aromatic spices. She is overwhelmingly beautiful, as refreshing and uplifting as spring flowers and enchanting spices. She was the embodiment of the rich life of spring itself.” (Glickman) iii. In seeing the goodness and honor and blessing of virginity – of a woman’s sexuality being protected and not trampled upon until it is ready to be properly yielded in marriage – it is possible that some women who have not properly guarded their virginity (or worse yet had it stolen from them) would feel that they can never enjoy this blessing or anything like it. Given the redemptive and restorative power of God, this is not true. It is true that once entered, this garden can no longer be un-entered. But to extend the garden metaphor, a garden that has been trodden upon and is in disarray can be restored again to health and beauty through wisdom, self-control, effort, and most importantly through the work of the Master Gardener (the one who created the woman’s sexuality). It cannot be un-entered if it already has been, but it can be restored to goodness. iv. These principles apply equally unto men, who may of course also unwisely forfeit their virginity. Like the woman taken in adultery and brought before Jesus, one can hear the words from their Savior, “Neither do I condemn You” and “Go and sin no more.” 2. (16) The maiden yields her virginity to her beloved. Awake, O north wind, And come, O south! Blow upon my garden, That its spices may flow out. Let my beloved come to his garden And eat its pleasant fruits. a. Awake, O north wind, and come O south! Blow upon my garden: Here, for the first and only time in this section, the maiden speaks. First, she took the garden imagery introduced by her beloved, and thought of gentle winds releasing and carrying the fragrance of a literal garden. In this she asked both her beloved (and perhaps also her God) to release the beautiful fragrance of her preserved, protected sexuality – now ready to be yielded to her beloved. i. “As the breezes of spring are the fragrant messengers of a garden sent to lure the outside world within, so now she requests those breezes to blow upon her garden and bring her lover to her… With poetic beauty and propriety she asks her lover to possess her.” (Glickman) b. Let my beloved come to his garden and eat its pleasant fruits: This is the moment of yielded virginity, where the beloved is invited to enjoy the previously protected and sealed sexuality of the maiden. A line before, the maiden called it “my garden”; now it was his garden. Her virginity, her sexuality, was protected so that it could be fully given to her beloved. i. “And she calls the garden both hers and his, because of the oneness which is between them… whereby they have a common interest one in another’s person and concerns.” (Poole) ii. The description is poetic and shy; the experience was deep and moving. iii. He and he alone has the right to eat the pleasant fruits of her garden; only he can enjoy the pleasure and blessing of the maiden’s sexuality. iv. Some who take the garden metaphor as a direct reference to female genitalia believe this describes a specific sex act that the beloved performed upon the woman, involving the lips of the beloved and the metaphorical garden of the maiden. This is an unnecessary over-interpretation of this passage, though such acts are entirely permissible for non-coerced, fully consenting married couples under the principle of the honorable and undefiled marriage bed of Hebrews 13:4. v. Taking these lines as allegorical and applying them to the life of the believer with their Savior, G. Campbell Morgan wrote: “The one overwhelming passion of the loved of the Lord, is to give His heart satisfaction, to provide from Him the precious fruits for which He in love is seeking. That we may do that, we call for the north wind and for the south; for adversity and prosperity; for winter and summer; in order that by their varied ministries, we may become to Him a garden of delights.” 3. (5:1a) The beloved receives the offered virginity of the maiden. I have come to my garden, my sister, my spouse; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. a. I have come to my garden, my sister, my spouse: The beloved accepted the invitation of his maiden and had received her virginity as a precious gift. The long anticipated, passionate desires were now rightly and beautifully consummated. i. “Here, for the first time in the Song, the ‘garden’ is opened and entrance is invited and fulfilled.” (Carr) ii. “The language used here of love’s consummation is classic in its chasteness, a character possible only through the use of symbolic language…. Metaphor plays the same role here as the veil in the temple. Sinful man needs such to protect the mystery.” (Kinlaw) b. My garden: In the previous verse the maiden made the transition from “my garden” to “his garden.” Now the beloved received her gift, and made her garden – that is, her sexuality – his own. There was a very real sense in which her sexuality now belonged to him (and his to her). i. The Apostle Paul reinforced this principle in his first letter to the Corinthians: The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does. (1 Corinthians 7:4) ii. Of course, this principle could never justify a husband abusing or coercing his wife, sexually or otherwise. Paul’s point was that we have a binding obligation to serve our marriage partner with physical affection. It is an awesome obligation: out of the billions of people on the earth, God has chosen one, and one alone, to meet our sexual needs. There is to be no one else. c. I have gathered my myrrh with my spice… honeycomb… honey… wine… milk: Using the images of luxury and satisfaction, the beloved poetically described how pleasing their experience of intimacy was. i. “So few couples seem to experience that kind of wedding night. Why is this so? Perhaps one reason is that their courtship does not prepare them for it.” (Glickman) 4. (5:1b) The comment from heaven. Eat, O friends! Drink, yes, drink deeply, O beloved ones! a. Eat, O friends! Drink, yes, drink deeply: There is considerable disagreement among commentators as to who speaks these words. Some believe that the groom left the marriage bedroom and spoke to the remaining guests of the wedding party. Others think of an imaginary chorus, such as the previously mentioned Daughters of Jerusalem. On balance, it is best to see these words as divine; an approving statement from heaven, glorying in the goodness and purity of their love. i. Adam Clarke describes the idea that this was addressed to guests at the wedding party: “These are generally supposed to be the words of the bridegroom, after he returned from the nuptial chamber, and exhibited those signs of his wife’s purity which the customs of those times required. This being a cause of universal joy, the entertainment is served up; and he invites his companions, and the friends of both parties, to eat and drink abundantly, as there was such a universal cause of rejoicing.” (Clarke) b. O beloved ones: This was the best of relationships. Not only were the marriage couple deeply in love, but they also were beloved of God. We might say that no one was more pleased over their relationship than God Himself. This was the beginning of a blessed sexual relationship. i. “He lifts his voice and gives hearty approval to the entire night. He vigorously endorses and affirms the love of this couple. He takes pleasure in what has taken place.” (Glickman)
Son 5:1 "I have come into my garden, my sister, my bride; I have gathered my myrrh along with my balsam. I have eaten my honeycomb and my honey; I have drunk my wine and my milk. Eat, friends; Drink and imbibe deeply, O lovers." The Bride Searches for Her Beloved Son 5:2 "I was asleep but my heart was awake. A voice! My beloved was knocking: 'Open to me, my sister, my darling, My dove, my perfect one! For my head is drenched with dew, My locks with the damp of the night.' Son 5:3 "I have taken off my dress, How can I put it on again? I have washed my feet, How can I dirty them again? Son 5:4 "My beloved extended his hand through the opening, And my feelings were aroused for him. Son 5:5 "I arose to open to my beloved; And my hands dripped with myrrh, And my fingers with liquid myrrh, On the handles of the bolt. Son 5:6 "I opened to my beloved, But my beloved had turned away and had gone! My heart went out to him as he spoke. I searched for him but I did not find him; I called him but he did not answer me. Son 5:7 "The watchmen who make the rounds in the city found me, They struck me and wounded me; The guardsmen of the walls took away my shawl from me. Son 5:8 "I adjure you, O daughters of Jerusalem, If you find my beloved, As to what you will tell him: For I am lovesick." Son 5:9 "What kind of beloved is your beloved, O most beautiful among women? What kind of beloved is your beloved, That thus you adjure us?" The Bride Praises Her Beloved Son 5:10 "My beloved is dazzling and ruddy, Outstanding among ten thousand. Son 5:11 "His head is like gold, pure gold; His locks are like clusters of dates And black as a raven. Son 5:12 "His eyes are like doves Beside streams of water, Bathed in milk, And reposed in their setting. Son 5:13 "His cheeks are like a bed of balsam, Banks of sweet-scented herbs; His lips are lilies Dripping with liquid myrrh. Son 5:14 "His hands are rods of gold Set with beryl; His abdomen is carved ivory Inlaid with sapphires. Son 5:15 "His legs are pillars of alabaster Set on pedestals of pure gold; His appearance is like Lebanon Choice as the cedars. Son 5:16 "His mouth is full of sweetness. And he is wholly desirable. This is my beloved and this is my friend, O daughters of Jerusalem." Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Song of Solomon Select a Chapter 5 Song of Solomon 5 – The Maiden’s Dream Video for Song of Solomon 5: Song of Solomon 5 – The Maidens Dream A. The maiden describes her dream. 1. (2) The maiden dreams of her beloved coming to her door at night. I sleep, but my heart is awake; It is the voice of my beloved! He knocks, saying, “Open for me, my sister, my love, My dove, my perfect one; For my head is covered with dew, My locks with the drops of the night.” a. I sleep, but my heart is awake: In this poetic snapshot, the maiden described another dream-like experience. The maiden is described as being either asleep, yet dreaming, or in the twilight of almost-sleep where one is not quite sure if they are awake or asleep. b. It is the voice of my beloved: In her half-awake, half-asleep state the maiden heard the voice of her beloved outside her door. He had come, either for an unexpected rendezvous or after a long day of looking after his responsibilities. c. He knocks, saying, “Open for me, my sister, my love”: Having come in some way unexpectedly (perhaps later than expected), the beloved found himself locked outside the maiden’s home – which, presumably, was also his own home. i. It isn’t really important whether this section should be chronologically arranged after or before the wedding and consummation previously described. The emphasis here is not on the married or non-married status of the leading man and woman, but on a difficulty in their relationship. d. My sister, my love, my dove, my perfect one: First the beloved called for his maiden, but the sound of his voice was not enough to persuade her to open the door. Then he affectionately praised his maiden, with each of these warm and complimentary terms. Yet this also was not enough to persuade her to open the door. i. My sister: One suggestion with this title is permanence. One remains a sister forever, and that is how long the beloved wanted to be connected with his maiden. ii. My love, my dove: “The title of dove signifies her chastity and constant faithfulness to her Husband, for which doves are famous.” (Poole) iii. My perfect one: “The AV undefiled suggests ‘virgin’, but that connotation is absent from the Hebrew. Ethical and moral blamelessness is more the idea.” (Carr) e. For my head is covered with dew: The final appeal of the beloved was a description of the discomforts he had endured in seeking after the maiden. Like a shepherd out late at night watching over the flocks, his head was wet with the moisture of the dew that covered the land that night. i. “He alludes to the custom of lovers, which oft and willingly suffer such inconveniences for their hopes and desires of enjoying their beloved.” (Poole) ii. The beloved made several appeals to the maiden: · The appeal of his presence; simply knowing that he sought her out and was at the door might have persuaded the maiden to open the door. · The voice of the beloved; the sound of his call to her should have prompted her to open the door. · The specific request; when the beloved asked, “Open for me,” it should have been enough to make the maiden open the door. · The warm and affectionate appeal; the tender and beautiful names that he called the maiden should have melted her heart. Nowhere else in the song does he pour out upon her so many affectionate names. · The description of his own discomforts for her sake; if nothing else, these should have warmed her heart to open the door. iii. Yet for all this, the maiden did not open the door for the beloved and allow him to enter in! iv. This picture – of the beloved standing outside the door and appealing to his maiden for entry – may provide the only New Testament reference to the Song of Solomon, found at Revelation 3:20: Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me. 2. (3-6) The maiden fails to meet her beloved at the door. I have taken off my robe; How can I put it on again? I have washed my feet; How can I defile them? My beloved put his hand By the latch of the door, And my heart yearned for him. I arose to open for my beloved, And my hands dripped with myrrh, My fingers with liquid myrrh, On the handles of the lock. I opened for my beloved, But my beloved had turned away and was gone. My heart leaped up when he spoke. I sought him, but I could not find him; I called him, but he gave me no answer. a. I have taken off my robe; how can I put it on again: In response to the warm appeal of the beloved, the maiden answered only with excuses. She was comfortable in her bed, so he could not come in. She could not be bothered with the inconvenience of dressing herself and preparing herself for sleep again (I have washed my feet; how can I defile them?). i. How can I: “Often it is found in songs of mourning or lamentation, and here reflects a petulant unwillingness to act rather than the impossibility of action… she appears unwilling to put herself to any trouble even for her lover.” (Carr) ii. My robe: “It is the garment worn next to the skin, not the ‘garment’ of Song of Solomon 4:11 which served as a bed-covering, nor the common begged which was used to described clothing in general. Delitzsch’s comment ‘she lies unclothed in bed’, catches the precise meaning of the colon.” (Carr) iii. Perhaps she was simply not willing to be inconvenienced; perhaps she did not appreciate the unexpected nature of the beloved’s visit; perhaps he came much later than she had expected him, and therefore she felt annoyed. Perhaps this was her effort to control the relationship (“Why should I run as soon as he knocks? He can wait a little while.”) Whatever the specific reason, she refused to promptly rise from bed and open the door. iv. Her problem was not that she didn’t go to the door; but that she did it so slowly and reluctantly, making excuses all along the way. “This attitude shows an insensitive spirit. She was thinking only about her comfort and not at all about Solomon’s desires or her relationship with him.” (Estes) v. “This is a remarkable picture of the kind of adjustments that are necessary in life style in marriage. Our natural sloth, the differences between a man and a woman, our uncertainty about the other’s thinking, the variations in our life rhythms, our unwillingness to alter our preferred patterns for the other, our own self-consciousness – all contribute to the problem of reading each other’s advances.” (Kinlaw) vi. “Although this romance is an ideal, it is not a fantasy. It is realistic, and presents the realistic problems of marriage… also the principles for solving them.” (Glickman) b. My beloved put his hand by the latch of the door: The maiden could hear that the beloved put his hand upon the latch mechanism of the door. This was a clear (and final) indication of his desire to enter and be with her, but only at her invitation. The beloved would not break or force the latch of the door but insisted that the way be opened to him. i. Some commentators and translators have wondered if the wording here presents a double entendre, cleverly describing sexual intercourse between the beloved and the maiden. The basis for this is found in the fact that on at least one occasion (Isaiah 57:8) in the Old Testament, this Hebrew word translated hand is a euphemism for the male sexual organ. In addition, the word translated latch of the door is more literally “opening” or “hole.” ii. The idea behind this double entendre is better illustrated by comparing some other translations of the phrase: · NIV: My lover thrust his hand through the latch-opening. · NASB: My beloved extended his hand through the opening. · LXX: My kinsman put forth his hand by the hole of the door. · KJV: My beloved put in his hand by the hole of the door. · NLT: My lover tried to unlatch the door. iii. While allowing for the slight possibility of such a double entendre, it clearly is not the direct meaning of the section, as demonstrated by the context. The idea of the couple engaged in intercourse does not match the context, which places the beloved as outside the presence of the maiden, which is the dynamic that drives the entire section. If anything, the double entendre may refer to the conflicted sexual longings within the maiden (especially with the phrase, my heart yearned for him). She obviously loved and longed for her beloved yet refused to promptly open the door for him. iv. “If it were a real scene, which is mentioned in this and the two following verses, it must refer, from the well-known use of the metaphors, to matrimonial endearments. Or, it may refer to his attempts to open the door, when she hesitated to arise, on the grounds mentioned. But this also bears every evidence of a dream.” (Clarke) v. “None of this is decisive, of course, but as Cook notes, the double entendre by nature is ‘so delicate as to leave some doubt about its presence at a specific point’. Nevertheless, this appears to be one text where the erotic meaning is present. If yad does mean the male member here, hor is its female counterpart.” (Carr) c. I arose to open for my beloved: It wasn’t that the maiden refused to open for her beloved; it was that she long delayed to do so, and delayed out of self-interest and self-indulgence, probably connected with some resentment towards the beloved. i. Here the writer gave us an emotionally accurate picture of the dynamic of conflict in a relationship, especially in marriage. · The maiden felt resentment towards the beloved (the nature and reasonableness of that resentment is impossible to determine). · The beloved refused to force himself upon his maiden and would only enter at her invitation. · The beloved made a true and persistent appeal to his maiden, that they might be together and enjoy their relationship. · Because of her resentment, the maiden long delayed her response to the desire of the beloved. · When she finally did respond, it seemed too late – the moment had passed, and her beloved was gone. ii. In applying this dynamic of conflict to a relationship, one may fairly reverse the roles of maiden/beloved and wife/husband, but the fundamental principles remain. Significant damage may be done to a relationship by: · Holding on to resentments and refusing to be generous with forgiveness. · The attempt to force one’s interest and affections upon another, and not waiting for their response. · Refusing or delaying response when approached in a loving and persistent way. · Failing to appreciate the value of an appeal to resume or build relationship, typically out of self-interest and self-indulgence, or a desire to control the relationship. d. And my hands dripped with myrrh: As the maiden finally rose from bed and came to the door, she noticed that the door or the latch of the door had been anointed with sweet perfume. This was another reminder of the beauty and the quality of his love for her. i. According to Clarke, it was a custom among some ancient peoples to anoint doors used by a bride with fragrant oils, and this same custom (or some form of it) may have existed among the ancient Jews. (Clarke) ii. “He simply left her a ‘love note’ and then went away. In their culture a lover would leave this fragrant myrrh at the door as a sign that he had been there.” (Glickman) iii. His response – not of anger, not of objection, but simply a non-threatening display of love – would soon awaken a loving response in her. This is a wonderful picture of the way a husband should respond when he feels disrespected by his wife; instead of angrily demanding respect, he should instead display his love for her in a non-threatening way and wait for the response of love to her. e. I opened for my beloved, but my beloved had turned away and was gone: When the maiden finally came to the door – shaking off her previous self-indulgence, laziness, and perhaps desire to control the relationship – she found that her beloved was gone. She was too late. i. “The presence and comfort of her Bridegroom are again lost to her; not this time by relapse into worldliness, but by slothful self-indulgence… And more than this, the door of her chamber was not only closed, but barred; an evidence that His return was neither eagerly desired nor expected.” (Taylor) f. I called him, but he gave me no answer: Now the roles were reversed. Where once the beloved called for the maiden and heard no response, now the maiden calls for him but hears no answer. She had foolishly waited too long to respond, actually working against her own self-interest. i. If we consider this all happening, it lends to the idea that this is in fact a dream sequence of the maiden. In the sense of the text, it does not seem that she lingered so long that when she did open the door it was too late to see where he went. Yet in the creative nature of dreams, it is entirely natural. In whatever sense dreams make, the slowness of her response was directly connected to her difficulty in finding him. 3. (7-8) The maiden’s disappointing search for her beloved. The watchmen who went about the city found me. They struck me, they wounded me; The keepers of the walls Took my veil away from me. I charge you, O daughters of Jerusalem, If you find my beloved, That you tell him I am lovesick! a. The watchmen who went about the city found me. They struck me, they wounded me: In her dream, the maiden sought and called for her beloved (Song of Solomon 5:6), extending her search to the streets of the city. This ended only in disappointment, because she did not find her beloved, nor did she find any help from the watchmen or from the keepers of the walls. i. Since this happened in a dream and not in reality, this may reflect the maiden’s guilt over her previous response to him (or lack thereof). Kinlaw asks this question: “Does this treatment by the watchmen reflect the girl’s guilt and sense of failure at the slowness of her response to her husband?” b. The keepers of the walls took my veil away from me: In her dream, not only was the maiden unsuccessful, but those who did not sympathize enough with her search also mistreated her. i. This veil is probably better understood as a scarf or mantle; it is a distinctly different article of clothing mentioned in Song of Solomon 1:7, 4:3, 4:11, and 5:3. c. Tell him I am lovesick: The maiden’s plea to the daughters of Jerusalem shows that she came to regret and suffer under her previous actions. Now she was lovesick, but not at all in same sense as previously mentioned in Song of Solomon 2:5. Previously she was overwhelmed by the presence of love; here she was aching at its absence. i. “There is a realism in the Song that merits our respect. The course of true love seldom runs smoothly for long. For every moment of ecstasy, there seems to be the moment of hurt and pain.” (Kinlaw) ii. By application to spiritual life, we may say that there are some sicknesses that are unique to the saints: · Sin-sickness, when the soul hates sin and wants nothing to do with it. · Self-sickness, when the soul comes to hate self-indulgence, self-seeking, self-exalting, and self-reliance of every sort. · Love-sickness of the first type, when the believer is so deeply moved by the love of God that they feel they can hardly bear it. · Love-sickness of the second type, when the believer feels distanced from or deserted by Jesus, and longs for a renewed sense of closeness. iii. Spurgeon described this second type of lovesickness in this way: “It is the longing of a soul, then, not for salvation, and not even for the certainty of salvation, but for the enjoyment of present fellowship with him who is her soul’s life, her soul’s all… It is a panting after communion.” (Spurgeon) B. The maiden describes her beloved. 1. (9) The Daughters of Jerusalem ask about the beloved. What is your beloved More than another beloved, O fairest among women? What is your beloved More than another beloved, That you so charge us? a. What is your beloved more than another beloved: The dream-sequence request to the daughters of Jerusalem in the previous verse (Song of Solomon 5:8) now had a response. In essence, the daughters of Jerusalem wanted to know what was so special about the maiden’s beloved. They wanted an explanation as for why she was so lovesick (Song of Solomon 5:8) and why she so desperately sought him. i. “Her anguish at her loss was so extreme, her heart-sickness was so agonizing, her frenzy so bewildering, that they were startled into feeling that he of whom she was bereft was no common lover.” (Meyer) b. O fairest among women: This may have been spoken sarcastically, because (in her dream) the maiden’s appearance may have been neglected by her rapid rising, her frantic search, and her mistreatment by the watchmen (Song of Solomon 5:7). 2. (10-16) The maiden responds by describing the beloved. My beloved is white and ruddy, Chief among ten thousand. His head is like the finest gold; His locks are wavy, And black as a raven. His eyes are like doves By the rivers of waters, Washed with milk, And fitly set. His cheeks are like a bed of spices, Banks of scented herbs. His lips are lilies, Dripping liquid myrrh. His hands are rods of gold Set with beryl. His body is carved ivory Inlaid with sapphires. His legs are pillars of marble Set on bases of fine gold. His countenance is like Lebanon, Excellent as the cedars. His mouth is most sweet, Yes, he is altogether lovely. This is my beloved, And this is my friend, O daughters of Jerusalem! a. My beloved is: With this, the maiden began an extended description of her beloved, somewhat answering to his description of her in Song of Solomon 4:1-7. It showed that she could be as eloquent in describing him as he was in describing her. i. “Love songs describing the physical beauty of the beloved are common in the ancient Near East, but most of them describe the female. Such detailed description of the male, as here, is seldom recorded.” (Carr) ii. The description uses many figures of speech and expressions that sound strange to us, but the main idea is unmistakable. She was attracted to her beloved both by his character and by his physical appearance. “Here she may seem to speak with the tongues of men and of angels, performing, as lovers used to do, that for him that he had done for her before.” (Trapp) iii. “Instead of thinking of herself, she started thinking of her beloved. Instead of wanting her comfort and convenience, she desired to nurture the relationships she had started to take for granted.” (Estes) iv. Curiously, in the context of her dream, she did not say these things to her beloved, but she said these things about him in the presence of others. It was more important for her to be convinced of these things than it was for him to hear them. b. My beloved is white and ruddy, chief among ten thousand: Here she described both his countenance (white and ruddy) and his greatness (chief among ten thousand). She loved him not only for who he was to her, but also for the greatness of his character and accomplishments. i. Ruddy: “Most commentators take this simply as the normal complexion of a healthy young man.” According to Carr, the ancient Hebrew word is adom, and Carr says: “The Hebrew noun adam, ‘man’, is a more likely source for the term here, in which case, her lover is ‘manly’.” ii. This admiration of a man’s greatness is a strong motivator for accomplishment among men. A man very much wants his wife to recognize whatever greatness or accomplishments he has attained. iii. “The metaphors are ancient Near Eastern ones, but the import is clear: he is one in ten thousand.” (Kinlaw) c. His head is like the finest gold; his locks are wavy: The maiden saw her beloved as radiant and attractive, from beginning with his head and continuing down in her description of his appearance. His head is like the finest gold, with the idea that his face is well-proportioned and colored, with the idea of quality and prestige. d. His eyes are like doves by the rivers of waters… His cheeks are like a bed of spices… His hands are rods of gold… His countenance is like Lebanon, as excellent as the cedars: The description is of a man who is more than attractive, but also strong and of great character. i. Washed with milk, and fitly set: “The sense appears to be describing the contrast of the iris with the white of the eye, both fitly set (NIV mounted like jewels) in the face.” (Carr) ii. His cheeks are like a bed of spices: “But it has been supposed to refer to his beard, which in a young well-made man is exceedingly beautiful. I have seen young Turks, who had taken much care of their beards, mustachios, &c., look majestic. Scarcely any thing serves to set off the human face to greater advantage than the beard, when kept in proper order. Females admire it in their suitors and husbands. I have known cases, where they not only despised but execrated Europeans, whose faces were close shaved. The men perfume their beards often; and this may be what is intended by spices and sweet-smelling myrrh.” (Clarke) iii. His countenance is like Lebanon: “As Lebanon exalts its head beyond all the other mountains near Jerusalem, so my beloved is tall and majestic, and surpasses in stature and majesty all other men.” (Clarke) iv. Watchman Nee approached this book primarily as an allegory describing the relationship between Jesus and His people. On that basis, he took the features of this description and allegorically applied them to Jesus. · White and ruddy: “The ruddy complexion of perfect health. This indicated that He was vibrant with fullness of life and power.” · His head is like the finest gold: “This is a description of His divine attributes. He possessed God’s life and God’s glory.” · His locks are wavy, and black as a raven: “An indication of His everlasting vigor and power.” · His eyes are like doves: “Eyes are the seat of expression, and this description also speaks of an intimacy known by the spouse.” · His cheeks are like a bed of spices, banks of scented herbs: “These same cheeks had undergone much shame and despite… No wonder, then, that such a believer as this one looked upon His cheeks as a bed of fragrant spices or scented herbs.” · His lips are lilies, dripping liquid myrrh: “The ‘lilies’ referred to here speak of kingly glory… How glorious were the teachings of Christ! And how sweet were the words which dropped from His lips!” · His hands are rods of gold: “The strength of His hands to establish firmly and bring to completion the purposes of God.” · His body is carved ivory: “The Lord Jesus, too, was a Person rich with the deepest sensibilities, that He was moved with great feelings of love for His people.” · His legs are pillars of marble: “They signify His power to stand… as having immovable stability.” · His countenance is like Lebanon, excellent as the cedars: “Shows something of His elevated character. Though a Man, yet He was now a Man glorified in the heights of heaven.” · His mouth is most sweet: “It speaks of a certain aspect of His mediatorial work.” v. Spurgeon mused on this spiritual analogy, and the importance of the believer considering Jesus: “When you get sick, and sad, and weary of God’s people, turn your thoughts to God himself; and if ever you see any spots in the Church, Christ’s bride, look at her glorious Husband, and you will only love him the more as you think of his wondrous condescension in having loved such a poor thing as his Church is even at her best.” (Spurgeon) e. Yes, he is altogether lovely: She summarized her description with this one general phrase. In her mind, there was something complete and great in his physical appearance and standing as a man. i. “The force of the whole unit is that in the girl’s eyes her lover (be he king or peasant) is beyond comparison.” (Carr) He was tall, dark, and handsome; with a tanned face and dark hair, but his eyes were soft and tender. His cologne smelled good and his hands were so strong and gentle that they were as precious as gold. He was strongly built from head to toe and most of all had a dignified bearing. ii. If we apply this to the relationship between the believer and Jesus Christ, these descriptions give a sense of how greatly the believer prizes their Lord. “But all of these gathered together are poor and unworthy emblems of the peerless beauty of Emmanuel. White in purity, ruddy with the bloodstain, his bushy locks emblematical of immortal youth, his eyes like waterbrooks reflecting the deep azure of the sky and telling of eternal love. Ransack earth for metaphors, and they fall short of the truth. Words fail to express his beauty, his loveliness: let us try to reflect his glory.” (Meyer) iii. Some things are beautiful from one angle, and not from another. Some are beautiful when they are younger, but not when they are older. Some things look beautiful from a distance, but not up close. Some things are beautiful in one way, but not in another. Jesus is altogether lovely; yet for all of His beauty and perfection, it is almost entirely unappreciated by the world. “The vain world cannot see in him a virtue to admire. It is a blind world, a fool world, a world that lieth in the wicked one. Not to discern the beauties of Jesus is an evidence of terrible depravity. Have you, my dear friend, frankly to confess that you were never enamoured of him who was holy, harmless, and undefiled, and went about doing good?” (Spurgeon) f. This is my beloved, and this is my friend, O daughters of Jerusalem: The maiden assured herself of how highly she prized her beloved, happily calling him her friend. We sense a confidence and strength of conviction in these words. i. “The Bride replies by describing him in all the wealth of oriental imagery. Yet any other woman might have used every figure in describing her beloved. But, at last, and as I think half unconsciously, the truth is out as she said: ‘This is my beloved, and this is my friend.’” (Morgan) ii. This is my friend: “A common Old Testament word, rea expresses companionship and friendship without the overtones of sexual partnership… friendship goes far deeper than mere sexual compatibility and excitement. Happy is the husband or wife whose spouse is also a friend.” (Carr) iii. “The Song of Solomon is unabashedly erotic. Yet it is never satisfied to be content with the physical alone. A normal person finds the erotic ultimately meaningful only if there is trust and commitment, delight in the other’s person as well as in their body. The writer of the Song understands this. Our hero is her lover, but he is more: he is her friend.” (Kinlaw) iv. The conclusion of the maiden leads to the logical question: “Then why were you so slow in responding to his call? How could you risk losing such an altogether lovely one?” Brought back to a fresh appreciation of the one she loved, the maiden was all the more sorrowful for her prior selfish response. v. A wife may think that this is the kind of man she could love; but she should probably remember that at one time, her husband was this kind of man. She can see him that way again. Instead of thinking “I deserve better than him,” she started being amazed at what she once
Son 6:1 "Where has your beloved gone, O most beautiful among women? Where has your beloved turned, That we may seek him with you?" Together in the Garden of Love Son 6:2 "My beloved has gone down to his garden, To the beds of balsam, To pasture his flock in the gardens And gather lilies. Son 6:3 "I am my beloved's and my beloved is mine, He who pastures his flock among the lilies." Solomon and His Bride Delight in Each Other Son 6:4 "You are as beautiful as Tirzah, my darling, As lovely as Jerusalem, As awesome as an army with banners. Son 6:5 "Turn your eyes away from me, For they have confused me; Your hair is like a flock of goats That have descended from Gilead. Son 6:6 "Your teeth are like a flock of ewes Which have come up from their washing, All of which bear twins, And not one among them has lost her young. Son 6:7 "Your temples are like a slice of a pomegranate Behind your veil. Son 6:8 "There are sixty queens and eighty concubines, And maidens without number; Son 6:9 But my dove, my perfect one, is unique: She is her mother's only daughter; She is the pure child of the one who bore her. The maidens saw her and called her blessed, The queens and the concubines also, and they praised her, saying, Son 6:10 'Who is this that grows like the dawn, As beautiful as the full moon, As pure as the sun, As awesome as an army with banners?' Son 6:11 "I went down to the orchard of nut trees To see the blossoms of the valley, To see whether the vine had budded Or the pomegranates had bloomed. Son 6:12 "Before I was aware, my soul set me Over the chariots of my noble people." Son 6:13 "Come back, come back, O Shulammite; Come back, come back, that we may gaze at you!" "Why should you gaze at the Shulammite, As at the dance of the two companies? Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Song of Solomon Select a Chapter 6 Song of Solomon 6 – Reunited in Love Video for Song of Solomon 6: Song of Solomon 6-8 – A Maturing Relationship A. The maiden describes a restoration of their love relationship. 1. (1) A further question from the Daughters of Jerusalem. Where has your beloved gone, O fairest among women? Where has your beloved turned aside, That we may seek him with you? a. Where has your beloved gone, O fairest among women: Continuing the thought from the previous chapter, it is difficult to tell if these on looking friends are supporting the maiden or being sarcastic towards her. b. Where has your beloved turned aside, that we may seek him with you: More important than the tone of the question in the previous line was this second question. After hearing the impressive description of the character and appearance of the beloved, the Daughters of Jerusalem wanted to know where the beloved was, and if they could help her locate him. 2. (2-3) The maiden describes her relationship to her beloved man. My beloved has gone to his garden, To the beds of spices, To feed his flock in the gardens, And to gather lilies. I am my beloved’s, And my beloved is mine. He feeds his flock among the lilies. a. My beloved has gone to his garden, to the beds of spices: Previously in the Song of Solomon (Song of Solomon 4:12, 4:16, and 5:1) the image of the garden was used to represent the sexuality of the maiden. i. Yet here that image seems out of place; if the beloved had gone to his garden, then why did it seem that the maiden was still searching for him? It seems best to regard this as a simple reference to a literal garden. The maiden remembered that her beloved would be in a familiar outdoor place to feed his flock in the gardens. ii. Interestingly, the maiden’s previous search through the city accomplished nothing and in fact only harmed her. Yet when she (in response to the questions from the Daughters of Jerusalem) thought about how wonderful her beloved was and where he might be, she was able to figure it out. iii. “The bride’s response to the friends’ inquiry assures them that she has not really lost him. The anxiety in her dream was without foundation in reality.” (Kinlaw) iv. Her initial reaction to their relationship problems was entirely feeling-based with little or no thought behind the reaction. When she began to think through the fundamentals of her relationship (Who is my beloved? Where can I find him?), things began to make sense. v. This reminds us that for success in a Christian marriage, we must think and understand. The world relies upon mistaken ideas of romantic love and feelings to make marriage work, and never really makes a person think and understand about marriage. b. To feed his flock in the gardens, and to gather lilies: When the maiden thought about where her beloved would be, she remembered that he would be doing his work (to feed his flock) and looking for ways to show his love to her (to gather lilies). i. We can say that the maiden understood some basic things that contributed to the restoration of relationship. · She knew where he had gone – to his favorite (literal) garden. · She knew that though they were separated, they still belonged to each other. · She knew her husband was like a gentle shepherd, who would want to restore the relationship. c. I am my beloved’s, and my beloved is mine: The remembrance of these things – who her beloved is, where she is, and what he would be doing – filled the maiden with a renewed sense of their connection and oneness with each other. i. This is where she wanted to be; this is opposite to the attitude of self-indulgence and laziness shown in the first part of Song of Solomon 5. She is back where she wanted to be, but she did not get there by focusing on her own feelings; rather by thinking and understanding. Now feelings came into the picture, and in a wonderful way. ii. I am my beloved’s, and my beloved is mine is also an important description of the idea of oneness. The maiden sensed and valued their spiritual, emotional, physical, and life connection. From the Apostle Paul’s strong and repeated exhortations of this principle of oneness to husbands (and from life experience), one might reasonably understand that women tend to sense and value oneness in marriage by instinct; men have to learn to sense and value it. iii. “The ability of a couple to succeed in their marriage is equal to the ability of that couple to forgive and accept forgiveness…. When this willingness on the part of both becomes a habit, then the bubble of romance that began their relationship will become a diamond that will last forever.” (Glickman) iv. In Song of Solomon 2:16 the maiden said: My beloved is mine, and I am his. Here she says, I am my beloved’s, and my beloved is mine. Some people note that in the first the emphasis is on what belongs to her; in the second the emphasis is on whom she belongs to. Perhaps she found it was a more wonderful thing for her to belong to him than for her to “have” him. B. Enjoyment of the restored relationship. 1. (4-7) The beloved describes the physical appearance of his maiden. O my love, you are as beautiful as Tirzah, Lovely as Jerusalem, Awesome as an army with banners! Turn your eyes away from me, For they have overcome me. Your hair is like a flock of goats Going down from Gilead. Your teeth are like a flock of sheep Which have come up from the washing; Every one bears twins, And none is barren among them. Like a piece of pomegranate Are your temples behind your veil. a. O my love: These are the words of the beloved to the maiden. They are together again, and the warmth of their restored relationship is evident in this section. b. You are as beautiful as Tirzah, lovely as Jerusalem, awesome as an army with banners: The beloved compared the beauty and stature of the maiden to noble and beautiful cities (Tirzah and Jerusalem). She was as impressive as an army with banners, ready for battle. i. “Tirzah was an ancient Canaanite center that served as the capital of the northern kingdom before Omri (c. 879 B.C.) established Samaria as the capital. This reference is a strong indication of an early date for the origin of the Song.” (Kinlaw) ii. “Tirzah was a city in the tribe of Ephraim, (Joshua 12:24,) and the capital of that district. It appears to have been beautiful in itself, and beautifully situated, for Jeroboam made it his residence before Samaria was built; and it seems to have been the ordinary residence of the kings of Israel, 1 Kings 14:17; 15:21; 16:6. Its name signifies beautiful or delightful.” (Clarke) iii. There is not a hint of bitterness or unforgiveness on the part of the beloved. There had been a disruption of their relationship (shown in Song of Solomon 5:2-8) that was largely her fault. Yet the offended party in this relationship was quick to forgive and restore relationship. c. Turn your eyes away from me, for they have overcome me: This was high praise, expressed with poetic beauty. “Look away – I am so excited by the beauty of your eyes that I can’t take it!” i. “Her eyes have been noted as very beautiful and seductive several times already (Song of Solomon 1:15; 4:1, 9), and the motif is carried out here.” (Carr) ii. “But it is otherwise in Christ: majesty and love, even unto ravishment, meet in his holy heart. If the Church be sick of love toward him, she should know that he is overcome with love towards her, and that there is no love lost betwixt them.” (Trapp) iii. Spurgeon related Song of Solomon 6:5 to Jesus and the church, noting that Jesus is overcome with love when He looks upon the church. This was true before the incarnation, as He walked this earth, and now that He has ascended into heaven. · The eyes that show repentance overcome Him. · The eyes that mourn over sin overcome Him. · The eyes that look to Jesus for salvation overcome Him. · The eyes that long for assurance of salvation overcome Him. · The eyes that trust Him and look to Him for all provision overcome Him. · They eyes of prayer overcome Him. d. Your hair is like a flock of goats…: The beloved continued to describe the maiden, using many of the same images previously used in Song of Solomon 4:1-5. When she returned to him, he told her the same kind of things he told her on their wedding night. It was his way of saying, “I love you and value you just as much now as then.” i. Yet, he avoided description of her more sensual physical features – lips, breasts (as he had described), or hips (as he will later describe). He wanted to avoid the idea that the only reason he wanted to make up with her was to make her willing for sex. This was both good and wise of the beloved. ii. At the same time in the following verses he added some compliments that were good for the sake of reconciliation, reminding her how favorably she compared to others. 2. (8-10) The beloved describes his maiden as compared to other women. There are sixty queens And eighty concubines, And virgins without number. My dove, my perfect one, Is the only one, The only one of her mother, The favorite of the one who bore her. The daughters saw her And called her blessed, The queens and the concubines, And they praised her. Who is she who looks forth as the morning, Fair as the moon, Clear as the sun, Awesome as an army with banners? a. There are sixty queens and eighty concubines, and virgins without number. My dove, my perfect one, is the only one: This goes beyond the description of the maiden’s beauty recorded in the previous verse. Here he praises the maiden in comparison to other women. It is important – even vital – for a wife to feel not only beautiful but preferred above others in the eyes of her husband. i. “He did not go off in a dream world, feel sorry for himself, and wish he had married someone else. Such an attitude, in fact, would only have compounded the problem. Quite the opposite, he very creatively and compassionately assured her of his forgiveness. She was still the girl he married, and he was thankful for her.” (Glickman) b. Queens… concubines… virgins: The mention of these other women makes us wonder if Solomon wrote this when he had more than one wife (he eventually had 700 wives and 300 concubines according to 1 Kings 11:3). i. The beauty and intensity of the romantic love described in the Song of Solomon does not seem to come from a man who actually romanced and loved many woman (and they came to ruin him spiritually according to 1 Kings 11:1-4). There are a few possible explanations for this problem: · Solomon wrote this as a young man on the occasion of his first love, his true love. Of all the 700 wives, one had to be first, and the maiden of the Song of Solomon was this one. If this is true, then the reference to the queens, concubines, and virgins was simply theoretical and does not describe women that actually belonged to Solomon. · Solomon wrote this as a middle-aged man with many wives and concubines (though perhaps somewhat early in the count), meaning that he wrote this about an ideal that he did not live or benefit from. If this is true, then the reference to the queens, concubines, and virgins is literal. · Solomon wrote this as a man late in life, having tasted the good and ideal but wasting the vast majority of his life upon foolish romances and sexual liaisons; he wrote this remembering the ideal and attempting to promote it to others. If this is true, then the reference to the queens, concubines, and virgins is theoretical. ii. “The relatively small numbers, sixty and eighty, are supposed by Delitzsch to indicate this episode took place early in Solomon’s reign before his harem grew to its fullest number. More probably, no particular harem is being considered. Note the text does not say ‘Solomon has’ or ‘I have’, but it is a simple declaration: There are… and my beloved ‘is unique’.” (Carr) c. The only one of her mother, the favorite of the one who bore her: This statement is difficult to understand; the only one should probably be understood as not meaning that she had no siblings (brothers and sisters seem to be indicated in Song of Solomon 8:8). Instead it emphasizes her preferred and favorite status. d. The daughters saw her and called her blessed, the queens and concubines, and they praised her: The greatness and beauty of the maiden was evident not only to the beloved, but also to her woman companions (and theoretical rivals). i. “One of the best ways to praise someone is to mention the nice things other people have said about that person.” (Glickman) e. Fair as the moon, clear as the sun, awesome as an army with banners: This high and poetic praise assured the maiden that her relationship with her beloved was truly reconciled. There was no lingering bitterness or withheld forgiveness. i. He “did not fall prey to the destructiveness of wounded pride. He did not act in petty revenge; he did not determine to ‘get back’ at his wife. He thought only of assuring her of his forgiveness.” (Glickman) ii. “Solomon showed us a better way. He did not make Shulamith pay for her insensitivity. He worked on the problem, not on the person. He wanted reconciliation, not retaliation.” (Estes) iii. Spurgeon considered how the church was also awesome as an army with banners, emphasizing the idea of the banner and how the church should be like an army bearing banners. · Banners were carried for distinction, so that the army could be clearly identified. · Banners were carried for discipline, so that the army could be organized in its work. · Banners were carried as a sign of activity, indicating that something was about to happen. · Banners were carried as a sign of confidence, willing to engage the enemy. 3. (11-12) The maiden describes her meeting with the beloved. I went down to the garden of nuts To see the verdure of the valley, To see whether the vine had budded And the pomegranates had bloomed. Before I was even aware, My soul had made me As the chariots of my noble people. a. I went down to the garden: Presumably, this is where the beloved was (Song of Solomon 6:2). She happily remembered their reuniting. i. Watchman Nee gives an example of over-spiritualization here: “Nuts – with their hard shells which require careful cracking before the delicious and nourishing interiors can be extracted – may be likened to the Word of God, which yields its soul-satisfying meats only to those who diligently and with prayer seek to rightly divide the word of truth.” b. To see the verdure of the valley, to see whether the vine had budded: She went to see and to enjoy the coming of spring. Springtime was associated (perhaps both literally and symbolically) with the presence and goodness of their love (Song of Solomon 2:10-13). Their relationship was in springtime again. i. “Guilt had turned her eyes inward, but he brought them outward. She went down to the garden in self-conscious guilt in hope of renewal, and she was met with praise which turned her eyes from herself to him, and once to him, back to herself through eyes of forgiveness.” (Glickman) c. Before I was even aware, my soul had made me as the chariots of my noble people: The reuniting of their relationship, the return of springtime for their love, was so exhilarating to her that the maiden felt that her soul was as a free and as fast as a chariot. i. The goodness and depth of their relationship really had been restored. Problems of the past didn’t mean that their future was doomed or even hindered. Couples should be confident in faith, knowing that God can restore and bring springtime to troubled relationships. ii. The following verse implies that perhaps the maiden was actually in a moving chariot; perhaps the prestigious chariot of her beloved, Solomon. The double-meaning of this would strengthen the idea of a complete restoration of relationship, as he honored his maiden with this prestigious luxury. The Revised Standard Version translates with this idea: Before I was aware, my fancy set me in a chariot beside my prince. 4. (13a) The Daughters of Jerusalem appeal to the maiden. Return, return, O Shulamite; Return, return, that we may look upon you! a. Return, return, O Shulamite: The words seem to have been spoken by the Daughters of Jerusalem (or perhaps by the beloved and his friends). They appealed to the maiden who seems to be swept away as in a chariot (Song of Solomon 6:12), perhaps both literally and figuratively. i. This is the only verse in the Song of Solomon where the name Shulamite is used. It may indicate someone from the Galilean village of Shunam; or the name may also simply be the feminine form of the name Solomon, indicating their close unity. ii. “In the original language in which this song was written, ‘Shulamith’ was simply the feminine form of the name Solomon, the name of the king. It would be like ‘Don and Donna’ in our language. The name would thus mean that she was the feminine counterpart of Solomon, his opposite number.” (Glickman) b. Return, return, that we may look upon you: The idea is of the speakers calling out to a departing chariot. They wanted the maiden to return so that they might continue enjoying her beauty and goodness, now made more beautiful because of the lovingly restored relationship she enjoyed. 5. (13b) The response of the maiden to the Daughters of Jerusalem. What would you see in the Shulamite— As it were, the dance of the two camps? a. What would you see in the Shulamite: The response of the maiden to the plea of the Daughters of Jerusalem shows she has a fundamental humility. She seemed surprised at the attention she received. i. Some believe that this half-verse is from the beloved, speaking to the Daughters of Jerusalem, and this is possible. “The king remarks in fact that they loved to gaze upon her as intensely as if they were looking upon a festive dance.” (Glickman) b. As it were, the dance of the two camps: This statement is difficult to understand. Perhaps it refers to a literal dance, as if the maiden was dancing and calling out to the on looking Daughters of Jerusalem. Others emphasize the idea of two camps and think it refers to the internal battle of the soul and is a mention of the inner battles the maiden has fought and is fighting. i. “Suggestions of some sort of sword dance or celebration of bloody military victory seem out of place here.” (Carr) ii. “In Song of Solomon 6:13 the bride responds to the guests who want to see her. She is modestly reluctant. She questions their desire. If she wonders why anyone would want to see her, she is to get an answer from her lover. The next unit is his description of her charms.” (Kinlaw)
Son 7:1 "How beautiful are your feet in sandals, O prince's daughter! The curves of your hips are like jewels, The work of the hands of an artist. Son 7:2 "Your navel is like a round goblet Which never lacks mixed wine; Your belly is like a heap of wheat Fenced about with lilies. Son 7:3 "Your two breasts are like two fawns, Twins of a gazelle. Son 7:4 "Your neck is like a tower of ivory, Your eyes like the pools in Heshbon By the gate of Bath-rabbim; Your nose is like the tower of Lebanon, Which faces toward Damascus. Son 7:5 "Your head crowns you like Carmel, And the flowing locks of your head are like purple threads; The king is captivated by your tresses. Son 7:6 "How beautiful and how delightful you are, My love, with all your charms! Son 7:7 "Your stature is like a palm tree, And your breasts are like its clusters. Son 7:8 "I said, 'I will climb the palm tree, I will take hold of its fruit stalks.' Oh, may your breasts be like clusters of the vine, And the fragrance of your breath like apples, Son 7:9 And your mouth like the best wine!" "It goes down smoothly for my beloved, Flowing gently through the lips of those who fall asleep. Son 7:10 "I am my beloved's, And his desire is for me. The Bride Gives Her Love Son 7:11 "Come, my beloved, let us go out into the country, Let us spend the night in the villages. Son 7:12 "Let us rise early and go to the vineyards; Let us see whether the vine has budded And its blossoms have opened, And whether the pomegranates have bloomed. There I will give you my love. Son 7:13 "The mandrakes have given forth fragrance; And over our doors are all choice fruits, Both new and old, Which I have saved up for you, my beloved. 1. Celebrate the Beauty of Love Song of Solomon 7 is a vivid celebration of love and beauty, reminding us that love is a gift from God. The poetic imagery used to describe the beloved's physical attributes highlights the importance of appreciating and cherishing the beauty in our relationships. As it is written, "How beautiful are your feet in sandals, O daughter of the prince!" (Song of Solomon 7:1). This teaches us to express gratitude and admiration for our loved ones, recognizing them as precious gifts from the Creator. 2. Embrace the Joy of Intimacy The chapter emphasizes the joy and fulfillment found in marital intimacy. The mutual admiration and desire between the lovers serve as a reminder that intimacy is a divine blessing. "Your stature is like a palm tree; your breasts are clusters of fruit" (Song of Solomon 7:7). This imagery encourages us to nurture and protect the sacred bond of marriage, understanding that it is a reflection of God's love for us. 3. The Power of Words in Relationships Words have the power to build up or tear down, and Song of Solomon 7 illustrates the importance of using words to uplift and affirm our partners. The lover's praises are heartfelt and sincere, demonstrating how positive words can strengthen a relationship. "How fair and how pleasant you are, O love, with your delights!" (Song of Solomon 7:6). Let us be mindful of our speech, using it to encourage and edify those we love. 4. The Beauty of Mutual Desire The mutual desire expressed in this chapter highlights the importance of reciprocity in relationships. Both partners express longing and admiration, showing that love is a two-way street. "I belong to my beloved, and his desire is for me" (Song of Solomon 7:10). This mutual desire fosters a deep connection and understanding, reminding us to be attentive to the needs and desires of our loved ones. 5. The Importance of Pursuit Song of Solomon 7 teaches us about the importance of pursuit in love. The lover's eagerness to be with the beloved demonstrates that love requires effort and intentionality. "Come, my beloved, let us go to the countryside" (Song of Solomon 7:11). This pursuit keeps the relationship vibrant and alive, encouraging us to continually seek ways to grow closer to our partners. 6. The Role of Nature in Romance The chapter beautifully intertwines nature with romance, using imagery of vineyards, palm trees, and fields to describe love. This connection to nature reminds us of the Creator's handiwork and the natural beauty that surrounds us. "Let us go early to the vineyards to see if the vines have budded" (Song of Solomon 7:12). Embrace the outdoors as a setting for romance, allowing God's creation to inspire and enrich your relationships. 7. The Significance of Commitment Commitment is a central theme in Song of Solomon 7, as the lovers express their unwavering devotion to one another. This commitment mirrors the steadfast love God has for us. "I am my beloved's, and his desire is for me" (Song of Solomon 7:10). Let this be a reminder to remain faithful and dedicated in our relationships, reflecting the covenantal love that God demonstrates. 8. The Joy of Anticipation Anticipation is a delightful aspect of love, as seen in the eager planning and longing expressed by the lovers. This anticipation adds excitement and depth to the relationship. "There I will give you my love" (Song of Solomon 7:12). Embrace the joy of looking forward to shared experiences, understanding that anticipation can strengthen the bond between partners. 9. The Art of Expressing Love Song of Solomon 7 is a masterclass in expressing love through words and actions. The detailed and poetic descriptions serve as a guide for how we can communicate our affection. "Your head crowns you like Mount Carmel" (Song of Solomon 7:5). Take inspiration from this artful expression, finding creative and meaningful ways to show love to those around you. 10. Love as a Reflection of Divine Love Ultimately, the love depicted in Song of Solomon 7 is a reflection of the divine love that God has for us. The passion, commitment, and joy found in human relationships are but a shadow of the perfect love we receive from our Creator. "I am my beloved's, and his desire is for me" (Song of Solomon 7:10). Let this chapter inspire you to seek a deeper understanding of God's love, allowing it to transform your relationships and your life. Bible Hub Top 10 Lists
Longing for Her Beloved Son 8:1 "Oh that you were like a brother to me Who nursed at my mother's breasts. If I found you outdoors, I would kiss you; No one would despise me, either. Son 8:2 "I would lead you and bring you Into the house of my mother, who used to instruct me; I would give you spiced wine to drink from the juice of my pomegranates. Son 8:3 "Let his left hand be under my head And his right hand embrace me." Son 8:4 "I want you to swear, O daughters of Jerusalem, Do not arouse or awaken my love Until she pleases." Son 8:5 "Who is this coming up from the wilderness Leaning on her beloved?" "Beneath the apple tree I awakened you; There your mother was in labor with you, There she was in labor and gave you birth. Son 8:6 "Put me like a seal over your heart, Like a seal on your arm. For love is as strong as death, Jealousy is as severe as Sheol; Its flashes are flashes of fire, The very flame of the LORD. Son 8:7 "Many waters cannot quench love, Nor will rivers overflow it; If a man were to give all the riches of his house for love, It would be utterly despised." Final Advice Son 8:8 "We have a little sister, And she has no breasts; What shall we do for our sister On the day when she is spoken for? Son 8:9 "If she is a wall, We will build on her a battlement of silver; But if she is a door, We will barricade her with planks of cedar." Son 8:10 "I was a wall, and my breasts were like towers; Then I became in his eyes as one who finds peace. Son 8:11 "Solomon had a vineyard at Baal-hamon; He entrusted the vineyard to caretakers. Each one was to bring a thousand shekels of silver for its fruit. Son 8:12 "My very own vineyard is at my disposal; The thousand shekels are for you, Solomon, And two hundred are for those who take care of its fruit." Son 8:13 "O you who sit in the gardens, My companions are listening for your voice—Let me hear it!" Son 8:14 "Hurry, my beloved, And be like a gazelle or a young sEnduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Song of Solomon Select a Chapter 8 Song of Solomon 8 – On Mountains of Spices Video for Song of Solomon 8: Song of Solomon 6-8 – A Maturing Relationship A. The maiden’s loving words. 1. (1-2) The maiden’s passion for her beloved. Oh, that you were like my brother, Who nursed at my mother’s breasts! If I should find you outside, I would kiss you; I would not be despised. I would lead you and bring you Into the house of my mother, She who used to instruct me. I would cause you to drink of spiced wine, Of the juice of my pomegranate. a. Oh, that you were like my brother… If I should find you outside, I would kiss you: The maiden’s idea is based on the cultural acceptance of some public displays of affection between brother and sister. She wished that she could be as open with her beloved as she would be allowed to be with her actual brother. i. “She would like the liberty in public that the brother and sister in that day had. So she wishes she could freely kiss him in public.” (Kinlaw) b. I would lead you and bring you into the house of my mother: The maiden wanted to enjoy the intimacy of married love with her beloved, but to enjoy in the context of the approval of their family. There was nothing impure or secretive about their love. i. Lead: “The verb is used nearly ninety times in the Old Testament, with the meaning ‘teach’ or ‘learn’… the teacher is the mother who has instructed her daughter in the ‘facts of life’ and it is to that ‘schoolroom’ she wants to return to show how well she has learned her lessons.” (Carr) ii. “In this moment of deepest intimacy, when no prying eyes are wanted, she thinks of her mother and her friends… Again we are reminded that we are social creatures inextricably bound up in a web of human relations.” (Kinlaw) iii. Spiced wine: “Wine rendered peculiarly strong and invigorating. The bride and bridegroom on the wedding day both drank out of the same cup, to show that they were to enjoy and equally bear together the comforts and adversities of life.” (Clarke) 2. (3-4) The maiden’s plea to the Daughters of Jerusalem. His left hand is under my head, And his right hand embraces me. I charge you, O daughters of Jerusalem, Do not stir up nor awaken love Until it pleases. a. His left hand is under my head: This phrase was used before in Song of Solomon 2:6, describing the maiden’s desire for lovemaking. The idea is that the maiden is reclined and her beloved caresses her with his right hand (perhaps intimately). b. I charge you, O daughters of Jerusalem, do not stir up nor awaken love until it pleases: This is the third time that this phrase is used in the Song of Solomon (previously at Song of Solomon 2:7 and Song of Solomon 3:5). As before, this idea can be understood as a plea to leave her sweet romantic dream uninterrupted. Or, it can be understood both in the context of relationship and in passion. i. In terms of relationship it means, “Let our love progress and grow until it is matured and fruitful, making a genuinely pleasing relationship – don’t let us go too fast.” In terms of passion it means, “Let our love making continue without interruption until we are both fulfilled. Don’t let us start until we can go all the way.” ii. “What is this warning? That love is so sacred a thing that it must not be trifled with. It is not to be sought. It stirs and awakens of itself. To trifle with the capacity for it, is to destroy that very capacity.” (Morgan) iii. “The reader having just seen their lovely portrait of marriage might be tempted more than ever to force such a relationship in impatience.” (Glickman) B. Final words from the loving couple, their family, and their friends. 1. (5) A relative speaks to the loving couple. Who is this coming up from the wilderness, Leaning upon her beloved? I awakened you under the apple tree. There your mother brought you forth; There she who bore you brought you forth. a. Who is this coming up from the wilderness, leaning upon her beloved: As with a few passages in the Song of Solomon, it is difficult to say with certainty who the speaker and the intended hearer are with these words. Perhaps it is best to simply assign it to an observer, either a relative (such as the maiden’s brothers who will be mentioned later) or one of the Daughters of Jerusalem. b. Leaning upon her beloved: The idea here is not that the maiden is old and infirmed; rather that she simply accompanies her beloved and walks with him in the closeness characteristic of husband and wife. i. Charles Spurgeon used this as a picture of the closeness and dependence of the Church upon Jesus Christ. Many things could be said as true regarding both the maiden and the people of God. · She leaned because she was weak and needed strength. · She leaned because the way was long. · She leaned because the way was perilous. · She leaned because the path was ascending, going higher and higher. · She leaned because her progress took her more and more away from others and more and more to her beloved’s side. · She leaned because she was sure her beloved was strong enough to bear her weight. · She leaned because she loved him. ii. “Beloved, there is no part of the pilgrimage of a saint in which he can afford to walk in any other way but in the way of leaning. He cometh up at the first, and he cometh up at the last, still leaning, still leaning upon Christ Jesus; ay, and leaning more and more heavily upon Christ the older he grows.” (Spurgeon) c. I awakened you under the apple tree: The speaker reminds the couple of their youth and family roots. They were now grown and happily married but still connected to and the product of their families. i. “Or it may be understood of the following circumstance: The bridegroom found her once asleep under an apple tree, and awoke her; and this happened to be the very place where her mother, taken in untimely labour, had brought her into the world.” And here the bridegroom, in his fondness and familiarity, recalls these little adventures to her memory.” (Clarke) 2. (6-7) The maiden describes the strength of her love. Set me as a seal upon your heart, As a seal upon your arm; For love is as strong as death, Jealousy as cruel as the grave; Its flames are flames of fire, A most vehement flame. Many waters cannot quench love, Nor can the floods drown it. If a man would give for love All the wealth of his house, It would be utterly despised. a. Set me as a seal upon your heart, as a seal upon your arm: Using this strong image of a seal, the maiden appeals to her beloved, asking him to recognize the permanence of their commitment. i. Married love should be like a seal, in the sense that a seal speaks of permanence, belonging, and security. “Her love is so total and so strong that she wants their mutual possession of each other to be as lasting as life. It is a strongly poetic demand for ‘until death do us part.’” (Kinlaw) b. For love is as strong as death: The maiden considered that love was like death in its permanence and strength. Death is strong enough to make every man answer to it; love is much the same way and the strength of romantic love is more powerful than many powerful men (Samson as one example). c. Jealousy as cruel as the grave: It is hard to know if this was meant in a positive or a negative sense. There is a jealousy that is good and appropriate in the marriage relationship, and there is another aspect of jealousy that is corrosive and destructive. In the context, it is more likely that this speaks of the unrelenting desire for appropriate oneness that is not broken by a romantic competitor. i. We should have a jealously in our heart regarding our love for Jesus, hating anything that might come between Him and us. He certainly has such a jealousy towards us. ii. “Whenever love absorbs the heart, jealousy will guard the object of affection. Only let a provocation occur, something of jealousy is sure to appear. Your love to Christ especially lacks the genuine stamp if it is never roused to jealousy by the malice of foes and the faithlessness of professed friends of our Lord. Many Christians nowadays have a kind of love which is too fond of ease, and too full of compromise to kindle any jealousy in their breasts.” (Spurgeon) d. Its flames are the flames of fire, a most vehement flame: The idea is that love is like a fire, with great power and usefulness – for good or even for destruction. Love has lifted some to great heights; it has consumed others and left only ashes. i. A most vehement flame: The Jerusalem Bible and the American Standard Version take the last syllable of the Hebrew word translated vehement flame (salhebetya) as being the divine name Yahweh, the LORD. Therefore, they translate, a flame of Yahweh himself (JB) and a very flame of Jehovah (ASV). “The meaning could be ‘love is a flame which has its origin in God’; while this is technically true, the fact that this is the only place in the Song a possible use of the divine name appears militates against this understanding of the final syllable. More likely, this is simply a use of a standard idiom for the superlative.” (Carr) ii. “More forcible is the language of the original — ‘The coals thereof are the coals of God,’ — a Hebrew idiom to express the most glowing of all flames — ‘the coals of God!’ as though it were no earthly flame, but something far superior to the most vehement affection among men.” (Spurgeon) iii. “The love on which a beautiful love is built is a persevering flame burning as brightly at the beginning as it does later on.” (Glickman) e. If a man would give for love all the wealth of his house, it would be utterly despised: This phrase reflects the sentiment of a popular song from many years ago, that “money can’t buy me love.” Love has its own economy, often dramatically separate from our normal financial reckonings. i. If a man did give for love all the wealth of his house, “He would be despised for reducing love and the person from which it comes to an object. If you set the price of love at a billion dollars, you would then reduce it to nothing. By its very nature love must be given. Sex can be bought; love must be given.” (Glickman) ii. All in all, these verses give us four remarkable pictures of love: · Love is like a seal on the heart and arm. Therefore, love belongs to those who are willing to give up something of themselves to another person who is also willing to give up something of themselves. · Love is like death, in that it is persistent and keeps reaching out; it is total and irreversible. Therefore, the bond of love needs to be nourished and regarded as permanent. · Love is like a raging fire and cannot be extinguished. Therefore, one must take care how, where, and with whom the spark of love is ignited. · Love cannot be bought or sold; it is not a piece of merchandise. Therefore, love must be appreciated for its great value and not be taken for granted. 3. (8-9) The maiden’s brothers. We have a little sister, And she has no breasts. What shall we do for our sister In the day when she is spoken for? If she is a wall, We will build upon her A battlement of silver; And if she is a door, We will enclose her With boards of cedar. a. We have a little sister, and she has no breasts: The idea is that Song of Solomon 8:8-9 is a look back at a planning session held by the maiden’s brothers when she was still a fairly young girl. They recognized that they had a responsibility towards her; to plan ahead for the day she would be spoken for – the day of her marriage. i. Upon this verse, the Puritan John Trapp made a curious comment by allegory: “A society of men without the preaching of the Word is like a mother of children without breasts.” ii. Matthew Poole had another allegorical idea: “This signifies the present doleful state of the Gentiles, which as yet were not grown up into a church estate, and wanted the milk or food of life, as for itself, so also for its members.” b. What shall we do for our sister in the day when she is spoken for: The idea is that the brothers wondered what they could do to prepare and protect their sister before her eventual marriage (when she is spoken for). i. We might normally think that this supervisory role would be more assumed by a father in the family instead of brothers. There is no certain explanation as for why the father is not mentioned in this context; there could be any number of reasons. ii. “Shulamith’s brothers took their responsibility seriously, for long before she was of marriageable age they determined to keep her pure for her husband (Song of Solomon 8:9). They resolved to provide guidance and positive pressure to help Shulamith remain a virgin.” (Estes) c. If she is a wall, we will build upon her… and if she is a door, we will enclose her: The brothers wisely decided to guide and help their sister according to her own character and choices. If she were like a wall that stood effectively against despoilers and exploiters, they would reward, encourage, and build upon her. If she were more like a door allowing unwise access, they would then restrict her freedoms in her own self-interest (we will enclose her). i. “If she be a wall, built upon the true foundation, strong and stable, she shall be adorned and beautified with battlements of silver; but if unstable and easily moved to and fro like a door, such treatment will be as impossible as unsuitable; she will need to be inclosed with boards of cedar, hedged in with restraints, for her own protection.” (Taylor) ii. “If she could handle responsibility, they would give it to her; if not, she would be restricted.” (Glickman) iii. This presents a principle that is often overlooked in the western world and dangerously over-emphasized in other parts of the world: that the family has a shared responsibility for the purity and romantic supervision of the young of the family. 4. (10) The maiden answers her brothers. I am a wall, And my breasts like towers; Then I became in his eyes As one who found peace. a. I am a wall, and my breasts are like towers: In response to the statement of the brothers the maiden – perhaps leaving the retrospective remembrance and thinking of her present maturity and honorable courtship and marriage – reminds her brothers that in the descriptions they offered (wall or door in Song of Solomon 8:9), she was and is definitely a strongly defended wall, even with the strength of towers. i. The phrase “my breasts like towers” does not intend to describe the appearance of her figure, but simply connects with the idea of a wall used in this and the previous verse. Her honor was strongly defended. ii. “She herself had chosen to be a wall. And finally she grew up. Her breasts were like towers. The towers were the fortresses of the land. They inspired a somber appreciation from the citizens and a healthy respect from their enemies.” (Glickman) b. Then I became in his eyes as one who found peace: The maiden described her married state. Her blessedness could be described as making her as one who found peace. There was a peace, a well-being, a security in her life, flowing in part from the health of her marriage. i. Then I became in his eyes as one who found peace: This slightly changes a familiar Old Testament expression – to find grace in the eyes of the LORD (as in Genesis 6:8 in reference to Noah). “Frequently, as in this case, it refers to a girl finding love in the eyes of a man. She is said to have found grace in his eyes. So when this young girl says she has found peace in his eyes, she is saying that she has found romance in Solomon’s eyes.” (Glickman) ii. We dare not miss the connection between the wise and noble defense of her honor and virginity described in these and the previous verses, and the health and peace she now found in married life. Her wall-like character was an important part of the foundation for the blessed married life she now enjoyed. iii. It was also important that her family encouraged this concern and character development in her from a young age. One reason this is important is that once we experience something – such as premarital sex – the temptation to do it again will be stronger. This is confirmed not only by experience, but also by neurobiology. When we get a chemical/hormonal/biological rush from a physically pleasurably experience, it builds brain circuits that look for a repeat of the same rush. The body also compensates by decreasing the production and contribution of natural and healthy chemical/hormonal/biological agents. iv. In all this, medical research agrees with the Bible: His own iniquities entrap the wicked man, and he is caught in the cords of his sin (Proverbs 5:22). If we fail to be a wall against certain sins, we will be caught in the cords of those sins, and never know the goodness of becoming as one who found peace. 5. (11-12) The maiden understands her value. Solomon had a vineyard at Baal Hamon; He leased the vineyard to keepers; Everyone was to bring for its fruit A thousand silver coins. My own vineyard is before me. You, O Solomon, may have a thousand, And those who tend its fruit two hundred. a. Solomon had a vineyard… he leased the vineyard to keepers: The idea in these verses seems to be an appreciation of the cost and value of something. Solomon’s vineyard had value, and so it cost something to use it. b. My own vineyard is before me: The maiden recognized her own value, and after defending her honor and virginity both in her youth and courtship, she was then able to freely and rightly give it to Solomon (You, O Solomon, may have a thousand). i. “Her own vineyard represents her own person (Song of Solomon 1:6; 2:15). Its ‘position’ before her emphasizes that she is under her free direction to do with herself as she pleases.” (Glickman) And, she chose to give herself to Solomon, her beloved. The entire value of it (a thousand silver coins) was given to him. ii. The attitude of the maiden is quite different from that of most people in modern western culture. She saw genuine value in both her virginity and more importantly in herself. She was not to be cheaply and easily given away; and therefore, she found a man who truly valued her, estimating her worth correctly and highly. iii. “Shulamith’s life was her vineyard. Because she was pure, she could give herself entirely to her husband. Her heart was undivided, and her body was not tainted by premarital sex.” (Estes) iv. “There is always the possibility, though difficult for us, that the reference to Solomon’s vineyard is to be taken literally while the reference to the spouse’s vineyard is metaphorical. Jesus did the same kind of thing when he said, ‘Destroy this temple, and I will raise it again in three days’ (John 2:19).” (Kinlaw) v. “There are a great many people, who seem to forget that they have a vineyard of their own to keep; or else, if they remember it, they cannot say, ‘My vineyard, which is mine, is before me,’ for they go about gazing on other people’s vineyards, instead of keeping their eyes fixed upon their own. They say, ‘Look at So-and-so’s vineyard; I don’t think he trims his vines in the new style.’” (Spurgeon) c. And those who tend its fruit two hundred: It is a little difficult to understand exactly what the maiden refers to here. In context, it is probably a way of giving credit to her brothers for their concern and effort in guarding her honor before marriage. i. “The probability is that references that were easily understandable when written have become problems for us because of distance and its accompanying ignorance of ancient customs.” (Kinlaw) ii. By analogy, Charles Spurgeon considered that those who tend its fruit were pastors and ministers of the gospel, and that they also were due their own two hundred. He thought this spoke of the responsibility of a congregation to support their minister. iii. “I may, perhaps, have some members of country churches present, who are not kind to their minister. I can speak plainly upon this point, because my people are almost too kind to me; but I say to members of other churches, — Take care of your minister, for you will never get a blessing unless you are kind to him whom God has set over you. If your minister does not have his two hundred, — that is, if he has not your love and respect, and if you do not give him sufficient to keep him above want, — you cannot expect the Spirit of God to work with you. I believe there are scores of churches in which no good is ever done, for this very reason. God says, ‘You starve my minister, so I will starve you. You find fault with him, and quarrel with him; then I will find fault with you, and quarrel with you. There shall be no blessing upon you; you shall be like Gilboa, there shall be neither dew nor rain upon you.’” (Spurgeon) 6. (13) The beloved answers his maiden. You who dwell in the gardens, The companions listen for your voice— Let me hear it! a. You who dwell in the gardens: This seems to be the beloved addressing the maiden with this title. She could be called one who did dwell in the gardens, in places of delight, well-cared for, and associated with their love (Song of Solomon 4:12-16, 6:2, 6:11). i. “In these last two verses we ‘overhear’ Solomon and Shulamith whispering tenderly to each other.” (Estes) ii. Because her husband, the beloved, cherished her so much her life was indeed as pleasant as a garden. Dr. Jeff Schloss noted how important it was for a wife to feel this, explaining that husbands and wives rank their happiness in correlation to how much they believe they are loved and cherished by their spouse. Wives who do not have the confidence that they are loved and cherished by their husband in fact die sooner, and they die sooner than single women. These findings are true across cultures. b. Let me hear it: Though others also enjoyed the company of the maiden (the companions listen for your voice), the beloved longed to enjoy the blessing of oneness and companionship with his maiden. Therefore, he asked to hear her voice in a place fond to their remembrance. i. Some believe that these last two verses speak of a separation between the maiden and her beloved; some business or necessity has kept them apart. She is safe and blessed in the gardens, and here the beloved longs to hear her voice. If so, then these closing verses show the relationship strong and blessed, even when the couple cannot be together as much as they would like to be. ii. “In other words- when I am far away from thee, fill thou this garden with my name, and let thy heart commune with me.” (Spurgeon) 7. (14) The maiden calls out to her beloved. Make haste, my beloved, And be like a gazelle Or a young stag On the mountains of spices. a. Make haste, my beloved: If we take the suggestion that these last verses speak of a necessary separation between the maiden and the beloved, then this is her response to his desire to hear her voice once again (Song of Solomon 8:13). She calls for him to make haste, so they can be reunited. i. Thus we see that the Song of Solomon closes with the same sense of passion and intensity with which it opened. It reminds us that though the relationship between the maiden and the beloved aged and matured, it had not lost its passion and excitement. ii. “In every way we have seen a marriage in maturity. In their more intimate sexual experience, in the greater security of the wife, in her playful freedom to initiate love, and finally in the fullness of their relationship the poet has sketched a revealing portrait of the model couple.” (Glickman) iii. If we make the analogy to the relationship between Jesus and His people, then we can say that the words “Make haste” speak of her desire for His soon return. “I believe that our relationship to the Second Advent of Christ may be used as a thermometer with which to tell the degree of our spiritual heat. If we have strong desires, longing desires, burning desires, for the coming of the Lord, we may hope that it is well with us; but if we have no such desires, I think, at best, we must be somewhat careless; perhaps, to take the worst view of our case, we are sadly declining in grace.” (Spurgeon) b. And be like a gazelle or a young stag on the mountains of spices: Previously the maiden thought of her beloved as like a gazelle or a young stag upon the mountains of Bether. Here the similar idea is connected with mountains of spices. i. Spices speak of beauty, of fragrance, of value, of wealth, of sweetness; and these are mountains of spices! This was how great, how precious, how wonderful their relationship was to the maiden. No wonder she longed for his soon return. ii. “The final invitation is to a continued celebration of the love and communion which the happy couple shares. The joys of physical union and mutual enjoyment are stamped with God’s approval, for the Song of Songs is part of his holy Word.” (Carr) iii. “The figures of the deer and the mountains of spices symbolize for the last time the lover and his beloved. Restraints are gone. He is hers and she is his. They are free to pursue those delights of love that image a love to come for every believer.” (Kinlaw)tag On the mountains of spices."
All Is Vanity Ecc 1:1 The words of the Preacher, the son of David, king in Jerusalem. Ecc 1:2 "Vanity of vanities," says the Preacher, "Vanity of vanities! All is vanity." Ecc 1:3 What advantage does man have in all his work Which he does under the sun? Ecc 1:4 A generation goes and a generation comes, But the earth remains forever. Ecc 1:5 Also, the sun rises and the sun sets; And hastening to its place it rises there again. Ecc 1:6 Blowing toward the south, Then turning toward the north, The wind continues swirling along; And on its circular courses the wind returns. Ecc 1:7 All the rivers flow into the sea, Yet the sea is not full. To the place where the rivers flow, There they flow again. Ecc 1:8 All things are wearisome; Man is not able to tell it. The eye is not satisfied with seeing, Nor is the ear filled with hearing. Ecc 1:9 That which has been is that which will be, And that which has been done is that which will be done. So there is nothing new under the sun. Ecc 1:10 Is there anything of which one might say, "See this, it is new"? Already it has existed for ages Which were before us. Ecc 1:11 There is no remembrance of earlier things; And also of the later things which will occur, There will be for them no remembrance Among those who will come later still. The Vanity of Wisdom Ecc 1:12 I, the Preacher, have been king over Israel in Jerusalem. Ecc 1:13 And I set my mind to seek and explore by wisdom concerning all that has been done under heaven. It is a grievous task which God has given to the sons of men to be afflicted with. Ecc 1:14 I have seen all the works which have been done under the sun, and behold, all is vanity and striving after wind. Ecc 1:15 What is crooked cannot be straightened and what is lacking cannot be counted. Ecc 1:16 I said to myself, "Behold, I have magnified and increased wisdom more than all who were over Jerusalem before me; and my mind has observed a wealth of wisdom and knowledge." Ecc 1:17 And I set my mind to know wisdom and to know madness and folly; I realized that this also is striving after wind. Ecc 1:18 Because in much wisdom there is much grief, and increasing knowledge results in increasing pain. Ecclesiastes Solomon's Mournful Autobiography—The book of Ecclesiastes was written by Solomon in his old age, after he had fully proved that all the pleasures earth is able to give are empty and unsatisfying. He there shows how impossible it is for the vanities of the world to meet the longings of the soul. His conclusion is that it is wisdom to enjoy with gratitude the good gifts of God, and to do right; for all our works will be brought into judgment. Solomon's autobiography is a mournful one. He gives us the history of his search for happiness. He engaged in intellectual pursuits; he gratified his love for pleasure; he carried out his schemes of commercial enterprise. He was surrounded by the fascinating splendor of court life. All that the carnal heart could desire was at his command; yet he sums up his experience in this sad record: [Ecclesiastes 1:14-2:11 quoted] (The Health Reformer, June 1878) Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Ecclesiastes Select a Chapter 1 Ecclesiastes 1 – The Vanity of Life Video for Ecclesiastes 1: Ecclesiastes 1 – The Vanity of Life A. Introduction: The Preacher, the author of Ecclesiastes. 1. (1a) The Preacher. The words of the Preacher, a. The words of the Preacher: The Book of Ecclesiastes is one of the most unusual and perhaps most difficult to understand books of the Bible. It has a spirit of hopeless despair; it has no praise or peace; it seems to promote questionable conduct. Yet these words of the Preacher show us the futility and foolishness of a life lived without an eternal perspective. i. The question in Ecclesiastes isn’t about the existence of God; the author is no atheist, and God is always there. The question is whether or not God matters. The answer to that question is vitally connected to a responsibility to God that goes beyond this earthly life. ii. “He does believe in ‘God,’ but, very significantly, he never uses the sacred name ‘Lord.’ He has shaken himself free, or wishes to represent a character who has shaken himself free from Revelation, and is fighting the problem of life, its meaning and worth, without any help from Law, or Prophet, or Psalm.” (Maclaren) iii. In the search for this answer, the Preacher searched the depths of human experience, including despair. He thoroughly examined the emptiness and futility of life lived without eternity before coming to the conclusion of the necessity of eternity. iv. “We face the appalling inference that nothing has meaning, nothing matters under the sun. It is then that we can hear, as the good news which it is, that everything matters – ‘for God will bring every deed into judgment, with every secret thing, whether good or evil.’” (Kidner) v. “What, then, is the purpose of Ecclesiastes? It is an essay in apologetics. It defends the life of faith in a generous God by pointing to the grimness of the alternative.” (Eaton) vi. “He does not come as a formal philosopher; it is a word from God he has to share, despite his reflective low-key approach. He does not present half-a-dozen arguments for the existence of God. Instead he picks up our own questions. Can you cope with life without having any idea where you are going? You don’t have all the answers to life’s enigmas, do you? Your neo-pagan view of life doesn’t give you any hope of achieving very much, does it? Nature will not answer your questions, and you are bored by it anyway. History baffles your attempts to understand it. You don’t like to think about your own death; yet it is the most certain fact about your existence.” (Eaton) vii. “Ecclesiastes does not pretend to preach the Gospel. Rather, it encourages the reader to a God-centered worldview rather than falling victim to frustrations and unanswered questions. None of its contents has to be rejected in the light of the New Testament.” (Wright) b. The Preacher: In Hebrew, this translates the word Koheleth (or, Kobellet). The idea is of someone who might gather, lead, or speak to a group of people – a congregation. i. “The word is connected with the Hebrew for assembling, and its form suggests some kind of office-bearer…. The many attempts at translating this title include: ‘Ecclesiastes’, ‘The Preacher’, ‘The Speaker’, ‘The President’, ‘The Spokesman’, ‘The Philosopher’. We might almost add, ‘The Professor’!” (Kidner) ii. These are definitely the words of the Preacher, but in this apologetically oriented sermon his focus on God is indirect. “It makes no mention of Yahweh, the LORD, the name of the God of Israel’s covenant faith. It scarcely refers to the law of God, the only possible reference being in Ecclesiastes 12:13. It scarcely refers to the nation of Israel (only in Ecclesiastes 1:12). Why these omissions? The answer seems to be that the Preacher’s argument stands on its own feet and does not depend on Israel’s covenant faith to be valid. He is appealing to universally observable facts.” (Eaton) 2. (1b) The identity of the Preacher. The son of David, king in Jerusalem. a. The son of David: This identifies the Preacher as David’s son, Solomon. Some believe that another wrote it in Solomon’s name, but there is no compelling reason to say that anyone other than Solomon wrote it. i. “In view of the traditions concerning Solomon (1 Kings 2-12; 2 Chronicles 1-9), without any further definition the title would certainly lead any reader to suppose that the allusion is to him. Also the account in Ecclesiastes 2:1-11 is strongly reminiscent of Solomon; almost every phrase has its parallel in the narratives concerning Solomon.” (Eaton) ii. “There will come another enigmatic note in verse 16, with its claim to a wisdom ‘surpassing all who were over Jerusalem before me’. This rules out any successor to the matchless Solomon.” (Kidner) b. King in Jerusalem: From his royal standing, Solomon had the wisdom, freedom, resources, and standing to write this work. i. In a sense, only Solomon could write this book. He had both the wisdom and the resources to work through these problems. “With Qoheleth we put on the mantle of a Solomon, that most brilliant and least limited of men, to set out on the search. With every gift and power at our command, it would be strange if we should come back empty-handed.” (Kidner) ii. When Solomon wrote this, he did so in a style understood and appreciated in his day. “The particular brand of wisdom that characterizes Ecclesiastes is well attested in the ancient world. We may call it ‘pessimism literature’. Ecclesiastes is the only biblical example of this old literary tradition.” (Eaton) iii. “In an Egyptian work, The Man Who Was Tired of Life, written between 2300 and 2100 BC, a man disputed with his soul whether life was worth living or whether suicide was the only logical act. ‘Life is a transitory state,’ he complained to himself; ‘you are alive but what profit do you get? Yet you yearn for life like a man of wealth.’ Death is ‘a bringer of weeping’; never again afterwards will a man ‘see the sun’. Little can be done. ‘Follow the happy day and forget care.’” (Eaton) iv. The Puritan commentator John Trapp wrote what some others also believe, that Ecclesiastes was Solomon’s statement of error and penance, and evidence that he turned back to God at the end of his life – despite the absence of such assurance in 1 Kings 11. “He penned this penitential sermon, grown an old man, he had experimented all this that he here affirmeth, so that he might better begin his speech to his scholars.” (Trapp) B. The problem presented: the meaninglessness of life. 1. (2) The Preacher’s summary: Life is vanity, without meaning. “Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.” a. Vanity of vanities: The Preacher begins his sermon with his first conclusion (though not his ultimate conclusion). Looking at life all around, he judges it to be vanity – nothing, useless, meaningless. i. “A wisp of vapour, a puff of wind, a mere breath – nothing you could get your hands on; the nearest thing to zero. That is the ‘vanity’ this book is about.” (Kidner) ii. “Vanity (hebel) includes (i) brevity and unsubstantiality, emptiness… (ii) unreliability, frailty… (iii) futility, as in Job 9:29 (Hebrew), where ‘in vanity’ means ‘to no effect’; (iv) deceit (cf. Jeremiah 16:19; Zechariah 10:2).” (Eaton) b. Vanity of vanities: To strengthen his point, the Preacher judged life to be the ultimate vanity, the vanity of vanities. This Hebrew phrasing is used to express intensity or the ultimate of something, as in the phrase holy of holies. i. This phrase (or something quite like it) will be used about 30 times in this short book. It is one of the major themes of Ecclesiastes. c. All is vanity: To further strengthen the point, Solomon noted not only that life is vanity, but that all is vanity. It seemed that every part of life suffered from this emptiness. i. We see from the first two verses that Solomon wrote this from a certain perspective, a perspective that through the book he will expose as inadequate and wrong. Most all of Ecclesiastes is written from this perspective, through the eyes of a man who thinks and lives as if God doesn’t matter. ii. “It is an absolutely accurate statement of life when it is lived under certain conditions; but it is not true as a statement of what life must necessarily be.” (Morgan) If you say, “My life isn’t vanity; it isn’t meaningless. My life is filled with meaning and purpose.” That’s wonderful; but you can’t ignore the premise of the Preacher – the premise of life under the sun. iii. Therefore Ecclesiastes is filled with what we might call true lies. Given the perspective “God does not matter,” it is true that all is vanity. Since that perspective is wrong, it is not true that all is vanity. Yet Solomon makes us think through this wrong perspective thoroughly through Ecclesiastes. iv. Solomon thinks through this perspective, but he wasn’t the first nor the last to see life this way. Many moderns judge life to be equally futile. · “We all live in a house on fire, no fire department to call; no way out, just the upstairs window to look out of while the fire burns the house down with us trapped, locked in it.” (Playwright Tennessee Williams) · “Most people get a fair amount of fun out of their lives, but on balance life is suffering and only the very young or the very foolish imagine otherwise.” (Author George Orwell) · “Life is rather like a can of sardines, we’re all of us looking for the key.” (Playwright Alan Bennett) 2. (3) Life and work under the sun. What profit has a man from all his labor In which he toils under the sun? a. What profit has a man from all his labor: Using the language from the world of business, the Preacher asked a worthy question. He knew that life was filled with labor – but what is it worth? What does it profit? i. Profit: “A commercial term; life ‘pays no dividends’.” (Eaton) ii. Jesus expressed a similar thought in Mark 8:36: For what will it profit a man if he gains the whole world, and loses his own soul? iii. “All things are sweeter in the ambition than in the fruition. There is a singular vanity in this splendid misery.” (Trapp) b. In which he toils under the sun: This is the first stating of an essential theme through Ecclesiastes. This phrase will be repeated more than 25 times through the book. The idea isn’t “on a sunny day” or something having to do with the weather. The idea is “in this world that we can see; the material world.” It is life considered without an eternal perspective. i. “If our view of life goes no further than ‘under the sun’, all our endeavours will have an undertone of misery.” (Eaton) ii. The use of the phrase under the sun “shows that the writer’s interest was universal and not limited to only his own people and land.” (Wright) 3. (4-7) The unending cycle of creation. One generation passes away, and another generation comes; But the earth abides forever. The sun also rises, and the sun goes down, And hastens to the place where it arose. The wind goes toward the south, And turns around to the north; The wind whirls about continually, And comes again on its circuit. All the rivers run into the sea, Yet the sea is not full; To the place from which the rivers come, There they return again. a. One generation passes away, and another generation comes; but the earth abides forever: Using several examples, the Preacher observes that nothing seems to change very much in the seemingly unending cycle of nature. i. “He looks out upon humanity, and sees that in one aspect the world is full of births, and in another full of deaths. Coffins and cradles seem the main furniture, and he hears the tramp, tramp, tramp of the generations passing over a soil honeycombed with tombs.” (Maclaren) b. The sun also rises… The wind goes toward the south… the rivers run into the sea: From what Solomon could observe under the sun, these unchanging cycles expressed the unchanging monotony of life, leading to its vanity and meaninglessness. i. “For Old Testament orthodoxy, creation rings with the praises of the LORD. Creation is his…. But, says the Preacher, take away its God, and creation no longer reflects his glory; it illustrates the weariness of mankind.” (Eaton) ii. “All the rivers of earthly joy may be flowing into your heart, but they will never fill it. They may recede, or dry up, or ebb; but if not, still they will never satisfy…. But in Christ there is perennial interest…. We need not go outside of Him for new delights; and to know Him is to possess a secret which makes all things new.” (Meyer) 4. (8-11) The unending cycle of man’s labor. All things are full of labor; Man cannot express it. The eye is not satisfied with seeing, Nor the ear filled with hearing. That which has been is what will be, That which is done is what will be done, And there is nothing new under the sun. Is there anything of which it may be said, “See, this is new”? It has already been in ancient times before us. There is no remembrance of former things, Nor will there be any remembrance of things that are to come By those who will come after. a. All things are full of labor; man cannot express it: Solomon then observed that the meaninglessness of life wasn’t only reflected in nature. This frustration is also evident in human effort and endeavor. Despite all man’s working (labor), seeing, and hearing, he is still not satisfied. i. “It is impossible to calculate how much anxiety, pain, labour, and fatigue are necessary in order to carry on the common operations of life. But an endless desire of gain, and an endless curiosity to witness a variety of results, cause men to, labour on.” (Clarke) ii. “What is the difference between a squirrel in a cage who only makes his prison go round the faster by his swift race, and the man who lives toilsome days for transitory objects which he may never attain?” (Maclaren) b. That which has been is what will be, that which is done is what will be done, and there is nothing new under the sun: Despite all man’s work and progress, life seems monotonously the same. Things that seem new get old very quickly, so it could be said “there is nothing new under the sun.” i. The more things change, the more they stay the same. Meet the new boss, same as the old boss. “In their new guise the old ways go on. As a race, we never learn.” (Kidner) ii. There may be nothing new under the sun; but thankfully the followers of Jesus – those born again by God’s Spirit – don’t live under the sun in that sense. Their life is filled with new things. · A new name (Isaiah 62:2, Revelation 2:17). · A new community (Ephesians 2:14). · A new help from angels (Psalm 91:11). · A new commandment (John 13:34). · A new covenant (Jeremiah 31:33, Matthew 26:28). · A new and living way to heaven (Hebrews 10:20). · A new purity (1 Corinthians 5:7). · A new nature (Ephesians 4:24). · A new creation in Jesus Christ (2 Corinthians 5:17). · All things become new! (2 Corinthians 5:17, Revelation 21:5). c. There is no remembrance of former things, nor will there be any remembrance of things that are to come: The futility of life seems to extend in both directions, both into the past and into the future. Man works hard, yet it never seems to make a lasting difference and all is simply forgotten. i. “How many memorable matters were never recorded! How many ancient records long since perished!” (Trapp) C. The failure of wisdom to satisfy. 1. (12-15) Searching by wisdom. I, the Preacher, was king over Israel in Jerusalem. And I set my heart to seek and search out by wisdom concerning all that is done under heaven; this burdensome task God has given to the sons of man, by which they may be exercised. I have seen all the works that are done under the sun; and indeed, all is vanity and grasping for the wind. What is crooked cannot be made straight, And what is lacking cannot be numbered. a. I, the Preacher, was king over Israel in Jerusalem: Solomon was internationally famous for his great wisdom. If the answers to the seeming emptiness of life could be found by wisdom, Solomon was the one to find them. i. Solomon’s great wisdom was a gift of God. When God offered him whatever he pleased, he asked for wisdom, especially the wisdom to lead the people of God (1 Kings 3:5-28). Therefore, God made Solomon so wise that he wrote thousands of proverbs, and he was considered to be wiser than all the men of his day (1 Kings 4:29-34). b. I set my heart to seek and search out by wisdom concerning all that is done under heaven: With the unique ability to make such a search, Solomon looked for the answers in wisdom – by which he meant human wisdom that excluded answers in the light of eternity. i. I set my heart to seek and search out: “The two words are not synonymous. The former verb implies penetrating into the depth of an object before one; the other word taking a comprehensive survey of matters further away; so that two methods and scopes of investigation are signified.” (Deane) ii. This is the wisdom of those who guide us to a better life in the here-and-now; how to live a healthier, happier, more prosperous life. This wisdom certainly has value, and many lives would be better for following it. Yet if it excludes a true appreciation of eternity and our responsibilities in the world to come, this wisdom has no true answer to the meaninglessness of life. It only shows us how to live our meaningless lives better. iii. In other places in Ecclesiastes, wisdom is thought of as a blessing – as it is; even wisdom that excludes eternity (Ecclesiastes 7:11-12, 7:19). Yet this kind of under the sun wisdom cannot shed light upon the problem of the vanity and meaninglessness of life. c. All that is done under heaven: God’s heaven and eternity are not in view here, only the day and night skies. This is another way of saying, “under the sun.” All man’s work, accomplishment, and searching for wisdom seems to amount to nothing. i. “All that is done under heaven shows that the total resources of a limited world-view are the object of study; the vertical aspect is not yet in view.” (Eaton) d. This burdensome task God has given to the sons of man, by which they may be exercised: The seeming futility of life comes from God; He has given it to man. God has deliberately built a system where life seems meaningless and empty without the understanding of a living, active God to whom we must give account. i. It may seem cruel of God to devise such a system, but it is actually evidence of His great love and mercy. He built within us the desire and need for that which brings meaning and fulfillment to life. As Augustine wrote, the Creator made a God-shaped space in each of us, which can only be filled with Him. ii. This desire is found not only in us as people, but also in creation itself. God also subjected creation to this futility until He one day brings the promised fulfillment. For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope (Romans 8:20). iii. At the same time, this is a burdensome task. It isn’t always easy to find these answers because our pride, self-reliance, and self-love work against finding them. e. What is crooked cannot be made straight, and what is lacking cannot be numbered: The Preacher’s initial search for the answers in wisdom (under the sun) brought him only despair. i. “With his usual devastating candour Qoheleth is quick to tell us the worst. The search has come to nothing.” (Kidner) ii. “The third conclusion explains why the ‘under the sun’ thinker is so frustrated. It is because there are twists (what is crooked) and gaps (what is lacking) in all thinking. No matter how the thinker ponders, he cannot straighten out life’s anomalies, nor reduce all he sees to a neat system.” (Eaton) 2. (16-18) The failure of wisdom confirmed. I communed with my heart, saying, “Look, I have attained greatness, and have gained more wisdom than all who were before me in Jerusalem. My heart has understood great wisdom and knowledge.” And I set my heart to know wisdom and to know madness and folly. I perceived that this also is grasping for the wind. For in much wisdom is much grief, And he who increases knowledge increases sorrow. a. I communed with my heart: This approach is natural for anyone who looks for the answers under the sun, apart from an eternal perspective. They look inward for wisdom and answers, instead of to the God who rules eternity. b. I set my heart to know wisdom and to know madness and folly. I perceived that this also is grasping for the wind: The repeated and intensified search for wisdom brought no ultimate meaning. The solution wasn’t to think harder and search better; it was all grasping for the wind. c. For in much wisdom is much grief, and he who increases knowledge increases sorrow: The more the Preacher understood life under the sun, the greater his despair. The more he learned, the more he realized what he didn’t know. The more he knew, the more he knew life’s sorrows. i. “So long as wisdom is restricted to the realm ‘under the sun’, it sees the throbbing tumult of creation, life scurrying round its ever-repetitive circuits, and nothing more. ‘The more you understand, the more you ache’ (Moffatt).” (Eaton).
The Vanity of Self-Indulgence Ecc 2:1 I said to myself, "Come now, I will test you with pleasure. So enjoy yourself." And behold, it too was futility. Ecc 2:2 I said of laughter, "It is madness," and of pleasure, "What does it accomplish?" Ecc 2:3 I explored with my mind how to stimulate my body with wine while my mind was guiding me wisely, and how to take hold of folly, until I could see what good there is for the sons of men to do under heaven the few years of their lives. Ecc 2:4 I enlarged my works: I built houses for myself, I planted vineyards for myself; Ecc 2:5 I made gardens and parks for myself and I planted in them all kinds of fruit trees; Ecc 2:6 I made ponds of water for myself from which to irrigate a forest of growing trees. Ecc 2:7 I bought male and female slaves and I had homeborn slaves. Also I possessed flocks and herds larger than all who preceded me in Jerusalem. Ecc 2:8 Also, I collected for myself silver and gold and the treasure of kings and provinces. I provided for myself male and female singers and the pleasures of men—many concubines. Ecc 2:9 Then I became great and increased more than all who preceded me in Jerusalem. My wisdom also stood by me. Ecc 2:10 All that my eyes desired I did not refuse them. I did not withhold my heart from any pleasure, for my heart was pleased because of all my labor and this was my reward for all my labor. Ecc 2:11 Thus I considered all my activities which my hands had done and the labor which I had exerted, and behold all was vanity and striving after wind and there was no profit under the sun. The Vanity of Living Wisely Ecc 2:12 So I turned to consider wisdom, madness and folly; for what will the man do who will come after the king except what has already been done? Ecc 2:13 And I saw that wisdom excels folly as light excels darkness. Ecc 2:14 The wise man's eyes are in his head, but the fool walks in darkness. And yet I know that one fate befalls them both. Ecc 2:15 Then I said to myself, "As is the fate of the fool, it will also befall me. Why then have I been extremely wise?" So I said to myself, "This too is vanity." Ecc 2:16 For there is no lasting remembrance of the wise man as with the fool, inasmuch as in the coming days all will be forgotten. And how the wise man and the fool alike die! Ecc 2:17 So I hated life, for the work which had been done under the sun was grievous to me; because everything is futility and striving after wind. The Vanity of Toil Ecc 2:18 Thus I hated all the fruit of my labor for which I had labored under the sun, for I must leave it to the man who will come after me. Ecc 2:19 And who knows whether he will be a wise man or a fool? Yet he will have control over all the fruit of my labor for which I have labored by acting wisely under the sun. This too is vanity. Ecc 2:20 Therefore I completely despaired of all the fruit of my labor for which I had labored under the sun. Ecc 2:21 When there is a man who has labored with wisdom, knowledge and skill, then he gives his legacy to one who has not labored with them. This too is vanity and a great evil. Ecc 2:22 For what does a man get in all his labor and in his striving with which he labors under the sun? Ecc 2:23 Because all his days his task is painful and grievous; even at night his mind does not rest. This too is vanity. Ecc 2:24 There is nothing better for a man than to eat and drink and tell himself that his labor is good. This also I have seen that it is from the hand of God. Ecc 2:25 For who can eat and who can have enjoyment without Him? Ecc 2:26 For to a person who is good in His sight He has given wisdom and knowledge and joy, while to the sinner He has given the task of gathering and collecting so that he may give to one who is good in God's sight. This to Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Revelation Select a Chapter 2 Revelation 2 – Jesus’ Letters to the Churches Audio for Revelation 2: Revelation 1:9-2:7 – The Revelation of Jesus Christ Revelation 2:8-2:17 – Letters to Seven Churches Revelation 2:18-3:6 – Letters to Seven Churches Revelation 2-3 (Survey) – The Seven Churches of Revelation in History The letters to the seven churches share a similar structure. They each feature: · An address to a particular congregation. · An introduction of Jesus. · A statement regarding the condition of the church. · A verdict from Jesus regarding the condition of the church. · A command from Jesus to the church. · A general exhortation to all Christians. · A promise of reward. We can see the state of each of these seven churches – and the state of our own walk with Jesus – by looking at what Jesus has to say to each church in each section. A. Jesus’ letter to the church at Ephesus. 1. (1a) The character of the city of Ephesus. “To the angel of the church of Ephesus write, a. To the angel: As discussed under Revelation 1:20, this angel may be the pastor of the church at Ephesus, or an angel looking in on the workings of the church at Ephesus. In some way, this angel represents this church; but the letter isn’t written just to the representative, but to the whole church. i. “I consider what is spoken to this angel as spoken to the whole Church; and that it is not his particular state that is described, but the states of the people in general under his care.” (Clarke) b. Ephesus: This was a famous city in the ancient world, with an equally famous church. Paul ministered in Ephesus for three years (Acts 19:1, Acts 19:10, Acts 20:31). Aquila and Priscilla, with Apollos served there (Acts 18:24-28). Paul’s close associate Timothy (1 Timothy 1:3) worked in Ephesus. According to strong and consistent historic tradition, the Apostle John also ministered there. i. “Surely it was a place of great privilege, of great preaching.” (Robertson) c. Ephesus: This great city was also world-famous as a religious, cultural, and economic center of the region. Ephesus had the notable temple of Diana, a fertility goddess worshipped with immoral sex. This tremendous temple to Diana in Ephesus was regarded as one of the seven wonders of the ancient world. It was supported by 127 pillars, each pillar 60 feet tall, and it was adorned with great sculptures. i. “The Temple of Artemis was also a major treasury and bank of the ancient world, where merchants, kings, and even cities made deposits, and where their money could be kept safe under the protection of deity.” (Longenecker in his commentary on Acts) ii. “Ephesus was a stronghold of Satan. Here many evil things both superstitious and satanic were practised. Books containing formula for sorcery and other ungodly and forbidden arts were plentiful in that city.” (Gaebelein in his commentary on Acts) 2. (1b) Jesus describes Himself to the church at Ephesus. ‘These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands: a. He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands: These images were taken from John’s vision of Jesus in Revelation 1. They emphasize the authority of Jesus in the Church (He holds the seven stars) and His immediate presence in the Church (He walks in the midst of the seven golden lampstands). This introduction stresses that Jesus is central to the church, and should be recognized as central to the church. b. Holds: This is the ancient Greek word kratein, and is an emphatic and complete word. Jesus has these churches, and holds them securely. The churches belong to Jesus, not to the leaders of the churches or to the people of the churches. He holds them. 3. (2-3) What Jesus knows about the Christians of Ephesus. “I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars; and you have persevered and have patience, and have labored for My name’s sake and have not become weary. a. I know your works: Jesus looked at His church, and He knew its condition. It was no mystery to Him. There may be sin or corruption hidden in a congregation, but it isn’t hidden to Jesus. He would say the same thing to us today, both as individuals and as a congregation: I know your works. i. “There are also working Christians who do not approach to laboring; yet a lifetime of such work as theirs would not exhaust a butterfly. Now, when a man works for Christ he should work with all his might.” (Spurgeon) b. Your works, your labor, your patience: Jesus knew what this church did right. They worked hard for the Lord and they had godly endurance. Patience is the great ancient Greek word hupomone, which means “steadfast endurance.” In this sense, the church in Ephesus was rock-solid. c. You cannot bear those who are evil: The Ephesian church pursued doctrinal purity. Paul warned the Ephesians in Acts 20:29-31: For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears. From this commendation of Jesus, we know that the Ephesians took Paul’s warning seriously. i. The church today, like the Ephesian church then, must vigorously test those who claim to be messengers from God – especially those who say they are apostles, because deceivers will speak well of themselves. The greater the evil, the more deceptive its cloak. ii. “This was grand of them: it showed a backbone of truth. I wish some of the churches of this age had a little of this holy decision about them; for nowadays, if a man be clever; he may preach the vilest lie that was ever vomited from the mouth of hell, and it will go down with some.” (Spurgeon) d. You have persevered and have patience, and have labored for My name’s sake and have not become weary: Also, the Ephesian church continued doing these things without becoming weary. They showed a godly perseverance that we should imitate. By all outward appearances, this was a solid church that worked hard, had great outreach, and protected the integrity of the gospel. 4. (4) What Jesus has against the church at Ephesus. Nevertheless I have this against you, that you have left your first love. a. Nevertheless I have this against you: Jesus used a sobering word – nevertheless, which means “despite all that.” Jesus took into full account all the good in the Ephesian church, yet despite all that, He had something against them. i. Nevertheless means that all the good in the Ephesian church did not cancel out the bad Jesus is about to describe. b. You have left your first love: Despite all the good in the Ephesian church, there is something seriously wrong. They have left – not lost – their first love. They once had a love that they don’t have anymore. This can be described as “a definite and sad departure.” (Robertson) i. The distinction between leaving and losing is important. Something can be lost quite by accident, but leaving is a deliberate act, though it may not happen suddenly. As well, when we lose something we don’t know where to find it; but when we leave something, we know where to find it ii. Though they had left their first love, everything looked great on the outside. If you would have attended a service of the church at Ephesus, you might have thought, “This is a happening church. They are doing so much, and they really guard the truth.” At the same time, you might have had a vague, uneasy feeling – yet it would probably be hard to pin down. It wasn’t hard for Jesus to see the problem, even though everything probably looked wonderful on the outside. iii. The problem was serious. Without love, all is vain. No wonder Jesus said, “Nevertheless I have this against you.” “A church has no reason for being a church when she has no love within her heart, or when that love grows cold. Lose love, lose all.” (Spurgeon) c. Left your first love: What love did they leave? As Christians, we are told to love God and to love one another. Did they leave their love for God? Did they leave their love for one another? Probably both are in mind, because the two loves go together. You can’t say you love God and not love His family, and you can’t really love His family without loving Him first. i. The Ephesian church was a working church. Sometimes a focus on working for Jesus will eclipse a love relationship with Him. We can put what we do for Jesus before who we are in Him. We can leave Jesus in the temple, just as the parents of Jesus did (Luke 2:45-46). ii. The Ephesian church was a doctrinally pure church. Sometimes a focus on doctrinal purity will make a congregation cold, suspicious, and intolerant of diversity. “When love dies orthodox doctrine becomes a corpse, a powerless formalism. Adhesion to the truth sours into bigotry when the sweetness and light of love to Jesus depart.” (Spurgeon) d. First love: There is a definite, sure difference in their relationship with Jesus. Things aren’t as they used to be. It isn’t that we expect that we should have the exact same excitement we had when everything was brand new in the Christian life, but the newness should transition into a depth that makes the first love even stronger. i. A couple that has been married for a long time doesn’t always have the same thrill of excitement they had when they first dated. That is to be expected, and is fine – if that excitement has matured into a depth of love that makes it even better than the first love. ii. There is nothing wrong with that initial excitement, or wanting it to remain or be restored. “When we were in our first love, what would we do for Christ; now how little will we do. Some of the actions which we performed when we were young Christians, but just converted, when we look back upon them, seem to have been wild and like idle tales.” (Spurgeon) 5. (5-6) What Jesus wants the church at Ephesus to do. Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent. But this you have, that you hate the deeds of the Nicolaitans, which I also hate. a. Remember therefore from where you have fallen: The first step in restoration for the Ephesian church is for them to remember. They need to remember from where you have fallen. This means remembering where they used to be in their love for the Lord and for one another. i. When the Prodigal Son was in the pigpen, the first step in restoration was remembering what life was like back in his father’s home (Luke 15:17-19). This is always the first step in getting back to where we should be with the Lord. b. Repent: This is not a command to feel sorry, or really to feel anything. It means to change your direction, to go a different way. It is an “urgent appeal for instant change of attitude and conduct, before it is too late.” (Robertson) c. Do the first works: This means that they must go back to the basics, to the very first things they did when you first fell in love with Jesus. These are the things that we never grow beyond. i. What are the first works? · Remember how you used to spend time in His Word? · Remember how you used to pray? · Remember the joy in getting together with other Christians? · Remember how excited you were about telling others about Jesus? ii. We might say that Satan does a masterful job in creating a sense of general dissatisfaction with these first works. Christians will run after almost every new, strange method or program for growth and stability. Our shortened attention spans make us easily bored with the truest excitement. Sometimes we will do almost anything except the first works. d. Or else I will come to you quickly and remove your lampstand from its place: Jesus gave them a stern warning. Unless they repent, He will remove their light and His presence. When their lampstand was removed, they could continue as an organization, but no longer as a true church of Jesus Christ. It would be the church of Ichabod, where the glory had departed (1 Samuel 4:21). i. Apparently, at least in the short term, the Ephesians heeded this warning. In the early second century (not too long after John wrote), Ignatius praised the love and the doctrinal purity of the Ephesians. “You, who are of the most holy Church of the Ephesians, which is so famous and celebrated throughout the world… you, being full of the Holy Spirit, do nothing according to the flesh, but all things according to the Spirit. You are complete in Christ Jesus.” (Epistle of Ignatius to the Ephesians, Chapter 8. From the Ante Nicean Fathers Volume 1, page 52) ii. From what Ignatius wrote, it seems that the Ephesians returned to their first love without compromising doctrinal purity. That isn’t always an easy balance to keep, but the Ephesians apparently kept it, at least for a time. e. But this you have, that you hate the deeds of the Nicolaitans, which I also hate: Jesus – probably so the Ephesians would not be overly discouraged – gave this church another compliment. They were complimented because they hated the deeds of the Nicolaitans – but who were the Nicolaitans and what were their deeds? The doctrine of the Nicolaitans is also condemned in Revelation 2:15, and in that passage it is related to immorality and idolatry. i. Irenaeus (writing in the late second century) described what he knew of the Nicolaitans: “The Nicolaitanes are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles. They lead lives of unrestrained indulgence. The character of these men is plainly pointed out in the Apocalypse of John, as teaching that it is a matter of indifference to practice adultery, and to eat things sacrifice to idols.” (Against Heresies, book 1, chapter 26. From the Ante Nicean Fathers Volume 1, page 352) ii. Hippolytus, a student of Irenaeus (writing in the early third century) associated the Nicolaitans with the Gnostics: “There are, however, among the Gnostics diversities of opinion… But Nicolaus has been a cause of the wide-spread combination of these wicked men. [He] departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food.” (Refutation of all Heresies, book 7, chapter 24; ANF volume 5, page 115) iii. Others have emphasized the root meanings of the words that make up the name Nicolaitans. Nikao-laos means literally “to conquer the people.” Based on this, some point to presumptuous claims of apostolic authority and to the heart that sets up hierarchies and separates the “clergy” from the “laity.” Perhaps the Nicolaitans fulfilled all these aspects, being both an idolatrous immorality and a presumptuous, hierarchical, “hidden mysteries” system typical of Gnosticism. iv. The Nicolaitans, like all deceivers that come from the body of Christ, claimed “not that they were destroying Christianity, but that they were presenting an improved and modernized version of it.” (Barclay) f. Which I also hate: These are powerful words, in that they came from our Savior who is so rich in love. Whoever exactly the Nicolaitans were, and whatever exactly they did and taught, we learn something from Jesus’ opinion of them. We learn that the God of love hates sin, and wants His people to also hate sin. 6. (7a) A general exhortation to all who will hear. “He who has an ear, let him hear what the Spirit says to the churches. a. He who has an ear: This qualifies everyone – or at least everyone who will listen. This letter was not only written to the church at Ephesus in the Apostle John’s day. It is written to us, and to all Christians throughout the centuries. b. Let him hear what the Spirit says to the churches: Each one of these seven letters apply to all churches. We must hear what the Spirit says to the churches – not just to one church. These letters – each of them – were meant to speak to you, if you will only have an ear to hear what the Spirit says. i. “There were not seven books written, but one book in which these seven epistles were, out of which each church, or the church in it several periods, might learn what concerned it.” (Poole) ii. “The churches of the land are sprinkled all over with bald-headed old sinners whose hair has been worn off by the constant friction of countless sermons that have been aimed at them and glanced off and hit the man in the pew behind.” (H.W. Beecher) 7. (7b) The promise of a reward. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God.”’ a. To him who overcomes: Jesus made this promise to him who overcomes – but what does this overcomer overcome? We usually think of overcoming in dramatic terms of overcoming sin and in spiritual warfare, but here Jesus seems to speak of overcoming their coldness of heart and lack of love marked by leaving their first love. b. I will give to eat from the tree of life: The promise for these overcomers was a return to Eden, a restoration, and eternal life. This was meant first in the eternal sense of making it to heaven, which was no small promise to a church threatened with the removal of Jesus’ presence. It is also meant in the sense of seeing the effects of the curse rolled back in our own lives through walking in Jesus’ redeeming love. c. In the midst of the Paradise of God: Originally, the word Paradise meant “a garden of delight.” Eventually, it came to mean “the place where God lives.” Where God is, that is Paradise! B. Jesus’ letter to the church at Smyrna. 1. (8a) The character of the city of Smyrna. “And to the angel of the church in Smyrna write, a. Smyrna: This was a large, beautiful, and proud city. It was a center of learning and culture, and was proud of its standing as a city. “Smyrna was an outstandingly beautiful city. It claimed to be the ‘Glory of Asia.’” (Barclay) b. Smyrna: This was a rich city. “Smyrna was a great trade city… Smyrna stood at the end of the road which served the valley of the river Hermus, and all the trade of that valley flowed into its markets and found an outlet through its harbor. It had a specially rich trade in wines. Smyrna, like Ephesus, was a city of wealth and commercial greatness.” (Barclay) c. Smyrna: We also know from history that it was a city deeply committed to idolatry and the worship of the Roman Emperor. On one famous street in Smyrna, called the “Golden Street,” stood magnificent temples to Cybele, Apollo, Asklepios, Aphrodite, and a great temple to Zeus – but the worship of those pagan gods was dying out. The real focus was on the worship of the Roman Emperor. i. In 196 B.C. Smyrna built the first temple to Dea Roma – the goddess of Rome, the spiritual symbol of the Roman Empire. Once the “spirit” of Rome was worshipped, it wasn’t much of a step to worship the dead Emperors of Rome. Then it was only another small step to worship the living Emperors, and then to demand such worship as an evidence of political allegiance and civic pride. ii. In A.D. 23 Smyrna won the privilege (over 11 other cities) to build the first temple to worship the Emperor Tiberius Caesar. Smyrna was a leading city in the Roman cult of Emperor worship. iii. The Roman Emperor Domitian (A.D. 81-96) was the first to demand worship under the title “Lord” from the people of the Roman Empire as a test of political loyalty. According to ancient church history, it was under the reign of Domitian that John was banished to the Island of Patmos where he received this vision. iv. “Emperor worship had begun as spontaneous demonstration of gratitude to Rome; but toward the end of the first century, in the days of Domitian, the final step was taken and Caesar worship became compulsory. Once a year the Roman citizen must burn a pinch of incense on the altar to the godhead of Caesar; and having done so, he was given a certificate to guarantee that he had performed his religious duty.” (Barclay) v. “All that the Christians had to do was to burn that pinch of incense, say, ‘Caesar is Lord,’ receive their certificate, and go away and worship as they pleased. But that is precisely what the Christians would not do. They would give no man the name of Lord; that name they would keep for Jesus Christ and Jesus Christ alone. They would not even formally conform.” (Barclay) 2. (8b) Jesus describes Himself to the church at Smyrna. ‘These things says the First and the Last, who was dead, and came to life: a. The First and the Last: Jesus chose this title from His initial appearance to John (Revelation 1:11, 1:17) to speak of His eternal character. The First and the Last are titles that belong only to the LORD, Yahweh, according to Isaiah 41:4, 44:6, and 48:12. b. Who was dead, and came to life: Jesus chose this title from His initial appearance to John (Revelation 1:18) to remind the Christians in Smyrna that they served the risen Lord, victorious over death. Death could not hold Jesus, and it cannot hold His people. i. The association with death – and the victory of resurrection – is throughout this letter. The name Smyrna comes from the word myrrh, a sweet-smelling perfume used in embalming dead bodies. 3. (9) What Jesus knows about the Christians in Smyrna. “I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan. a. I know your works: Jesus knew the works of the church in Ephesus also (Revelation 2:2). In Smyrna, Jesus also knew their works, tribulation, and poverty. He knows these hardships both in the sense that He saw what happened to them, and in the sense that He knew their hardships by His personal experience. i. Poverty: According to history, Smyrna was a prosperous city. Yet the Christians there were poor. “The word used for ‘poverty’ is the word for abject poverty. They were not just poor.” (Walvoord) ii. The Christians of Smyrna knew poverty because they were robbed and fired from jobs in persecution for the gospel. Early Christians joyfully accepted the plundering of your goods, knowing that you have an enduring possession for yourselves in heaven (Hebrews 10:34). This kind of economic persecution was one important reason why Christians were poor in Smyrna. Even today, this is a common form of persecution against Christians. b. I know the blasphemy: Jesus knew the abuse these Christians endured at the hands of “religious” men, those who say they are Jews and are not. i. Historically, we are told there was a large and hostile community of Jews in Smyrna, but this tells us that a true Jew is one who trusts God and believes in Jesus Christ (Philippians 3:3). Others may be Jews ethnically – which still has its place before God – but they are not Jews spiritually before God. c. I know… I know: In midst of this kind of affliction, it is easy to think God has forgotten – but Jesus knows. 4. (9) What Jesus thinks about the church in Smyrna. But you are rich. a. Rich: Every outward circumstance said that the Christians in Smyrna were poor, even destitute, but Jesus saw through the circumstances to see that they were really rich. “Sweet smelling Smyrna, the poorest but purest of the seven.” (Trapp) b. Rich: This is what Jesus thought of them, and if Jesus considered them rich, then they were rich. Our estimation of ourselves is far less important than God’s estimation of us. i. In contrast, the Christians at Laodicea thought they were rich, but they were really poor (Revelation 3:17). Laodicea was a poor rich church. Smyrna was a rich poor church. Better to be a rich poor church than a poor rich church. c. And poverty (but you are rich): The contrast between material poverty and spiritual riches of the Christians in Smyrna reminds us that there is nothing inherently spiritual in being rich. Nevertheless, there is also nothing inherently spiritual in poverty. i. Material riches are an obstacle to the Kingdom of God, an obstacle that some do not overcome (Mark 10:23-25). There is nothing wrong with having money; the trouble is that money so easily “has” us. ii. Often, material riches are acquired and maintained at the expense of true spiritual riches. A story is told of the glory days of the Renaissance Papacy, when a man walked with the Pope and marveled at the splendors and riches of the Vatican. The Pope told him, “We no longer have to say what Peter told the lame man: ‘Silver and gold have I none.’” His companion replied, “But neither can you say, ‘rise up and walk.’” d. Rich: The church at Smyrna was also rich in leadership. One of the pastors of that church was named Polycarp. He was one of the Apostle John’s disciples and served at Smyrna until A.D. 155 when he died heroically as a martyr. 5. (10) What Jesus wants the Christians in Smyrna to do. Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life. a. Do not fear: Literally, this is better translated “stop being afraid.” The Christians in Smyrna suffered under persecution, and they were afraid. Sometimes we think that Christians who endure persecution are almost super-human, and we sometimes don’t appreciate the depths of fear they struggle with. There were things which they were about to suffer, and Jesus wanted them ready to stand against those things. b. The devil is about to throw some of you into prison: Here, Jesus described the nature of the persecution that would come against the Christians in Smyrna. Apparently, they would be imprisoned, and for a specific period of time (you will have tribulation ten days). i. According to Jesus, the persecution about to come against the Christians of Smyrna was from the devil. At the same time it was measured and limited by God. Surely, the devil wanted to imprison them for a longer time, but God limited the tribulation to ten days. ii. Being thrown into prison was severe persecution. In that day, prison was never used to rehabilitate someone, and rarely used to punish someone. Normally, you were thrown into prison as you awaited trial and execution. iii. “For a man to become a Christian anywhere was to become an outlaw. In Smyrna above all places, for a man to enter the Christian Church was literally to take his life in his hands. In Smyrna the church was a place for heroes.” (Barclay) iv. “This ‘tribulation’ does not mean the common trials to which all flesh is heir. Some dear souls think they are bearing their cross every time they have a headache. The tribulation mentioned here is trouble they would not have had if they had not been Christians.” (Havner) c. You will have tribulation ten days: Commentators on the Book of Revelation have long debated the meaning of these ten days. i. Some think that Jesus really meant ten years of persecution. “As the days in this book are what is commonly called prophetic days, each answering to a year, the ten years of tribulation may denote ten years of persecution; and this was precisely the duration of the persecution under Diocletian, during which all the Asiatic Churches were grievously afflicted.” (Clarke) ii. Others think that Jesus really meant persecution over the reign of ten Roman Emperors. “The first under Nero, A.D. 54; the second under Domitian, A.D. 81; the third under Trajan, A.D. 98; the fourth under Adrian [Hadrian], A.D. 117; the fifth under Septimus Severus, A.D. 193; the sixth under Maximin, A.D. 235; the seventh under Decius, A.D. 249; the eighth under Valerian, A.D. 254; the ninth under Aurelian, A.D. 270; the tenth under Diocletian, A.D. 284.” (White, cited in Walvoord) iii. Still others take strange and confusing approaches: “Others observe, that in ten days are two hundred and forty hours, which make up the number of years from 85, when the second persecution began, (under which John at this time was) to 325, when all the persecutions ceased.” (Poole) iv. Others say that ten days is simply an expression of speech: “The expression ten days is not to be taken literally; it is the normal Greek expression for a short time.” (Barclay) v. However, there is no compelling reason to believe it means anything other than ten days of severe persecution, with an emphasis on the idea that it is a limited time. d. That you may be tested: If this attack came from the devil, then why couldn’t these Christians in Smyrna just rebuke Satan, and stop the attack? Because God had a purpose in their suffering, and so He allowed it. God uses suffering to purify (1 Peter 1:6-7), to make us like Jesus (Romans 8:17), and to makes us truly witnesses of Him. In all ages, the blood of the martyrs has been seed for the church. i. “The saints at Smyrna had not been given a pep-talk on ‘How to Win Friends and Influence People.’ They had no testimony on ‘How Faith Made Me Mayor of Smyrna.’ They were not promised deliverance from tribulation, poverty and reviling. In fact, the worst was yet to come.” (Havner) ii. Most specifically in this case, God allowed this attack so that they may be tested, in the sense of being proven. Through their suffering, God displayed the true riches of the church in Smyrna to everyone, including themselves – even though He knew they were rich already. iii. The Christians in Smyrna would be tested, but they passed the test. This church, compared to the other six, has no evil spoken against it. Only this church among the seven survives today, and it has survived through centuries of Roman and Muslim persecution. iv. That you may be tested: God is also interested in testing us. We may not have the same opportunity to suffer for Jesus that the Christians in Smyrna had, but we can have their same heart. We may never be in a place to die a martyr’s death, but we can all live a martyr’s life. Sadly, many Christians avoid persecution of any kind by conforming so much to the world that they are no longer distinctively Christians. This wasn’t the case with the Christians in Smyrna. They were tested and they passed the test. e. Be faithful until death, and I will give you the crown of life: What Jesus said to this church is important, but what He didn’t say is also important. Jesus didn’t have a single word of rebuke or correction for the Christians in Smyrna. All He had was the promise of a crown – and the encouragement to be faithful until death, which is literally “become faithful until death.” (Walvoord) i. There are two different words for crown in the ancient Greek language. One described the kind of crown a king would wear, a crown of royalty. The other kind of crown – the stephanos, used here – is given as a trophy to a winning athlete. Jesus looks at the Christians of Smyrna, and says to them: “You are My winners. You deserve a trophy.” ii. The stephanos was also the crown worn at marriages and special celebrations. The picture is of Jesus and His bride, each wearing their crowns. iii. The promise of a crown was especially meaningful for the Christians of Smyrna. · The city of Smyrna had a “crown” of beautiful buildings at the top of Mt. Pagos. · In Smyrna, worshippers of pagan gods wore crowns. · In that culture, good citizens and winning athletes received crowns. iv. Jesus promised a special crown – the crown of life. A champion athlete received a crown of leaves, which would soon get brown and die. Jesus’ champions receive the crown of life. v. “A crown without cares, co-rivals, envy, end. Kings’ crowns are so weighty with cares, that oft they make their heads ache. Not so with this crown; the joys whereof are without measure or mixture.” (Trapp) 6. (11a) A general exhortation to all who will hear. “He who has an ear, let him hear what the Spirit says to the churches. a. He who has an ear: Though the Spirit has something to say to us through every one of the churches, this letter to the Christians in Smyrna may apply least of all to modern, western Christians. To this point, we simply don’t face the kind of persecution the Christians in Smyrna experienced. Polycarp was a remarkable example of both the persecution and the courage of early Christians. i. The year after Polycarp returned from Rome, a great persecution came upon the Christians of Smyrna. His congregation urged him to leave the city until the threat blew over. So, believing that God wanted him to be around a few more years, Polycarp left the city and hid out on a farm belonging to some Christian friends. One day on the farm, as he prayed in his room, Polycarp had a vision of his pillow engulfed in flames. He knew what God said to him, and calmly told his companions, “I see that I must be burnt at the stake.” ii. Meanwhile, the chief of police issued a warrant for his arrest. They seized one of Polycarp’s servants and tortured him until he told them where his master was. Towards evening, the police chief and a band of soldiers came to the old farmhouse. When the soldiers found him, they were embarrassed to see that they had come to arrest such an old, frail man. They reluctantly put him on a donkey and walked him back to the city of Smyrna. iii. On the way to the city, the police chief and other government officials tried to persuade Polycarp to offer a pinch of incense before a statue of Caesar and simply say “Caesar is Lord.” That’s all he had to do, and he would be off the hook. They pleaded with him to do it, and escape the dreadful penalties. At first Polycarp was silent, but then he calmly gave them his firm answer: no. The police chief was now angry. Annoyed with the old man, he pushed him out of his carriage and onto the hard ground. Polycarp, bruised but resolute, got up and walked the rest of the way to the arena. iv. The horrid games at the arena had already begun in earnest and a large, bloodthirsty mob gathered to see Christians tortured and killed. One Christian named Quintis boldly proclaimed himself a follower of Jesus and said he was willing to be martyred, but when he saw the vicious animals in the arena, he lost courage and agreed to burn the pinch of incense to Caesar as Lord. Another young man named Germanicus didn’t back down. He marched out and faced the lions and died an agonizing death for his Lord Jesus. Ten other Christians gave their lives that day, but the mob was unsatisfied. They cried out, “Away with the atheists who do not worship our gods!” To them, Christians were atheists because they did not recognize the traditional gods of Rome and Greece. Finally, the crowd started chanting “Bring out Polycarp.” v. When Polycarp brought his tired body into the arena, he and the other Christians heard a voice from heaven. It said, “Be strong, Polycarp, play the man.” As he stood before the proconsul, they tried one more time to get him to renounce Jesus. The proconsul told Polycarp to agree with the crowd and shout out “Away with the atheists!” Polycarp looked sternly at the bloodthirsty mob, waved his hand towards them and said, “Away with those atheists!” The proconsul persisted. “Take the oath and revile Christ and I’ll set you free!” Polycarp answered, “For eighty-six years I’ve served Jesus; how dare I now revile my King?” The proconsul finally gave up, and announced to the crowd the crime of the accused: “Polycarp has confessed that he is a Christian.” vi. The crowd shouted, “Let the lions loose!” but the animals had already been put away. The crowd then demanded that Polycarp be burnt. The old man remembered the dream about the burning pillow, and took courage in God. He said to his executioners, “It is well. I fear not the fire that burns for a season and after a while is quenched. Why do you delay? Come, do your will.” vii. They arranged a great pile of wood and set up a pole in the middle. As they tied Polycarp to the pole, he prayed: “I thank You that You have graciously thought me worthy of this day and of this hour, that I may receive a portion in the number of the martyrs, in the cup of Your Christ.” After he prayed and gave thanks to God, they set the wood ablaze. A great wall of flame shot up to the sky, but it never touched Polycarp. God set a hedge of protection between him and the fire. Seeing that he would not burn, the executioner, in a furious rage, stabbed the old man with a long spear. Immediately, streams of blood gushed from his body and seemed to extinguish the fire. When this happened, witnesses said they saw a dove fly up from the smoke into heaven. At the very same moment, a church leader in Rome named Iraenus, said he heard God say to him, “Polycarp is dead.” God called his servant home. b. Nevertheless, the day of martyrs is definitely not past. All over the world, Christians face persecution, especially in Asia, Eastern Europe, and in the Muslim world. Some people estimate that more Christians have suffered and died for their faith in the 20th Century than in all previous centuries combined. i. A May 1994 news item illustrates this: The gruesome martyrdom of a pastor in central India led to several hundred conversions to Christianity. A former Hindu who had changed his name to Paul James was murdered by a crowd of extremists as he spoke in a field prior to a Feb. 20 church service in the Phulabani district. “Jesus, forgive them,” eyewitnesses said James called out as his assailants cut off his hands and legs, and severed his torso. The attackers also decapitated James, an outspoken believer who had planted 27 churches. The murder has drawn heavy media attention in the area, which is charged with Hindu-Muslim tensions. Some, but not all, of James’ assailants reportedly have been caught. The attackers’ hatred and violence have left many Indians wanting to emulate the love shown by the victim, said K. Anand Paul, head of Gospel to the Unreached Millions. “The gospel is spreading because of persecution,” said Paul, who has been beaten seven times and kidnapped once by fanatical religious groups. “We are risking our lives to do this. People need to pray for us.” (National and International Religion Report, May 2, 1994) 7. (11b) The promise of a reward. He who overcomes shall not be hurt by the second death.”’ a. He who overcomes: This was a promise for overcomers. This promise is for those who overcome the threat of persecution, and the presence of persecution. i. We might say that we overcome by our close association with Jesus, who is the ultimate overcomer. As Jesus said, In the world you will have tribulation; but be of good cheer, I have overcome the world (John 16:33). b. Shall not be hurt by the second death: Those who overcome in Jesus will never be hurt by the second death. The second death is hell, the lake of fire (Revelation 20:14 and 21:8). Though Satan threatened and attacked their life, Jesus promises His overcomers that death is conquered for them. i. “The second death was a Jewish rabbinic expression for the total extinction of the utterly wicked.” (Barclay) ii. “All men die, but all are not killed with death… Oh, it is a woeful thing to be killed with death.” (Trapp) C. Jesus’ letter to the church at Pergamos. 1. (12a) The character of the city of Pergamos. “And to the angel of the church in Pergamos write, a. Pergamos: This was the political capital of the Roman Province of Asia the Less. When John wrote, Pergamos had been the capital city of the region for more than three hundred years. The city was a noted center for culture and education, having one of the great libraries of the ancient world, with more than 200,000 volumes. b. Pergamos: This was also an extremely religious city. It had temples to the Greek and Roman gods Dionysus, Athena, Demeter, and Zeus. It also had three temples dedicated to the worship of the Roman Emperor. i. Some 50 years before Smyrna won the honor of building the first temple to Tiberius, the city of Pergamos won the right to build the first temple to worship Caesar Augustus in the province of Asia. c. Pergamos: This city was especially known as a center for the worship of the deity known as Asclepios. Represented by a serpent, Asclepios was the god of healing and knowledge. There was a medical school at his temple in Pergamos. Because of the famous temple to the Roman god of healing, sick and diseased people from all over the Roman Empire flocked to Pergamos for relief. i. “Sufferers were allowed to spend the night in the darkness of the temple. In the temple there were tame snakes. In the night the sufferer might be touched by one of these tame and harmless snakes as it glided over the ground on which he lay. The touch of the snake was held to be the touch of the god himself, and the touch was held to bring health and healing.” (Barclay) 2. (12b) Jesus describes Himself to the church at Pergamos. ‘These things says He who has the sharp two-edged sword: a. He who has the sharp two-edged sword: In Revelation 1:16, John observed of Jesus out of His mouth went a sharp two-edged sword. Now, Jesus “showed” this two-edged sword to the Christians in Pergamos. i. The description of the sword in Revelation 1:18 helps us to associate it with the mouth of Jesus. Jesus will confront this church with His word, and they will feel the sharp edges. b. Sharp two-edged sword: This reminds us of the passage in Hebrews 4:12: For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. Jesus would use this sharp two-edged sword to make some separation among the Christians in Pergamos. 3. (13) What Jesus knows about the church at Pergamos. “I know your works, and where you dwell, where Satan’s throne is. And you hold fast to My name, and did not deny My faith even in the days in which Antipas was My faithful martyr, who was killed among you, where Satan dwells. a. I know your works: Jesus said this to each church. It is true of each one of us. He knows our works, even if there isn’t much to know. b. And where you dwell, where Satan’s throne is: In many ways, Pergamos was a stronghold of Satanic power. i. There are many different opinions as to why Pergamos was such a stronghold of Satanic power. Some believe it is because Pergamos was a center of pagan religion, especially of “Asclepios Soter” or “Asclepios Savior.” Some believe it was because Pergamos had a huge throne-like altar dedicated to the Roman god Zeus. Some believe it was because Pergamos was a center for the ancient Babylonian priesthood, but this is tough to prove conclusively. Others believe it was because Pergamos was the political center of the worship-demanding Roman government. c. And you hold fast to My name: Despite the fact they lived in such a difficult city, the Christians of Pergamos held fast to their faith in Jesus (hold fast to My name… did not deny My faith). i. Did not deny My faith: Jesus praised the Christians of Pergamos because they did not deny His faith. It is always important to make sure that the faith we hold on to is the faith that belongs to Jesus. d. Antipas was My faithful martyr, who was killed among you: One specific man among the Christians of Pergamos received a precious title (faithful martyr). This same title was held by Jesus also (Revelation 1:5). Antipas was a man who followed Jesus, who was like Jesus. i. Antipas is one of the great almost-anonymous heroes of the Bible. History tells us nothing about him except for here. “It is much no ecclesiastical history makes mention of this martyr Antipas, which argues him to have been a person but of obscure note in the world; but Christ seeth and taketh notice of those little ones who belong to him, though the world overlooks them.” (Poole) ii. Antipas lived where Satan’s throne was. Yet he stood against the attacks and the evil around him. He fulfilled the meaning of his name, because Antipas means “Against All.” iii. Martyr is the ancient Greek word martus. “Martus is a most interesting and suggestive word. In classical Greek martus never means a martyr in our sense of the term. It always means a witness. A martus was one who said: ‘This is true, and I know it.’ It is not until New Testament times that martus ever means martyr.” (Barclay) 4. (14-15) What Jesus has against the Christians in Pergamos. But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality. Thus you also have those who hold the doctrine of the Nicolaitans, which thing I hate. a. I have a few things against you: The Christians in Pergamos were rightly praised for holding fast to the name of Jesus and keeping his faith. At the same time, their difficult environment did not excuse the few things Jesus had against them. b. You have there those who hold the doctrine of Balaam: Balaam was a prototype of all corrupt teachers. According to Numbers 22-24 and Numbers 31, Balaam combined the sins of immorality and idolatry to please Balak, the king of Moab, because he could not curse Israel directly. i. When Balaam counseled Balak, he taught Balak to put a stumbling block before the children of Israel. The stumbling block was connected with idolatry (to eat things sacrificed to idols) and sexual immorality. If the church in Pergamos had those who did hold the doctrine of Balaam, it showed they had tendencies towards both idolatry and immorality. ii. Sexual immorality marked the whole culture of the ancient Roman Empire. It was simply taken for granted, and the person who lived by Biblical standards of purity was considered strange. To paraphrase the Roman statesman Cicero, cited in Barclay: “If there is anyone who thinks that young men should not be allowed the love of many women, he is extremely severe. I am not able to deny the principle he stands on. But he contradicts, not only with the freedom our age allows, but also with the customs and allowances of our ancestors. When indeed was this not done? When did anyone find fault with it? When was such permission denied? When was it that what is now allowed was not allowed?” To keep from sexual immorality in that culture, you really had to swim against the current. c. You also have those who hold the doctrine of the Nicolaitans: In Revelation 2:6, Jesus praised the Ephesian Christians because they hated the deeds of the Nicolaitans. But the Nicolaitans also had their doctrine, and some among the Christians of Pergamos held the doctrine of the Nicolaitans. i. What is the doctrine of the Nicolaitans? The title Nico-laitans has the idea of a proud authority and a hierarchical separatism. The name Nikao-laos literally means “to conquer the people.” According to ancient commentators, the Nicolaitans also approved of immorality. d. You have those there… you also have those: The rebuke was not only against those who hold the doctrines of Balaam and those who hold the doctrine of the Nicolaitans. The rebuke was also against those who allowed them to continue (you have there those… you have those). i. The Christians of Pergamos were like the Christians of Corinth as Paul wrote to them in 1 Corinthians 5:1-9. They were too tolerant and accepting of false doctrines and immoral living, and Jesus had to rebuke them. Satan couldn’t accomplish much by persecution, because many did hold fast, like Antipas. So Satan tried to accomplish his goals by using deception. The strategy was first violence, then alliance. ii. A difficult environment never justifies compromise. It is easy for a church in such difficulty to justify this compromise in the name of “we need all the help we can get” – but no church needs that kind of help. 5. (16) What Jesus wants the church at Pergamos to do. Repent, or else I will come to you quickly and will fight against them with the sword of My mouth. a. Repent: The simple word repent stands out. Five of the seven churches are commanded to repent. Repent is a command that applies to Christians, not only to those who first come to Jesus. b. Or else I will come to you quickly and will fight against them with the sword of My mouth: Unless they do repent, the Christians of Pergamos would face the Jesus who has the two-edged sword. Judgment will begin at the house of God (1 Peter 4:17). i. The sword of My mouth: When Jesus came against the Christians of Pergamos, He will confront them with His Word. 6. (17a) A general exhortation to all who will hear. “He who has an ear, let him hear what the Spirit says to the churches. a. He who has an ear: The danger of false teaching and immoral conduct still faces the church today. So does the danger of allowing false teaching and immorality, as was the problem with the Christians in Pergamos. 7. (17b) The promise of a reward. To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone, and on the stone a new name written which no one knows except him who receives it.”’ a. To him who overcomes: The one who overcomes this spirit of accommodation to false teaching and living will receive hidden manna. This is God’s perfect provision, the true bread from heaven (John 6:41). b. And I will give him a white stone: In the ancient world, the use of a white stone had many associations. A white stone could be a ticket to a banquet, a sign of friendship, evidence of having been counted, or as a sign of acquittal in a court of law. Jesus may have any one of these meanings in mind, but at the very least we know that it has the assurance of blessing. i. Adam Clarke wrote: “Others suppose there is an allusion here to conquerors in the public games, who were not only conducted with great pomp into the city to which they belonged, but had a white stone given to them, with their name inscribed on it; which badge entitled them, during their whole life, to be maintained at the public expense… These were called tesserae among the Romans, and of these there were several kinds.” Clarke then gives examples of the different kinds: “Tesserae conviviales, which answered exactly to our cards of invitation, or tickets of admission to a public feast or banquet; when the person invited produced his tessera he was admitted… But the most remarkable of these instruments were the Tesserae hospitales, which were given as badges of friendship and alliance, and on which some device was engraved, as a testimony that a contract of friendship had been made between the parties.” c. And on the stone a new name written which no one knows except him who receives it: What is the meaning of this new, secret name promised to him who overcomes? Is it God’s name, or is it the believer’s name? This is probably the believer’s new name, and the name itself is probably more important than the stone itself. i. One idea behind this new, secret name is that it shows what an intimate relationship we have with God. When a couple is close, they often have “pet names” for each other. This is probably the same idea. ii. Another idea associated with the new name is simply the assurance it gives of our heavenly destination. Your name is there, waiting for you. It is as if your “reservation” in heaven is made. D. Jesus’ letter to the church at Thyatira. 1. (18a) The character of the city of Thyatira. “And to the angel of the church in Thyatira write, a. Thyatira: This was the smallest and least important of the seven cities Jesus addresses in Revelation 2-3. In history, we have no record that the Christians of Thyatira suffered any significant political or religious persecution. i. “The elder Pliny dismissed Thyatira with the almost contemptuous phrase ‘Thyatira and other unimportant cities.’” (Barclay) b. Thyatira: Still, this city was a center of business and trade. It had many active trade guilds, each having their own patron deity from the Greek and Roman pantheon of gods. i. Acts 16:14-15 mentions Lydia of Thyatira, who was a seller of purple cloth from the city of Thyatira. “Thyatira was famous for the manufacture of a purple dye, and numerous references are found in secular literature of the period to the trade guilds which manufactured cloth.” (Walvoord) ii. “From the inscriptions which have been found in the neighborhood it is clear that Thyatira possessed more trade guilds than any other town of its size in Asia.” (Barclay) 2. (18b) Jesus describes Himself to the church at Thyatira. ‘These things says the Son of God, who has eyes like a flame of fire, and His feet like fine brass: a. These things says the Son of God: Jesus first described Himself with a title that emphasized His deity. In Jewish thought, to be the son of a thing meant you had the nature of that thing. The sons of the sorceress (Isaiah 57:3) had the nature of the sorceress. The sons of thunder (Mark 3:17) had a nature like thunder. So the Son of God has the divine nature, the nature of God. b. Who has eyes like a flame of fire: Jesus chose this description of Himself from the presentation in Revelation 1:14 to emphasize the idea that His eyes looked with penetrating judgment. c. His feet like fine brass: Jesus chose this description of Himself from Revelation 1:15 to emphasize His purity because brass is pure and highly refined in the fire. It also emphasized His steadfastness, because brass was regarded as a strong and durable metal in the ancient world, and feet like fine brass would be strong and unmovable. 3. (19) What Jesus knows about the Christians in Thyatira. “I know your works, love, service, faith, and your patience; and as for your works, the last are more than the first. a. I know your works: Thyatira was the least significant city among the seven cities Jesus addressed, yet they were not hidden to Jesus. Like each one of the churches, Jesus said to the church at Thyatira “I know your works.” b. Love, service, faith, and your patience: In many ways, the church at Thyatira was a model church. They had four great essential qualities. They had love, both for the Lord and for one another. They knew service, and had faith and patience worth mentioning. c. As for your works, the last are more than the first: This was another compliment to the church at Thyatira. Not only did they have these works, but they had them in increasing measure – they were growing in love, service, faith, and patience. 4. (20-21) What Jesus has against the church at Thyatira. Nevertheless I have a few things against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols. And I gave her time to repent of her sexual immorality, and she did not repent. a. Nevertheless: Despite all the good Jesus saw in the church at Thyatira, there were significant problems. The problems were big enough for Jesus to say nevertheless, which meant “Despite all the good, I have a few things against you.” b. Because you allow that woman Jezebel: The center of the corruption at the church at Thyatira was a woman Jesus called Jezebel. This may not have been her literal name, but a title that clearly represented a self-styled prophetess within the church, after the pattern of Jezebel in the Old Testament (1 Kings 16-21 and 2 Kings 9:30-37). i. The name Jezebel had a powerful association. If we call someone a Judas or a Hitler it means something strong. It was also a strong thing to call this woman Jezebel. “She was one of the most evil characters of the Old Testament, who attempted to combine the worship of Israel with the worship of the idol Baal… Jezebel herself had a most unenviable record of evil.” (Walvoord) ii. Some ancient Greek manuscripts state the phrase that woman Jezebel as your woman Jezebel or your wife Jezebel. Based on this, some (like Dean Alford) think that Jezebel was the pastor’s wife, or that Jesus meant Jezebel was the pastor’s “woman” in a symbolic sense. c. Who calls herself a prophetess: This “Jezebel” at the church of Thyatira wasn’t really a prophetess, she only claimed to be one. Yet, it seems the Christians there received her as a prophetess, and that is why Jesus gave them this warning. i. Jesus said this would happen in Matthew 24:11: Then many false prophets will rise up and deceive many. Those words were first spoken with a view to the end times, but there have always been those who call themselves prophets in the church, but are not. d. To teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols: Here, Jesus described the specific sin of this woman “Jezebel.” Mainly, she was an immoral and ungodly influence on others, and led others into sin. Jezebel led others into immorality and idolatry. i. Because of the strong trade guilds in Thyatira, the sexual immorality and the eating of things sacrificed to idols was probably connected with the mandatory social occasions of the guilds. Perhaps a Christian was invited to the monthly meeting of the goldsmith’s guild, and the meeting was held at the temple of Apollo. “Jezebel” would allow or encourage the man to go – perhaps even using a “prophetic” word – and when the man went, he fell into immorality and idolatry. ii. The draw to the guilds and their meetings was powerful. “No merchant or trader could hope to prosper or make money unless he was a member of his trade guild.” (Barclay) Nonetheless, Christians were expected to stand in the face of this kind of pressure. One ancient Christian named Tertullian wrote about Christians who made their living in trades connected to pagan idolatry. A painter might find work in pagan temples or a sculptor might be hired to make a statue of a pagan god. They would justify this by saying, “This is my living, and I must live.” Tertullian replied, Vivere ergo habes? “Must you live?” iii. My servants: This shows how terrible Jezebel’s sin was. She corrupted the servants of Jesus, and they belong to Him. Jesus said, But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea (Mark 9:42). e. Later in this letter, Jesus would also reveal a link to the work of Jezebel and false doctrine: this doctrine… the depths of Satan, as they say (Revelation 2:24). It seems that this Jezebel led others in the church at Thyatira to discover depths of Satan. i. In the days of the New Testament, many non-Christian religions (such as the Ophites and various Gnostic groups) said they knew the “deep things of Satan.” The ancient Christian writer Tertullian said if you asked a Gnostic about their cosmic mysteries, they furrowed their brow and said, “It is deep.” It may be deep – but deep into a dangerous pit. ii. How could Christians ever fall for the depths of Satan? Perhaps the deceptive reasoning went this way: “To effectively confront Satan, you must enter his strongholds, and learn his depths in order to conquer him.” People use similar reasoning in misguided spiritual warfare today. f. And I gave her time to repent… and she did not repent: Jesus’ greatest accusation was that this “Jezebel” did not repent. She apparently rejected the work of the Holy Spirit in her heart, calling her to repentance. i. In these words we see both the mercy and judgment of our Lord. Time to repent shows mercy. God gives us time to repent, we should deal with others the same way. And she did not repent speaks to the judgment of God. God gives time to repent, but it is not an unlimited time. There is a time when God says, My Spirit shall not strive with man forever (Genesis 6:3). This means that when God gives us time to repent, we must take advantage of that time. ii. “‘In space comes grace’ proves not always a true proverb.” (Trapp) g. Because you allow: This shows the sin of the church of Thyatira. On the outside, they were a model church, showing works, love, service, faith, and patience. Yet there was significant corruption inside the church. The sin of the church was that they allowed this corruption. i. It wasn’t necessarily a large group following Jezebel. A little leaven affects a whole lump of dough, and a few in immorality and idolatry will corrupt the whole church – especially if they influence others the way this Jezebel did. 5. (22-25) What Jesus wants the church at Thyatira to do. Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds. I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works. Now to you I say, and to the rest in Thyatira, as many as do not have this doctrine, who have not known the depths of Satan, as they say, I will put on you no other burden. But hold fast what you have till I come. a. I will cast her into a sickbed: Before Jesus told the Christians in Thyatira what they must do, He first told them what He would do. Jesus would chastise this Jezebel, and cast her into a sickbed, along with those who commit adultery with her. i. The reference to adultery is important. It speaks of both sexual adultery and spiritual adultery. When these Christians honored other gods, they were unfaithful to the Lord who saved them. ii. For this reason, the figure of a sickbed is fitting. They were guilty of adultery, both sexual and spiritual. It is as if Jesus said, “You love an unclean bed. Here, I will give you one, and cast you into a sickbed.” iii. What was the sickbed? It could simply be an image of affliction, or it could be literal sickness that Jesus allowed in the lives of Jezebel and her followers as chastisement. We know from passages of Scripture such as 1 Corinthians 11:30 that God can use sickness as a way to chastise His people when they are in sin. iv. The ancient Greek word used here for bed “is also the word for a banqueting couch; and if that meaning is taken, the meaning is: ‘I will strike her down as she sits at her forbidden feasts.’” (Barclay) b. Unless they repent of their deeds: Jesus revealed the purpose for this chastening. First, it was to draw them to repent of their deeds. They wouldn’t listen to Jesus before, so He had to speak louder through the sickbed. Second, it was to give an example of holiness to other churches: and all the churches shall know that I am He who searches the minds and hearts. i. Minds and hearts is literally “hearts and kidneys.” In the mind of the ancient Jews, the heart was the place of intellect, and the kidneys were the place of emotion. Jesus said, “I know your every thought and your every feeling.” c. I will kill her children with death: “All men die, but all are not killed with death… Oh, it is a woeful thing to be killed with death.” (Trapp) d. Hold fast what you have till I come: There were many faithful, uncompromising Christians in Thyatira. To them, Jesus simply said, “hold fast.” They must not stop doing what is good. They must not become distracted or discouraged from what Jesus wants them to be and to do. i. Jesus also told them how long to hold fast: till I come. We are to hang in there and stand strong for Jesus until He comes. It is only then that the battle will be over. 6. (26-28) The promise of a reward. And he who overcomes, and keeps My works until the end, to him I will give power over the nations— ‘He shall rule them with a rod of iron; They shall be dashed to pieces like the potter’s vessels’— as I also have received from My Father; and I will give him the morning star. a. He who overcomes, and keeps My works until the end: Even when there is the immoral and idolatrous influence of a Jezebel, Christians can overcome and keep Jesus’ works until the end. We must not become overly discouraged at immorality and idolatry around us, even among Christians. God’s work will still go on through His overcomers. b. To him I will give power over the nations: Jesus promised that His people will reign with Him. Here, there is a special promise to those who overcome the threat of immorality and idolatry. To them, Jesus offered a share in His own kingdom. i. He shall rule them with a rod of iron: This quotation from Psalm 2 speaks of the authority of the Messiah when He rules over the earth. In that day, righteousness will be enforced, and those who rebel against Jesus will be dashed to pieces like a clay pot hit with an iron bar. Jesus includes this here to give hope to the faithful Christians of Thyatira, who felt overwhelmed by the immorality and idolatry all around them. Jesus reminds them, “You’re on My winning team.” ii. “The word for ‘rule’ (Gr. poimanei) means literally ‘to shepherd.’ Their rule will not be simply that of executing judgment, but also that of administering mercy and direction.” (Walvoord) c. I will give him the morning star: Jesus offered them a reward greater than the kingdom. He offered them the reward of Himself, because He is the Morning Star (Revelation 22:16). 7. (29) A general exhortation to all who will hear. “He who has an ear, let him hear what the Spirit says to the churches.”’ a. He who has an ear: This is a letter that applies to everyone. It applies to those who are like Jezebel, who lead others into sin. It applies to those who follow the teaching of a Jezebel, and follow others into sin. It applies to those who permit a Jezebel to work her wickedness. Finally, it applies to the faithful who must hold fast.o is vanity and striving after wind. Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Revelation Select a Chapter 2 Revelation 2 – Jesus’ Letters to the Churches Audio for Revelation 2: Revelation 1:9-2:7 – The Revelation of Jesus Christ Revelation 2:8-2:17 – Letters to Seven Churches Revelation 2:18-3:6 – Letters to Seven Churches Revelation 2-3 (Survey) – The Seven Churches of Revelation in History The letters to the seven churches share a similar structure. They each feature: · An address to a particular congregation. · An introduction of Jesus. · A statement regarding the condition of the church. · A verdict from Jesus regarding the condition of the church. · A command from Jesus to the church. · A general exhortation to all Christians. · A promise of reward. We can see the state of each of these seven churches – and the state of our own walk with Jesus – by looking at what Jesus has to say to each church in each section. A. Jesus’ letter to the church at Ephesus. 1. (1a) The character of the city of Ephesus. “To the angel of the church of Ephesus write, a. To the angel: As discussed under Revelation 1:20, this angel may be the pastor of the church at Ephesus, or an angel looking in on the workings of the church at Ephesus. In some way, this angel represents this church; but the letter isn’t written just to the representative, but to the whole church. i. “I consider what is spoken to this angel as spoken to the whole Church; and that it is not his particular state that is described, but the states of the people in general under his care.” (Clarke) b. Ephesus: This was a famous city in the ancient world, with an equally famous church. Paul ministered in Ephesus for three years (Acts 19:1, Acts 19:10, Acts 20:31). Aquila and Priscilla, with Apollos served there (Acts 18:24-28). Paul’s close associate Timothy (1 Timothy 1:3) worked in Ephesus. According to strong and consistent historic tradition, the Apostle John also ministered there. i. “Surely it was a place of great privilege, of great preaching.” (Robertson) c. Ephesus: This great city was also world-famous as a religious, cultural, and economic center of the region. Ephesus had the notable temple of Diana, a fertility goddess worshipped with immoral sex. This tremendous temple to Diana in Ephesus was regarded as one of the seven wonders of the ancient world. It was supported by 127 pillars, each pillar 60 feet tall, and it was adorned with great sculptures. i. “The Temple of Artemis was also a major treasury and bank of the ancient world, where merchants, kings, and even cities made deposits, and where their money could be kept safe under the protection of deity.” (Longenecker in his commentary on Acts) ii. “Ephesus was a stronghold of Satan. Here many evil things both superstitious and satanic were practised. Books containing formula for sorcery and other ungodly and forbidden arts were plentiful in that city.” (Gaebelein in his commentary on Acts) 2. (1b) Jesus describes Himself to the church at Ephesus. ‘These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands: a. He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands: These images were taken from John’s vision of Jesus in Revelation 1. They emphasize the authority of Jesus in the Church (He holds the seven stars) and His immediate presence in the Church (He walks in the midst of the seven golden lampstands). This introduction stresses that Jesus is central to the church, and should be recognized as central to the church. b. Holds: This is the ancient Greek word kratein, and is an emphatic and complete word. Jesus has these churches, and holds them securely. The churches belong to Jesus, not to the leaders of the churches or to the people of the churches. He holds them. 3. (2-3) What Jesus knows about the Christians of Ephesus. “I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars; and you have persevered and have patience, and have labored for My name’s sake and have not become weary. a. I know your works: Jesus looked at His church, and He knew its condition. It was no mystery to Him. There may be sin or corruption hidden in a congregation, but it isn’t hidden to Jesus. He would say the same thing to us today, both as individuals and as a congregation: I know your works. i. “There are also working Christians who do not approach to laboring; yet a lifetime of such work as theirs would not exhaust a butterfly. Now, when a man works for Christ he should work with all his might.” (Spurgeon) b. Your works, your labor, your patience: Jesus knew what this church did right. They worked hard for the Lord and they had godly endurance. Patience is the great ancient Greek word hupomone, which means “steadfast endurance.” In this sense, the church in Ephesus was rock-solid. c. You cannot bear those who are evil: The Ephesian church pursued doctrinal purity. Paul warned the Ephesians in Acts 20:29-31: For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears. From this commendation of Jesus, we know that the Ephesians took Paul’s warning seriously. i. The church today, like the Ephesian church then, must vigorously test those who claim to be messengers from God – especially those who say they are apostles, because deceivers will speak well of themselves. The greater the evil, the more deceptive its cloak. ii. “This was grand of them: it showed a backbone of truth. I wish some of the churches of this age had a little of this holy decision about them; for nowadays, if a man be clever; he may preach the vilest lie that was ever vomited from the mouth of hell, and it will go down with some.” (Spurgeon) d. You have persevered and have patience, and have labored for My name’s sake and have not become weary: Also, the Ephesian church continued doing these things without becoming weary. They showed a godly perseverance that we should imitate. By all outward appearances, this was a solid church that worked hard, had great outreach, and protected the integrity of the gospel. 4. (4) What Jesus has against the church at Ephesus. Nevertheless I have this against you, that you have left your first love. a. Nevertheless I have this against you: Jesus used a sobering word – nevertheless, which means “despite all that.” Jesus took into full account all the good in the Ephesian church, yet despite all that, He had something against them. i. Nevertheless means that all the good in the Ephesian church did not cancel out the bad Jesus is about to describe. b. You have left your first love: Despite all the good in the Ephesian church, there is something seriously wrong. They have left – not lost – their first love. They once had a love that they don’t have anymore. This can be described as “a definite and sad departure.” (Robertson) i. The distinction between leaving and losing is important. Something can be lost quite by accident, but leaving is a deliberate act, though it may not happen suddenly. As well, when we lose something we don’t know where to find it; but when we leave something, we know where to find it ii. Though they had left their first love, everything looked great on the outside. If you would have attended a service of the church at Ephesus, you might have thought, “This is a happening church. They are doing so much, and they really guard the truth.” At the same time, you might have had a vague, uneasy feeling – yet it would probably be hard to pin down. It wasn’t hard for Jesus to see the problem, even though everything probably looked wonderful on the outside. iii. The problem was serious. Without love, all is vain. No wonder Jesus said, “Nevertheless I have this against you.” “A church has no reason for being a church when she has no love within her heart, or when that love grows cold. Lose love, lose all.” (Spurgeon) c. Left your first love: What love did they leave? As Christians, we are told to love God and to love one another. Did they leave their love for God? Did they leave their love for one another? Probably both are in mind, because the two loves go together. You can’t say you love God and not love His family, and you can’t really love His family without loving Him first. i. The Ephesian church was a working church. Sometimes a focus on working for Jesus will eclipse a love relationship with Him. We can put what we do for Jesus before who we are in Him. We can leave Jesus in the temple, just as the parents of Jesus did (Luke 2:45-46). ii. The Ephesian church was a doctrinally pure church. Sometimes a focus on doctrinal purity will make a congregation cold, suspicious, and intolerant of diversity. “When love dies orthodox doctrine becomes a corpse, a powerless formalism. Adhesion to the truth sours into bigotry when the sweetness and light of love to Jesus depart.” (Spurgeon) d. First love: There is a definite, sure difference in their relationship with Jesus. Things aren’t as they used to be. It isn’t that we expect that we should have the exact same excitement we had when everything was brand new in the Christian life, but the newness should transition into a depth that makes the first love even stronger. i. A couple that has been married for a long time doesn’t always have the same thrill of excitement they had when they first dated. That is to be expected, and is fine – if that excitement has matured into a depth of love that makes it even better than the first love. ii. There is nothing wrong with that initial excitement, or wanting it to remain or be restored. “When we were in our first love, what would we do for Christ; now how little will we do. Some of the actions which we performed when we were young Christians, but just converted, when we look back upon them, seem to have been wild and like idle tales.” (Spurgeon) 5. (5-6) What Jesus wants the church at Ephesus to do. Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent. But this you have, that you hate the deeds of the Nicolaitans, which I also hate. a. Remember therefore from where you have fallen: The first step in restoration for the Ephesian church is for them to remember. They need to remember from where you have fallen. This means remembering where they used to be in their love for the Lord and for one another. i. When the Prodigal Son was in the pigpen, the first step in restoration was remembering what life was like back in his father’s home (Luke 15:17-19). This is always the first step in getting back to where we should be with the Lord. b. Repent: This is not a command to feel sorry, or really to feel anything. It means to change your direction, to go a different way. It is an “urgent appeal for instant change of attitude and conduct, before it is too late.” (Robertson) c. Do the first works: This means that they must go back to the basics, to the very first things they did when you first fell in love with Jesus. These are the things that we never grow beyond. i. What are the first works? · Remember how you used to spend time in His Word? · Remember how you used to pray? · Remember the joy in getting together with other Christians? · Remember how excited you were about telling others about Jesus? ii. We might say that Satan does a masterful job in creating a sense of general dissatisfaction with these first works. Christians will run after almost every new, strange method or program for growth and stability. Our shortened attention spans make us easily bored with the truest excitement. Sometimes we will do almost anything except the first works. d. Or else I will come to you quickly and remove your lampstand from its place: Jesus gave them a stern warning. Unless they repent, He will remove their light and His presence. When their lampstand was removed, they could continue as an organization, but no longer as a true church of Jesus Christ. It would be the church of Ichabod, where the glory had departed (1 Samuel 4:21). i. Apparently, at least in the short term, the Ephesians heeded this warning. In the early second century (not too long after John wrote), Ignatius praised the love and the doctrinal purity of the Ephesians. “You, who are of the most holy Church of the Ephesians, which is so famous and celebrated throughout the world… you, being full of the Holy Spirit, do nothing according to the flesh, but all things according to the Spirit. You are complete in Christ Jesus.” (Epistle of Ignatius to the Ephesians, Chapter 8. From the Ante Nicean Fathers Volume 1, page 52) ii. From what Ignatius wrote, it seems that the Ephesians returned to their first love without compromising doctrinal purity. That isn’t always an easy balance to keep, but the Ephesians apparently kept it, at least for a time. e. But this you have, that you hate the deeds of the Nicolaitans, which I also hate: Jesus – probably so the Ephesians would not be overly discouraged – gave this church another compliment. They were complimented because they hated the deeds of the Nicolaitans – but who were the Nicolaitans and what were their deeds? The doctrine of the Nicolaitans is also condemned in Revelation 2:15, and in that passage it is related to immorality and idolatry. i. Irenaeus (writing in the late second century) described what he knew of the Nicolaitans: “The Nicolaitanes are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles. They lead lives of unrestrained indulgence. The character of these men is plainly pointed out in the Apocalypse of John, as teaching that it is a matter of indifference to practice adultery, and to eat things sacrifice to idols.” (Against Heresies, book 1, chapter 26. From the Ante Nicean Fathers Volume 1, page 352) ii. Hippolytus, a student of Irenaeus (writing in the early third century) associated the Nicolaitans with the Gnostics: “There are, however, among the Gnostics diversities of opinion… But Nicolaus has been a cause of the wide-spread combination of these wicked men. [He] departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food.” (Refutation of all Heresies, book 7, chapter 24; ANF volume 5, page 115) iii. Others have emphasized the root meanings of the words that make up the name Nicolaitans. Nikao-laos means literally “to conquer the people.” Based on this, some point to presumptuous claims of apostolic authority and to the heart that sets up hierarchies and separates the “clergy” from the “laity.” Perhaps the Nicolaitans fulfilled all these aspects, being both an idolatrous immorality and a presumptuous, hierarchical, “hidden mysteries” system typical of Gnosticism. iv. The Nicolaitans, like all deceivers that come from the body of Christ, claimed “not that they were destroying Christianity, but that they were presenting an improved and modernized version of it.” (Barclay) f. Which I also hate: These are powerful words, in that they came from our Savior who is so rich in love. Whoever exactly the Nicolaitans were, and whatever exactly they did and taught, we learn something from Jesus’ opinion of them. We learn that the God of love hates sin, and wants His people to also hate sin. 6. (7a) A general exhortation to all who will hear. “He who has an ear, let him hear what the Spirit says to the churches. a. He who has an ear: This qualifies everyone – or at least everyone who will listen. This letter was not only written to the church at Ephesus in the Apostle John’s day. It is written to us, and to all Christians throughout the centuries. b. Let him hear what the Spirit says to the churches: Each one of these seven letters apply to all churches. We must hear what the Spirit says to the churches – not just to one church. These letters – each of them – were meant to speak to you, if you will only have an ear to hear what the Spirit says. i. “There were not seven books written, but one book in which these seven epistles were, out of which each church, or the church in it several periods, might learn what concerned it.” (Poole) ii. “The churches of the land are sprinkled all over with bald-headed old sinners whose hair has been worn off by the constant friction of countless sermons that have been aimed at them and glanced off and hit the man in the pew behind.” (H.W. Beecher) 7. (7b) The promise of a reward. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God.”’ a. To him who overcomes: Jesus made this promise to him who overcomes – but what does this overcomer overcome? We usually think of overcoming in dramatic terms of overcoming sin and in spiritual warfare, but here Jesus seems to speak of overcoming their coldness of heart and lack of love marked by leaving their first love. b. I will give to eat from the tree of life: The promise for these overcomers was a return to Eden, a restoration, and eternal life. This was meant first in the eternal sense of making it to heaven, which was no small promise to a church threatened with the removal of Jesus’ presence. It is also meant in the sense of seeing the effects of the curse rolled back in our own lives through walking in Jesus’ redeeming love. c. In the midst of the Paradise of God: Originally, the word Paradise meant “a garden of delight.” Eventually, it came to mean “the place where God lives.” Where God is, that is Paradise! B. Jesus’ letter to the church at Smyrna. 1. (8a) The character of the city of Smyrna. “And to the angel of the church in Smyrna write, a. Smyrna: This was a large, beautiful, and proud city. It was a center of learning and culture, and was proud of its standing as a city. “Smyrna was an outstandingly beautiful city. It claimed to be the ‘Glory of Asia.’” (Barclay) b. Smyrna: This was a rich city. “Smyrna was a great trade city… Smyrna stood at the end of the road which served the valley of the river Hermus, and all the trade of that valley flowed into its markets and found an outlet through its harbor. It had a specially rich trade in wines. Smyrna, like Ephesus, was a city of wealth and commercial greatness.” (Barclay) c. Smyrna: We also know from history that it was a city deeply committed to idolatry and the worship of the Roman Emperor. On one famous street in Smyrna, called the “Golden Street,” stood magnificent temples to Cybele, Apollo, Asklepios, Aphrodite, and a great temple to Zeus – but the worship of those pagan gods was dying out. The real focus was on the worship of the Roman Emperor. i. In 196 B.C. Smyrna built the first temple to Dea Roma – the goddess of Rome, the spiritual symbol of the Roman Empire. Once the “spirit” of Rome was worshipped, it wasn’t much of a step to worship the dead Emperors of Rome. Then it was only another small step to worship the living Emperors, and then to demand such worship as an evidence of political allegiance and civic pride. ii. In A.D. 23 Smyrna won the privilege (over 11 other cities) to build the first temple to worship the Emperor Tiberius Caesar. Smyrna was a leading city in the Roman cult of Emperor worship. iii. The Roman Emperor Domitian (A.D. 81-96) was the first to demand worship under the title “Lord” from the people of the Roman Empire as a test of political loyalty. According to ancient church history, it was under the reign of Domitian that John was banished to the Island of Patmos where he received this vision. iv. “Emperor worship had begun as spontaneous demonstration of gratitude to Rome; but toward the end of the first century, in the days of Domitian, the final step was taken and Caesar worship became compulsory. Once a year the Roman citizen must burn a pinch of incense on the altar to the godhead of Caesar; and having done so, he was given a certificate to guarantee that he had performed his religious duty.” (Barclay) v. “All that the Christians had to do was to burn that pinch of incense, say, ‘Caesar is Lord,’ receive their certificate, and go away and worship as they pleased. But that is precisely what the Christians would not do. They would give no man the name of Lord; that name they would keep for Jesus Christ and Jesus Christ alone. They would not even formally conform.” (Barclay) 2. (8b) Jesus describes Himself to the church at Smyrna. ‘These things says the First and the Last, who was dead, and came to life: a. The First and the Last: Jesus chose this title from His initial appearance to John (Revelation 1:11, 1:17) to speak of His eternal character. The First and the Last are titles that belong only to the LORD, Yahweh, according to Isaiah 41:4, 44:6, and 48:12. b. Who was dead, and came to life: Jesus chose this title from His initial appearance to John (Revelation 1:18) to remind the Christians in Smyrna that they served the risen Lord, victorious over death. Death could not hold Jesus, and it cannot hold His people. i. The association with death – and the victory of resurrection – is throughout this letter. The name Smyrna comes from the word myrrh, a sweet-smelling perfume used in embalming dead bodies. 3. (9) What Jesus knows about the Christians in Smyrna. “I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Satan. a. I know your works: Jesus knew the works of the church in Ephesus also (Revelation 2:2). In Smyrna, Jesus also knew their works, tribulation, and poverty. He knows these hardships both in the sense that He saw what happened to them, and in the sense that He knew their hardships by His personal experience. i. Poverty: According to history, Smyrna was a prosperous city. Yet the Christians there were poor. “The word used for ‘poverty’ is the word for abject poverty. They were not just poor.” (Walvoord) ii. The Christians of Smyrna knew poverty because they were robbed and fired from jobs in persecution for the gospel. Early Christians joyfully accepted the plundering of your goods, knowing that you have an enduring possession for yourselves in heaven (Hebrews 10:34). This kind of economic persecution was one important reason why Christians were poor in Smyrna. Even today, this is a common form of persecution against Christians. b. I know the blasphemy: Jesus knew the abuse these Christians endured at the hands of “religious” men, those who say they are Jews and are not. i. Historically, we are told there was a large and hostile community of Jews in Smyrna, but this tells us that a true Jew is one who trusts God and believes in Jesus Christ (Philippians 3:3). Others may be Jews ethnically – which still has its place before God – but they are not Jews spiritually before God. c. I know… I know: In midst of this kind of affliction, it is easy to think God has forgotten – but Jesus knows. 4. (9) What Jesus thinks about the church in Smyrna. But you are rich. a. Rich: Every outward circumstance said that the Christians in Smyrna were poor, even destitute, but Jesus saw through the circumstances to see that they were really rich. “Sweet smelling Smyrna, the poorest but purest of the seven.” (Trapp) b. Rich: This is what Jesus thought of them, and if Jesus considered them rich, then they were rich. Our estimation of ourselves is far less important than God’s estimation of us. i. In contrast, the Christians at Laodicea thought they were rich, but they were really poor (Revelation 3:17). Laodicea was a poor rich church. Smyrna was a rich poor church. Better to be a rich poor church than a poor rich church. c. And poverty (but you are rich): The contrast between material poverty and spiritual riches of the Christians in Smyrna reminds us that there is nothing inherently spiritual in being rich. Nevertheless, there is also nothing inherently spiritual in poverty. i. Material riches are an obstacle to the Kingdom of God, an obstacle that some do not overcome (Mark 10:23-25). There is nothing wrong with having money; the trouble is that money so easily “has” us. ii. Often, material riches are acquired and maintained at the expense of true spiritual riches. A story is told of the glory days of the Renaissance Papacy, when a man walked with the Pope and marveled at the splendors and riches of the Vatican. The Pope told him, “We no longer have to say what Peter told the lame man: ‘Silver and gold have I none.’” His companion replied, “But neither can you say, ‘rise up and walk.’” d. Rich: The church at Smyrna was also rich in leadership. One of the pastors of that church was named Polycarp. He was one of the Apostle John’s disciples and served at Smyrna until A.D. 155 when he died heroically as a martyr. 5. (10) What Jesus wants the Christians in Smyrna to do. Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life. a. Do not fear: Literally, this is better translated “stop being afraid.” The Christians in Smyrna suffered under persecution, and they were afraid. Sometimes we think that Christians who endure persecution are almost super-human, and we sometimes don’t appreciate the depths of fear they struggle with. There were things which they were about to suffer, and Jesus wanted them ready to stand against those things. b. The devil is about to throw some of you into prison: Here, Jesus described the nature of the persecution that would come against the Christians in Smyrna. Apparently, they would be imprisoned, and for a specific period of time (you will have tribulation ten days). i. According to Jesus, the persecution about to come against the Christians of Smyrna was from the devil. At the same time it was measured and limited by God. Surely, the devil wanted to imprison them for a longer time, but God limited the tribulation to ten days. ii. Being thrown into prison was severe persecution. In that day, prison was never used to rehabilitate someone, and rarely used to punish someone. Normally, you were thrown into prison as you awaited trial and execution. iii. “For a man to become a Christian anywhere was to become an outlaw. In Smyrna above all places, for a man to enter the Christian Church was literally to take his life in his hands. In Smyrna the church was a place for heroes.” (Barclay) iv. “This ‘tribulation’ does not mean the common trials to which all flesh is heir. Some dear souls think they are bearing their cross every time they have a headache. The tribulation mentioned here is trouble they would not have had if they had not been Christians.” (Havner) c. You will have tribulation ten days: Commentators on the Book of Revelation have long debated the meaning of these ten days. i. Some think that Jesus really meant ten years of persecution. “As the days in this book are what is commonly called prophetic days, each answering to a year, the ten years of tribulation may denote ten years of persecution; and this was precisely the duration of the persecution under Diocletian, during which all the Asiatic Churches were grievously afflicted.” (Clarke) ii. Others think that Jesus really meant persecution over the reign of ten Roman Emperors. “The first under Nero, A.D. 54; the second under Domitian, A.D. 81; the third under Trajan, A.D. 98; the fourth under Adrian [Hadrian], A.D. 117; the fifth under Septimus Severus, A.D. 193; the sixth under Maximin, A.D. 235; the seventh under Decius, A.D. 249; the eighth under Valerian, A.D. 254; the ninth under Aurelian, A.D. 270; the tenth under Diocletian, A.D. 284.” (White, cited in Walvoord) iii. Still others take strange and confusing approaches: “Others observe, that in ten days are two hundred and forty hours, which make up the number of years from 85, when the second persecution began, (under which John at this time was) to 325, when all the persecutions ceased.” (Poole) iv. Others say that ten days is simply an expression of speech: “The expression ten days is not to be taken literally; it is the normal Greek expression for a short time.” (Barclay) v. However, there is no compelling reason to believe it means anything other than ten days of severe persecution, with an emphasis on the idea that it is a limited time. d. That you may be tested: If this attack came from the devil, then why couldn’t these Christians in Smyrna just rebuke Satan, and stop the attack? Because God had a purpose in their suffering, and so He allowed it. God uses suffering to purify (1 Peter 1:6-7), to make us like Jesus (Romans 8:17), and to makes us truly witnesses of Him. In all ages, the blood of the martyrs has been seed for the church. i. “The saints at Smyrna had not been given a pep-talk on ‘How to Win Friends and Influence People.’ They had no testimony on ‘How Faith Made Me Mayor of Smyrna.’ They were not promised deliverance from tribulation, poverty and reviling. In fact, the worst was yet to come.” (Havner) ii. Most specifically in this case, God allowed this attack so that they may be tested, in the sense of being proven. Through their suffering, God displayed the true riches of the church in Smyrna to everyone, including themselves – even though He knew they were rich already. iii. The Christians in Smyrna would be tested, but they passed the test. This church, compared to the other six, has no evil spoken against it. Only this church among the seven survives today, and it has survived through centuries of Roman and Muslim persecution. iv. That you may be tested: God is also interested in testing us. We may not have the same opportunity to suffer for Jesus that the Christians in Smyrna had, but we can have their same heart. We may never be in a place to die a martyr’s death, but we can all live a martyr’s life. Sadly, many Christians avoid persecution of any kind by conforming so much to the world that they are no longer distinctively Christians. This wasn’t the case with the Christians in Smyrna. They were tested and they passed the test. e. Be faithful until death, and I will give you the crown of life: What Jesus said to this church is important, but what He didn’t say is also important. Jesus didn’t have a single word of rebuke or correction for the Christians in Smyrna. All He had was the promise of a crown – and the encouragement to be faithful until death, which is literally “become faithful until death.” (Walvoord) i. There are two different words for crown in the ancient Greek language. One described the kind of crown a king would wear, a crown of royalty. The other kind of crown – the stephanos, used here – is given as a trophy to a winning athlete. Jesus looks at the Christians of Smyrna, and says to them: “You are My winners. You deserve a trophy.” ii. The stephanos was also the crown worn at marriages and special celebrations. The picture is of Jesus and His bride, each wearing their crowns. iii. The promise of a crown was especially meaningful for the Christians of Smyrna. · The city of Smyrna had a “crown” of beautiful buildings at the top of Mt. Pagos. · In Smyrna, worshippers of pagan gods wore crowns. · In that culture, good citizens and winning athletes received crowns. iv. Jesus promised a special crown – the crown of life. A champion athlete received a crown of leaves, which would soon get brown and die. Jesus’ champions receive the crown of life. v. “A crown without cares, co-rivals, envy, end. Kings’ crowns are so weighty with cares, that oft they make their heads ache. Not so with this crown; the joys whereof are without measure or mixture.” (Trapp) 6. (11a) A general exhortation to all who will hear. “He who has an ear, let him hear what the Spirit says to the churches. a. He who has an ear: Though the Spirit has something to say to us through every one of the churches, this letter to the Christians in Smyrna may apply least of all to modern, western Christians. To this point, we simply don’t face the kind of persecution the Christians in Smyrna experienced. Polycarp was a remarkable example of both the persecution and the courage of early Christians. i. The year after Polycarp returned from Rome, a great persecution came upon the Christians of Smyrna. His congregation urged him to leave the city until the threat blew over. So, believing that God wanted him to be around a few more years, Polycarp left the city and hid out on a farm belonging to some Christian friends. One day on the farm, as he prayed in his room, Polycarp had a vision of his pillow engulfed in flames. He knew what God said to him, and calmly told his companions, “I see that I must be burnt at the stake.” ii. Meanwhile, the chief of police issued a warrant for his arrest. They seized one of Polycarp’s servants and tortured him until he told them where his master was. Towards evening, the police chief and a band of soldiers came to the old farmhouse. When the soldiers found him, they were embarrassed to see that they had come to arrest such an old, frail man. They reluctantly put him on a donkey and walked him back to the city of Smyrna. iii. On the way to the city, the police chief and other government officials tried to persuade Polycarp to offer a pinch of incense before a statue of Caesar and simply say “Caesar is Lord.” That’s all he had to do, and he would be off the hook. They pleaded with him to do it, and escape the dreadful penalties. At first Polycarp was silent, but then he calmly gave them his firm answer: no. The police chief was now angry. Annoyed with the old man, he pushed him out of his carriage and onto the hard ground. Polycarp, bruised but resolute, got up and walked the rest of the way to the arena. iv. The horrid games at the arena had already begun in earnest and a large, bloodthirsty mob gathered to see Christians tortured and killed. One Christian named Quintis boldly proclaimed himself a follower of Jesus and said he was willing to be martyred, but when he saw the vicious animals in the arena, he lost courage and agreed to burn the pinch of incense to Caesar as Lord. Another young man named Germanicus didn’t back down. He marched out and faced the lions and died an agonizing death for his Lord Jesus. Ten other Christians gave their lives that day, but the mob was unsatisfied. They cried out, “Away with the atheists who do not worship our gods!” To them, Christians were atheists because they did not recognize the traditional gods of Rome and Greece. Finally, the crowd started chanting “Bring out Polycarp.” v. When Polycarp brought his tired body into the arena, he and the other Christians heard a voice from heaven. It said, “Be strong, Polycarp, play the man.” As he stood before the proconsul, they tried one more time to get him to renounce Jesus. The proconsul told Polycarp to agree with the crowd and shout out “Away with the atheists!” Polycarp looked sternly at the bloodthirsty mob, waved his hand towards them and said, “Away with those atheists!” The proconsul persisted. “Take the oath and revile Christ and I’ll set you free!” Polycarp answered, “For eighty-six years I’ve served Jesus; how dare I now revile my King?” The proconsul finally gave up, and announced to the crowd the crime of the accused: “Polycarp has confessed that he is a Christian.” vi. The crowd shouted, “Let the lions loose!” but the animals had already been put away. The crowd then demanded that Polycarp be burnt. The old man remembered the dream about the burning pillow, and took courage in God. He said to his executioners, “It is well. I fear not the fire that burns for a season and after a while is quenched. Why do you delay? Come, do your will.” vii. They arranged a great pile of wood and set up a pole in the middle. As they tied Polycarp to the pole, he prayed: “I thank You that You have graciously thought me worthy of this day and of this hour, that I may receive a portion in the number of the martyrs, in the cup of Your Christ.” After he prayed and gave thanks to God, they set the wood ablaze. A great wall of flame shot up to the sky, but it never touched Polycarp. God set a hedge of protection between him and the fire. Seeing that he would not burn, the executioner, in a furious rage, stabbed the old man with a long spear. Immediately, streams of blood gushed from his body and seemed to extinguish the fire. When this happened, witnesses said they saw a dove fly up from the smoke into heaven. At the very same moment, a church leader in Rome named Iraenus, said he heard God say to him, “Polycarp is dead.” God called his servant home. b. Nevertheless, the day of martyrs is definitely not past. All over the world, Christians face persecution, especially in Asia, Eastern Europe, and in the Muslim world. Some people estimate that more Christians have suffered and died for their faith in the 20th Century than in all previous centuries combined. i. A May 1994 news item illustrates this: The gruesome martyrdom of a pastor in central India led to several hundred conversions to Christianity. A former Hindu who had changed his name to Paul James was murdered by a crowd of extremists as he spoke in a field prior to a Feb. 20 church service in the Phulabani district. “Jesus, forgive them,” eyewitnesses said James called out as his assailants cut off his hands and legs, and severed his torso. The attackers also decapitated James, an outspoken believer who had planted 27 churches. The murder has drawn heavy media attention in the area, which is charged with Hindu-Muslim tensions. Some, but not all, of James’ assailants reportedly have been caught. The attackers’ hatred and violence have left many Indians wanting to emulate the love shown by the victim, said K. Anand Paul, head of Gospel to the Unreached Millions. “The gospel is spreading because of persecution,” said Paul, who has been beaten seven times and kidnapped once by fanatical religious groups. “We are risking our lives to do this. People need to pray for us.” (National and International Religion Report, May 2, 1994) 7. (11b) The promise of a reward. He who overcomes shall not be hurt by the second death.”’ a. He who overcomes: This was a promise for overcomers. This promise is for those who overcome the threat of persecution, and the presence of persecution. i. We might say that we overcome by our close association with Jesus, who is the ultimate overcomer. As Jesus said, In the world you will have tribulation; but be of good cheer, I have overcome the world (John 16:33). b. Shall not be hurt by the second death: Those who overcome in Jesus will never be hurt by the second death. The second death is hell, the lake of fire (Revelation 20:14 and 21:8). Though Satan threatened and attacked their life, Jesus promises His overcomers that death is conquered for them. i. “The second death was a Jewish rabbinic expression for the total extinction of the utterly wicked.” (Barclay) ii. “All men die, but all are not killed with death… Oh, it is a woeful thing to be killed with death.” (Trapp) C. Jesus’ letter to the church at Pergamos. 1. (12a) The character of the city of Pergamos. “And to the angel of the church in Pergamos write, a. Pergamos: This was the political capital of the Roman Province of Asia the Less. When John wrote, Pergamos had been the capital city of the region for more than three hundred years. The city was a noted center for culture and education, having one of the great libraries of the ancient world, with more than 200,000 volumes. b. Pergamos: This was also an extremely religious city. It had temples to the Greek and Roman gods Dionysus, Athena, Demeter, and Zeus. It also had three temples dedicated to the worship of the Roman Emperor. i. Some 50 years before Smyrna won the honor of building the first temple to Tiberius, the city of Pergamos won the right to build the first temple to worship Caesar Augustus in the province of Asia. c. Pergamos: This city was especially known as a center for the worship of the deity known as Asclepios. Represented by a serpent, Asclepios was the god of healing and knowledge. There was a medical school at his temple in Pergamos. Because of the famous temple to the Roman god of healing, sick and diseased people from all over the Roman Empire flocked to Pergamos for relief. i. “Sufferers were allowed to spend the night in the darkness of the temple. In the temple there were tame snakes. In the night the sufferer might be touched by one of these tame and harmless snakes as it glided over the ground on which he lay. The touch of the snake was held to be the touch of the god himself, and the touch was held to bring health and healing.” (Barclay) 2. (12b) Jesus describes Himself to the church at Pergamos. ‘These things says He who has the sharp two-edged sword: a. He who has the sharp two-edged sword: In Revelation 1:16, John observed of Jesus out of His mouth went a sharp two-edged sword. Now, Jesus “showed” this two-edged sword to the Christians in Pergamos. i. The description of the sword in Revelation 1:18 helps us to associate it with the mouth of Jesus. Jesus will confront this church with His word, and they will feel the sharp edges. b. Sharp two-edged sword: This reminds us of the passage in Hebrews 4:12: For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. Jesus would use this sharp two-edged sword to make some separation among the Christians in Pergamos. 3. (13) What Jesus knows about the church at Pergamos. “I know your works, and where you dwell, where Satan’s throne is. And you hold fast to My name, and did not deny My faith even in the days in which Antipas was My faithful martyr, who was killed among you, where Satan dwells. a. I know your works: Jesus said this to each church. It is true of each one of us. He knows our works, even if there isn’t much to know. b. And where you dwell, where Satan’s throne is: In many ways, Pergamos was a stronghold of Satanic power. i. There are many different opinions as to why Pergamos was such a stronghold of Satanic power. Some believe it is because Pergamos was a center of pagan religion, especially of “Asclepios Soter” or “Asclepios Savior.” Some believe it was because Pergamos had a huge throne-like altar dedicated to the Roman god Zeus. Some believe it was because Pergamos was a center for the ancient Babylonian priesthood, but this is tough to prove conclusively. Others believe it was because Pergamos was the political center of the worship-demanding Roman government. c. And you hold fast to My name: Despite the fact they lived in such a difficult city, the Christians of Pergamos held fast to their faith in Jesus (hold fast to My name… did not deny My faith). i. Did not deny My faith: Jesus praised the Christians of Pergamos because they did not deny His faith. It is always important to make sure that the faith we hold on to is the faith that belongs to Jesus. d. Antipas was My faithful martyr, who was killed among you: One specific man among the Christians of Pergamos received a precious title (faithful martyr). This same title was held by Jesus also (Revelation 1:5). Antipas was a man who followed Jesus, who was like Jesus. i. Antipas is one of the great almost-anonymous heroes of the Bible. History tells us nothing about him except for here. “It is much no ecclesiastical history makes mention of this martyr Antipas, which argues him to have been a person but of obscure note in the world; but Christ seeth and taketh notice of those little ones who belong to him, though the world overlooks them.” (Poole) ii. Antipas lived where Satan’s throne was. Yet he stood against the attacks and the evil around him. He fulfilled the meaning of his name, because Antipas means “Against All.” iii. Martyr is the ancient Greek word martus. “Martus is a most interesting and suggestive word. In classical Greek martus never means a martyr in our sense of the term. It always means a witness. A martus was one who said: ‘This is true, and I know it.’ It is not until New Testament times that martus ever means martyr.” (Barclay) 4. (14-15) What Jesus has against the Christians in Pergamos. But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality. Thus you also have those who hold the doctrine of the Nicolaitans, which thing I hate. a. I have a few things against you: The Christians in Pergamos were rightly praised for holding fast to the name of Jesus and keeping his faith. At the same time, their difficult environment did not excuse the few things Jesus had against them. b. You have there those who hold the doctrine of Balaam: Balaam was a prototype of all corrupt teachers. According to Numbers 22-24 and Numbers 31, Balaam combined the sins of immorality and idolatry to please Balak, the king of Moab, because he could not curse Israel directly. i. When Balaam counseled Balak, he taught Balak to put a stumbling block before the children of Israel. The stumbling block was connected with idolatry (to eat things sacrificed to idols) and sexual immorality. If the church in Pergamos had those who did hold the doctrine of Balaam, it showed they had tendencies towards both idolatry and immorality. ii. Sexual immorality marked the whole culture of the ancient Roman Empire. It was simply taken for granted, and the person who lived by Biblical standards of purity was considered strange. To paraphrase the Roman statesman Cicero, cited in Barclay: “If there is anyone who thinks that young men should not be allowed the love of many women, he is extremely severe. I am not able to deny the principle he stands on. But he contradicts, not only with the freedom our age allows, but also with the customs and allowances of our ancestors. When indeed was this not done? When did anyone find fault with it? When was such permission denied? When was it that what is now allowed was not allowed?” To keep from sexual immorality in that culture, you really had to swim against the current. c. You also have those who hold the doctrine of the Nicolaitans: In Revelation 2:6, Jesus praised the Ephesian Christians because they hated the deeds of the Nicolaitans. But the Nicolaitans also had their doctrine, and some among the Christians of Pergamos held the doctrine of the Nicolaitans. i. What is the doctrine of the Nicolaitans? The title Nico-laitans has the idea of a proud authority and a hierarchical separatism. The name Nikao-laos literally means “to conquer the people.” According to ancient commentators, the Nicolaitans also approved of immorality. d. You have those there… you also have those: The rebuke was not only against those who hold the doctrines of Balaam and those who hold the doctrine of the Nicolaitans. The rebuke was also against those who allowed them to continue (you have there those… you have those). i. The Christians of Pergamos were like the Christians of Corinth as Paul wrote to them in 1 Corinthians 5:1-9. They were too tolerant and accepting of false doctrines and immoral living, and Jesus had to rebuke them. Satan couldn’t accomplish much by persecution, because many did hold fast, like Antipas. So Satan tried to accomplish his goals by using deception. The strategy was first violence, then alliance. ii. A difficult environment never justifies compromise. It is easy for a church in such difficulty to justify this compromise in the name of “we need all the help we can get” – but no church needs that kind of help. 5. (16) What Jesus wants the church at Pergamos to do. Repent, or else I will come to you quickly and will fight against them with the sword of My mouth. a. Repent: The simple word repent stands out. Five of the seven churches are commanded to repent. Repent is a command that applies to Christians, not only to those who first come to Jesus. b. Or else I will come to you quickly and will fight against them with the sword of My mouth: Unless they do repent, the Christians of Pergamos would face the Jesus who has the two-edged sword. Judgment will begin at the house of God (1 Peter 4:17). i. The sword of My mouth: When Jesus came against the Christians of Pergamos, He will confront them with His Word. 6. (17a) A general exhortation to all who will hear. “He who has an ear, let him hear what the Spirit says to the churches. a. He who has an ear: The danger of false teaching and immoral conduct still faces the church today. So does the danger of allowing false teaching and immorality, as was the problem with the Christians in Pergamos. 7. (17b) The promise of a reward. To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone, and on the stone a new name written which no one knows except him who receives it.”’ a. To him who overcomes: The one who overcomes this spirit of accommodation to false teaching and living will receive hidden manna. This is God’s perfect provision, the true bread from heaven (John 6:41). b. And I will give him a white stone: In the ancient world, the use of a white stone had many associations. A white stone could be a ticket to a banquet, a sign of friendship, evidence of having been counted, or as a sign of acquittal in a court of law. Jesus may have any one of these meanings in mind, but at the very least we know that it has the assurance of blessing. i. Adam Clarke wrote: “Others suppose there is an allusion here to conquerors in the public games, who were not only conducted with great pomp into the city to which they belonged, but had a white stone given to them, with their name inscribed on it; which badge entitled them, during their whole life, to be maintained at the public expense… These were called tesserae among the Romans, and of these there were several kinds.” Clarke then gives examples of the different kinds: “Tesserae conviviales, which answered exactly to our cards of invitation, or tickets of admission to a public feast or banquet; when the person invited produced his tessera he was admitted… But the most remarkable of these instruments were the Tesserae hospitales, which were given as badges of friendship and alliance, and on which some device was engraved, as a testimony that a contract of friendship had been made between the parties.” c. And on the stone a new name written which no one knows except him who receives it: What is the meaning of this new, secret name promised to him who overcomes? Is it God’s name, or is it the believer’s name? This is probably the believer’s new name, and the name itself is probably more important than the stone itself. i. One idea behind this new, secret name is that it shows what an intimate relationship we have with God. When a couple is close, they often have “pet names” for each other. This is probably the same idea. ii. Another idea associated with the new name is simply the assurance it gives of our heavenly destination. Your name is there, waiting for you. It is as if your “reservation” in heaven is made. D. Jesus’ letter to the church at Thyatira. 1. (18a) The character of the city of Thyatira. “And to the angel of the church in Thyatira write, a. Thyatira: This was the smallest and least important of the seven cities Jesus addresses in Revelation 2-3. In history, we have no record that the Christians of Thyatira suffered any significant political or religious persecution. i. “The elder Pliny dismissed Thyatira with the almost contemptuous phrase ‘Thyatira and other unimportant cities.’” (Barclay) b. Thyatira: Still, this city was a center of business and trade. It had many active trade guilds, each having their own patron deity from the Greek and Roman pantheon of gods. i. Acts 16:14-15 mentions Lydia of Thyatira, who was a seller of purple cloth from the city of Thyatira. “Thyatira was famous for the manufacture of a purple dye, and numerous references are found in secular literature of the period to the trade guilds which manufactured cloth.” (Walvoord) ii. “From the inscriptions which have been found in the neighborhood it is clear that Thyatira possessed more trade guilds than any other town of its size in Asia.” (Barclay) 2. (18b) Jesus describes Himself to the church at Thyatira. ‘These things says the Son of God, who has eyes like a flame of fire, and His feet like fine brass: a. These things says the Son of God: Jesus first described Himself with a title that emphasized His deity. In Jewish thought, to be the son of a thing meant you had the nature of that thing. The sons of the sorceress (Isaiah 57:3) had the nature of the sorceress. The sons of thunder (Mark 3:17) had a nature like thunder. So the Son of God has the divine nature, the nature of God. b. Who has eyes like a flame of fire: Jesus chose this description of Himself from the presentation in Revelation 1:14 to emphasize the idea that His eyes looked with penetrating judgment. c. His feet like fine brass: Jesus chose this description of Himself from Revelation 1:15 to emphasize His purity because brass is pure and highly refined in the fire. It also emphasized His steadfastness, because brass was regarded as a strong and durable metal in the ancient world, and feet like fine brass would be strong and unmovable. 3. (19) What Jesus knows about the Christians in Thyatira. “I know your works, love, service, faith, and your patience; and as for your works, the last are more than the first. a. I know your works: Thyatira was the least significant city among the seven cities Jesus addressed, yet they were not hidden to Jesus. Like each one of the churches, Jesus said to the church at Thyatira “I know your works.” b. Love, service, faith, and your patience: In many ways, the church at Thyatira was a model church. They had four great essential qualities. They had love, both for the Lord and for one another. They knew service, and had faith and patience worth mentioning. c. As for your works, the last are more than the first: This was another compliment to the church at Thyatira. Not only did they have these works, but they had them in increasing measure – they were growing in love, service, faith, and patience. 4. (20-21) What Jesus has against the church at Thyatira. Nevertheless I have a few things against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols. And I gave her time to repent of her sexual immorality, and she did not repent. a. Nevertheless: Despite all the good Jesus saw in the church at Thyatira, there were significant problems. The problems were big enough for Jesus to say nevertheless, which meant “Despite all the good, I have a few things against you.” b. Because you allow that woman Jezebel: The center of the corruption at the church at Thyatira was a woman Jesus called Jezebel. This may not have been her literal name, but a title that clearly represented a self-styled prophetess within the church, after the pattern of Jezebel in the Old Testament (1 Kings 16-21 and 2 Kings 9:30-37). i. The name Jezebel had a powerful association. If we call someone a Judas or a Hitler it means something strong. It was also a strong thing to call this woman Jezebel. “She was one of the most evil characters of the Old Testament, who attempted to combine the worship of Israel with the worship of the idol Baal… Jezebel herself had a most unenviable record of evil.” (Walvoord) ii. Some ancient Greek manuscripts state the phrase that woman Jezebel as your woman Jezebel or your wife Jezebel. Based on this, some (like Dean Alford) think that Jezebel was the pastor’s wife, or that Jesus meant Jezebel was the pastor’s “woman” in a symbolic sense. c. Who calls herself a prophetess: This “Jezebel” at the church of Thyatira wasn’t really a prophetess, she only claimed to be one. Yet, it seems the Christians there received her as a prophetess, and that is why Jesus gave them this warning. i. Jesus said this would happen in Matthew 24:11: Then many false prophets will rise up and deceive many. Those words were first spoken with a view to the end times, but there have always been those who call themselves prophets in the church, but are not. d. To teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols: Here, Jesus described the specific sin of this woman “Jezebel.” Mainly, she was an immoral and ungodly influence on others, and led others into sin. Jezebel led others into immorality and idolatry. i. Because of the strong trade guilds in Thyatira, the sexual immorality and the eating of things sacrificed to idols was probably connected with the mandatory social occasions of the guilds. Perhaps a Christian was invited to the monthly meeting of the goldsmith’s guild, and the meeting was held at the temple of Apollo. “Jezebel” would allow or encourage the man to go – perhaps even using a “prophetic” word – and when the man went, he fell into immorality and idolatry. ii. The draw to the guilds and their meetings was powerful. “No merchant or trader could hope to prosper or make money unless he was a member of his trade guild.” (Barclay) Nonetheless, Christians were expected to stand in the face of this kind of pressure. One ancient Christian named Tertullian wrote about Christians who made their living in trades connected to pagan idolatry. A painter might find work in pagan temples or a sculptor might be hired to make a statue of a pagan god. They would justify this by saying, “This is my living, and I must live.” Tertullian replied, Vivere ergo habes? “Must you live?” iii. My servants: This shows how terrible Jezebel’s sin was. She corrupted the servants of Jesus, and they belong to Him. Jesus said, But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea (Mark 9:42). e. Later in this letter, Jesus would also reveal a link to the work of Jezebel and false doctrine: this doctrine… the depths of Satan, as they say (Revelation 2:24). It seems that this Jezebel led others in the church at Thyatira to discover depths of Satan. i. In the days of the New Testament, many non-Christian religions (such as the Ophites and various Gnostic groups) said they knew the “deep things of Satan.” The ancient Christian writer Tertullian said if you asked a Gnostic about their cosmic mysteries, they furrowed their brow and said, “It is deep.” It may be deep – but deep into a dangerous pit. ii. How could Christians ever fall for the depths of Satan? Perhaps the deceptive reasoning went this way: “To effectively confront Satan, you must enter his strongholds, and learn his depths in order to conquer him.” People use similar reasoning in misguided spiritual warfare today. f. And I gave her time to repent… and she did not repent: Jesus’ greatest accusation was that this “Jezebel” did not repent. She apparently rejected the work of the Holy Spirit in her heart, calling her to repentance. i. In these words we see both the mercy and judgment of our Lord. Time to repent shows mercy. God gives us time to repent, we should deal with others the same way. And she did not repent speaks to the judgment of God. God gives time to repent, but it is not an unlimited time. There is a time when God says, My Spirit shall not strive with man forever (Genesis 6:3). This means that when God gives us time to repent, we must take advantage of that time. ii. “‘In space comes grace’ proves not always a true proverb.” (Trapp) g. Because you allow: This shows the sin of the church of Thyatira. On the outside, they were a model church, showing works, love, service, faith, and patience. Yet there was significant corruption inside the church. The sin of the church was that they allowed this corruption. i. It wasn’t necessarily a large group following Jezebel. A little leaven affects a whole lump of dough, and a few in immorality and idolatry will corrupt the whole church – especially if they influence others the way this Jezebel did. 5. (22-25) What Jesus wants the church at Thyatira to do. Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their deeds. I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works. Now to you I say, and to the rest in Thyatira, as many as do not have this doctrine, who have not known the depths of Satan, as they say, I will put on you no other burden. But hold fast what you have till I come. a. I will cast her into a sickbed: Before Jesus told the Christians in Thyatira what they must do, He first told them what He would do. Jesus would chastise this Jezebel, and cast her into a sickbed, along with those who commit adultery with her. i. The reference to adultery is important. It speaks of both sexual adultery and spiritual adultery. When these Christians honored other gods, they were unfaithful to the Lord who saved them. ii. For this reason, the figure of a sickbed is fitting. They were guilty of adultery, both sexual and spiritual. It is as if Jesus said, “You love an unclean bed. Here, I will give you one, and cast you into a sickbed.” iii. What was the sickbed? It could simply be an image of affliction, or it could be literal sickness that Jesus allowed in the lives of Jezebel and her followers as chastisement. We know from passages of Scripture such as 1 Corinthians 11:30 that God can use sickness as a way to chastise His people when they are in sin. iv. The ancient Greek word used here for bed “is also the word for a banqueting couch; and if that meaning is taken, the meaning is: ‘I will strike her down as she sits at her forbidden feasts.’” (Barclay) b. Unless they repent of their deeds: Jesus revealed the purpose for this chastening. First, it was to draw them to repent of their deeds. They wouldn’t listen to Jesus before, so He had to speak louder through the sickbed. Second, it was to give an example of holiness to other churches: and all the churches shall know that I am He who searches the minds and hearts. i. Minds and hearts is literally “hearts and kidneys.” In the mind of the ancient Jews, the heart was the place of intellect, and the kidneys were the place of emotion. Jesus said, “I know your every thought and your every feeling.” c. I will kill her children with death: “All men die, but all are not killed with death… Oh, it is a woeful thing to be killed with death.” (Trapp) d. Hold fast what you have till I come: There were many faithful, uncompromising Christians in Thyatira. To them, Jesus simply said, “hold fast.” They must not stop doing what is good. They must not become distracted or discouraged from what Jesus wants them to be and to do. i. Jesus also told them how long to hold fast: till I come. We are to hang in there and stand strong for Jesus until He comes. It is only then that the battle will be over. 6. (26-28) The promise of a reward. And he who overcomes, and keeps My works until the end, to him I will give power over the nations— ‘He shall rule them with a rod of iron; They shall be dashed to pieces like the potter’s vessels’— as I also have received from My Father; and I will give him the morning star. a. He who overcomes, and keeps My works until the end: Even when there is the immoral and idolatrous influence of a Jezebel, Christians can overcome and keep Jesus’ works until the end. We must not become overly discouraged at immorality and idolatry around us, even among Christians. God’s work will still go on through His overcomers. b. To him I will give power over the nations: Jesus promised that His people will reign with Him. Here, there is a special promise to those who overcome the threat of immorality and idolatry. To them, Jesus offered a share in His own kingdom. i. He shall rule them with a rod of iron: This quotation from Psalm 2 speaks of the authority of the Messiah when He rules over the earth. In that day, righteousness will be enforced, and those who rebel against Jesus will be dashed to pieces like a clay pot hit with an iron bar. Jesus includes this here to give hope to the faithful Christians of Thyatira, who felt overwhelmed by the immorality and idolatry all around them. Jesus reminds them, “You’re on My winning team.” ii. “The word for ‘rule’ (Gr. poimanei) means literally ‘to shepherd.’ Their rule will not be simply that of executing judgment, but also that of administering mercy and direction.” (Walvoord) c. I will give him the morning star: Jesus offered them a reward greater than the kingdom. He offered them the reward of Himself, because He is the Morning Star (Revelation 22:16). 7. (29) A general exhortation to all who will hear. “He who has an ear, let him hear what the Spirit says to the churches.”’ a. He who has an ear: This is a letter that applies to everyone. It applies to those who are like Jezebel, who lead others into sin. It applies to those who follow the teaching of a Jezebel, and follow others into sin. It applies to those who permit a Jezebel to work her wickedness. Finally, it applies to the faithful who must hold fast.
A Time for Everything Ecc 3:1 There is an appointed time for everything. And there is a time for every event under heaven— Ecc 3:2 A time to give birth and a time to die; A time to plant and a time to uproot what is planted. Ecc 3:3 A time to kill and a time to heal; A time to tear down and a time to build up. Ecc 3:4 A time to weep and a time to laugh; A time to mourn and a time to dance. Ecc 3:5 A time to throw stones and a time to gather stones; A time to embrace and a time to shun embracing. Ecc 3:6 A time to search and a time to give up as lost; A time to keep and a time to throw away. Ecc 3:7 A time to tear apart and a time to sew together; A time to be silent and a time to speak. Ecc 3:8 A time to love and a time to hate; A time for war and a time for peace. The God-Given Task Ecc 3:9 What profit is there to the worker from that in which he toils? Ecc 3:10 I have seen the task which God has given the sons of men with which to occupy themselves. Ecc 3:11 He has made everything appropriate in its time. He has also set eternity in their heart, yet so that man will not find out the work which God has done from the beginning even to the end. Ecc 3:12 I know that there is nothing better for them than to rejoice and to do good in one's lifetime; Ecc 3:13 moreover, that every man who eats and drinks sees good in all his labor—it is the gift of God. Ecc 3:14 I know that everything God does will remain forever; there is nothing to add to it and there is nothing to take from it, for God has so worked that men should fear Him. Ecc 3:15 That which is has been already and that which will be has already been, for God seeks what has passed by. From Dust to Dust Ecc 3:16 Furthermore, I have seen under the sun that in the place of justice there is wickedness and in the place of righteousness there is wickedness. Ecc 3:17 I said to myself, "God will judge both the righteous man and the wicked man," for a time for every matter and for every deed is there. Ecc 3:18 I said to myself concerning the sons of men, "God has surely tested them in order for them to see that they are but beasts." Ecc 3:19 For the fate of the sons of men and the fate of beasts is the same. As one dies so dies the other; indeed, they all have the same breath and there is no advantage for man over beast, for all is vanity. Ecc 3:20 All go to the same place. All came from the dust and all return to the dust. Ecc 3:21 Who knows that the breath of man ascends upward and the breath of the beast descends downward to the earth? Ecc 3:22 I have seen that nothing is better than that man should be happy in his activities, for that is his lot. For who will bring him to see what will occur after him? Lesson 1 There is time for everything vs 1-8. God has made everything beautiful in it’s time. 1 There is a time for everything, and a season for every activity under the heavens: 2. a time to be born and a time to die, a time to plant and a time to uproot, 3. a time to kill and a time to heal, a time to tear down and a time to build, 4. a time to weep and a time to laugh, a time to mourn and a time to dance, 5. a time to scatter stones and a time to gather them, a time to embrace and a time to refrain from embracing, 6. a time to search and a time to give up, a time to keep and a time to throw away, 7. a time to tear and a time to mend, a time to be silent and a time to speak, 8. a time to love and a time to hate, a time for war and a time for peace. Lesson 2 No one can find out the work that God does from beginning to end. We cannot know everything about God or what He does. vs 9-11 9 What do workers gain from their toil? 10 I have seen the burden God has laid on the human race. 11 He has made everything beautiful in its time. He has also set eternity in the human heart; yet[a] no one can fathom what God has done from beginning to end. Lesson 3 Rejoice, and do good with what you have and with your life. Enjoy the fruit of your ‘good’ labor_it is the Gift of God. Vs 12-13. 12. I know that there is nothing better for people than to be happy and to do good while they live. 13 That each of them may eat and drink, and find satisfaction in all their toil—this is the gift of God. Lesson 4 Vs 14, whatever God does stands forever, we cannot add to what God has already made, neither can we subtract from it. 14. I know that everything God does will endure forever; nothing can be added to it and nothing taken from it. God does it so that people will fear him. Lesson5 Vs 15, what we see today has been in existence; and what we would see in the future had already been in existence. In essence, there is nothing really new in this world. What we call new and futuristic is what we modify from what God has already created. That’s why He demands us to give account of everything. 15. Whatever is has already been, and what will be has been before; and God will call the past to account. Lesson 6 Vs 16-17, wickedness may overcome righteousness, but God will judge the righteous and the wicked. There is a set time for (to judge ) every purpose and every work (what we do). 16 And I saw something else under the sun: In the place of judgment—wickedness was there, in the place of justice — wickedness was there. 17 I said to myself,“God will bring into judgment both the righteous and the wicked, for there will be a time for every activity, a time to judge every deed.” Lesson 7 Vs 18-21, after all, there is no difference between us and the animals when it comes to death. We all die and return to the dust from where we were taken. The only difference is that our breath goes back to the source (goes up) God. And that of the animals goes down to the earth since God did not breath into their nostrils the breath of life. But the bottom line is we all breath, so we all die. 18 I also said to myself, “As for humans, God tests them so that they may see that they are like the animals. 19 Surely the fate of human beings is like that of the animals; the same fate awaits them both: As one dies, so dies the other. All have the same breath[c]; humans have no advantage over animals. Everything is meaningless. 20 All go to the same place; all come from dust, and to dust all return. 21 Who knows if the human spirit rises upward and if the spirit of the animal goes down into the earth?” Lesson 8 Vs22, so in conclusion, nothing is better than rejoicing in the work of your hand and the delighting yourself in the good of your labor which is a gift from God; this is your heritage and only reward here on earth, to use very well what God has blessed you with to do good. Because when you die, you cannot come back to see how those who inherited all you have acquired will use it. So do the best that you can now that you are alive. We only have one life, live it to the fullest in glory to God. May God bless and keep us to His Glory. Amen. 22 So I saw that there is nothing better for a person than to enjoy their work, because that is their lot. For who can bring them to see what will happen after them? Share this:
Evil Under the Sun Ecc 4:1 Then I looked again at all the acts of oppression which were being done under the sun. And behold I saw the tears of the oppressed and that they had no one to comfort them; and on the side of their oppressors was power, but they had no one to comfort them. Ecc 4:2 So I congratulated the dead who are already dead more than the living who are still living. Ecc 4:3 But better off than both of them is the one who has never existed, who has never seen the evil activity that is done under the sun. Ecc 4:4 I have seen that every labor and every skill which is done is the result of rivalry between a man and his neighbor. This too is vanity and striving after wind. Ecc 4:5 The fool folds his hands and consumes his own flesh. Ecc 4:6 One hand full of rest is better than two fists full of labor and striving after wind. Ecc 4:7 Then I looked again at vanity under the sun. Ecc 4:8 There was a certain man without a dependent, having neither a son nor a brother, yet there was no end to all his labor. Indeed, his eyes were not satisfied with riches and he never asked, "And for whom am I laboring and depriving myself of pleasure?" This too is vanity and it is a grievous task. Ecc 4:9 Two are better than one because they have a good return for their labor. Ecc 4:10 For if either of them falls, the one will lift up his companion. But woe to the one who falls when there is not another to lift him up. Ecc 4:11 Furthermore, if two lie down together they keep warm, but how can one be warm alone? Ecc 4:12 And if one can overpower him who is alone, two can resist him. A cord of three strands is not quickly torn apart. Ecc 4:13 A poor yet wise lad is better than an old and foolish king who no longer knows how to receive instruction. Ecc 4:14 For he has come out of prison to become king, even though he was born poor in his kingdom. Ecc 4:15 I have seen all the living under the sun throng to the side of the second lad who replaces him. Ecc 4:16 There is no end to all the people, to all who were before them, and even the ones who will come later will not be happy with him, for this too is vanity and striving after wind.eoBible Video Bible Interactive Online Bible Study the Bible About Give Now Ecclesiastes 2 TOC Ecclesiastes 5 Ecclesiastes 4: Expository Sermon Preaching and Study Guide for Church Leaders Overview Ecclesiastes 4 continues Solomon’s reflection on the struggles and injustices of life under the sun. The chapter deals with themes of oppression, loneliness, the vanity of labor, and the limitations of human effort in providing ultimate fulfillment. Solomon begins by lamenting the suffering caused by oppression, observing that there are many who experience injustice without comfort. He declares that in some cases, it would seem better never to have been born than to experience such suffering. He then turns to the vanity of toil, describing how people work tirelessly to achieve success but often end up alone and unsatisfied. He contrasts the isolation of those who strive for wealth with the wisdom of companionship, stating that “two are better than one” because they can support, strengthen, and help each other. This passage highlights the importance of relationships, both in work and in life. Solomon also reflects on the fleeting nature of power and influence. He describes a poor but wise youth who rises to leadership, replacing a foolish and arrogant king. However, despite his success, even this young leader is eventually forgotten, showing that popularity and recognition are temporary. This conclusion reinforces one of the central messages of Ecclesiastes: no human achievement, whether wealth, wisdom, or status, can provide lasting fulfillment apart from God. This chapter emphasizes the futility of seeking satisfaction in human efforts while pointing to the need for godly wisdom, community, and trust in God‘s sovereignty. It challenges readers to evaluate their priorities, warning against the dangers of isolation, greed, and the pursuit of power without purpose. Solomon’s observations lead to the inevitable conclusion that true meaning is found not in earthly success but in fearing God and living according to His will. Historical and Literary Context Ecclesiastes is part of the wisdom literature of the Bible, traditionally attributed to Solomon, the son of David and king of Israel. The book was likely written later in Solomon’s life, as he reflected on his experiences and the ultimate purpose of human existence. Unlike Proverbs, which presents wisdom in a structured and optimistic way, Ecclesiastes takes a more reflective and sometimes pessimistic approach, wrestling with the realities of a fallen world. The historical context of Ecclesiastes 4 is rooted in the ancient Near Eastern understanding of power, labor, and relationships. In Solomon’s time, kings ruled with absolute authority, and oppression was a common reality. There were vast disparities between the wealthy and the poor, and many people lived under heavy burdens without recourse for justice. This aligns with Solomon’s lament about oppression and the lack of comfort for the suffering. The chapter’s discussion of work and companionship also reflects the economic structures of the ancient world, where labor was often physically demanding and success depended on collaboration. The statement that “two are better than one” would have been particularly relevant in a society where agriculture, trade, and construction relied heavily on teamwork. The contrast between the wise youth and the foolish king reflects a common theme in wisdom literature: the idea that wisdom, even when found in unexpected places, is more valuable than inherited status or power. Literarily, Ecclesiastes 4 follows a pattern of observation and reflection. Solomon presents real-life scenarios-oppression, lonely toil, companionship, and fleeting leadership-to illustrate broader truths about human existence. The chapter uses contrast to emphasize its key points, such as the contrast between isolation and friendship, wisdom and foolishness, and success and obscurity. This method reinforces the book’s overarching message: apart from God, all human efforts are ultimately meaningless. Key Themes and Doctrinal Points The problem of oppression and injustice is a central theme in this chapter. Solomon observes that in a fallen world, many suffer without comfort, and human systems often fail to provide justice. This aligns with the biblical understanding of sin’s effect on society, as seen in passages like Isaiah 10:1-3, which condemns those who oppress the poor and deny justice. While Solomon does not offer an immediate solution, the broader biblical teaching points to God as the ultimate Judge who will one day bring justice (Psalm 9:7-9). The vanity of self-centered labor is another key theme. Solomon warns against the pursuit of wealth and success at the cost of relationships, illustrating the emptiness of a life lived in isolation. This aligns with Jesus’ teaching in Mark 8:36: “What good is it for someone to gain the whole world, yet forfeit their soul?” The New Testament emphasizes that work should be done for God’s glory, not selfish ambition (Colossians 3:23). The value of companionship and community is highlighted in Solomon’s well-known statement that “two are better than one” (Ecclesiastes 4:9). He describes the benefits of having a companion-help in times of trouble, warmth in the cold, and strength against adversity. This reflects the biblical principle that humans are created for relationship, as seen in Genesis 2:18, where God declares that it is not good for man to be alone. The New Testament echoes this truth, emphasizing the importance of Christian fellowship and mutual support (Hebrews 10:24-25). The temporary nature of power and influence is another significant theme. Solomon describes a poor but wise youth who rises to power but is eventually forgotten. This illustrates the fleeting nature of human recognition and the reality that even great leaders will one day be replaced and forgotten. This aligns with James 4:14, which describes life as a mist that appears for a little while and then vanishes. It also serves as a warning against pride and the pursuit of status, reinforcing Jesus’ teaching that the greatest in God’s kingdom is the one who serves (Matthew 23:11-12). The sovereignty of God over human affairs is an underlying theme in this chapter. While Solomon highlights life’s injustices and uncertainties, the broader message of Ecclesiastes is that God is in control, even when circumstances seem meaningless. Proverbs 19:21 states, “Many are the plans in a person’s heart, but it is the Lord’s purpose that prevails.” This truth calls believers to trust in God rather than placing their hope in wealth, power, or human institutions. Ecclesiastes 4 ultimately points to the necessity of living with an eternal perspective. Solomon’s observations about the emptiness of oppression, wealth, and power apart from God serve as a reminder that true fulfillment comes from knowing and obeying Him. This is fully realized in the New Testament through Jesus Christ, who offers ultimate justice, eternal fellowship, and a kingdom that will never fade. Verse-by-Verse Analysis Ecclesiastes 4:1 Solomon begins this chapter with a lament over the reality of oppression in the world. He observes that many suffer unjustly while the powerful continue to dominate. The repetition of “they have no comforter” emphasizes the helplessness of the oppressed. Doctrinal Insight & Application This verse highlights the effects of sin on human society. Oppression and injustice are consequences of a fallen world (Genesis 3:16-19). God, however, is the ultimate defender of the oppressed (Psalm 103:6). Jesus declared in Matthew 5:4, “Blessed are those who mourn, for they will be comforted.” Christians are called to stand against injustice and be a source of comfort to those who suffer (Isaiah 1:17). Ecclesiastes 4:2-3 Solomon expresses deep despair over the brokenness of the world. He suggests that those who have already died are better off than those who continue to suffer and that never being born at all would be preferable to witnessing such evil. Doctrinal Insight & Application This is not a call to despair but an honest reflection on the harsh realities of life apart from God. While suffering is real, the Bible assures us that God sees and cares for His people (Exodus 3:7). Jesus came to bring hope and life, even in a fallen world (John 10:10). Believers should respond to suffering with faith, knowing that God will one day bring justice and wipe away every tear (Revelation 21:4). Ecclesiastes 4:4 Solomon observes that much human effort is driven by envy and competition. People strive for success not out of pure motives but because they compare themselves to others. Doctrinal Insight & Application This aligns with James 3:16, which warns that where there is envy and selfish ambition, there is disorder and evil. The New Testament teaches that believers should not seek approval from the world but serve God with sincere hearts (Colossians 3:23). Instead of striving for worldly success, Christians should find contentment in God’s purpose (Philippians 4:11-12). Ecclesiastes 4:5-6 Solomon presents two extremes: laziness and excessive striving. The lazy person does nothing and suffers for it, while the overachiever works tirelessly but never finds satisfaction. He suggests that contentment is better than relentless ambition. Doctrinal Insight & Application This reflects the biblical balance between work and rest. Proverbs 6:9-11 warns against laziness, while Jesus teaches that excessive worry and striving are futile (Matthew 6:25-34). God calls believers to work diligently (Proverbs 14:23) but also to rest in Him (Psalm 127:2). True peace comes from trusting in God rather than in human effort. Ecclesiastes 4:7-8 Solomon describes a person who works endlessly but remains alone and unsatisfied. This illustrates the futility of wealth when it is pursued for its own sake. Doctrinal Insight & Application Wealth, when gained without purpose or relationships, is empty. Jesus warns in Luke 12:15 that “life does not consist in an abundance of possessions.” Christians are called to invest in relationships and eternal treasures (Matthew 6:19-21) rather than in material wealth. Ecclesiastes 4:9-12 Solomon shifts from lamenting loneliness to praising companionship. He describes the benefits of working together, helping one another in hardship, and finding strength in unity. Doctrinal Insight & Application This passage highlights the importance of community. God designed people for relationships (Genesis 2:18). The New Testament emphasizes Christian fellowship, teaching that believers should encourage and support one another (Hebrews 10:24-25). The phrase “a cord of three strands” can also symbolize God’s presence in relationships, reinforcing the need to build friendships on faith. Ecclesiastes 4:13-16 Solomon describes a scenario where a wise but poor young man replaces a proud and foolish king. However, despite the youth’s success, he is eventually forgotten. This shows that even leadership and influence are temporary. Doctrinal Insight & Application Power and popularity do not guarantee lasting significance. This passage echoes Jesus‘ teaching that “the first will be last, and the last first” (Matthew 20:16). True wisdom comes from fearing the Lord (Proverbs 9:10), not from seeking status or human recognition. Believers should pursue humility and godly wisdom rather than striving for personal success. Theological Implications and Connection to Jesus Christ Ecclesiastes 4 reveals the brokenness of life under the sun, pointing to the suffering caused by oppression, the emptiness of selfish ambition, and the loneliness that results from isolation. These themes ultimately direct us to Jesus Christ, who is the answer to every human struggle. Solomon laments the presence of oppression in the world, but Jesus came as the Redeemer to set the oppressed free (Luke 4:18). While Solomon sees suffering and finds no comforter, Jesus declares in Matthew 5:4 that those who mourn will be comforted. Christ is the fulfillment of the hope Solomon longed for, offering true justice and healing to those who suffer. The chapter warns about the dangers of striving for wealth and success without purpose, showing that labor motivated by envy is ultimately meaningless. Jesus teaches in Matthew 6:19-21 that earthly treasures will not last, urging people to store up treasures in heaven instead. Unlike the temporary wealth and power described in Ecclesiastes 4, Jesus offers an eternal kingdom where true fulfillment is found in serving God rather than in accumulating riches. Solomon emphasizes the importance of companionship, saying that “two are better than one” and that “a cord of three strands is not quickly broken.” This foreshadows the way Jesus built His church as a community of believers. In John 15:12-13, Jesus commands His followers to love one another, demonstrating that true joy comes from relationships centered on God. The ultimate fulfillment of companionship is found in Christ, who promises to be with His people always (Matthew 28:20) and who binds believers together in unity (Ephesians 4:3). The fleeting nature of power and influence described in the chapter also points to Christ’s eternal kingship. While earthly rulers rise and fall, Jesus is the everlasting King whose reign will never end (Revelation 11:15). The young but wise ruler in Ecclesiastes 4 foreshadows Christ, who came humbly but brought the wisdom of God to the world (1 Corinthians 1:24). Unlike human leaders who are forgotten, Jesus‘ name is above every name, and at His name every knee will bow (Philippians 2:9-11). Connection to the Father Ecclesiastes 4 acknowledges the presence of injustice and suffering in the world, pointing to the reality that humanity lives in a fallen state. This chapter reminds us of the sovereignty of God the Father, who sees all oppression and will ultimately bring justice. In Deuteronomy 10:18, God is described as the defender of the fatherless and the widow, showing that He cares deeply for the oppressed. Even when human systems fail to bring justice, God promises to judge both the righteous and the wicked in His time (Ecclesiastes 3:17). The chapter’s reflection on the futility of work apart from God connects to the Father’s purpose for creation. God designed work to be a good and meaningful part of life (Genesis 2:15), but sin has distorted its purpose, leading to competition and envy. Ecclesiastes 4 warns against working only for personal gain, reminding us that true purpose is found in serving God. The Father provides not only the work but also the ability to enjoy it when it is done in submission to Him (Ecclesiastes 2:24-26). God the Father also designed human beings for relationships, and Solomon’s words about companionship reflect this divine plan. In Genesis 2:18, God declares, “It is not good for man to be alone,” showing that community is part of His design. The Father calls His people into fellowship with one another, and this is ultimately fulfilled in the church, which is described as God’s household (Ephesians 2:19). Connection to the Holy Spirit The frustrations expressed in Ecclesiastes 4 highlight the limitations of human wisdom and point to the need for divine guidance, which is provided through the Holy Spirit. Solomon observes that oppression, envy, and isolation characterize much of human life, but the Holy Spirit is given to believers as the Comforter who leads them into truth (John 14:26). While Solomon sees a world without comfort, Jesus sends the Spirit to be the Helper and source of true peace (John 16:7). The chapter’s emphasis on companionship also reflects the work of the Holy Spirit in uniting believers. The Holy Spirit forms the body of Christ, binding believers together in love and fellowship (1 Corinthians 12:12-13). The statement that “a cord of three strands is not quickly broken” can be seen as an illustration of the role of the Spirit in strengthening relationships. Where two believers are united in Christ, the Spirit is the third strand that secures and empowers their bond. The warning against striving for power and influence connects to the Spirit’s role in redirecting human ambition. While Solomon sees the pursuit of status as meaningless, the Holy Spirit guides believers to seek first the kingdom of God (Matthew 6:33). The Spirit convicts people of sin (John 16:8), leading them away from self-centered goals and toward a life of faithfulness to God’s will. Connection to God’s Love Ecclesiastes 4 presents a world filled with oppression, loneliness, and unfulfilled desires, but it also points to God’s love as the answer to these struggles. God’s love is seen in His concern for the oppressed. Throughout Scripture, God demonstrates His care for the vulnerable, promising to be their defender (Psalm 68:5). Jesus, in His ministry, showed compassion for the poor and the suffering, fulfilling God’s promise to bring justice and mercy (Luke 4:18-19). The loneliness described in the chapter is countered by God’s love, which invites people into relationship with Him. While Solomon sees the emptiness of isolation, God’s love assures believers that they are never alone. Isaiah 41:10 declares, “Do not fear, for I am with you.” Jesus further confirms this promise when He says, “Surely I am with you always, to the very end of the age” (Matthew 28:20). No matter how isolated someone may feel, God’s love reaches out to bring them into fellowship with Him and with His people. The chapter’s message about the futility of self-centered labor highlights God’s love in giving purpose to life. While human striving often leads to emptiness, God offers work that has eternal significance. In 1 Corinthians 15:58, Paul encourages believers, “Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.” God’s love gives meaning to life’s work, transforming it from a selfish pursuit into an act of worship. God’s love is also evident in the provision of community. Solomon recognizes the value of companionship, and this reflects the way God designed relationships as a blessing. God calls believers into His family, the church, where they can support, encourage, and strengthen one another (Hebrews 10:24-25). This community is not based on personal ambition but on the love of Christ, who unites people across all backgrounds (Galatians 3:28). Ultimately, Ecclesiastes 4 points to the brokenness of a world without God, but it also reveals His love in offering a way of redemption. Jesus is the true Comforter for the oppressed, the perfect companion for the lonely, and the giver of lasting purpose in life. Through Christ, the Father, and the Holy Spirit, believers can find justice, fellowship, and meaning that go beyond the temporary pursuits of this world. Sermon Outline and Flow Title: “Life Without God: The Emptiness of Oppression, Isolation, and Selfish Ambition” I. Introduction: The Search for Meaning in a Broken World Open with a question: Have you ever felt like no matter how much you work, strive, or achieve, something is still missing? Reference Ecclesiastes 4:1-Solomon looks at the world and sees oppression, loneliness, and people striving for success without satisfaction. Introduce the main idea: Apart from God, human effort leads to emptiness. This chapter highlights the reality of suffering, the danger of selfish ambition, and the need for meaningful relationships centered on Christ. Transition: Let’s explore Solomon’s observations and how they apply to our lives today. II. The Reality of Oppression and Injustice (Ecclesiastes 4:1-3) Solomon laments the suffering in the world, seeing the pain of the oppressed and the lack of justice. Illustration: Think of people who feel powerless-those who suffer under corrupt governments, the poor, or those facing discrimination. The world often ignores them, but God sees their pain. Application: The Bible teaches that God cares for the oppressed (Psalm 103:6). Christians are called to be a voice for justice (Isaiah 1:17). Instead of turning a blind eye, believers should pray, advocate, and serve those in need. III. The Vanity of Selfish Ambition (Ecclesiastes 4:4-8) Solomon observes that people often work out of envy and competition, yet their labor leaves them unfulfilled. Illustration: Consider the “rat race” in modern society-people chasing careers, money, or status, yet many feel empty even after achieving success. Think of celebrities or executives who have everything but still struggle with depression and dissatisfaction. Application: Jesus warns against storing up treasures on earth (Matthew 6:19-20). Work is good, but it must be done for God’s glory, not selfish ambition (Colossians 3:23). Christians should seek contentment in Christ rather than worldly success (Philippians 4:11-12). IV. The Importance of Godly Relationships (Ecclesiastes 4:9-12) Solomon shifts from isolation to the value of companionship, declaring, “Two are better than one.” Illustration: A rope is stronger with multiple strands. Think about a sports team-one great player cannot win alone, but a team working together is stronger. Likewise, believers need each other for support and accountability. Application: God designed people for community (Genesis 2:18). The church is meant to be a family where believers encourage one another (Hebrews 10:24-25). Instead of living in isolation, Christians should invest in godly friendships, small groups, and church fellowship. V. The Temporary Nature of Power and Influence (Ecclesiastes 4:13-16) Solomon describes a young leader who replaces a foolish king, yet he too will be forgotten. This illustrates the fleeting nature of human success. Illustration: Think of historical leaders who once had great influence but are now rarely remembered. Even the most powerful figures eventually fade from history. Application: Jesus teaches that true greatness comes from serving others (Matthew 23:11-12). Instead of seeking power, Christians should seek to live for Christ and impact others with the Gospel. Only what is done for God’s kingdom will last (1 Corinthians 15:58). VI. Conclusion: A Call to Live with Eternal Purpose Summarize Solomon’s findings-oppression, selfish ambition, and isolation lead to emptiness. But relationships, justice, and purpose in God lead to fulfillment. Ask: What are you striving for? Are you chasing temporary success, or are you investing in eternal things? Challenge: Instead of seeking meaning in work, money, or power, seek it in Christ. Commit to godly relationships and using your life for God’s glory. Call to action: If you have been living for the wrong things, surrender to God today. Ask Him to help you find contentment in Him, serve others, and build relationships that honor Him. Close with prayer, asking God to give wisdom, contentment, and a heart focused on Him. Illustrations and Examples 1. The Workaholic Who Lost Everything A businessman worked tirelessly to build his career, sacrificing family and friendships along the way. When he finally reached the top, he realized he had no one to share his success with. This mirrors Solomon’s warning about laboring in isolation (Ecclesiastes 4:8). Jesus reminds us that relationships matter more than possessions (Luke 12:15). 2. The Lone Wolf vs. The Team Player Imagine a soldier going into battle alone versus one fighting with a unit. The one who is alone is vulnerable, but the team is strong together. Ecclesiastes 4:9-12 teaches that life is best lived in community. Christians should build strong relationships and encourage one another in faith. 3. The Forgotten Celebrities Many famous people achieve great success but are quickly forgotten. Solomon’s story of the young ruler who was later rejected (Ecclesiastes 4:13-16) reminds us that human recognition is temporary. Only what is done for God will last (Matthew 6:19-21). 4. A Three-Strand Rope A single strand of rope is weak, but a rope with three strands is strong. In marriage, friendships, or church relationships, when God is the third strand, relationships are strengthened (Ecclesiastes 4:12). Application for Today’s Christian 1. Trust God’s Justice and Be a Voice for the Oppressed Solomon laments oppression, but the Bible assures that God will bring justice (Psalm 9:7-9). Christians should not ignore injustice but should pray, serve, and stand up for those in need (Micah 6:8). 2. Work for God’s Glory, Not for Selfish Ambition Many people work tirelessly for money and status but find no satisfaction. Instead of striving for personal success, work should be done to honor God (Colossians 3:23). True fulfillment comes from serving God’s purposes (Matthew 6:33). 3. Invest in Godly Relationships Isolation leads to discouragement, but Christian fellowship brings strength (Ecclesiastes 4:9-12). Join a small group, build meaningful friendships, and be active in your local church (Hebrews 10:24-25). 4. Find Contentment in God, Not in Earthly Achievements Many people believe success or wealth will make them happy, but Solomon warns that these things are fleeting. True contentment is found in Christ (Philippians 4:11-13). Instead of constantly seeking more, practice gratitude for what God has already given you. 5. Seek Eternal Significance Instead of Temporary Recognition Power and fame are short-lived, but a life lived for Christ has eternal impact (1 Corinthians 15:58). Focus on serving others and making disciples rather than seeking status. Final Challenge: What are you pursuing in life? Are you working tirelessly for things that won’t last, or are you investing in God’s kingdom? This week, evaluate where your priorities are. Ask God to give you wisdom, contentment, and strong relationships that honor Him. Instead of chasing after the wind, choose to build your life on Christ. Reflection Questions In Ecclesiastes 4:1, Solomon laments the oppression he sees in the world. How does this reflect the reality of suffering today? What does the Bible say about God’s concern for the oppressed? Solomon expresses deep frustration over injustice and suffering, even saying that those who have never been born are better off (Ecclesiastes 4:2-3). How does this compare with the hope that the Gospel offers? How should Christians respond to injustice? Ecclesiastes 4:4 states that much human effort is driven by envy. How do you see this played out in modern society? How does comparing ourselves to others affect our work and personal lives? In verses 5-6, Solomon contrasts laziness with excessive striving. How does this passage encourage balance between work and rest? What does the Bible say about contentment and diligence? Verses 7-8 describe a person who works tirelessly but has no one to share his success with. How does this passage highlight the dangers of isolation and selfish ambition? In Ecclesiastes 4:9-12, Solomon emphasizes the importance of relationships. What are some benefits of godly friendships and community? How can you be more intentional about investing in relationships that honor God? Solomon says that “a cord of three strands is not quickly broken” (verse 12). How does this principle apply to Christian friendships, marriages, and church communities? How can we ensure that God is at the center of our relationships?
Fear God Ecc 5:1 Guard your steps as you go to the house of God and draw near to listen rather than to offer the sacrifice of fools; for they do not know they are doing evil. Ecc 5:2 Do not be hasty in word or impulsive in thought to bring up a matter in the presence of God. For God is in heaven and you are on the earth; therefore let your words be few. Ecc 5:3 For the dream comes through much effort and the voice of a fool through many words. Ecc 5:4 When you make a vow to God, do not be late in paying it; for He takes no delight in fools. Pay what you vow! Ecc 5:5 It is better that you should not vow than that you should vow and not pay. Ecc 5:6 Do not let your speech cause you to sin and do not say in the presence of the messenger of God that it was a mistake. Why should God be angry on account of your voice and destroy the work of your hands? Ecc 5:7 For in many dreams and in many words there is emptiness. Rather, fear God. The Vanity of Wealth and Honor Ecc 5:8 If you see oppression of the poor and denial of justice and righteousness in the province, do not be shocked at the sight; for one official watches over another official, and there are higher officials over them. Ecc 5:9 After all, a king who cultivates the field is an advantage to the land. Ecc 5:10 He who loves money will not be satisfied with money, nor he who loves abundance with its income. This too is vanity. Ecc 5:11 When good things increase, those who consume them increase. So what is the advantage to their owners except to look on? Ecc 5:12 The sleep of the working man is pleasant, whether he eats little or much; but the full stomach of the rich man does not allow him to sleep. Ecc 5:13 There is a grievous evil which I have seen under the sun: riches being hoarded by their owner to his hurt. Ecc 5:14 When those riches were lost through a bad investment and he had fathered a son, then there was nothing to support him. Ecc 5:15 As he had come naked from his mother's womb, so will he return as he came. He will take nothing from the fruit of his labor that he can carry in his hand. Ecc 5:16 This also is a grievous evil—exactly as a man is born, thus will he die. So what is the advantage to him who toils for the wind? Ecc 5:17 Throughout his life he also eats in darkness with great vexation, sickness and anger. Ecc 5:18 Here is what I have seen to be good and fitting: to eat, to drink and enjoy oneself in all one's labor in which he toils under the sun during the few years of his life which God has given him; for this is his reward. Ecc 5:19 Furthermore, as for every man to whom God has given riches and wealth, He has also empowered him to eat from them and to receive his reward and rejoice in his labor; this is the gift of God. Ecc 5:20 For he will not often consider the years of his life, because God keeps him occupied8 Short Lessons from Ecclesiastes 5 1. Vs1-2, Be careful what you do when you go for worship. You are in the presence of God. Take time to listen in the house of God; don’t be talkative. Think carefully and consider before you say anything in the church because you are before God. He is greater and wiser than you, so don’t do lip service. 2. Vs3-5, Dreams are usually drawn from what we spend more time doing during the day (much activity) so be careful what you spend your time doing. Don’t be the only one talking all the time, also take time to listen to others. Talking and not listening is a sign of foolishness, so watch your words. 3. Vs 4-5, Don’t make a promise you cannot fulfill before God. If you say I will do something in God’s honor do it quickly because if you don’t, it’s foolishness and God is not happy with such acts. So please, do whatever you promise to do. It is better to keep quiet and not promise to do anything than to promise and fail. 4. Vs 6-7, Your mouth can put you in trouble and cause you to sin. Don’t be hasty to speak mostly especially, before God and His servants, and then later you come back and say, ‘it was a joke or that’s not what I wanted to say.’ So think carefully before you speak and be sure of what you are saying because God does not take it lightly what you say in His Presence. Don’t bring a curse on yourself with your own mouth. Fear God. 5. Vs 8-9, Don’t be surprised when you see corruption and oppression; there is always someone higher who watches over other leaders and another who is higher that watches over the higher one. In essence, there is always someone stronger. Know that even the mighty and powerful all benefit from the ground (the rich or powerful get their food, clothes gold, and raw materials for their cars, mansions, etc from the ground). So at last God watches over all and all benefit from what He has already made. Fear God. 6. Vs 10-12, Don’t fall into the delusion of gathering wealth and loving money, you will never be satisfied, at last, it is of no use. Riches come with their own challenges. When you work hard and you are content you have rest but when you are in a race to own it all, your abundance will take sleep and peace from you; so be careful that you don’t end up only seeing them with your eyes. 7. Vs 13-17, Don’t be selfish by hoarding riches for yourself because it will only be to your own destruction. Understand that you shall return to the grave with nothing, just as you were born with nothing. You cannot carry the wealth you have gathered with you to the grave. So what will you gain at last if you just gather without sharing? At last, there is sickness, sorrow, and anger. 8. Vs18-20, It is good to enjoy what you have from your labor. God has given us life to labor, this is our heritage, so enjoy what God has blessed you with. But remember that as God has given you riches and life to enjoy your wealth; it is a gift, not your right. So use it well, and God will keep you all the days of your life with joy in your heart. Remain Blessed. with the gladness of his heart.
Ecc 6:1 There is an evil which I have seen under the sun and it is prevalent among men— Ecc 6:2 a man to whom God has given riches and wealth and honor so that his soul lacks nothing of all that he desires; yet God has not empowered him to eat from them, for a foreigner enjoys them. This is vanity and a severe affliction. Ecc 6:3 If a man fathers a hundred children and lives many years, however many they be, but his soul is not satisfied with good things and he does not even have a proper burial, then I say, "Better the miscarriage than he, Ecc 6:4 for it comes in futility and goes into obscurity; and its name is covered in obscurity. Ecc 6:5 "It never sees the sun and it never knows anything; it is better off than he. Ecc 6:6 "Even if the other man lives a thousand years twice and does not enjoy good things—do not all go to one place?" Ecc 6:7 All a man's labor is for his mouth and yet the appetite is not satisfied. Ecc 6:8 For what advantage does the wise man have over the fool? What advantage does the poor man have, knowing how to walk before the living? Ecc 6:9 What the eyes see is better than what the soul desires. This too is futility and a striving after wind. Ecc 6:10 Whatever exists has already been named, and it is known what man is; for he cannot dispute with him who is stronger than he is. Ecc 6:11 For there are many words which increase futility. What then is the advantage to a man? Ecc 6:12 For who knows what is good for a man during his lifetime, during the few years of his futile life? He will spend them like a shadow. For who can tell a man what will be after him under the sun? Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book John Select a Chapter 6 John 6 – The Bread from Heaven Videos for John 6: John 6:1-13 – Opposed by the Impossible John 6:14-21 – Opposed by the Storm John 6:22-46 – Opposed by Sign Seekers John 6:47-71 – Opposed by Word Twisters A. Preparation for the miracle. 1. (1-4) A crowd gathers to Jesus near the Sea of Galilee. After these things Jesus went over the Sea of Galilee, which is the Sea of Tiberias. Then a great multitude followed Him, because they saw His signs which He performed on those who were diseased. And Jesus went up on the mountain, and there He sat with His disciples. Now the Passover, a feast of the Jews, was near. a. After these things Jesus went over the Sea of Galilee: John now records some of the acts and words of Jesus in the Galilee region, north of Judea. John mainly recorded things that Jesus did and said in Judea and Jerusalem, but sometimes included material that the other gospel writers also wrote of, mainly in the Galilee region. b. Then a great multitude followed Him: This miracle is also recorded in the other three Gospel accounts. Luke mentioned that on this occasion Jesus went out to a deserted place to be alone (Luke 9:10), yet the crowds followed Him there. In spite of this imposition, Jesus still served the multitude with great compassion. c. They saw His signs which He performed on those who were diseased: Luke 9:11 tells us that Jesus also taught this multitude, something that John doesn’t specifically mention. i. Morris gives the sense of the Greek verbs of John 6:2: “The multitude ‘kept following’ Jesus because they ‘continually saw’ the signs that He ‘habitually did’ on the sick.” (Morris) d. The Passover, a feast of the Jews, was near: John is the only one of the four Gospel writers who told us this took place near the time of the Passover. Perhaps this great multitude was made up of Galilean pilgrims on their way to Jerusalem. i. Passover is associated with the Exodus and God’s sustenance of Israel in the wilderness. Jesus would soon sustain this multitude in their small “wilderness” with bread from heaven – both literally and spiritually. ii. Went up on the mountain: “The ‘high ground’ is the sharply rising terrain east of the lake, well known today as the Golan heights. From there one overlooks the level plain east of the river and the lake.” (Bruce) 2. (5-7) Jesus asks Philip a question. Then Jesus lifted up His eyes, and seeing a great multitude coming toward Him, He said to Philip, “Where shall we buy bread, that these may eat?” But this He said to test him, for He Himself knew what He would do. Philip answered Him, “Two hundred denarii worth of bread is not sufficient for them, that every one of them may have a little.” a. Where shall we buy bread, that these may eat? Perhaps Jesus asked Philip this question because he was from Bethsaida (John 1:44) and this was near where this miracle took place (Luke 9:10). i. “John does not say, as Mark does (Mark 6:34 f.), that the crowd had been listening to Jesus’ teaching all day, but this explains his concern about feeding them.” (Bruce) b. He said this to test him, for He Himself knew what He would do: Jesus knew what miracle He was about to perform, but wanted to use the opportunity to teach His disciples. For Jesus this wasn’t only about getting a job done (feeding the multitude), but also about teaching His disciples along the way. i. Philip had already seen Jesus do many miracles; there should have been no question to him about the divine resources Jesus had. c. Two hundred denarii worth of bread is not sufficient: Their problem was in at least two parts. First, they didn’t have the resources to buy bread and to feed the multitude. Second, even if they had the money it would be impossible to purchase enough bread to feed them all. i. With greater faith and knowledge, Philip might have said: “Master, I don’t know where the food is to feed this crowd but You are greater than Moses whom God used to feed a multitude everyday in the wilderness, and God can certainly do a lesser work through a Greater Servant. You are greater than Elisha, whom God used to feed many sons of the prophets through little food. What is more, the Scriptures say that man shall not live by bread alone, and You are great enough to fill this multitude from the words of your mouth.” d. Two hundred denarii worth of bread is not sufficient for them: Philip’s knowledge of the situation was accurate and impressive (two hundred denarii is more than six month’s wages), but his knowledge was useless in getting the problem solved. i. Philip thought in terms of money; and how much money it would take to carry out God’s work in a small way (every one of them may have a little). We often limit God the same way, looking for how God’s work can be done in the smallest way. Jesus wanted to use a completely different approach and provide in a big way. ii. “He was a man of figures; he believed in what could be put into tables and statistics. Yes; and like a great man and other people of his sort, he left out one small element in his calculation, and that was Jesus Christ, and so his answer went creeping along the low levels.” (Maclaren) iii. “Philip was apparently a matter-of-fact person (John 14:8), a quick reckoner and good man of business, and therefore more ready to rely on his own shrewd calculations than on unseen resources.” (Dods) 3. (8-9) Andrew’s help. One of His disciples, Andrew, Simon Peter’s brother, said to Him, “There is a lad here who has five barley loaves and two small fish, but what are they among so many?” a. Andrew, Simon Peter’s brother said to Him, “There is a lad here”: Andrew once again introduced someone to Jesus. First it was his brother Peter (John 1:40-42). Now it was a lad with some barley loaves and two small fish. i. “The word for ‘lad’ is a double diminutive, probably meaning ‘little boy’.” (Morris) b. Five barley loaves: Barley was always regarded as simple food, more often fit for animals than for people. This means it is likely that the young boy came from a poor family. i. In the Talmud, there is a passage where one man said, “There is a fine crop of barley” and another man answered, “Tell it to the horses and donkeys.” ii. “Barley scarcely bore one-third of the value of wheat in the east: see Revelation 6:6. That it was a very mean fare appears from Ezekiel 13:19, where the false prophetesses are said to pollute the name of God for handfuls of barley, i.e. for the meanest reward.” (Clarke) iii. Two small fish: “While the other Evangelists use the ordinary word for fish (ichthys), John calls them osparia, indicating that they were two small (perhaps salted) fish to be eaten as a relish along with the cakes of barley.” (Bruce) c. What are they among so many? There wasn’t much to work with, but God doesn’t need much. In fact, God doesn’t need any help – but He often deliberately restrains His work until He has our participation. i. “Small things are not always contemptible. It all depends on the hands in which they are.” (Taylor) B. The five thousand are fed. 1. (10) Jesus commands the group to sit down. Then Jesus said, “Make the people sit down.” Now there was much grass in the place. So the men sat down, in number about five thousand. a. Make the people sit down: Jesus was in no panic or hurry. He had a huge catering job to fulfill, but went about His work in an orderly way, making them sit down upon the grass. i. One might say that Jesus here fulfilled the role of the loving Shepherd in Psalm 23:1-2. He makes me to lie down in green pastures. That Psalm also gave the picture of the Lord as a host, serving a meal to His servant as a guest: you prepare a table for me…you anoint my head with oil; my cup runs over…I will dwell in the house of the LORD forever (Psalm 23:5-6). b. The men sat down, in number about five thousand: Jesus administered everything in an orderly way. Yet, they had to come under Jesus’ order to receive Jesus’ miraculous provision. The ones who came under Jesus’ order would soon be filled to the full. i. “Our blessed Master has glorious leisure, because he is always punctual. Late people are in a hurry; but he, being never late, never hurries.” (Spurgeon) 2. (11) The five thousand are fed. And Jesus took the loaves, and when He had given thanks He distributed them to the disciples, and the disciples to those sitting down; and likewise of the fish, as much as they wanted. a. When He had given thanks: Jesus only had a few loaves of bread and a few fish, but He was determined to give His Father thanks for what He did have. i. “For five little cakes and two sprats Christ gave thanks to the Father; apparently a meagre cause for praise, but Jesus knew what he could make of them, and therefore gave thanks for what they would presently accomplish. ‘God loves us,’ says Augustine, ‘for what we are becoming.’ Christ gave thanks for these trifles because he saw whereunto they would grow.” (Spurgeon) b. Jesus took the loaves… He distributed them to the disciples: The miracle resided in the hands of Jesus, not in the distribution. Little is much in His hands. i. “A moment ago, they belonged to this lad, but now they belong to Christ. ‘Jesus took the loaves.’ He has taken possession of them; they are his property.” (Spurgeon) ii. “The multiplication of the food was obviously not done with great fanfare.” (Tenney) This is so true that we aren’t told specifically where the multiplication happened. It seems to have happened as Jesus broke the bread and fish and distributed them to the disciples. “It was not the integral loaves or integral fishes that were multiplied, but the broken portions of them.” (Trench) · Most everyone ate and was filled, but had no idea that a miracle was happening. · The disciples did not do the miracle; they simply distributed the miraculous work of Jesus. iii. Bread comes from grain, which has the power of multiplication and reproduction within itself. But when it is made into bread, the grain is crushed, making it “dead” – no one ever multiplied wheat by planting flour. Yet Jesus can bring life from death; He multiplied loaves of bread made from dead, crushed grain and from dead fish. iv. “These five loaves (by a strange kind of arithmetic) were multiplied by division, and augmented by subtraction.” (Trapp) c. He distributed them to the disciples: Jesus relied on the labor of the disciples in this great miracle. He could have created bread and fish in the pocket or bag of every person, but He didn’t. Jesus deliberately chose a method that brought the disciples into the work. i. Jesus refused to miraculously make bread to feed Himself in the wilderness temptations; but He did for others and with others what He would not do for Himself. d. As much as they wanted: God’s supply was extravagant, as much as any of them wanted. All ate until they were completely satisfied. i. “For the significance of this story we must bear in mind that the figure of eating and drinking is widely used in the Old Testament. It is a figure of prosperity… and it is often used of the blessings the people of God would enjoy in the Promised Land.” (Morris) ii. As much as they wanted also included the little boy who gave the five loaves and two fish. The boy himself ended up with more than he started with. It certainly was an adequate lunch for himself; but he gave it to Jesus and He turned it into an all-you-can-eat buffet for the boy as well. 3. (12-13) Gathering up the fragments of the feast. So when they were filled, He said to His disciples, “Gather up the fragments that remain, so that nothing is lost.” Therefore they gathered them up, and filled twelve baskets with the fragments of the five barley loaves which were left over by those who had eaten. a. When they were filled: Jesus was generous, giving everyone as much as they wanted. This was a remarkable miracle, and some think that the disciples should have (or could have) anticipated that Jesus would do such a thing. i. Old Testament passages warn against doubting God’s provision: Yes, they spoke against God: They said, “Can God prepare a table in the wilderness?” (Psalm 78:19). 2 Kings 4:42-44 is an example of God multiplying barley loaves, though this miracle of Jesus was on a much greater scale. ii. Though the disciples did not understand or anticipate the miracle, Jesus invited them to participate in it. They distributed the miraculously multiplied bread and fish. Without their work, no one would have been fed. iii. Jesus demonstrated to them the giving character of God – the same character God desires to build within us. Proverbs 11:24 says, There is one who scatters, yet increases more; and there is one who withholds more than is right, but it leads to poverty. This bread was multiplied as it was “scattered.” b. Gather up the fragments that remain, so that nothing is lost: Jesus was generous, but never wasteful. Jesus wanted to make good use of everything. i. “The fragments are not the half-eaten morsels and crumbs which might well be left for birds and beasts, but the broken portions which He had handed for distribution.” (Trench) ii. “The term used for ‘basket’ (kophinos) usually denotes a large basket, such as might be used for fish or bulky objects.” (Tenney) C. The reaction to the miracle. 1. (14) Jesus as the Prophet predicted by Moses. Then those men, when they had seen the sign that Jesus did, said, “This is truly the Prophet who is to come into the world.” a. When they had seen the sign that Jesus did: The way Jesus provided bread for a multitude in the open air (something of a wilderness) reminded those men of how God worked through Moses to feed Israel with manna in the wilderness. b. Truly this is the Prophet: Moses predicted the coming of the Prophet they expected: The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear. (Deuteronomy 18:15) If the coming Prophet was to be like Moses, it made sense that he would also feed the people miraculously as Moses did. i. This crowd was willing to support Jesus so long as He gave them what they wanted – bread. It’s easy to criticize how the crowd loved Jesus for the bread He gave them, but we often only love Jesus for what He gives us. We must also love and obey Him simply for who He is – Lord and God. ii. “A rabbi of a later date is credited with the observation that ‘as the first redeemer caused manna to descend… so will the last redeemer cause manna to descend’, and the general idea seems to have been current in the first century.” (Bruce) 2. (15) The people attempt to make Jesus their earthly king. Therefore when Jesus perceived that they were about to come and take Him by force to make Him king, He departed again to the mountain by Himself alone. a. They were about to come and take Him by force to make Him king: King was a political title. The crowd was willing to support Jesus because they wanted to use Him to throw off Roman oppression either directly in Judea or indirectly through Herod Antipas in Galilee. i. “Suddenly there was this unusual man Jesus. He had miraculous power. So they must have said something like this to themselves, ‘Wouldn’t it be wonderful if we could get Him on our side and get Him to help us drive out the Romans?’” (Boice) ii. “If the Galileans did not live directly under Roman control, as their brethren in Judea did, their ruler Herod Antipas was a creature of Rome, and they experienced no feelings of patriotic pride as they contemplated the Herodian dynasty.” (Bruce) b. He departed again to a mountain by Himself alone: Jesus wasn’t impressed or seduced by a crowd that wanted to make Him king. He turned His back on the crowd and went to pray because Jesus was more interested in being with His Father in heaven than in hearing the applause of the crowd. i. “But to Jesus the prospect of an earthly kingdom was nothing else than a temptation of the devil, and He decisively rejected it.” (Morris) ii. “He saw the crowds were in great excitement and were meaning to come and violently carry Him off and declare Him their king and Messiah in opposition to the civil power; perhaps already He saw His disciples beginning to be caught in that wild enthusiasm.” (Trench) iii. “He who is already King has come to open His kingdom to men; but in their blindness men try to force Him to be the kind of king they want; thus they fail to get the king they want, and also lose the Kingdom He offers.” (Morris) D. Jesus walks on the water. 1. (16-17) The disciples go out on the Sea of Galilee. Now when evening came, His disciples went down to the sea, got into the boat, and went over the sea toward Capernaum. And it was already dark, and Jesus had not come to them. a. His disciples went down to the sea, got into the boat: Matthew and Mark tell us that Jesus made His disciples get into the boat (Mark 6:45). They set off across the Sea of Galilee because Jesus told them to do it. i. “According to Mark 6:45, Jesus ‘compelled’ (anankazo) his disciples to embark and go back across the lake; perhaps he saw that they were being infected with the crowd’s excitement.” (Bruce) b. It was already dark: Several of the disciples were fishermen, all accustomed to fishing on this very lake. When they got into the boat, the thought of rowing across the lake at night did not concern them. c. Jesus had not come to them: This actually was the second time Jesus dealt with His disciples on a stormy Sea of Galilee. In the first storm (Matthew 8:24), Jesus was present with them in the boat and He rebuked and calmed the storm. In this storm Jesus asked His disciples to trust His unseen care and concern for them. 2. (18) The wind disrupts their efforts to cross the Sea. Then the sea arose because a great wind was blowing. a. Then the sea arose: The wind alone was bad enough, but the wind also whipped up the waters, making for troublesome seas. b. A great wind was blowing: The Sea of Galilee was and is well known for its sudden, violent wind storms that quickly make the lake dangerous. i. “The Sea of Galilee is six hundred feet below sea level, in a cuplike depression among the hills. When the sun sets, the air cools; and as the cooler air from the west rushes down over the hillside, the resultant wind churns the lake. Since the disciples were rowing toward Capernaum, they were heading into the wind; consequently, they made little progress.” (Tenney) 3. (19) Jesus comes to His disciples, walking on the water. So when they had rowed about three or four miles, they saw Jesus walking on the sea and drawing near the boat; and they were afraid. a. When they had rowed about three or four miles: In the first storm upon the Sea of Galilee the disciples were terrified (Matthew 8:25-26). In the beginning of the second storm they were more frustrated than afraid. Jesus told them to row across the lake and despite their hard work, they seemed to make little progress. i. Matthew 14:25 says this happened in the fourth watch of the night, sometime between three and six in the morning. So, they rowed hard for perhaps six to eight hours, and had only come a little more than half way across the lake (three or four miles). ii. They were in this place of frustration at the will of Jesus, doing exactly what He told them to do. Additionally, Mark 6:48 says that Jesus watched the disciples as they rowed across the lake. His eye was on them all the time. They were in the will of Jesus and watched by Jesus, yet working hard in frustration all the time. iii. “Up on the hillside Jesus had prayed and communed with God; as he set out the silver moon had made the scene almost like the daylight; and down on the lake he could see the boat with the rowers toiling at the oars…He had not forgotten. He was not too busy with God to think of them.” (Barclay) iv. “He is on the mountain while we are on the sea. The stable eternity of the Heavens holds Him; we are tossed on the restless mutability of time, over which we toil at His command.” (Maclaren) b. They saw Jesus walking on the sea… and they were afraid: Mark 6:49-50 says the disciples were afraid because they thought Jesus, walking on the water, was a ghost or a spirit. i. Mark “adds the remarkable detail that Jesus ‘meant to pass-by them’ i.e. overtaking, as though He had wished that the mere vision of Himself should prove sufficient support and assurance to them.” (Trench) ii. The disciples were not ready for any kind of supernatural help. They knew what Jesus commanded them to do and they set out to do it – but without any direct help from Jesus. So they were surprised and afraid to see supernatural help coming to them. iii. Jesus also gave them reasons and reminders to trust His supernatural help. Undoubtedly, they took with them at least some of the twelve baskets of leftover bread (John 6:13), yet they were still shocked when the supernatural help came to them on the sea. 4. (20) The calming words of Jesus. But He said to them, “It is I; do not be afraid.” a. It is I: For Jesus, it was enough to announce His presence. He was with His disciples and would meet them in their frustration and fear. i. “There are places in this Gospel where the words ego eimi have the nature of a divine designation (as we shall see on 8:24, 28), but here they simply mean ‘It is I’.” (Bruce) b. Do not be afraid: Jesus came to bring supernatural help and comfort to His disciples. His presence gave them what they needed, even though He came in an unexpected way. i. We know from Matthew 14:28-32 that after this Peter asked Jesus if he could come out and walk on the water and Peter did walk on the water – for a short time. 5. (21) Jesus brings them to their destination. Then they willingly received Him into the boat, and immediately the boat was at the land where they were going. a. Then they willingly received Him into the boat: The implication was that Jesus would not come unless He was willingly received. Even walking on the Sea of Galilee, Jesus waited to be welcomed by His disciples. b. Immediately the boat was at the land where they were going: When they had willingly received Him into the boat, the miraculous happened. This was a remarkable miracle. The work that was so frustrating a few moments before suddenly was divinely accomplished. i. “From this detail given by John it is inferred that the ship seemed to move automatically, without sail or oar, in obedience to His will: so that without effort of the disciples or crew it quickly passed over the remaining distance (two miles or so) and came to shore.” (Trench) ii. One could say that Jesus rescued His disciples from frustration and futility. Jesus wants us to work hard; but He never wants us to work in futility. Their work had not been a waste, but it waited for the touch of divine power and presence. c. Immediately the boat was at the land where they were going: Such a remarkable miracle was helpful for the disciples, especially because Jesus had just refused an offer to be recognized as a King Messiah. This assured them that He was full of divine power even though He did not claim a throne according to popular expectation and opinion. i. “How far they were from the place at which they landed, when our Lord came to them, we know not. But the evangelist seems to speak of their sudden arrival there as extraordinary and miraculous.” (Clarke) ii. “A dying saint hath no sooner taken death into his bosom, but he is immediately landed at the quay of Canaan, at the kingdom of heaven.” (Trapp) E. Jesus, the bread of life. 1. (22-24) The crowd follows Jesus and His disciples to Capernaum. On the following day, when the people who were standing on the other side of the sea saw that there was no other boat there, except that one which His disciples had entered, and that Jesus had not entered the boat with His disciples, but His disciples had gone away alone—however, other boats came from Tiberias, near the place where they ate bread after the Lord had given thanks—when the people therefore saw that Jesus was not there, nor His disciples, they also got into boats and came to Capernaum, seeking Jesus. a. On the following day: The day after the miraculous feeding of the 5,000 and the night crossing of the Sea of Galilee, many of the crowd that was fed by Jesus and the disciples wondered where they went. They saw the disciples (without Jesus) leave in a boat, and now they noted that Jesus was not there with them. i. Other boats came from Tiberias: “The fact parenthetically introduced, verse 23, that boats from Tiberias had put in on the east shore, is an incidental confirmation of the truth that a gale had been blowing the night before.” (Dods) b. They also got into boats and came to Capernaum, seeking Jesus: These people were from the same crowd that Jesus fed and the same crowd that wanted to force Jesus to be recognized as an earthly king (John 6:14-15). i. “The crowd, then, made sure that Jesus was nowhere in the vicinity, and that there was no sign of the disciples returning to fetch him, so they crossed to the west side to look for him.” (Bruce) ii. “That is, as many of them as could get accommodated with boats took them and thus got to Capernaum; but many others doubtless went thither on foot, as it is not at all likely that five or six thousand persons could get boats enow to carry them.” (Clarke) 2. (25-27) Jesus responds to their first question: Rabbi, when did You come here? And when they found Him on the other side of the sea, they said to Him, “Rabbi, when did You come here?” Jesus answered them and said, “Most assuredly, I say to you, you seek Me, not because you saw the signs, but because you ate of the loaves and were filled. Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him.” a. When did You come here? Jesus did not answer this question. The answer would have been, “I walked over the Sea of Galilee in the night time to help My disciples, then I miraculously transported our boat across the remaining distance of the Sea. That’s when and how I came here.” i. Later in this chapter, John tells us that this took place at the synagogue in Capernaum at a Sabbath service (John 6:59). Also, according to Matthew 15, Jewish leaders from Jerusalem came to Capernaum to question Jesus. They were also part of this crowd. b. You seek Me, not because you saw the signs, but because you ate of the loaves and were filled: Instead of telling them when and why He came, Jesus told them why they came – because they wanted more food miraculously provided by Jesus. i. Often we can learn more from understanding the reason we ask God a question than from the answer to the question itself. This was the case with those who followed Jesus around the sea of Galilee and asked the question. ii. They wanted the bread, but more than just the bread; they also wanted the display of the miraculous and a miracle king to lead them against their Roman oppressors. iii. “They were quite unaffected by the wisdom of His words and the beauty of His deeds, but a miracle that found food precisely met their wants, and so there was an excited but impure enthusiasm, very unwelcome to Jesus.” (Maclaren) c. Do not labor for the food which perishes, but for the food which endures for everlasting life: Those asking this question of Jesus went to a lot of trouble to follow and find Him. Yet their work was for the food which perishes – things that fill a stomach and rule earthly kingdoms. Jesus wanted them to labor for the food which endures for everlasting life. i. Jesus made a contrast between material things and spiritual things. It is almost universally true that people are more attracted to material things than spiritual things. A sign that says free money and free food will get a bigger crowd than one that says spiritual fulfillment and eternal life. ii. “He struck at the root of the materialistic aspirations of these carnally-minded Galilaeans.” (Tasker) d. Which the Son of Man will give you: They were rightly impressed at the miracle of bread worked through Jesus; but He wanted them to be more impressed for the spiritual food He brings by a miracle. i. Son of Man: “He avoids using the term ‘Messiah’ or any other which would have appealed to his hearers’ militant aspirations. The designation ‘the Son of Man’ suited his purpose well enough; it was not current coin in their religious or political vocabulary and could therefore bear whatever meaning he chose to put on it.” (Bruce) e. Because God the Father has set His seal on Him: A seal was a mark of ownership and a guarantee of the contents. They should have confidence in Jesus because God the Father has “guaranteed” Him. i. “If the aorist tense of the verb ‘sealed’ (Gk. esphragisen) suggests that we identify the sealing with one particular event, we should probably think of our Lord’s baptism (cf. John 1:32-34).” (Bruce) ii. “Sealed, by undoubted testimony, as at His baptism; and since, by His miracles.” (Alford) iii. “As a person who wishes to communicate his mind to another who is at a distance writes a letter, seals it with his own seal, and sends it directed to the person for whom it was written, so Christ, who lay in the bosom of the Father, came to interpret the Divine will to man, bearing the image, superscription, and seal of God, in the immaculate holiness of his nature, unsullied truth of his doctrine, and in the astonishing evidence of his miracles.” (Clarke) 3. (28-29) Jesus answers their second question: What shall we do, that we may work the works of God? Then they said to Him, “What shall we do, that we may work the works of God?” Jesus answered and said to them, “This is the work of God, that you believe in Him whom He sent.” a. What shall we do, that we may work the works of God? Jesus told them, Do not labor for the food which perishes (John 6:27). In reply, they used the same word Jesus used and asked, “How shall we labor for this?” i. The sense behind their question seemed to be, “Just tell us what to do so we can get what we want from You. We want Your miracle bread and for You to be our Miracle King; tell us what to do to get it.” ii. Those who questioned Jesus seemed sure that if only Jesus told them what to do, they could please God by their works of God. For these people, as with many people today, pleasing God is found in the right formula for performing works that will please God. b. This is the work of God, that you believe in Him whom He sent: Jesus first and foremost commanded them (and us) not to do, but to trust. If we want to do the work of God, it begins with trusting Jesus. i. A parent does not only want obedience from their child; a relationship of trust and love is even more important to the parent. The hope is that obedience grows out of that relationship of trust and love. God wants the same pattern in our relationship with Him. ii. The first work is to believe in Him whom He sent, yet God is also concerned about our obedience. In this sense our faith in Him is not a substitute for works; our faith is the foundation for works that truly please God. iii. Maclaren on the contrast between works and work: “They thought of a great variety of observances and deeds. He gathers them all up into one.” iv. “The priest says, ‘Rites and ceremonies.’ The thinker says, ‘Culture, education.’ The moralist says, ‘Do this, that, and the other thing,’ and enumerates a whole series of separate acts. Jesus Christ says, ‘One thing is needful…This is the work of God.’” (Maclaren) v. “This is a most important saying of our Lord, as containing the germ of that teaching afterwards so fully expanded in the writings of St. Paul.” (Alford) 4. (30-33) Jesus answers their third question: What sign will You perform then, that we may see it and believe You? What work will You do? Therefore they said to Him, “What sign will You perform then, that we may see it and believe You? What work will You do? Our fathers ate the manna in the desert; as it is written, ‘He gave them bread from heaven to eat.’” Then Jesus said to them, “Most assuredly, I say to you, Moses did not give you the bread from heaven, but My Father gives you the true bread from heaven. For the bread of God is He who comes down from heaven and gives life to the world.” a. What sign will You perform then: The crowd that heard Jesus at the synagogue in Capernaum followed Him from the feeding of the 5,000. Yet there were also among them Jewish leaders from Jerusalem (Matthew 15:1, John 6:41). These heard the excited talk of the miraculous feeding, but wanted to see it again. As well, those who ate wanted to eat again! i. “They have again come under the influence of the Scribes from Jerusalem who have come up (Matthew 15:1: Mark 7:1) to Capernaum to counteract Him and drive Him away.” (Trench) b. Our fathers ate the manna in the desert: Jesus’ questioners hoped to manipulate Him into providing daily bread for them, just as Israel had from God during the Exodus. They even knew how to quote Scripture in the attempt (“He gave them bread from heaven to eat”, Psalm 105:40). c. My Father gives you the true bread from heaven: We might paraphrase the reply of Jesus like this: “What other work will I do? This is the work: to give you the Word of God and eternal life in and through Me. This is the spiritual bread you must feast on to have life.” i. “Our Lord does not here deny, but asserts the miraculous character of the manna.” (Alford) d. For the bread of God is He who comes down from heaven: Jesus tried to lift their minds above earthly things and on to heavenly realities; to an understanding that He is necessary for spiritual life just as bread is necessary for physical survival. i. “The bread of God was he who came down from heaven and gave men not simply satisfaction from physical hunger, but life. Jesus was claiming that the only real satisfaction was in him.” (Barclay) 5. (34-40) Jesus answers their fourth request: Lord, give us this bread always. Then they said to Him, “Lord, give us this bread always.” And Jesus said to them, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst. But I said to you that you have seen Me and yet do not believe. All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out. For I have come down from heaven, not to do My own will, but the will of Him who sent Me. This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day. And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day.” a. Give us this bread always: We wonder if those who travelled across the Sea of Galilee to find and meet Jesus were hungry when they had this conversation with Jesus. They wanted the material bread Jesus miraculously provided, and they wanted it always. i. When we are hungry, we feel as though food will answer all our problems. It’s the same way with almost all other practical difficulties we find ourselves in. Just as Jesus tried to lift their understanding above their material, physical needs, so we need to have our minds lifted. ii. “What they wanted, he would not give; what he offered, they would not receive.” (Bruce) iii. Lord, give us this bread always: “Kurie should probably be translated Sir in this verse rather than Lord, as it is clear from verse 36 that these Galilaeans did not believe in Jesus.” (Tasker) b. I am the bread of life: In Jesus’ answer, He hoped to lift up their eyes from material bread and earthly kingdoms, and on to spiritual realities. They needed to put their confidence in Jesus instead of material bread. i. “This is the first of the distinctive ‘I am’ sayings of this Gospel (where Jesus uses ego eimi with a predicate).” (Bruce) c. He who comes to Me shall never hunger: Jesus explained that the one who comes to Him – that is, receives Him, believes upon Him – will find his spiritual hunger satisfied in Jesus. i. “The coming here meant is performed by desire, prayer, assent, consent, trust, obedience.” (Spurgeon) ii. “This verse should not be regarded as an abstract statement. It constitutes an appeal. Since Jesus is the bread of life men are invited to come to Him, and to believe on Him.” (Morris) iii. “Faith in Christ is simply and truly described as coming to him. It is not an acrobatic feat; it is simply a coming to Christ. It is not an exercise of profound mental faculties; it is coming to Christ. A child comes to his mother, a blind man comes to his home, even an animal comes to his master. Coming is a very simple action indeed; it seems to have only two things about it, one is, to come away from something, and the other is, to come to something.” (Spurgeon) d. All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out: Jesus made it clear that coming to Jesus begins with the work of the Father, and He will receive all who come to Him. i. All that the Father gives Me: “‘All’ is neuter, which makes it very general, ‘everything’, although persons are certainly meant.” (Morris) ii. I will by no means cast out: “Our blessed Lord alludes to the case of a person in deep distress and poverty, who comes to a nobleman’s house, in order to get relief: the person appears; and the owner, far from treating the poor man with asperity, welcomes, receives him kindly, and supplies his wants. So does Jesus.” (Clarke) iii. “I will not not, cast out out. A powerful speech, and a most comfortable consideration. Who would not come to Jesus Christ upon such sweetest encouragement?” (Trapp) e. Not to do My own will, but the will of Him who sent Me: As Jesus invited them to come to Him, He also reminded them that He was safe to come unto. He wasn’t interested in His own agenda, but in His Father’s will. f. All He has given Me I should lose nothing: This was another compelling reason to come unto the Son – all who are given of the Father and come to Him, He keeps safe. g. Everyone who sees the Son and believes in Him may have everlasting life: This is the wonderful destiny of all who are given of the Father and come to Jesus. i. In all this, Jesus had in mind both the broad community of believers (All that the Father gives Me will come to Me…should raise it up) and the individual believer (the one who comes to Me…will raise him up). ii. Everyone who sees the Son: “In this ‘gazes upon’ the Son there is certainly a reference to the bronze serpent that was lifted up by Moses in the wilderness upon a pole (shaped like a cross, as Rabbinical tradition says), and everyone who looked on it was healed.” (Trench) 6. (41-46) Jesus explains why they reject Him. The Jews then complained about Him, because He said, “I am the bread which came down from heaven.” And they said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that He says, ‘I have come down from heaven’?” Jesus therefore answered and said to them, “Do not murmur among yourselves. No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day. It is written in the prophets, ‘And they shall all be taught by God.’ Therefore everyone who has heard and learned from the Father comes to Me. Not that anyone has seen the Father, except He who is from God; He has seen the Father.” a. Is this not Jesus, the son of Joseph, whose father and mother we know? The people complained about Jesus, thinking what He said about Himself was too big, too exalted (How is it then that He says, “I have come down from heaven?”) i. “Six times in this immediate context Jesus says that he ‘came down from heaven’ (John 6:33, 38, 41, 50, 51, 58). His claim to heavenly origin is unmistakable.” (Tenney) ii. “This was one of the real difficulties of the contemporaries of Jesus. The Messiah was to come ‘in the clouds,’ suddenly to appear; but Jesus had quietly grown up among them.” (Dods) iii. The Jews then complained: “‘The Jews,’ not as we might expect, ‘the Galileans,’ probably because John identifies this unbelieving crowd with the characteristically unbelieving Jews.” (Dods) b. Do not murmur among yourselves: As Jesus spoke to the crowd at the synagogue, they murmured and commented among themselves. i. “‘Murmured’ indicates discontent. It is the confused sound that runs through a crowd when they are angry and in opposition.” (Morris) c. No one can come to Me unless the Father who sent Me draws him: The Jews thought that they were all chosen by God by virtue of their physical, natural birth. Jesus made it clear that God must draw them before they can come to God. Everyone who responds to the Father will respond to the Son. i. “Unless God thus draw, no man will ever come to Christ; because none could, without this drawing, ever feel the need of a Saviour.” (Clarke) ii. We often like to feel as though we “lead” in our relationship with God. In truth, He calls and we come. This understanding of God’s initiative in salvation should make us more confident in evangelism, knowing that God is drawing people, and we can expect to see those whom the Father draws come to Him. iii. “The word which John uses for to draw is helkuein. The word used in the Greek translation of the Hebrew when Jeremiah hears God say as the Authorized Version has it: ‘With loving-kindness have I drawn thee’ (Jeremiah 31:3).” (Barclay) iv. “That this ‘drawing’ is not irresistible grace, is confessed even by Augustine himself, the great upholder of the doctrines of grace. ‘If a man is drawn, says an objector, he comes against his will. (We answer) if he comes unwillingly, he does not believe: if he does not believe, he does not come. For we do not run to Christ on our feet, but by faith; not with the movement of the body, but with the free will of the heart…Think not that thou are drawn against thy will; the mind can be drawn by love.’” (Alford) v. “Drawing, or alluring, not dragging is here to be understood. ‘He,’ say the rabbins, ‘who desires to cleave to the holy and blessed God, God lays hold of him, and will not cast him off.’ Synops. Sohar. p. 87. The best Greek writers use the verb in the same sense of alluring, inciting, &c.” (Clarke) vi. “Chrysostom says, ‘This expression does not remove our part in the coming, but rather shews that we want help to come.’” (Alford) vii. Draws “has the same latitude of meaning as ‘draw.’ It is used of towing a ship, dragging a cart, or pulling on a rope to set sails. But it is also used, John 12:32, of a gentle but powerful moral attraction.” (Dods) d. And I will raise him up at the last day: All those who do come to Jesus drawn by the Father will receive eternal life and will be resurrected at the last day. e. And they shall all be taught by God: Jesus quoted from Isaiah 54:13, which may have been part of the synagogue reading for that Sabbath. The idea is that all those who belong to God are taught by God, being drawn to Him (everyone who has heard and learned from the Father comes to Me). i. “God will teach His people Himself, i.e. He will teach them within their hearts. Only those who are taught in this fashion will come to Jesus.” (Morris) ii. “This was as much as to say, ‘The Father has never taught you. You have learned nothing from him, or you would come to me; but in your rejection of me you prove that you are strangers to the grace of God.’” (Spurgeon) f. Everyone who has heard and learned from the Father comes to Me: Those who have a revelation from God the Father will come to His Son and Perfect Representative. To hear and learn from the Son is to hear and learn from the Father. i. “But whether it is also true that every one whom God teaches comes is not here stated; the kai maqwn introduces a doubtful element.” (Dods) ii. “If, as some believe, Isaiah 54 was included in the appointed synagogue lessons for this period of the year, then the words quoted by Jesus may have been fresh in the minds of many of his hearers.” (Bruce) g. He has seen the Father: Jesus here again insisted on His unique relationship to God the Father. He claimed a relationship and connection with God the Father that no one else had. i. “Their unbelief does not alter the fact, nor weaken His assurance of the fact.” (Dods) ii. “He is teaching the theologians about the Godhead, how that the Unity of God is not the final word of revelation concerning the one God. So long as it is thought that there is but one Person in the Godhead, the Incarnation and the whole scheme of Redemption cannot possibly be understood.” (Trench) 7. (47-51) The true bread from heaven. “Most assuredly, I say to you, he who believes in Me has everlasting life. I am the bread of life. Your fathers ate the manna in the wilderness, and are dead. This is the bread which comes down from heaven, that one may eat of it and not die. I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world.” a. He who believes in Me has everlasting life: We read this staggering statement with two main thoughts in mind. First, what it means to “believe” in the sense Jesus meant; that is, to trust in, rely on, and cling to. It is a trusting love. Second, we think of the astounding nature of this claim. No other prophet or holy man of the Bible ever said such a thing; “Believe in me and find everlasting life.” b. I am the bread of life: Jesus repeated and continued the use of this metaphor. As bread is necessary for physical life, so Jesus is necessary for spiritual and eternal life. i. “Every man feeds on something or other. You see one man getting his Sunday newspaper; how he will feed on that! Another goes to frivolous amusements, and he feeds on them. Another man feeds upon his business, and upon the thought of his many cares! But all that is poor food; it is only ashes and husks. If you did but possess true spiritual life, you would know the deep necessity there is of feeding upon Christ.” (Spurgeon) c. Your fathers ate the manna in the wilderness, and are dead: The spiritual bread Jesus offers is even greater than the manna Israel ate in the wilderness. What they ate only gave them temporal life; what Jesus offers brings eternal life. d. I am the living bread which came down from heaven. If anyone eats of this bread, he will live forever: Jesus spoke in a figure of speech. The metaphor of eating and drinking was common in Jesus’ day, and pointed to a taking within one’s innermost being. i. “When a man once takes it (‘eat’ is in the aorist tense, of the once-for-all action of receiving Christ) he will not die.” (Morris) ii. Many Christians through history have taken this passage as speaking of the Christian practice of communion, the Lord’s Table as instituted by Jesus on the night before His crucifixion (Luke 22:14-23), celebrated among early Christians (Acts 2:42) and taught in Paul’s letters (1 Corinthians 11:23-26). Many have thought that receiving the bread and cup of the Lord’s Table is essential for salvation, and that all who do are guaranteed salvation. iii. A different opinion has been suggested by several other commentators, that what Jesus spoke of here is not communion, the Lord’s Table – yet the concept is related to that of communion. “Our Lord in this discourse is not indeed speaking directly of the Lord’s Supper, but he does expound the truth which the Lord’s Supper conveys.” (Bruce) iv. “Many commentators speak as though the word ‘flesh’ self-evidently marked a reference to Holy Communion. It, of course, does nothing of the sort. It is not found in the narratives of the institution, nor in 1 Corinthians 10, nor in 1 Corinthians 11 in connection with the sacrament. Nor is it common in the Fathers in this sense.” (Morris) v. “The Fathers commonly expounded this part of our Saviour’s sermon as spoken of the sacrament of the Lord’s supper; and so fell into that error, that none but communicants could be saved; wherefore they also gave the sacrament to infants, and put it into the mouths of dead men.” (Trapp) vi. “He is saying: ‘You must stop thinking of me as a subject for theological debate; you must take me into you, and you must come into me; and then you will have real life.’” (Barclay) vii. “Crede et manducasti, said Augustine, ‘believe’ – or, rather, trust – ‘and thou hast eaten.’” (Maclaren) e. The bread that I shall give is My flesh, which I shall give for the life of the world: Jesus plainly explained what He meant by bread in this context. That bread was His flesh, given for the life of the world. It was His soon-coming work on the cross when He gave His life as a sacrifice pleasing to God the Father and as a substitute for guilty sinners. i. Morris on the use of flesh: “It is a strong word and one bound to attract attention. Its almost crude forcefulness rivets attention on the historical fact that Christ did give Himself for man.” ii. “To give one’s flesh can scarcely mean anything other than death, and the wording here points to a death which is both voluntary (‘I will give’) and vicarious (‘for the life of the world’).” (Bruce) iii. “The words, then, are a cryptic allusion to the atoning death that Christ would die, together with a challenge to enter the closest and most intimate relation with Him.” (Morris) iv. “Now, brothers and sisters, the food of your faith is to be found in the death of the Lord Jesus for you; and, oh, what blessed food it is!” (Spurgeon) v. “Here our Lord plainly declares that his death was to be a vicarious sacrifice and atonement for the sin of the world; and that, as no human life could be preserved unless there was bread (proper nourishment) received, so no soul could be saved but by the merit of his death.” (Clarke) vi. Jesus explained that receiving Him as bread was not receiving Him as a great moral teacher, example, or prophet. It was not receiving Him as a good or great man or noble martyr. It was receiving Him in light of what He did on the cross, His ultimate act of love for lost humanity. 8. (52-59) Receiving Jesus in the fullest sense. The Jews therefore quarreled among themselves, saying, “How can this Man give us His flesh to eat?” Then Jesus said to them, “Most assuredly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him. As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me. This is the bread which came down from heaven—not as your fathers ate the manna, and are dead. He who eats this bread will live forever.” These things He said in the synagogue as He taught in Capernaum. a. How can this Man give us His flesh to eat? It’s probable that the Jewish leaders willfully misunderstood Jesus at this point. He just explained that the bread was His body that would be given as a sacrifice for the life of the world (John 6:51). They willfully twisted His words to imply a bizarre cannibalism. i. This was the result of their quarreling (The Jews therefore quarreled among themselves). “They differed in their judgment of Him. Some impatiently denounced Him as insane; others suggesting that there was truth in His words.” (Dods) ii. “Our Savior was, however, led to make these remarks from the fact that the ignorant Jews, when he talked about eating his flesh, and drinking his blood, really thought that he meant that they were to turn cannibals, and eat him up. You may well smile at so ridiculous an idea; yet you know that the idea is still prevalent in the Church of Rome. The Romish priest solemnly assures us that the people who eat the bread and drink the wine, or the stuff he calls bread and wine, do actually act the part of cannibals, and eat the body of Christ, and drink his blood.” (Spurgeon) b. Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you: Jesus responded to their willful misunderstanding by speaking even more boldly, amplifying the point made at John 6:51 – His “flesh” was His laid-down life. i. Bread of life is a metaphor. Bread from heaven is a metaphor. Living bread is a metaphor. Bread of God is a metaphor. It doesn’t surprise that Jesus extends the bread metaphor to His actual, soon-to-come sacrifice on the cross. ii. “He gave them a further statement which they, doctors of the Law well versed in the theory of Sacrifices, would not fail to understand. The ‘eating of the flesh and drinking of the blood’ was a plain allusion to the Sacrificial idea.” (Trench) iii. The crucified and risen Jesus must be received and internalized – metaphorically eating – or there is no true spiritual life, no eternal life. iv. “Eating Christ’s flesh and drinking His blood point to that central saving act described otherwise in, say, John 3:16. Christ’s death opens the way to life. Men enter that way by faith… Eating the flesh and drinking the blood represent a striking way of saying this.” (Morris) v. “Our Lord went further still, and spoke in mystic language of the necessity for drinking His blood. The figure was suggestive of a way into life through death and sacrifice.” (Morgan) vi. “In verse 54 it is the person who eats the flesh of the Son of Man and drinks his blood that will be raised up by him at the last day; in verse 40 the same promise is held out to ‘every one who sees the Son and believes in him’.” (Bruce) c. My flesh is food indeed, and My blood is drink indeed: The sacrificed life of Jesus is food and drink for the hungry and thirsty soul. When we receive and internalize Jesus Christ and Him crucified for us, we truly abide in Jesus, and He in us (abides in Me, and I in him). i. Such radical statements offend many; in part this was Jesus’ intent. In response to those who twisted His words and meaning, He made the metaphors stronger, not weaker. He refused to back down from the truth: I am the bread of life, and the substance of that bread is His sacrifice on the cross, the giving of His flesh and blood. What He gave at the cross, we must receive. ii. “The actual flesh and blood, the human life of Christ, was given for men; and men eat His flesh and drink His blood, when they use for their own advantage His sacrifice, when they assimilate to their own being all the virtue that was in Him.” (Dods) iii. Abides in Me, and I in him: “He lives in them, and they in him; for they are made partakers of the Divine nature: 2 Peter 1:4.” (Clarke) d. He who feeds on Me will live because of Me: Those who do come to Jesus, believe upon Him, feed upon Him will find life. They will live, but not because they have found or earned the answer, but because Jesus has freely given what He won at the cross – because of Me. i. He who feeds on Me: “That is, that partaketh of my person, merits, passions, privileges; he that receiveth me in all mine offices and efficacies.” (Trapp) ii. “In eating and drinking, a man is not a producer, but a consumer; he is not a doer or a giver forth; he simply takes in. If a queen should eat, if an empress should eat, she would become as completely a receiver as the pauper in the workhouse. Eating is an act of reception in every case. So it is with faith: you have not to do, to be, or to feel, but only to receive.” (Spurgeon) e. He who eats this bread will live forever: Jesus offers us heavenly bread for eternal life, but we must eat it. Faith in Jesus is not compared with tasting or admiring, but with eating. Jesus says that we must have Him within us, and we must partake of Him. · Seeing a loaf of bread on a plate will not satisfy our hunger. · Knowing the ingredients in the bread will not satisfy our hunger. · Taking pictures of the bread will not satisfy our hunger. · Telling other people about the bread will not satisfy our hunger. · Selling the bread will not satisfy our hunger. · Playing catch with the bread will not satisfy our hunger. · Nothing will satisfy our hunger and bring us life except actually eating the bread. He who eats this bread will live forever. f. These things He said in the synagogue as He taught in Capernaum: This remarkable discourse of Jesus, starting at John 6:26 and including the back and forth with His listeners happened during a synagogue service. Jesus likely was given the freedom of the synagogue, the opportunity to speak to the congregation. i. “‘These things He spoke in a synagogue, teaching in Capernaum,’ and no doubt on a Sabbath, as several MSS. add.” (Trench) F. Reacting to the Radical Statements of Jesus. 1. (60-64) Many disciples turn away. Therefore many of His disciples, when they heard this, said, “This is a hard saying; who can understand it?” When Jesus knew in Himself that His disciples complained about this, He said to them, “Does this offend you? What then if you should see the Son of Man ascend where He was before? It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life. But there are some of you who do not believe.” For Jesus knew from the beginning who they were who did not believe, and who would betray Him. a. This is a hard saying: This refers to that which is hard to accept, not to what is hard to understand. No doubt, these disciples (disciples in the broad sense, not the narrower sense) found Jesus’ words somewhat mysterious, but it was the parts they did understand that were really disturbing. i. “It is little wonder that the disciples found the discourse of Jesus hard. The Greek word is skleros, which means not hard to understand; but hard to accept.” (Barclay) b. Does this offend you? Jesus understood the offense many of His listeners took at His teaching, yet He didn’t change the teaching or feel it was His fault. Jesus didn’t preach just to please His audience. If that was His concern, He would have instantly taken back what was just said, seeing His audience was offended. Jesus didn’t take it back. He challenged and confronted them even more. i. “The events of this chapter had made it all too clear that following Him meant something different from anything they had anticipated. Nothing is said to give us a clear idea of their views, but the probability is that they were interested in a messianic kingdom in line with the general expectation.” (Morris) c. What then if you should see the Son of Man ascend where He was before? Jesus essentially said, “If all this has offended you, what will you think when you see Me in glory, and have to answer to Me in judgment?” Better to be offended now and to get over it, than to be offended on that day. d. It is the Spirit who gives life; the flesh profits nothing: This could well be the theme statement for this whole discourse of Jesus. He continually called them and us to put heart and focus on spiritual realities, not material things. i. “The Spirit imparts life to the believer; it is not transmitted by the process of physical eating.” (Tenney) e. Jesus knew from the beginning who they were who did not believe: Because Jesus is God, He had the divine prerogative to know the heart of man. Yet it is entirely possible that Jesus knew this simply as a Man submitted to the Father and gifted by the Holy Spirit. He was never deceived by a false faith, nor by the one who would betray Him. 2. (65-66) The spiritual reason why many walked away. And He said, “Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father.” From that time many of His disciples went back and walked with Him no more. a. Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father: Jesus rebuked their own material and earthly motivations for following Him. If they did not seek Him by the Spirit instead of seeking Him for food and a kingdom, then they had not come to Him at all. i. Perhaps they followed Him halfway around the Sea of Galilee, but they did not truly come to Jesus until they came in the sense of believing in Him, trusting Him, loving Him (John 6:35). b. From that time many of His disciples went back and walked with Him no more: Once Jesus effectively discouraged every material and earthly motive for following Him, many stopped following. They were also discouraged and perhaps confused by the deliberate controversy (John 6:52) introduced by the religious leaders visiting from Jerusalem (Matthew 15:1). i. From that time: “‘From this time’ is a possible translation of ek toutou. It could also mean ‘Because of this [utterance].’ The latter makes good sense because it was not simply the chronology that changed the disciples’ attitude.” (Tenney) ii. When so many left, it looked like the enemies of Jesus won. “It is the crisis of the first great apostasy in His Ministry. His enemies, ‘the Jews,’ have to all appearances carried the day.” (Trench) Jesus was left with only the 12, and perhaps they would also leave. Yet the battle was not yet over. Many who left would come back, but the loss of those who followed Jesus for material or impure motives was painful – one wished they remained to hear and receive the work of the Spirit. Their leaving didn’t prove Jesus and those who kept with Him to be false. iii. “Churches have summers, like our gardens, and then all things are full; but then come their winters, and, alas, what emptyings are seen!” (Spurgeon) iv. It’s important to do as Jesus did, and to not encourage others to follow Jesus for material and temporal motives, promoting Jesus simply as something to add to make a better life. Of those who come in such ways, it may be revealed that it was never granted to him by My Father to follow after Jesus. 3. (67-69) The disciples stand as examples of willingness to follow even if they don’t understand it all. Then Jesus said to the twelve, “Do you also want to go away?” But Simon Peter answered Him, “Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the living God.” a. Do you also want to go away? What a scene! Scores of would-be followers of Jesus left Him, and He asked the twelve if they would also go. Jesus searched the motives of all that follow Him, including the twelve. As the synagogue emptied, Jesus asked this question that assumed a “No” answer. i. “As John phrases our Lord’s question in Greek, he implies that it was not asked in a mood of despair; the use of the Greek negative me in a question indicates that the answer ‘No’ is expected. ‘You don’t want to go away too, do you?’” (Bruce) b. Lord, to whom shall we go? You have the words of eternal life: Speaking for the twelve, Simon Peter gave a wonderful statement of faith. · He recognized Jesus as Lord. · He recognized Jesus as the preferred alternative, despite the difficulties. · He recognized the value of spiritual things, more than the material and earthly desires of those who walked away (the words of eternal life). · He recognized Jesus as Messiah (the Christ) and God (Son of the living God). 4. (70-71) Jesus’ knowledge of His own disciples. Jesus answered them, “Did I not choose you, the twelve, and one of you is a devil?” He spoke of Judas Iscariot, the son of Simon, for it was he who would betray Him, being one of the twelve. a. Did I not choose you: Jesus did in fact, choose the twelve disciples. Yet one among whom He chose was like a devil – and would betray Him. i. “One of them was a diabolos – the Greek word means a ‘slanderer’ or ‘calumniator’ or ‘false accuser’, but it is probably used here as the counterpart to the Hebrew satan, ‘adversary’.” (Bruce) ii. “In the dark act here prophesied, Judas was under the immediate instigation of and yielded himself up to Satan.” (Alford) iii. “There are Judases among the apparent followers of the Lord in our day. They are in our pews, even in our pulpits, and they are sometimes undetected. They betray the Lord and the gospel by both their words and their actions.” (Boice) b. He spoke of Judas: The simple, spiritual devotion of the disciples to Jesus made the contrast of Judas’ apostasy that much more horrible. Though many walk away and some may even betray Jesus, it should not change the faith or the walk of the true follower of Jesus Christ. i. Judas Iscariot, the son of Simon: “Not only was Judas’ father from Karioth, but Judas himself was from Karioth, as we learn from all four gospel. For all call him Iscariot, which means ‘a man of Karioth.’” (Trench) ii. “Kerioth was a city in the southern part of Judah (Joshua 15:25), south of Hebron in the dry Negeb.” (Tenney)
The Contrast of Wisdom and Folly Ecc 7:1 A good name is better than a good ointment, And the day of one's death is better than the day of one's birth. Ecc 7:2 It is better to go to a house of mourning Than to go to a house of feasting, Because that is the end of every man, And the living takes it to heart. Ecc 7:3 Sorrow is better than laughter, For when a face is sad a heart may be happy. Ecc 7:4 The mind of the wise is in the house of mourning, While the mind of fools is in the house of pleasure. Ecc 7:5 It is better to listen to the rebuke of a wise man Than for one to listen to the song of fools. Ecc 7:6 For as the crackling of thorn bushes under a pot, So is the laughter of the fool; And this too is futility. Ecc 7:7 For oppression makes a wise man mad, And a bribe corrupts the heart. Ecc 7:8 The end of a matter is better than its beginning; Patience of spirit is better than haughtiness of spirit. Ecc 7:9 Do not be eager in your heart to be angry, For anger resides in the bosom of fools. Ecc 7:10 Do not say, "Why is it that the former days were better than these?" For it is not from wisdom that you ask about this. Ecc 7:11 Wisdom along with an inheritance is good And an advantage to those who see the sun. Ecc 7:12 For wisdom is protection just as money is protection, But the advantage of knowledge is that wisdom preserves the lives of its possessors. Ecc 7:13 Consider the work of God, For who is able to straighten what He has bent? Ecc 7:14 In the day of prosperity be happy, But in the day of adversity consider—God has made the one as well as the other So that man will not discover anything that will be after him. Ecc 7:15 I have seen everything during my lifetime of futility; there is a righteous man who perishes in his righteousness and there is a wicked man who prolongs his life in his wickedness. Ecc 7:16 Do not be excessively righteous and do not be overly wise. Why should you ruin yourself? Ecc 7:17 Do not be excessively wicked and do not be a fool. Why should you die before your time? Ecc 7:18 It is good that you grasp one thing and also not let go of the other; for the one who fears God comes forth with both of them. Ecc 7:19 Wisdom strengthens a wise man more than ten rulers who are in a city. Ecc 7:20 Indeed, there is not a righteous man on earth who continually does good and who never sins. Ecc 7:21 Also, do not take seriously all words which are spoken, so that you will not hear your servant cursing you. Ecc 7:22 For you also have realized that you likewise have many times cursed others. Ecc 7:23 I tested all this with wisdom, and I said, "I will be wise," but it was far from me. Ecc 7:24 What has been is remote and exceedingly mysterious. Who can discover it? Ecc 7:25 I directed my mind to know, to investigate and to seek wisdom and an explanation, and to know the evil of folly and the foolishness of madness. Ecc 7:26 And I discovered more bitter than death the woman whose heart is snares and nets, whose hands are chains. One who is pleasing to God will escape from her, but the sinner will be captured by her. Ecc 7:27 "Behold, I have discovered this," says the Preacher, "adding one thing to another to find an explanation, Ecc 7:28 which I am still seeking but have not found. I have found one man among a thousand, but I have not found a woman among all these. Ecc 7:29 "Behold, I have found only this, that God made men upright, but they have sought out many devices." Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Matthew Select a Chapter 7 Matthew 7 – The Sermon on the Mount (Continued) Videos for Matthew 7: Judging Right – Matthew 7:1-2 Judging Others – Matthew 7:1-6 Three Ingredients to a Healthy Prayer Life – Matthew 7:7-11 Do Unto Others – Matthew 7:12 Decision and Discernment – Matthew 7:13-20 Entering Into His Kingdom – Matthew 7:21-29 Audio for Matthew 7: Matthew 7 – Life in His Kingdom: Treating Others, Prayer, and Decision A. Judgment and discernment. 1. (1-2) A summary statement on passing judgment upon others. “Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you.” a. Judge not, that you be not judged: Here Jesus moved to another idea in the Sermon on the Mount. He had primarily dealt with themes connected with the interior spiritual life (attitudes in giving, prayer, fasting, materialism, and anxiety over material things). Now He touches on an important theme related to the way we think of and treat others. i. We remember that Jesus called for a righteousness that was greater than that of the scribes and Pharisees (Matthew 5:20). In the way some people think, the way to make one’s self more righteous is to be more judgmental of others. Jesus here rebuked that kind of thinking. b. Judge not, that you be not judged: With this command Jesus warned against passing judgment upon others, because when we do so, we will be judged in a similar manner. i. Among those who seem to know nothing of the Bible, this is the verse that seems to be most popular. Yet most of the people who quote this verse don’t understand what Jesus said. They seem to think (or hope) that Jesus commanded a universal acceptance of any lifestyle or teaching. ii. Just a little later in this same sermon (Matthew 7:15-16), Jesus commanded us to know ourselves and others by the fruit of their life, and some sort of assessment is necessary for that. The Christian is called to show unconditional love, but the Christian is not called to unconditional approval. We really can love people who do things that should not be approved of. iii. So while this does not prohibit examining the lives of others, it certainly prohibits doing it in the spirit it is often done. An example of unjust judgment was the disciples’ condemnation of the woman who came to anoint the feet of Jesus with oil (Matthew 26:6-13). They thought she was wasting something; Jesus said she had done a good work that would always be remembered. They had a rash, harsh, unjust judgment. · We break this command when we think the worst of others. · We break this command when we only speak to others of their faults. · We break this command when we judge an entire life only by its worst moments. · We break this command when we judge the hidden motives of others. · We break this command when we judge others without considering ourselves in their same circumstances. · We break this command when we judge others without being mindful that we ourselves will be judged. c. For with what judgment you judge, you will be judged: Jesus did not prohibit the judgment of others. He only requires that our judgment be completely fair, and that we only judge others by a standard we would also like to be judged by. i. When our judgment in regard to others is wrong, it is often not because we judge according to a standard, but because we are hypocritical in the application of that standard – we ignore the standard in our own life. It is common to judge others by one standard and ourselves by another standard – being far more generous to ourselves than others. d. With the measure you use, it will be measured back to you: This is the principle upon which Jesus built the command, “Judge not, that you be not judged.” God will measure unto us according to the same measure we use for others. This is a powerful motivation for us to be generous with love, forgiveness, and goodness to others. If we want more of those things from God, we should give more of them to others. i. According to the teaching of some rabbis in Jesus’ time, God had two measures that He used to judge people. One was a measure of justice and the other was a measure of mercy. Whichever measure you want God to use with you, you should use that same measure with others. ii. We should only judge another’s behavior when we are mindful of the fact that we ourselves will be judged, and we should consider how we would want to be judged. 2. (3-5) An illustration of Jesus’ principle regarding judging. “And why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye? Or how can you say to your brother, ‘Let me remove the speck from your eye’; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye.” a. Why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye? The figures of a speck and a plank are real figures, yet used humorously. Jesus shows how we are generally far more tolerant to our own sin than we are to the sin of others. i. Though there might be a literal speck in one’s eye, there obviously would not be a literal plank or board in an eye. Jesus used these exaggerated, humorous pictures to make His message easier to understand and more memorable. ii. It is a humorous picture: A man with a board in his eye trying to help a friend remove a speck from the friend’s eye. You can’t think of the picture without smiling and being amused by it. iii. An example of looking for a speck in the eye of another while ignoring the plank in one’s own is when the religious leaders brought the woman taken in adultery to Jesus. She had certainly sinned; but their sin was much worse and Jesus exposed it as such with the statement, He who is without sin among you, let him throw a stone at her first (John 8:7). b. Look, a plank is in your own eye: Jesus indicates that the one with the plank in his own eye would not immediately be aware of it. He is blind to his obvious fault. It is the attempt to correct the fault of someone else when we ourselves have the same (or greater fault) that earns the accusation, “Hypocrite!” i. “Jesus is gentle, but he calls that man a ‘hypocrite’ who fusses about small things in others, and pays no attention to great matters at home in his own person.” (Spurgeon) ii. Our hypocrisy in these matters is almost always more evident to others than to ourselves. We may find a way to ignore the plank in our own eye, but others notice it immediately. A good example of this kind of hypocrisy was David’s reaction to Nathan’s story about a man who unjustly stole and killed another man’s lamb. David quickly condemned the man, but was blind to his own sin, which was much greater (2 Samuel 12). c. First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye: Jesus didn’t say that it was wrong for us to help our brother with the speck in his eye. It is a good thing to help your brother with his speck, but not before dealing with the plank in your own eye. 3. (6) Balancing love with discernment. “Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces.” a. Do not give what is holy to the dogs: After He warned us against judgmental attitudes and self-blind criticism, Jesus here reminded us that He did not mean to imply that the people of His Kingdom suspend all discernment. They must discern that there are some good, precious things that should not be given to those who will receive them with contempt. i. We might say that Jesus means, “Don’t be judgmental, but don’t throw out all discernment either.” ii. The dogs and swine here are often understood as those who are hostile to the Kingdom of God and the message that announces it. Our love for others must not blind us to their hardened rejection of the good news of the kingdom. iii. Yet we may also see this in the context of the previous words against hypocrites. It may be that in Jesus’ mind, the dogs and swine represent hypocritical, judgmental believers. These sinning hypocrites should not be offered the pearls that belong to the community of the saints. iv. “The Didache, or, to give it its full name, The Teaching of the Twelve Apostles, which dates back to A.D.; 100 and which is the first service order book of the Christian Church, lays it down: “Let no one eat or drink of your Eucharist except those baptized into the name of the Lord; for as regards this, the Lord has said, ‘Give not that which is holy unto dogs.’” (Barclay) v. Jesus also spoke in the context of correcting another brother or sister. Godly correction is a pearl (though it may sting for a moment) that must not be cast before swine (those who are determined not to receive it). b. Nor cast your pearls before swine: Our pearls of the precious gospel may only confuse those who do not believe, who are blinded to the truth by the god of this age (2 Corinthians 4:4) and may only expose the gospel to their ridicule. i. “The gospel is to be preached to every creature, Mark 16:15. But when the Jews were hardened, and spoke evil of that way before the multitude, Acts 19:9, the apostles left preaching them.” (Poole) ii. Of course, Jesus did not say this to discourage us from sharing the gospel. Previously in this very sermon Jesus told us to let our lights shine before the world (Matthew 5:13-16). Jesus said this to call us to discernment, and to encourage us to look for prepared hearts that are ready to receive. When we find such open hearts, we can trust that God has already been working upon them. B. More instructions for prayer. 1. (7-8) Jesus invites us to keep on asking, seeking and knocking. “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.” a. Ask… seek… knock: We see a progressive intensity, going from ask to seek to knock. Jesus told us to have intensity, passion, and persistence in prayer. The fact that Jesus came back to the subject of prayer – already dealt with in some depth in Matthew 6:5-15 – shows the importance of prayer. i. In this three-fold description of prayer as asking, seeking, and knocking we see different aspects of prayer and different aspects of its reward. · Prayer is like asking in that we simply make our requests known to God, and everyone who asks receives. Receiving is the reward of asking. · Prayer is like seeking in that we search after God, His word, and His will; and he who seeks finds. Finding is the reward of seeking. · Prayer is like knocking until the door is opened, and we seek entrance into the great heavenly palace of our Great King. Entering through the opened door into His palace is the reward of knocking, and the best reward of all. ii. “Ask with confidence and humility. Seek with care and application. Knock with earnestness and perseverance.” (Clarke) iii. The idea of knocking also implies that we sense resistance. After all, if the door were already open, there would be no need to knock. Yet Jesus encouraged us, “Even when you sense that the door is closed and you must knock, then do so and continue to do so, and you will be answered.” iv. Yet the image of knocking also implies that there is a door that can be opened. “His doors are meant to open: they were made on purpose for entrance; and so the blessed gospel of God is made on purpose for you to enter into life and peace. It would be of no use to knock at a wall, but you may wisely knock at a door, for it is arranged for opening.” (Spurgeon) v. We come to God’s door and all we must do is knock. If it were locked against us we would need a burglar’s tools to break in, but that isn’t necessary; all we must do is knock, and even if I don’t have a burglar’s skills I can still knock – I know enough to do that! vi. “Any uneducated man can knock if that is all, which is required of him…A man can knock though he may be no philosopher. A dumb man can knock. A blind man can knock. With a palsied hand a man may knock…The way to open heaven’s gate is wonderfully simplified to those who are lowly enough to follow the Holy Spirit’s guidance, and ask, seek, and knock believingly. God has not provided a salvation which can only be understood by learned men…it is intended for the ignorant, the short-witted, and the dying, as well as for others, and hence it must be as plain as knocking at a door.” (Spurgeon) b. Ask and it will be given to you: God promises an answer to the one who diligently seeks Him. Many of our passionless prayers are not answered for good reason, because it is almost as if we ask God to care about something we care little or nothing about. i. God values persistence and passion in prayer because they show that we share His heart. It shows that we care about the things He cares about. Persistent prayer does not overcome God’s stubborn reluctance; it gives glory to Him, expresses dependence upon Him, and aligns our heart more with His. ii. “No soul can pray in vain that prays as directed above. The truth and faithfulness of the Lord Jesus are pledged for its success.- Ye SHALL receive – ye SHALL find – it SHALL be opened. These words are as strongly binding on the side of God, as thou shalt do no murder is on the side of man. Bring Christ’s word, and Christ’s sacrifice with thee, and not one of Heaven’s blessings can be denied thee.” (Clarke) 2. (9-11) Jesus illustrates the giving nature of God. “Or what man is there among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will he give him a serpent? If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!” a. Or what man is there among you who, if his son asks for bread, will give him a stone: Jesus made it clear that God doesn’t have to be persuaded or appeased in prayer. He wants to give us not just bread, but even more than what we ask for. i. Thankfully, the times we ask for something as bad as a serpent without knowing, like a loving parent God often mercifully spares us the just penalty of our ignorance. b. If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven: It is blasphemous to deny God’s answer to the seeking heart. We then imply that God is even worse than an evil man is. i. Instead, in comparison to even the best human father, how much more is God a good and loving father. “‘How much more!’ says our Lord, and he does not say how much more, but leaves that to our meditations.” (Spurgeon) ii. “What a picture is here given of the goodness of God! Reader, ask thy soul, could this heavenly Father reprobate to unconditional eternal damnation any creature he has made? He who can believe that he has, may believe any thing: but still GOD IS LOVE.” (Clarke) C. Conclusion to the Sermon on the Mount: A partial summary and a repeated call to decision. 1. (12) A summation of Jesus’ ethical teaching regarding our treatment of others: the Golden Rule. “Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets.” a. Whatever you want men to do to you, do also to them: The negative way of stating this command was known long before Jesus. It had long been said, “You should not do to your neighbor what you would not want him to do to you.” But it is a significant advance for Jesus to put it in the positive, to say that we should do unto others what we want them to do unto us. i. “The Golden Rule was not invented by Jesus; it is found in many forms in highly diverse settings. About a.d. 20, Rabbi Hillel, challenged by a Gentile to summarize the law in the short time the Gentile could stand on one leg, reportedly responded, ‘What is hateful to you, do not do to anyone else. This is the whole law; all the rest is commentary. Go and learn it.’ (b. Shabbath 31a). Apparently only Jesus phrased the rule positively.” (Carson) ii. In so doing, Jesus makes the command much broader. It is the difference between not breaking traffic laws and in doing something positive like helping a stranded motorist. Under the negative form of the rule, the goats of Matthew 25:31-46 are found “not guilty.” Yet under the positive form of the Golden Rule – Jesus’ form – they are indeed found guilty. iii. This especially applies to Christian fellowship. If we would experience love and have people reach out to us, we must love and reach out to others. iv. “None but he whose heart is filled with love to God and all mankind can keep this precept, either in its spirit or letter… It seems as if God had written it upon the hearts of all men, for sayings of this kind may be found among all nations, Jewish, Christian, and Heathen.” (Clarke) b. For this is the Law and the Prophets: Jesus shows that this simple principle – the Golden Rule – summarizes all that the Law and the Prophets say about how we should treat others. If we would simply treat others the way we would want to be treated, we would naturally obey all the law says about our relationships with others. i. “Oh, that all men acted on it, and there would be no slavery, no war, no swearing, no striking, no lying, no robbing; but all would be justice and love! What a kingdom is this which has such a law!” (Spurgeon) ii. This makes the law easier to understand, but it doesn’t make it any easier to obey. No one has ever consistently done unto others as they would like others to do unto themselves. 2. (13-14) The decision between two ways and one of two destinations. “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.” a. Enter by the narrow gate: Jesus did not speak of this gate as our destiny, but as the entrance to a path. There is a right way and a wrong way, and Jesus appealed to His listeners to decide to go the more difficult way, which leads to life. i. He understood and taught that not all ways and not all destinations are equally good. One leads to destruction, the other to life. ii. “The strait gate signifies literally what we call a wicket, i.e. a little door in a large gate.” (Clarke) iii. “Jesus is not encouraging committed disciples, ‘Christians,’ to press on along the narrow way and be rewarded in the end. He is rather commanding his disciples to enter the way marked by persecution and rewarded in the end.” (Carson) b. Narrow is the gate and difficult is the way which leads to life: The true gate is both narrow and difficult. If your road has a gate that is easy and well-traveled, you do well to watch out. i. “You must not therefore wonder if my precepts be hard to your carnal apprehensions, nor be scandalized though you see but few going in the right road to the kingdom of heaven.” (Poole) 3. (15-20) The danger of false prophets and the decision between two trees with their fruit. “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them.” a. Beware of false prophets: Jesus just warned us of a path that leads to destruction. Now He reminds us that there are many who would try to guide us along the broad path that leads to destruction. The first step to combating these false prophets is to simply beware of them. i. “Warnings against false prophets are necessarily based on the conviction that not all prophets are true, that truth can be violated, and that the gospel’s enemies usually conceal their hostility and try to pass themselves off as fellow believers.” (Carson) b. Who come to you in sheep’s clothing, but inwardly they are ravenous wolves: It is in the nature of these false prophets to deceive and deny their true character. Often they deceive even themselves, believing themselves to be sheep when in fact they are ravenous wolves. i. “The basic fault of the false prophet is self interest.” (Barclay) It can be expressed by a desire for gain or an easy life, a desire for prestige, or the desire to advance one’s own ideas and not God’s ideas. c. You will know them by their fruits: We guard ourselves against false prophets by taking heed to their fruits. This means paying attention to several aspects of their life and ministry. i. We should pay attention to the manner of living a teacher shows. Do they show righteousness, humility and faithfulness in the way they live? ii. We should pay attention to the content of their teaching. Is it true fruit from God’s Word, or is it man-centered, appealing to ears that want to be tickled? iii. We should pay attention to the effect of their teaching. Are people growing in Jesus or merely being entertained, and eventually falling away? d. Even so, every good tree bears good fruit, but a bad tree bears bad fruit: This fruit is the inevitable result of who we are. Eventually – though it may take a time for the harvest to come – the good or bad fruit is evident, revealing what sort of “tree” we are. i. Every tree that does not bear good fruit: “Not to have good fruit is to have evil: there can be no innocent sterility in the invisible tree of the heart. He that brings forth no fruit, and he that brings forth bad fruit, are both only fit for the fire.” (Clarke) ii. “It is not merely the wicked, the bearer of poison berries, that will be cut down; but the neutral, the man who bears no fruit of positive virtue must also be cast into the fire.” (Spurgeon) iii. Earlier in the chapter Jesus warned us to judge ourselves first, to look for the beam in our own eye before turning our attention to the speck in our neighbor’s eye, therefore, before asking it of anyone else, we should first ask: “Do I bear fruit unto God’s glory?” 4. (21-23) The decision between two claims of Jesus’ Lordship, one false and one true. “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’” a. Not everyone who says to Me, “Lord, Lord,” shall enter the kingdom of heaven: Jesus spoke here of a proper verbal confession, where these ones called Jesus Lord. This is vital, but never enough by itself. i. We must use the language of “Lord, Lord” – we cannot be saved if we do not. Though hypocrites may say it, we should not be ashamed to say it. Yet it alone is not enough. ii. This warning of Jesus applies to people who speak or say things to Jesus or about Jesus, but don’t really mean it. It isn’t that they believe Jesus is a devil; they simply say the words very superficially. Their mind is elsewhere, but they believe there is value in the bare words and fulfilling some kind of religious duty with no heart, no soul, not spirit – only bare words and passing thoughts. iii. This warning of Jesus applies to people who say “Lord, Lord,” and yet their spiritual life has nothing to do with their daily life. They go to church, perhaps fulfill some daily religious duties, yet sin against God and man just as any other might. “There are those that speak like angels, live like devils; that have Jacob’s smooth tongue, but Esau’s rough hands.” (Trapp) b. Who says to Me…will say to Me in that day: It is staggering that Jesus claimed He is the one that people must stand before on that final day of judgment, and He is the one rightly called Lord. This obscure teacher in a backwater part of the world claimed to be the judge of all men in that day. i. By saying “in that day” Jesus drew our attention to a coming day of judgment for all men. “What is the chief object of your life? Will you think as much of it “in that day” as you do now? Will you then count yourself wise to have so earnestly pursued it? You fancy that you can defend it now, but will you be able to defend it then, when all things of earth and time will have melted into nothingness?” (Spurgeon) c. Lord, Lord, have we not: The people Jesus speaks of here had impressive spiritual accomplishments. They prophesied, cast out demons, and had done many wonders. These are wonderful things, but they meant nothing without true fellowship, true connection with Jesus. i. Jesus did not seem to doubt their claims of doing the miraculous. He didn’t say, “You didn’t really prophesy or cast out demons or do miracles.” This leads us to understand that sometimes miracles are granted through pretended believers, reminding us that in the final analysis, miracles prove nothing. ii. Significantly, they even did these things in the name of Jesus. Yet, they never really had a relationship of love and fellowship with Jesus. “Through my love to the souls of men, I blessed your preaching; but yourselves I could never esteem, because you were destitute of the spirit of my Gospel, unholy in your hearts, and unrighteous in your conduct.” (Clarke) iii. “If preaching could save a man, Judas would not have been damned. If prophesying could save a man, Balaam would not have been a castaway.” (Spurgeon) d. I never knew you; depart from Me, you who practice lawlessness: In the end, there is one basis of salvation; it isn’t mere verbal confession, not “spiritual works,” but knowing Jesus and being known by Him. It is our connection to Him – by the gift of faith that He gives to us – that secures our salvation. Connected to Jesus we are secure; without connection to Him all the miracles and great works prove nothing. i. “What a terrible word! What a dreadful separation! Depart from ME! From the very Jesus whom you have proclaimed in union with whom alone eternal life is to be found. For, united to Christ, all is heaven; separated from him, all is hell.” (Clarke) ii. In addition, these are not people who lost their salvation. Instead, they never truly had it (I never knew you). 5. (24-27) The decision between two builders and their destiny. “Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock. But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall.” a. I will liken him to a wise man who built his house on the rock: In Jesus’ illustration of the two builders, each house looked the same from the outside. The real foundation of our life is usually hidden and is only proven in the storm, and we could say that the storms come from both heaven (rain) and earth (floods). i. “The article used to denote not an individual rock, but a category – a rocky foundation.” (Bruce) ii. “The wise and the foolish man were both engaged in precisely the same avocations, and to a considerable extent achieved the same design; both of them undertook to build houses, both of them persevered in building, both of them finished their houses. The likeness between them is very considerable.” (Spurgeon) b. And the rain descended, the floods came, and the winds blew and beat on the house: A storm (rain, floods, wind) was the ultimate in power to generations that didn’t have nuclear weapons. Jesus warns us that the foundations of our lives will be shaken at some time or another, both now (in trials) and in the ultimate judgment before God. i. Time and the storms of life will prove the strength of one’s foundation, even when it is hidden. We may be surprised when we see who has truly built upon the good foundation. “At last, when Judas betrayed Christ in the night, Nicodemus faithfully professed him in the day.” (Trapp) ii. It is better that we test the foundation of our life now rather than later, at our judgment before God when it is too late to change our destiny. iii. Jesus may have had in mind an Old Testament passage: When the whirlwind passes by, the wicked is no more, but the righteous has an everlasting foundation. (Proverbs 10:25) c. Everyone who hears these sayings of Mine, and does not do them: Merely hearing God’s Word isn’t enough to provide a secure foundation. It is necessary that we are also doers of His Word. If we are not, we commit the sin that will surely find us out, the sin of doing nothing (Numbers 32:23) – and great will be our fall. i. “Wherein lay the second builder’s folly? Not in deliberately seeking a bad foundation, but in taking no thought of foundation…His fault was not an error in judgment, but inconsiderateness. It is not, as is commonly supposed, a question of two foundations, but of looking to, and neglecting to look to, the foundation.” (Bruce) ii. “Their misery and calamity shall be the greater, by how much their hopes have been the stronger, the disappointment of their expectations adding to their misery.” (Poole) iii. Yet no one can read this without seeing that they have not, do not, and will not ever completely do them. Even if we do them in a general sense (in which we should), the revelation of the Kingdom of God in the Sermon on the Mount drives us back again and again as needy sinners upon our Savior. “The Mount of ethical enunciation reveals the need for the Mount of the Cross.” (Morgan) 6. (28-29) The effect of Jesus’ sermon on those who heard Him. And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes. a. For He taught them as one having authority, and not as the scribes: His audience could not but notice that Jesus taught with an authority lacking in the other teachers in His day, who often only quoted other rabbis. Jesus spoke with inherent authority, and the authority of God’s revealed Word. i. “The scribes spoke by authority, resting all they said on traditions of what had been said before. Jesus spake with authority, out of His own soul.” (Bruce) ii. “Two things surprised them: the substance of his teaching, and the manner of it. They had never heard such doctrine before; the precepts which he had given were quite new to their thoughts. But their main astonishment was at his manner: there was a certainty, a power, a weight about it, such as they had never seen.” (Spurgeon) b. The people were astonished at His teachings: Whenever God’s Word is presented as it truly is, with its inherent power, it will astonish people and set itself apart from the mere opinions of man. i. When we really understand Jesus in this Sermon on the Mount, we should be astonished also. If we are not astonished, then we probably haven’t really heard or understood what Jesus has said. ii. To have the hearers astonished was a good thing; but it was not good if that was the extent of the effect. A good preacher always wants to do far more than astonish his listeners. Tweet Pin 7
The Contrast of Wisdom and Folly Ecc 7:1 A good name is better than a good ointment, And the day of one's death is better than the day of one's birth. Ecc 7:2 It is better to go to a house of mourning Than to go to a house of feasting, Because that is the end of every man, And the living takes it to heart. Ecc 7:3 Sorrow is better than laughter, For when a face is sad a heart may be happy. Ecc 7:4 The mind of the wise is in the house of mourning, While the mind of fools is in the house of pleasure. Ecc 7:5 It is better to listen to the rebuke of a wise man Than for one to listen to the song of fools. Ecc 7:6 For as the crackling of thorn bushes under a pot, So is the laughter of the fool; And this too is futility. Ecc 7:7 For oppression makes a wise man mad, And a bribe corrupts the heart. Ecc 7:8 The end of a matter is better than its beginning; Patience of spirit is better than haughtiness of spirit. Ecc 7:9 Do not be eager in your heart to be angry, For anger resides in the bosom of fools. Ecc 7:10 Do not say, "Why is it that the former days were better than these?" For it is not from wisdom that you ask about this. Ecc 7:11 Wisdom along with an inheritance is good And an advantage to those who see the sun. Ecc 7:12 For wisdom is protection just as money is protection, But the advantage of knowledge is that wisdom preserves the lives of its possessors. Ecc 7:13 Consider the work of God, For who is able to straighten what He has bent? Ecc 7:14 In the day of prosperity be happy, But in the day of adversity consider—God has made the one as well as the other So that man will not discover anything that will be after him. Ecc 7:15 I have seen everything during my lifetime of futility; there is a righteous man who perishes in his righteousness and there is a wicked man who prolongs his life in his wickedness. Ecc 7:16 Do not be excessively righteous and do not be overly wise. Why should you ruin yourself? Ecc 7:17 Do not be excessively wicked and do not be a fool. Why should you die before your time? Ecc 7:18 It is good that you grasp one thing and also not let go of the other; for the one who fears God comes forth with both of them. Ecc 7:19 Wisdom strengthens a wise man more than ten rulers who are in a city. Ecc 7:20 Indeed, there is not a righteous man on earth who continually does good and who never sins. Ecc 7:21 Also, do not take seriously all words which are spoken, so that you will not hear your servant cursing you. Ecc 7:22 For you also have realized that you likewise have many times cursed others. Ecc 7:23 I tested all this with wisdom, and I said, "I will be wise," but it was far from me. Ecc 7:24 What has been is remote and exceedingly mysterious. Who can discover it? Ecc 7:25 I directed my mind to know, to investigate and to seek wisdom and an explanation, and to know the evil of folly and the foolishness of madness. Ecc 7:26 And I discovered more bitter than death the woman whose heart is snares and nets, whose hands are chains. One who is pleasing to God will escape from her, but the sinner will be captured by her. Ecc 7:27 "Behold, I have discovered this," says the Preacher, "adding one thing to another to find an explanation, Ecc 7:28 which I am still seeking but have not found. I have found one man among a thousand, but I have not found a woman among all these. Ecc 7:29 "Behold, I have found only this, that God made men upright, but they have sought out many devices." Enduring Word Enduring Word About Commentary Media Social Media Store The Post Blog Donate Contact Select a Bible Book Matthew Select a Chapter 7 Matthew 7 – The Sermon on the Mount (Continued) Videos for Matthew 7: Judging Right – Matthew 7:1-2 Judging Others – Matthew 7:1-6 Three Ingredients to a Healthy Prayer Life – Matthew 7:7-11 Do Unto Others – Matthew 7:12 Decision and Discernment – Matthew 7:13-20 Entering Into His Kingdom – Matthew 7:21-29 Audio for Matthew 7: Matthew 7 – Life in His Kingdom: Treating Others, Prayer, and Decision A. Judgment and discernment. 1. (1-2) A summary statement on passing judgment upon others. “Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you.” a. Judge not, that you be not judged: Here Jesus moved to another idea in the Sermon on the Mount. He had primarily dealt with themes connected with the interior spiritual life (attitudes in giving, prayer, fasting, materialism, and anxiety over material things). Now He touches on an important theme related to the way we think of and treat others. i. We remember that Jesus called for a righteousness that was greater than that of the scribes and Pharisees (Matthew 5:20). In the way some people think, the way to make one’s self more righteous is to be more judgmental of others. Jesus here rebuked that kind of thinking. b. Judge not, that you be not judged: With this command Jesus warned against passing judgment upon others, because when we do so, we will be judged in a similar manner. i. Among those who seem to know nothing of the Bible, this is the verse that seems to be most popular. Yet most of the people who quote this verse don’t understand what Jesus said. They seem to think (or hope) that Jesus commanded a universal acceptance of any lifestyle or teaching. ii. Just a little later in this same sermon (Matthew 7:15-16), Jesus commanded us to know ourselves and others by the fruit of their life, and some sort of assessment is necessary for that. The Christian is called to show unconditional love, but the Christian is not called to unconditional approval. We really can love people who do things that should not be approved of. iii. So while this does not prohibit examining the lives of others, it certainly prohibits doing it in the spirit it is often done. An example of unjust judgment was the disciples’ condemnation of the woman who came to anoint the feet of Jesus with oil (Matthew 26:6-13). They thought she was wasting something; Jesus said she had done a good work that would always be remembered. They had a rash, harsh, unjust judgment. · We break this command when we think the worst of others. · We break this command when we only speak to others of their faults. · We break this command when we judge an entire life only by its worst moments. · We break this command when we judge the hidden motives of others. · We break this command when we judge others without considering ourselves in their same circumstances. · We break this command when we judge others without being mindful that we ourselves will be judged. c. For with what judgment you judge, you will be judged: Jesus did not prohibit the judgment of others. He only requires that our judgment be completely fair, and that we only judge others by a standard we would also like to be judged by. i. When our judgment in regard to others is wrong, it is often not because we judge according to a standard, but because we are hypocritical in the application of that standard – we ignore the standard in our own life. It is common to judge others by one standard and ourselves by another standard – being far more generous to ourselves than others. d. With the measure you use, it will be measured back to you: This is the principle upon which Jesus built the command, “Judge not, that you be not judged.” God will measure unto us according to the same measure we use for others. This is a powerful motivation for us to be generous with love, forgiveness, and goodness to others. If we want more of those things from God, we should give more of them to others. i. According to the teaching of some rabbis in Jesus’ time, God had two measures that He used to judge people. One was a measure of justice and the other was a measure of mercy. Whichever measure you want God to use with you, you should use that same measure with others. ii. We should only judge another’s behavior when we are mindful of the fact that we ourselves will be judged, and we should consider how we would want to be judged. 2. (3-5) An illustration of Jesus’ principle regarding judging. “And why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye? Or how can you say to your brother, ‘Let me remove the speck from your eye’; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye.” a. Why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye? The figures of a speck and a plank are real figures, yet used humorously. Jesus shows how we are generally far more tolerant to our own sin than we are to the sin of others. i. Though there might be a literal speck in one’s eye, there obviously would not be a literal plank or board in an eye. Jesus used these exaggerated, humorous pictures to make His message easier to understand and more memorable. ii. It is a humorous picture: A man with a board in his eye trying to help a friend remove a speck from the friend’s eye. You can’t think of the picture without smiling and being amused by it. iii. An example of looking for a speck in the eye of another while ignoring the plank in one’s own is when the religious leaders brought the woman taken in adultery to Jesus. She had certainly sinned; but their sin was much worse and Jesus exposed it as such with the statement, He who is without sin among you, let him throw a stone at her first (John 8:7). b. Look, a plank is in your own eye: Jesus indicates that the one with the plank in his own eye would not immediately be aware of it. He is blind to his obvious fault. It is the attempt to correct the fault of someone else when we ourselves have the same (or greater fault) that earns the accusation, “Hypocrite!” i. “Jesus is gentle, but he calls that man a ‘hypocrite’ who fusses about small things in others, and pays no attention to great matters at home in his own person.” (Spurgeon) ii. Our hypocrisy in these matters is almost always more evident to others than to ourselves. We may find a way to ignore the plank in our own eye, but others notice it immediately. A good example of this kind of hypocrisy was David’s reaction to Nathan’s story about a man who unjustly stole and killed another man’s lamb. David quickly condemned the man, but was blind to his own sin, which was much greater (2 Samuel 12). c. First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye: Jesus didn’t say that it was wrong for us to help our brother with the speck in his eye. It is a good thing to help your brother with his speck, but not before dealing with the plank in your own eye. 3. (6) Balancing love with discernment. “Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces.” a. Do not give what is holy to the dogs: After He warned us against judgmental attitudes and self-blind criticism, Jesus here reminded us that He did not mean to imply that the people of His Kingdom suspend all discernment. They must discern that there are some good, precious things that should not be given to those who will receive them with contempt. i. We might say that Jesus means, “Don’t be judgmental, but don’t throw out all discernment either.” ii. The dogs and swine here are often understood as those who are hostile to the Kingdom of God and the message that announces it. Our love for others must not blind us to their hardened rejection of the good news of the kingdom. iii. Yet we may also see this in the context of the previous words against hypocrites. It may be that in Jesus’ mind, the dogs and swine represent hypocritical, judgmental believers. These sinning hypocrites should not be offered the pearls that belong to the community of the saints. iv. “The Didache, or, to give it its full name, The Teaching of the Twelve Apostles, which dates back to A.D.; 100 and which is the first service order book of the Christian Church, lays it down: “Let no one eat or drink of your Eucharist except those baptized into the name of the Lord; for as regards this, the Lord has said, ‘Give not that which is holy unto dogs.’” (Barclay) v. Jesus also spoke in the context of correcting another brother or sister. Godly correction is a pearl (though it may sting for a moment) that must not be cast before swine (those who are determined not to receive it). b. Nor cast your pearls before swine: Our pearls of the precious gospel may only confuse those who do not believe, who are blinded to the truth by the god of this age (2 Corinthians 4:4) and may only expose the gospel to their ridicule. i. “The gospel is to be preached to every creature, Mark 16:15. But when the Jews were hardened, and spoke evil of that way before the multitude, Acts 19:9, the apostles left preaching them.” (Poole) ii. Of course, Jesus did not say this to discourage us from sharing the gospel. Previously in this very sermon Jesus told us to let our lights shine before the world (Matthew 5:13-16). Jesus said this to call us to discernment, and to encourage us to look for prepared hearts that are ready to receive. When we find such open hearts, we can trust that God has already been working upon them. B. More instructions for prayer. 1. (7-8) Jesus invites us to keep on asking, seeking and knocking. “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.” a. Ask… seek… knock: We see a progressive intensity, going from ask to seek to knock. Jesus told us to have intensity, passion, and persistence in prayer. The fact that Jesus came back to the subject of prayer – already dealt with in some depth in Matthew 6:5-15 – shows the importance of prayer. i. In this three-fold description of prayer as asking, seeking, and knocking we see different aspects of prayer and different aspects of its reward. · Prayer is like asking in that we simply make our requests known to God, and everyone who asks receives. Receiving is the reward of asking. · Prayer is like seeking in that we search after God, His word, and His will; and he who seeks finds. Finding is the reward of seeking. · Prayer is like knocking until the door is opened, and we seek entrance into the great heavenly palace of our Great King. Entering through the opened door into His palace is the reward of knocking, and the best reward of all. ii. “Ask with confidence and humility. Seek with care and application. Knock with earnestness and perseverance.” (Clarke) iii. The idea of knocking also implies that we sense resistance. After all, if the door were already open, there would be no need to knock. Yet Jesus encouraged us, “Even when you sense that the door is closed and you must knock, then do so and continue to do so, and you will be answered.” iv. Yet the image of knocking also implies that there is a door that can be opened. “His doors are meant to open: they were made on purpose for entrance; and so the blessed gospel of God is made on purpose for you to enter into life and peace. It would be of no use to knock at a wall, but you may wisely knock at a door, for it is arranged for opening.” (Spurgeon) v. We come to God’s door and all we must do is knock. If it were locked against us we would need a burglar’s tools to break in, but that isn’t necessary; all we must do is knock, and even if I don’t have a burglar’s skills I can still knock – I know enough to do that! vi. “Any uneducated man can knock if that is all, which is required of him…A man can knock though he may be no philosopher. A dumb man can knock. A blind man can knock. With a palsied hand a man may knock…The way to open heaven’s gate is wonderfully simplified to those who are lowly enough to follow the Holy Spirit’s guidance, and ask, seek, and knock believingly. God has not provided a salvation which can only be understood by learned men…it is intended for the ignorant, the short-witted, and the dying, as well as for others, and hence it must be as plain as knocking at a door.” (Spurgeon) b. Ask and it will be given to you: God promises an answer to the one who diligently seeks Him. Many of our passionless prayers are not answered for good reason, because it is almost as if we ask God to care about something we care little or nothing about. i. God values persistence and passion in prayer because they show that we share His heart. It shows that we care about the things He cares about. Persistent prayer does not overcome God’s stubborn reluctance; it gives glory to Him, expresses dependence upon Him, and aligns our heart more with His. ii. “No soul can pray in vain that prays as directed above. The truth and faithfulness of the Lord Jesus are pledged for its success.- Ye SHALL receive – ye SHALL find – it SHALL be opened. These words are as strongly binding on the side of God, as thou shalt do no murder is on the side of man. Bring Christ’s word, and Christ’s sacrifice with thee, and not one of Heaven’s blessings can be denied thee.” (Clarke) 2. (9-11) Jesus illustrates the giving nature of God. “Or what man is there among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will he give him a serpent? If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him!” a. Or what man is there among you who, if his son asks for bread, will give him a stone: Jesus made it clear that God doesn’t have to be persuaded or appeased in prayer. He wants to give us not just bread, but even more than what we ask for. i. Thankfully, the times we ask for something as bad as a serpent without knowing, like a loving parent God often mercifully spares us the just penalty of our ignorance. b. If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven: It is blasphemous to deny God’s answer to the seeking heart. We then imply that God is even worse than an evil man is. i. Instead, in comparison to even the best human father, how much more is God a good and loving father. “‘How much more!’ says our Lord, and he does not say how much more, but leaves that to our meditations.” (Spurgeon) ii. “What a picture is here given of the goodness of God! Reader, ask thy soul, could this heavenly Father reprobate to unconditional eternal damnation any creature he has made? He who can believe that he has, may believe any thing: but still GOD IS LOVE.” (Clarke) C. Conclusion to the Sermon on the Mount: A partial summary and a repeated call to decision. 1. (12) A summation of Jesus’ ethical teaching regarding our treatment of others: the Golden Rule. “Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets.” a. Whatever you want men to do to you, do also to them: The negative way of stating this command was known long before Jesus. It had long been said, “You should not do to your neighbor what you would not want him to do to you.” But it is a significant advance for Jesus to put it in the positive, to say that we should do unto others what we want them to do unto us. i. “The Golden Rule was not invented by Jesus; it is found in many forms in highly diverse settings. About a.d. 20, Rabbi Hillel, challenged by a Gentile to summarize the law in the short time the Gentile could stand on one leg, reportedly responded, ‘What is hateful to you, do not do to anyone else. This is the whole law; all the rest is commentary. Go and learn it.’ (b. Shabbath 31a). Apparently only Jesus phrased the rule positively.” (Carson) ii. In so doing, Jesus makes the command much broader. It is the difference between not breaking traffic laws and in doing something positive like helping a stranded motorist. Under the negative form of the rule, the goats of Matthew 25:31-46 are found “not guilty.” Yet under the positive form of the Golden Rule – Jesus’ form – they are indeed found guilty. iii. This especially applies to Christian fellowship. If we would experience love and have people reach out to us, we must love and reach out to others. iv. “None but he whose heart is filled with love to God and all mankind can keep this precept, either in its spirit or letter… It seems as if God had written it upon the hearts of all men, for sayings of this kind may be found among all nations, Jewish, Christian, and Heathen.” (Clarke) b. For this is the Law and the Prophets: Jesus shows that this simple principle – the Golden Rule – summarizes all that the Law and the Prophets say about how we should treat others. If we would simply treat others the way we would want to be treated, we would naturally obey all the law says about our relationships with others. i. “Oh, that all men acted on it, and there would be no slavery, no war, no swearing, no striking, no lying, no robbing; but all would be justice and love! What a kingdom is this which has such a law!” (Spurgeon) ii. This makes the law easier to understand, but it doesn’t make it any easier to obey. No one has ever consistently done unto others as they would like others to do unto themselves. 2. (13-14) The decision between two ways and one of two destinations. “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.” a. Enter by the narrow gate: Jesus did not speak of this gate as our destiny, but as the entrance to a path. There is a right way and a wrong way, and Jesus appealed to His listeners to decide to go the more difficult way, which leads to life. i. He understood and taught that not all ways and not all destinations are equally good. One leads to destruction, the other to life. ii. “The strait gate signifies literally what we call a wicket, i.e. a little door in a large gate.” (Clarke) iii. “Jesus is not encouraging committed disciples, ‘Christians,’ to press on along the narrow way and be rewarded in the end. He is rather commanding his disciples to enter the way marked by persecution and rewarded in the end.” (Carson) b. Narrow is the gate and difficult is the way which leads to life: The true gate is both narrow and difficult. If your road has a gate that is easy and well-traveled, you do well to watch out. i. “You must not therefore wonder if my precepts be hard to your carnal apprehensions, nor be scandalized though you see but few going in the right road to the kingdom of heaven.” (Poole) 3. (15-20) The danger of false prophets and the decision between two trees with their fruit. “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them.” a. Beware of false prophets: Jesus just warned us of a path that leads to destruction. Now He reminds us that there are many who would try to guide us along the broad path that leads to destruction. The first step to combating these false prophets is to simply beware of them. i. “Warnings against false prophets are necessarily based on the conviction that not all prophets are true, that truth can be violated, and that the gospel’s enemies usually conceal their hostility and try to pass themselves off as fellow believers.” (Carson) b. Who come to you in sheep’s clothing, but inwardly they are ravenous wolves: It is in the nature of these false prophets to deceive and deny their true character. Often they deceive even themselves, believing themselves to be sheep when in fact they are ravenous wolves. i. “The basic fault of the false prophet is self interest.” (Barclay) It can be expressed by a desire for gain or an easy life, a desire for prestige, or the desire to advance one’s own ideas and not God’s ideas. c. You will know them by their fruits: We guard ourselves against false prophets by taking heed to their fruits. This means paying attention to several aspects of their life and ministry. i. We should pay attention to the manner of living a teacher shows. Do they show righteousness, humility and faithfulness in the way they live? ii. We should pay attention to the content of their teaching. Is it true fruit from God’s Word, or is it man-centered, appealing to ears that want to be tickled? iii. We should pay attention to the effect of their teaching. Are people growing in Jesus or merely being entertained, and eventually falling away? d. Even so, every good tree bears good fruit, but a bad tree bears bad fruit: This fruit is the inevitable result of who we are. Eventually – though it may take a time for the harvest to come – the good or bad fruit is evident, revealing what sort of “tree” we are. i. Every tree that does not bear good fruit: “Not to have good fruit is to have evil: there can be no innocent sterility in the invisible tree of the heart. He that brings forth no fruit, and he that brings forth bad fruit, are both only fit for the fire.” (Clarke) ii. “It is not merely the wicked, the bearer of poison berries, that will be cut down; but the neutral, the man who bears no fruit of positive virtue must also be cast into the fire.” (Spurgeon) iii. Earlier in the chapter Jesus warned us to judge ourselves first, to look for the beam in our own eye before turning our attention to the speck in our neighbor’s eye, therefore, before asking it of anyone else, we should first ask: “Do I bear fruit unto God’s glory?” 4. (21-23) The decision between two claims of Jesus’ Lordship, one false and one true. “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’” a. Not everyone who says to Me, “Lord, Lord,” shall enter the kingdom of heaven: Jesus spoke here of a proper verbal confession, where these ones called Jesus Lord. This is vital, but never enough by itself. i. We must use the language of “Lord, Lord” – we cannot be saved if we do not. Though hypocrites may say it, we should not be ashamed to say it. Yet it alone is not enough. ii. This warning of Jesus applies to people who speak or say things to Jesus or about Jesus, but don’t really mean it. It isn’t that they believe Jesus is a devil; they simply say the words very superficially. Their mind is elsewhere, but they believe there is value in the bare words and fulfilling some kind of religious duty with no heart, no soul, not spirit – only bare words and passing thoughts. iii. This warning of Jesus applies to people who say “Lord, Lord,” and yet their spiritual life has nothing to do with their daily life. They go to church, perhaps fulfill some daily religious duties, yet sin against God and man just as any other might. “There are those that speak like angels, live like devils; that have Jacob’s smooth tongue, but Esau’s rough hands.” (Trapp) b. Who says to Me…will say to Me in that day: It is staggering that Jesus claimed He is the one that people must stand before on that final day of judgment, and He is the one rightly called Lord. This obscure teacher in a backwater part of the world claimed to be the judge of all men in that day. i. By saying “in that day” Jesus drew our attention to a coming day of judgment for all men. “What is the chief object of your life? Will you think as much of it “in that day” as you do now? Will you then count yourself wise to have so earnestly pursued it? You fancy that you can defend it now, but will you be able to defend it then, when all things of earth and time will have melted into nothingness?” (Spurgeon) c. Lord, Lord, have we not: The people Jesus speaks of here had impressive spiritual accomplishments. They prophesied, cast out demons, and had done many wonders. These are wonderful things, but they meant nothing without true fellowship, true connection with Jesus. i. Jesus did not seem to doubt their claims of doing the miraculous. He didn’t say, “You didn’t really prophesy or cast out demons or do miracles.” This leads us to understand that sometimes miracles are granted through pretended believers, reminding us that in the final analysis, miracles prove nothing. ii. Significantly, they even did these things in the name of Jesus. Yet, they never really had a relationship of love and fellowship with Jesus. “Through my love to the souls of men, I blessed your preaching; but yourselves I could never esteem, because you were destitute of the spirit of my Gospel, unholy in your hearts, and unrighteous in your conduct.” (Clarke) iii. “If preaching could save a man, Judas would not have been damned. If prophesying could save a man, Balaam would not have been a castaway.” (Spurgeon) d. I never knew you; depart from Me, you who practice lawlessness: In the end, there is one basis of salvation; it isn’t mere verbal confession, not “spiritual works,” but knowing Jesus and being known by Him. It is our connection to Him – by the gift of faith that He gives to us – that secures our salvation. Connected to Jesus we are secure; without connection to Him all the miracles and great works prove nothing. i. “What a terrible word! What a dreadful separation! Depart from ME! From the very Jesus whom you have proclaimed in union with whom alone eternal life is to be found. For, united to Christ, all is heaven; separated from him, all is hell.” (Clarke) ii. In addition, these are not people who lost their salvation. Instead, they never truly had it (I never knew you). 5. (24-27) The decision between two builders and their destiny. “Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock. But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall.” a. I will liken him to a wise man who built his house on the rock: In Jesus’ illustration of the two builders, each house looked the same from the outside. The real foundation of our life is usually hidden and is only proven in the storm, and we could say that the storms come from both heaven (rain) and earth (floods). i. “The article used to denote not an individual rock, but a category – a rocky foundation.” (Bruce) ii. “The wise and the foolish man were both engaged in precisely the same avocations, and to a considerable extent achieved the same design; both of them undertook to build houses, both of them persevered in building, both of them finished their houses. The likeness between them is very considerable.” (Spurgeon) b. And the rain descended, the floods came, and the winds blew and beat on the house: A storm (rain, floods, wind) was the ultimate in power to generations that didn’t have nuclear weapons. Jesus warns us that the foundations of our lives will be shaken at some time or another, both now (in trials) and in the ultimate judgment before God. i. Time and the storms of life will prove the strength of one’s foundation, even when it is hidden. We may be surprised when we see who has truly built upon the good foundation. “At last, when Judas betrayed Christ in the night, Nicodemus faithfully professed him in the day.” (Trapp) ii. It is better that we test the foundation of our life now rather than later, at our judgment before God when it is too late to change our destiny. iii. Jesus may have had in mind an Old Testament passage: When the whirlwind passes by, the wicked is no more, but the righteous has an everlasting foundation. (Proverbs 10:25) c. Everyone who hears these sayings of Mine, and does not do them: Merely hearing God’s Word isn’t enough to provide a secure foundation. It is necessary that we are also doers of His Word. If we are not, we commit the sin that will surely find us out, the sin of doing nothing (Numbers 32:23) – and great will be our fall. i. “Wherein lay the second builder’s folly? Not in deliberately seeking a bad foundation, but in taking no thought of foundation…His fault was not an error in judgment, but inconsiderateness. It is not, as is commonly supposed, a question of two foundations, but of looking to, and neglecting to look to, the foundation.” (Bruce) ii. “Their misery and calamity shall be the greater, by how much their hopes have been the stronger, the disappointment of their expectations adding to their misery.” (Poole) iii. Yet no one can read this without seeing that they have not, do not, and will not ever completely do them. Even if we do them in a general sense (in which we should), the revelation of the Kingdom of God in the Sermon on the Mount drives us back again and again as needy sinners upon our Savior. “The Mount of ethical enunciation reveals the need for the Mount of the Cross.” (Morgan) 6. (28-29) The effect of Jesus’ sermon on those who heard Him. And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes. a. For He taught them as one having authority, and not as the scribes: His audience could not but notice that Jesus taught with an authority lacking in the other teachers in His day, who often only quoted other rabbis. Jesus spoke with inherent authority, and the authority of God’s revealed Word. i. “The scribes spoke by authority, resting all they said on traditions of what had been said before. Jesus spake with authority, out of His own soul.” (Bruce) ii. “Two things surprised them: the substance of his teaching, and the manner of it. They had never heard such doctrine before; the precepts which he had given were quite new to their thoughts. But their main astonishment was at his manner: there was a certainty, a power, a weight about it, such as they had never seen.” (Spurgeon) b. The people were astonished at His teachings: Whenever God’s Word is presented as it truly is, with its inherent power, it will astonish people and set itself apart from the mere opinions of man. i. When we really understand Jesus in this Sermon on the Mount, we should be astonished also. If we are not astonished, then we probably haven’t really heard or understood what Jesus has said. ii. To have the hearers astonished was a good thing; but it was not good if that was the extent of the effect. A good preacher always wants to do far more than astonish his listeners.
Keep the King's Command Ecc 8:1 Who is like the wise man and who knows the interpretation of a matter? A man's wisdom illumines him and causes his stern face to beam. Ecc 8:2 I say, "Keep the command of the king because of the oath before God. Ecc 8:3 "Do not be in a hurry to leave him. Do not join in an evil matter, for he will do whatever he pleases." Ecc 8:4 Since the word of the king is authoritative, who will say to him, "What are you doing?" Ecc 8:5 He who keeps a royal command experiences no trouble, for a wise heart knows the proper time and procedure. Ecc 8:6 For there is a proper time and procedure for every delight, though a man's trouble is heavy upon him. Ecc 8:7 If no one knows what will happen, who can tell him when it will happen? Ecc 8:8 No man has authority to restrain the wind with the wind, or authority over the day of death; and there is no discharge in the time of war, and evil will not deliver those who practice it. Ecc 8:9 All this I have seen and applied my mind to every deed that has been done under the sun wherein a man has exercised authority over another man to his hurt. Those Who Fear God Will Do Well Ecc 8:10 So then, I have seen the wicked buried, those who used to go in and out from the holy place, and they are soon forgotten in the city where they did thus. This too is futility. Ecc 8:11 Because the sentence against an evil deed is not executed quickly, therefore the hearts of the sons of men among them are given fully to do evil. Ecc 8:12 Although a sinner does evil a hundred times and may lengthen his life, still I know that it will be well for those who fear God, who fear Him openly. Ecc 8:13 But it will not be well for the evil man and he will not lengthen his days like a shadow, because he does not fear God. Man Cannot Know God's Ways Ecc 8:14 There is futility which is done on the earth, that is, there are righteous men to whom it happens according to the deeds of the wicked. On the other hand, there are evil men to whom it happens according to the deeds of the righteous. I say that this too is futility. Ecc 8:15 So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry, and this will stand by him in his toils throughout the days of his life which God has given him under the sun. Ecc 8:16 When I gave my heart to know wisdom and to see the task which has been done on the earth (even though one should never sleep day or night), Ecc 8:17 and I saw every work of God, I concluded that man cannot discover the work which has been done under the sun. Even though man should seek laboriously, he will not discover; and though the wise man should say, "I know," he cannot discover. Chapter 8 11. God's Long-suffering Leads Some to Carelessness—In His dealings with the human race, God bears long with the impenitent. He uses His appointed agencies to call men to allegiance, and offers them His full pardon if they will repent. But because God is long-suffering, men presume on His mercy. “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.” The patience and long-suffering of God, which should soften and subdue the soul, has an altogether different influence upon the careless and sinful. It leads them to cast off restraint, and strengthens them in resistance. They think that the God who has borne so much from them will not heed their perversity. If we lived in a dispensation of immediate retribution, offenses against God would not occur so often. But though delayed, the punishment is none the less certain. There are limits even to the forbearance of God. The boundary of His long-suffering may be reached, and then He will surely punish. And when He does take up the case of the presumptuous sinner, He will not cease till He has made a full end. Very few realize the sinfulness of sin; they flatter themselves that God is too good to punish the offender. But the cases of Miriam, Aaron, David, and many others show that it is not a safe thing to sin against God in deed, in word, or even in thought. God is a being of infinite love and compassion, but He also declares Himself to be a “consuming fire, even a jealous God” (The Review and Herald, August 14, 1900). (Matthew 26:36-46; Revelation 15:3.) Every Offense Set Down for Reckoning—The death of Christ was to be the convincing, everlasting argument that the law of God is as unchangeable as His throne. The agonies of the Garden of Gethsemane, the insult, the mockery, and abuse heaped upon God's dear Son, the horrors and ignominy of the crucifixion, furnish sufficient and thrilling demonstration that God's justice, when it punishes, does the work thoroughly. The fact that His own Son, the Surety for man, was not spared, is an argument that will stand to all eternity before saint and sinner, before the universe of God, to testify that He will not excuse the transgressor of His law. Every offense against God's law, however minute, is set down in the reckoning, and when the sword of justice is taken in hand, it will do the work for impenitent transgressors that was done to the divine Sufferer. Justice will strike; for God's hatred of sin is intense and overwhelming (Manuscript 58, 1897). 11, 12. See EGW on Genesis 15:16.
Death Comes to All Ecc 9:1 For I have taken all this to my heart and explain it that righteous men, wise men, and their deeds are in the hand of God. Man does not know whether it will be love or hatred; anything awaits him. Ecc 9:2 It is the same for all. There is one fate for the righteous and for the wicked; for the good, for the clean and for the unclean; for the man who offers a sacrifice and for the one who does not sacrifice. As the good man is, so is the sinner; as the swearer is, so is the one who is afraid to swear. Ecc 9:3 This is an evil in all that is done under the sun, that there is one fate for all men. Furthermore, the hearts of the sons of men are full of evil and insanity is in their hearts throughout their lives. Afterwards they go to the dead. Ecc 9:4 For whoever is joined with all the living, there is hope; surely a live dog is better than a dead lion. Ecc 9:5 For the living know they will die; but the dead do not know anything, nor have they any longer a reward, for their memory is forgotten. Ecc 9:6 Indeed their love, their hate and their zeal have already perished, and they will no longer have a share in all that is done under the sun. Enjoy Life with the One You Love Ecc 9:7 Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works. Ecc 9:8 Let your clothes be white all the time, and let not oil be lacking on your head. Ecc 9:9 Enjoy life with the woman whom you love all the days of your fleeting life which He has given to you under the sun; for this is your reward in life and in your toil in which you have labored under the sun. Ecc 9:10 Whatever your hand finds to do, do it with all your might; for there is no activity or planning or knowledge or wisdom in Sheol where you are going. Wisdom Better than Folly Ecc 9:11 I again saw under the sun that the race is not to the swift and the battle is not to the warriors, and neither is bread to the wise nor wealth to the discerning nor favor to men of ability; for time and chance overtake them all. Ecc 9:12 Moreover, man does not know his time: like fish caught in a treacherous net and birds trapped in a snare, so the sons of men are ensnared at an evil time when it suddenly falls on them. Ecc 9:13 Also this I came to see as wisdom under the sun, and it impressed me. Ecc 9:14 There was a small city with few men in it and a great king came to it, surrounded it and constructed large siegeworks against it. Ecc 9:15 But there was found in it a poor wise man and he delivered the city by his wisdom. Yet no one remembered that poor man. Ecc 9:16 So I said, "Wisdom is better than strength." But the wisdom of the poor man is despised and his words are not heeded. Ecc 9:17 The words of the wise heard in quietness are better than the shouting of a ruler among fools. Ecc 9:18 Wisdom is better than weapons of war, but one sinner destroys much good. Time for our regular review of Ecclesiastes: This book is Wisdom literature, written by Solomon, a man God gave wisdom and discernment greater than any man ever. The book of Ecclesiastes establishes Solomon’s theory of the meaning of life. The thesis is the meaning of life can’t be found in the creation, therefore it is vanity to try and seek for it there. Solomon began providing proof through the repeating cycles in nature that display a meaninglessness in understanding an advantage in life. Solomon continued to establish this by his personal experiences concluding that wisdom and wealth and seeking an earthly legacy are meaningless in understanding an advantage in life. There is a God-appointed time for every event under heaven. Man’s purpose in life is to seek God’s sovereign will lived out. God has allowed wicked men to oppress others, do not be surprised when you witness this truth. Approach God in reverence seeking only to know His Will in every situation. Be satisfied in what God provides and find true contentment. All things come from the hand of God because God is sovereign over His creation. Man was not created to change the mind of God. Because all things are from God, man is to be content in every situation. When confronted with pain in life, we must embrace it for what it can do in our lives. This is wisdom. Ultimately, both prosperity and adversity are from the hand of God. What we endure during this life is not an indication of our stance before God in eternity, for this is not how God’s ways are revealed to man. God’s measurement of righteousness is perfection while man’s measurements are self-righteousness and can lead to a denial of God. There is no bargaining with God. Solomon reveals his life of seeking explanations to understand or predict God’s determinations, and it was futile. Chapter 8 review Those who understand the power of the king do not question or abandon him. (This is how man should be with God.) It is impossible for man to know or change the future, those who have tried have failed. It will go well for men who fear God; it will not be well for those who do not fear God. This is true even when we do not see this outcome on earth. We see the righteous receive evil and see good things happen for the wicked. When one tries to explain these thing in regards to what God is doing, it is futility. Solomon’s writings seem to have many layers. Chapter 8 is a good example of this. The general truth about taking an oath before a king is acknowledged. This was a specific truth Solomon had experience with in his life and we find recorded in scripture. This is also true for how men should approach God. Eccl. 9:1 For I have taken all this to my heart and explain it that righteous men, wise men, and their deeds are in the hand of God. Man does not know whether it will be love or hatred; anything awaits him. Eccl. 9:2 It is the same for all. There is one fate for the righteous and for the wicked; for the good, for the clean and for the unclean; for the man who offers a sacrifice and for the one who does not sacrifice. As the good man is, so is the sinner; as the swearer is, so is the one who is afraid to swear. Eccl. 9:3 This is an evil in all that is done under the sun, that there is one fate for all men. Furthermore, the hearts of the sons of men are full of evil and insanity is in their hearts throughout their lives. Afterwards they go to the dead. v.1 How does Solomon begin? (For I have taken all this to my heart) What is ‘this’ referring to? (the righteous receive evil and the wicked receive what is good on earth) What does Solomon do with this? (and explain it that righteous men, wise men, and their deeds are in the hand of God) There are two types of men defined how is the first defined? (righteous men) What other men does Solomon define? (wise men) Solomon does not equate the two men as the same. They are different men. What is the same about these men? (and their deeds are in the hand of God) What are deeds? (Work of men during their life) The work of men are in the hand of God. What is being acknowledged by something being in the hand of God? (God is in control of it) What is the ‘it’? (their deeds) What is true about these deeds? (Man does not know whether it will be love or hatred; anything awaits him.) God’s response to man's deeds can be what? (love or hatred) Because God does not allow man to know how his deeds will be used by God, what is the conclusion? (anything awaits him) Man is truly at the mercy of God in every outcome. v.2 What is true about man’s physical fate? (It is the same for all. There is one fate for the righteous and for the wicked; for the good, for the clean and for the unclean; for the man who offers a sacrifice and for the one who does not sacrifice. As the good man is, so is the sinner; as the swearer is, so is the one who is afraid to swear.) All men are destined to die physically. v.3 What does Solomon say about this fact? (This is an evil in all that is done under the sun, that there is one fate for all men.) This comes from evil or is the result of evil. What else does Solomon say is the same for all men? (Furthermore, the hearts of the sons of men are full of evil and insanity is in their hearts throughout their lives. Afterwards they go to the dead.) Psalm 14:1. Psa. 14:1 The fool has said in his heart, “There is no God.” They are corrupt, they have committed abominable deeds; There is no one who does good. Psa. 14:2 The LORD has looked down from heaven upon the sons of men To see if there are any who understand, Who seek after God. Psa. 14:3 They have all turned aside, together they have become corrupt; There is no one who does good, not even one. This was not a new concept introduced by Solomon but one he completely agrees with that the sons of men are evil. This evil is why all men die physically. Eccl. 9:4 For whoever is joined with all the living, there is hope; surely a live dog is better than a dead lion. Eccl. 9:5 For the living know they will die; but the dead do not know anything, nor have they any longer a reward, for their memory is forgotten. Eccl. 9:6 Indeed their love, their hate and their zeal have already perished, and they will no longer have a share in all that is done under the sun. v.4 What does Solomon say is one true outcome? (For whoever is joined with all the living, there is hope; surely a live dog is better than a dead lion.) Who are ‘all the living’? For the living there is what? (hope) The living then are those who are alive spiritually, those who can have hope. What does hope for the living mean? Psa. 39:7 “And now, Lord, for what do I wait? My hope is in You. Psa. 62:5 My soul, wait in silence for God only, For my hope is from Him. Psa. 146:5 How blessed is he whose help is the God of Jacob, Whose hope is in the LORD his God, Gal. 5:4 You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. Gal. 5:5 For we through the Spirit, by faith, are waiting for the hope of righteousness. Gal. 5:6 For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. Titus 2:11 For the grace of God has appeared, bringing salvation to all men, Titus 2:12 instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, Titus 2:13 looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus, Titus 2:14 who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds. The hope Solomon refers to is the same hope mentioned throughout the book of Job and in the Psalms. This hope was in God, was from God according to the Old Testament, and then the New Testament clarifies this is the hope of righteousness. For us now, it is the appearance of Christ Jesus, our righteousness. Notice the beginning of the verse started with what? (For whoever is joined with all the living) This would indicate the living is the group to join. One would need to leave another group to join this living group. Before we have hope in God’s provision of righteousness, or in Christ Jesus, we were in a group that is dead. Eccl 9:4 How does this verse end? (surely a live dog is better than a dead lion) What is meant by a live dog? (In most cultures the dog is a lowly dirty beast, not the dog as we might experience in our culture today.) A person who is considered as a dog would be seen as a lowly, filthy creature. This lowly creature is described by Solomon to be what? (alive) This ‘alive’ should be tied back to the ‘hope’ mentioned earlier. The hope in the eternal outcome of life, having righteousness, a hope only found in God. The lion is a creature admired because of what it is physically—a king of the jungle, one to be feared, one at the top of the food chain. No matter what this creature is when it is physically alive, once it is dead nothing of what it was before matters. If dead is a reference to a spiritual reality, then a magnificent creature, like a lion, has no real value spiritually. It is just a dead lion. A lowly creature, from his physical nature, but who is alive spiritually, is better than a physically magnificent creature who is in fact dead (spiritually). This is a confirmation that Solomon is discussing spiritual and not physical awareness. v.5 What is true for the living? (For the living know they will die) The term living is still being used for those who are spiritually alive. Those who know they are alive spiritually know they will experience physical death. What is true for those who are spiritually dead? (but the dead do not know anything) They have no awareness of their spiritual condition. What else is now gone when they physically die? (nor have they any longer a reward) What reward would the spiritually dead have had? (earthly rewards) The rewards they received on earth will be gone. Those rewards will not follow them in the afterlife. What else is true about the spiritually dead? (for their memory is forgotten) They will not be remembered by the spiritually living. v.6 What else is true about the spiritually dead? (Indeed their love, their hate and their zeal have already perished) Everything they felt, or thought they accomplished on earth, has ceased, or perished with them. Those things will not have any impact on their eternal destination. Is there nothing lasting of them even on earth? (and they will no longer have a share in all that is done under the sun) Eccl. 9:7 Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works. Eccl. 9:8 Let your clothes be white all the time, and let not oil be lacking on your head. Eccl. 9:9 Enjoy life with the woman whom you love all the days of your fleeting life which He has given to you under the sun; for this is your reward in life and in your toil in which you have labored under the sun. Eccl. 9:10 Whatever your hand finds to do, do it with all your might; for there is no activity or planning or knowledge or wisdom in Sheol where you are going. Solomon was speaking to the spiritually living about the fact that they were going to die physically and what the state of those who are spiritually dead truly is. v.7 Solomon again speaks to the spiritually living how? (Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works.) Those who are spiritually alive should do what while they are physically alive? (Go then, eat your bread in happiness and drink your wine with a cheerful heart) Enjoy what God has provided. Notice the drinking of wine is with a heart that is cheerful, not a heart that is made cheerful or merry as was described before.) Why can the spiritually alive do this? (for God has already approved your works) There is no pressure, in the work done for God, attached to pleasing God for the accomplishment of true righteousness or salvation. Heb. 11:6 And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him. v.8 What else can the spiritually living do? (Let your clothes be white all the time, and let not oil be lacking on your head.) Is Solomon suggesting that the spiritually alive should walk around each day wearing white clothes? (No) What does it mean to let your clothes be white all the time? When did men wear white clothing? (Special occasions, celebrations) What does oil on one’s head mean? Amos 6:6, 2 Samuel14:2 Amos 6:6 Who drink wine from sacrificial bowls While they anoint themselves with the finest of oils, Yet they have not grieved over the ruin of Joseph. 2Sam. 14:2 So Joab sent to Tekoa and brought a wise woman from there and said to her, “Please pretend to be a mourner, and put on mourning garments now, and do not anoint yourself with oil, but be like a woman who has been mourning for the dead many days; Someone would anoint with fine oil as an indulgence, another reference to those who anoint themselves regularly with oil. To go without anointing with oil would be done in times of mourning. Eccl. 9:8 Solomon said ‘let not oil be lacking on your head’, so the conclusion is of one who is not in mourning. The spiritually alive have no reason to live as if they are in mourning. v.9 What else does Solomon say the spiritually alive should do? (Enjoy life with the woman whom you love all the days of your fleeting life which He has given to you under the sun; for this is your reward in life and in your toil in which you have labored under the sun.) Solomon clearly understands God’s design for marriage to be between one man and one woman, as he says ‘the woman’. This woman is the same woman all the days of one’s short life. This woman would be given by God. Enjoying this woman is the reward in one’s life. This woman will be there in the toil in which one has to labor here on earth. Solomon might have had the best advantage in life as someone who missed this reward in life by having one thousand women in his life. Much wisdom can be shared from those who learned the lesson by doing things the wrong way. v.10 What else does Solomon say to the spiritually alive? (Whatever your hand finds to do, do it with all your might) What work you have been given to do, do it with everything you have; all your time, money, talent and dedication. There is no certain work for all to do, but whatever that work is, we are to give ourselves completely to it while we live out our physical lives on earth. What reason does Solomon say we should do this while we are physically alive? (for there is no activity or planning or knowledge or wisdom in Sheol where you are going) The time for measured works ends when we die. A time for gaining knowledge of wisdom to change the outcome of a person comes to an end. In Solomon’s time, all who died went to Sheol, both the spiritually alive and the spiritually dead. There were two different holding places in Sheol. We see this in what Christ taught in Luke 16:19-26. Luke 16:19 “Now there was a rich man, and he habitually dressed in purple and fine linen, joyously living in splendor every day. Luke 16:20 “And a poor man named Lazarus was laid at his gate, covered with sores, Luke 16:21 and longing to be fed with the crumbs which were falling from the rich man’s table; besides, even the dogs were coming and licking his sores. Luke 16:22 “Now the poor man died and was carried away by the angels to Abraham’s bosom; and the rich man also died and was buried. Luke 16:23 “In Hades he lifted up his eyes, being in torment, and saw Abraham far away and Lazarus in his bosom. Luke 16:24 “And he cried out and said, ‘Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.’ Luke 16:25 “But Abraham said, ‘Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony. Luke 16:26 ‘And besides all this, between us and you there is a great chasm fixed, so that those who wish to come over from here to you will not be able, and that none may cross over from there to us.’ Eccl. 9:10 Solomon reveals the same truth that at death all men went to Sheol. He had already explained where a man went in Sheol could not be changed once he was there. There is nothing a man can do once he is dead, no activity or planning or knowledge or wisdom to be gained. Eccl. 9:11 I again saw under the sun that the race is not to the swift and the battle is not to the warriors, and neither is bread to the wise nor wealth to the discerning nor favor to men of ability; for time and chance overtake them all. Eccl. 9:12 Moreover, man does not know his time: like fish caught in a treacherous net and birds trapped in a snare, so the sons of men are ensnared at an evil time when it suddenly falls on them. v.11 How does Solomon begin? (I again saw under the sun that the race is not to the swift and the battle is not to the warriors) What is under the sun a reference to? (Things seen on earth) Solomon says the race is not to the swift. What race is he referring to? (The race to the end of one’s life, what is next) The swift would be those who by the world’s standards should be the winner of the race. This race is not won by those the world would expect to win. What is the battle referring to? (The battle to finish well during this lifetime for the next) What does it mean ‘the battle is not to?’ (It is not won by or given to) This battle is not won by who? (the warriors) This is again a picture of those who win this battle are not to be those the world predicts will win the battle. v.11 What else does Solomon say? (and neither is bread to the wise nor wealth to the discerning nor favor to men of ability) With the same logic applied as before, Solomon says bread can be given to those who are not wise in earthy terms. Wealth does not always go to those with discernment. Favor is not alway shown to men with natural ability. What is true? (for time and chance overtake them all) There is no plan of man that can be guaranteed to turn out in a specified way. Many men think that with more time they would come to do the right things. v.12 What does Solomon say about the time given men? (Moreover, man does not know his time) What picture of this does Solomon provide? (like fish caught in a treacherous net and birds trapped in a snare) Each creature was just moving through its day when suddenly its time was up. How does this relate to men? (so the sons of men are ensnared at an evil time when it suddenly falls on them) What is the ‘it’ (The end of life, just like for the creatures pictured) The sons of men are ensnared at an evil time. In their evil time, death suddenly falls on them. There is not always a warning about death’s arriving to make one decide that this is the time to live right by God. Eccl. 9:13 Also this I came to see as wisdom under the sun, and it impressed me. Eccl. 9:14 There was a small city with few men in it and a great king came to it, surrounded it and constructed large siegeworks against it. Eccl. 9:15 But there was found in it a poor wise man and he delivered the city by his wisdom. Yet no one remembered that poor man. Eccl. 9:16 So I said, “Wisdom is better than strength.” But the wisdom of the poor man is despised and his words are not heeded. Eccl. 9:17 The words of the wise heard in quietness are better than the shouting of a ruler among fools. Eccl. 9:18 Wisdom is better than weapons of war, but one sinner destroys much good. v.13 How does Solomon continue? (Also this I came to see as wisdom under the sun, and it impressed me.) Solomon starts with ‘also’ this I came to see as wisdom. This means what he just expressed was seen as wisdom and what he shares next is wisdom as well. This was wisdom that he came to see as wisdom. It was not perceived as wisdom to Solomon at some time and then it later came to be seen as wisdom. This wisdom was seen where? (under the sun) This wisdom had what impact on Solomon? (it impressed me) Even men as wise as Solomon continue to learn throughout their lifetime. We never arrive at a place in our lives where we can’t learn from others. v.14 Solomon begins a short story how? (There was a small city with few men in it and a great king came to it, surrounded it and constructed large siegeworks against it.) By man’s standards this city is doomed. v.15 What happens for the city? (But there was found in it a poor wise man and he delivered the city by his wisdom. Yet no one remembered that poor man.) A wise man in the city delivered the city by his wisdom. Is there a story with similar details that Solomon would have been familiar with? This story took place during the reign of David. This event occurred after Absalom had been defeated. There was a rift in Israel. Some decided they needed to separate and follow a leader for Israel, a man named Sheba, and let only the tribe of Judah follow David as king. The decision of king David and his counselor was to take out Sheba. 2 Samuel 20:13-22. 2Sam. 20:13 As soon as he was removed from the highway, all the men passed on after Joab to pursue Sheba the son of Bichri. 2Sam. 20:14 Now he went through all the tribes of Israel to Abel, even Beth-maacah, and all the Berites; and they were gathered together and also went after him. 2Sam. 20:15 They came and besieged him in Abel Beth-maacah, and they cast up a siege ramp against the city, and it stood by the rampart; and all the people who were with Joab were wreaking destruction in order to topple the wall. 2Sam. 20:16 Then a wise woman called from the city, “Hear, hear! Please tell Joab, ‘Come here that I may speak with you.’” 2Sam. 20:17 So he approached her, and the woman said, “Are you Joab?” And he answered, “I am.” Then she said to him, “Listen to the words of your maidservant.” And he answered, “I am listening.” 2Sam. 20:18 Then she spoke, saying, “Formerly they used to say, ‘They will surely ask advice at Abel,’ and thus they ended the dispute. 2Sam. 20:19 “I am of those who are peaceable and faithful in Israel. You are seeking to destroy a city, even a mother in Israel. Why would you swallow up the inheritance of the LORD?” 2Sam. 20:20 Joab replied, “Far be it, far be it from me that I should swallow up or destroy! 2Sam. 20:21 “Such is not the case. But a man from the hill country of Ephraim, Sheba the son of Bichri by name, has lifted up his hand against King David. Only hand him over, and I will depart from the city.” And the woman said to Joab, “Behold, his head will be thrown to you over the wall.” 2Sam. 20:22 Then the woman wisely came to all the people. And they cut off the head of Sheba the son of Bichri and threw it to Joab. So he blew the trumpet, and they were dispersed from the city, each to his tent. Joab also returned to the king at Jerusalem. There are similarities in the stories beginning with: both were called a small city, sought out by a great king, a city surrounded, a large seigeworks or seige ramp was built, and a wise person delivers the city. Solomon refers to a poor wise man where the actual account says a wise woman. v.18 What is referred to? (Then she spoke, saying, “Formerly they used to say, ‘They will surely ask advice at Abel,’ and thus they ended the dispute.) It would appear the advice offered at Abel was sought out and the advice would end disputes. This was the reputation of this city. It would appear there were men and women of Abel who offered their wisdom. It might be possible that Solomon had learned there was a man giving advice and the wise woman spoke for him. This is a possible explanation for the differences but not necessary. Joab reports the crime of Sheba to the wise woman. Why was the city attacked before anyone told the city what the problem was? Had they assumed conspiracy? Also notice, Joab only asks for Sheba to be released to him. And the woman said to Joab, “Behold, his head will be thrown to you over the wall.” This is indeed wisdom at its finest. Joab was not a man to be trusted. Opening the city to him was not safe. Allowing Sheba to live and tell of anything he knew of those in the city would only put them at risk. Allowing there to be any thought that Abel was a place evil men could hide put them in the camp of potential traitors in the future. Sheba’s beheading solved all the problems. Eccl. 9:15 What truth did Solomon reveal? (But there was found in it a poor wise man and he delivered the city by his wisdom. Yet no one remembered that poor man.) This would appear to have been a true story and a wise (person) did deliver the city by wisdom. And no one remembered the poor man. v.16 What truth did Solomon take from this account? (So I said, “Wisdom is better than strength.” ) Even though wisdom is better, what is often the result for those with wisdom? (But the wisdom of the poor man is despised and his words are not heeded.) v.17 What is true when words of wisdom are spoken? (The words of the wise heard in quietness are better than the shouting of a ruler among fools.) Speaking words in quietness would indicate words spoken before there is anger or a loud crowd. Waiting until an event is explosive and a ruler must shout to be heard is not the best way to follow wisdom. Notice in the account from the city of Abel, the woman asks to speak with Joab directly. She also came to all the people and they acted together. Eccl. 9:18 What is Solomon’s conclusion? (Wisdom is better than weapons of war) This was specifically true in the story referred to in 2 Samuel. When there is one acting without wisdom what can happen? (but one sinner destroys much good.) This was also true in regards to Sheba the son of Bichri. How much chaos did he create in all of Israel with his rebellion? How much destruction came to this small town because he chose to go there? This teaching is provided by a contributing Bible teacher who is not employed by Verse By Verse Ministry International. The Biblical perspectives beliefs and views of contributing teachers may differ, at times, from the Biblical perspectives this ministry holds. Previous
Ecc 10:1 Dead flies make a perfumer's oil stink, so a little foolishness is weightier than wisdom and honor. Ecc 10:2 A wise man's heart directs him toward the right, but the foolish man's heart directs him toward the left. Ecc 10:3 Even when the fool walks along the road, his sense is lacking and he demonstrates to everyone that he is a fool. Ecc 10:4 If the ruler's temper rises against you, do not abandon your position, because composure allays great offenses. Ecc 10:5 There is an evil I have seen under the sun, like an error which goes forth from the ruler— Ecc 10:6 folly is set in many exalted places while rich men sit in humble places. Ecc 10:7 I have seen slaves riding on horses and princes walking like slaves on the land. Ecc 10:8 He who digs a pit may fall into it, and a serpent may bite him who breaks through a wall. Ecc 10:9 He who quarries stones may be hurt by them, and he who splits logs may be endangered by them. Ecc 10:10 If the axe is dull and he does not sharpen its edge, then he must exert more strength. Wisdom has the advantage of giving success. Ecc 10:11 If the serpent bites before being charmed, there is no profit for the charmer. Ecc 10:12 Words from the mouth of a wise man are gracious, while the lips of a fool consume him; Ecc 10:13 the beginning of his talking is folly and the end of it is wicked madness. Ecc 10:14 Yet the fool multiplies words. No man knows what will happen, and who can tell him what will come after him? Ecc 10:15 The toil of a fool so wearies him that he does not even know how to go to a city. Ecc 10:16 Woe to you, O land, whose king is a lad and whose princes feast in the morning. Ecc 10:17 Blessed are you, O land, whose king is of nobility and whose princes eat at the appropriate time—for strength and not for drunkenness. Ecc 10:18 Through indolence the rafters sag, and through slackness the house leaks. Ecc 10:19 Men prepare a meal for enjoyment, and wine makes life merry, and money is the answer to everything. Ecc 10:20 Furthermore, in your bedchamber do not curse a king, and in your sleeping rooms do not curse a rich man, for a bird of the heavens will carry the sound and the winged creature will make the matter known.Chapter 1 13, 14. Learning Without God Is Foolishness—Solomon had great learning; but his wisdom was foolishness; for he did not know how to stand in moral independence, free from sin, in the strength of a character molded after the divine similitude. Solomon has told us the result of his research, his painstaking efforts, his persevering inquiry. He pronounces his wisdom altogether vanity (The Review and Herald, April 5, 1906). 13-18. See EGW on Genesis 3:6, Vol. 1, p. 1083. 14 (ch. 10:16-19; 1 Kings 10:18-23; 2 Chronicles 9:17-22). “All Is Vanity.”—Solomon sat upon a throne of ivory, the steps of which were of solid gold, flanked by six golden lions. His eyes rested upon highly cultivated and beautiful gardens just before him. Those grounds were visions of loveliness, arranged to resemble, as far as possible, the garden of Eden. Choice trees and shrubs, and flowers of every variety, had been brought from foreign lands to beautify them. Birds of every variety of brilliant plumage flitted from tree to tree, making the air vocal with sweet songs. Youthful attendants, gorgeously dressed and decorated, waited to obey his slightest wish. Scenes of revelry, music, sports, and games were arranged for his diversion at an extravagant expenditure of money. But all this did not bring happiness to the king. He sat upon his magnificent throne, his frowning countenance dark with despair. Dissipation had left its impress upon his once fair and intellectual face. He was sadly changed from the youthful Solomon. His brow was furrowed with care and unhappiness, and he bore in every feature the unmistakable marks of sensual indulgence. His lips were prepared to break forth into reproaches at the slightest deviation from his wishes. His shattered nerves and wasted frame showed the result of violating Nature's laws. He confessed to a wasted life, an unsuccessful chase after happiness. His is the mournful wail, “All is vanity and vexation of spirit.” [Ecclesiastes 10:16-19 quoted.] It was customary for the Hebrews to eat but twice a day, their heartiest meal coming not far from the middle of the day. But the luxurious habits of the heathen had been engrafted into the nation, and the king and his princes were accustomed to extend their festivities far into the night. On the other hand, if the earlier part of the day was devoted to feasting and wine-drinking, the officers and rulers of the kingdom were totally unfitted for their grave duties. Solomon was conscious of the evil growing out of the indulgence of perverted appetite, yet seemed powerless to work the required reformation. He was aware that physical strength, calm nerves, and sound morals can only be secured through temperance. He knew that gluttony leads to drunkenness, and that intemperance in any degree disqualifies a man for any office of trust. Gluttonous feasts, and food taken into the stomach at untimely seasons, leave an influence upon every fiber of the system; and the mind also is seriously affected by what we eat and drink. The life of Solomon teaches a lesson of warning not only to the youth, but also to those of mature age. We are apt to look upon men of experience as safe from the allurements of sinful pleasure. But still we often see those whose early life has been exemplary being led away by the fascinations of sin, and sacrificing their God-given manhood for self-gratification. For a time they vacillate between the promptings of principle, and their inclination to pursue a forbidden course; but the current of evil finally proves too strong for their good resolutions, as in the case of the once wise and righteous king, Solomon.... Dear reader, as you stand in imagination on the slopes of Moriah, and look across the Kidron valley upon those ruined pagan shrines, take the lesson of the repentant king home to your heart, and be wise. Make God your trust. Turn your face resolutely against temptation. Vice is a costly indulgence. Its effects are fearful upon the constitutions of those whom it does not speedily destroy. A dizzy head, loss of strength, loss of memory, derangements of the brain, heart, and lungs, follow quickly upon such transgression of the rules of health and morality (The Health Reformer, June 1878).
Cast Your Bread upon the Waters Ecc 11:1 Cast your bread on the surface of the waters, for you will find it after many days. Ecc 11:2 Divide your portion to seven, or even to eight, for you do not know what misfortune may occur on the earth. Ecc 11:3 If the clouds are full, they pour out rain upon the earth; and whether a tree falls toward the south or toward the north, wherever the tree falls, there it lies. Ecc 11:4 He who watches the wind will not sow and he who looks at the clouds will not reap. Ecc 11:5 Just as you do not know the path of the wind and how bones are formed in the womb of the pregnant woman, so you do not know the activity of God who makes all things. Ecc 11:6 Sow your seed in the morning and do not be idle in the evening, for you do not know whether morning or evening sowing will succeed, or whether both of them alike will be good. Ecc 11:7 The light is pleasant, and it is good for the eyes to see the sun. Ecc 11:8 Indeed, if a man should live many years, let him rejoice in them all, and let him remember the days of darkness, for they will be many. Everything that is to come will be futility. Ecc 11:9 Rejoice, young man, during your childhood, and let your heart be pleasant during the days of young manhood. And follow the impulses of your heart and the desires of your eyes. Yet know that God will bring you to judgment for all these things. Ecc 11:10 So, remove grief and anger from your heart and put away pain from your body, because childhood and the prime of life are fleeting. Business Advice 11:1 Cast [send] thy bread [grain] upon the waters [overseas]: for thou shalt find it [like what Christ says, in the sense that you’ll be paid for the cost of the grain and much more] after many days. So, don’t horde your grain – if you’re a farmer. Take some calculated risk. Sending grain overseas would have come with some definite risks in Old Testament times. But the reward would have been well worth it. Continuing with his financial advice… 2 Give a portion to seven, and also to eight [7 or 8 what? investments!]; for thou knowest not what evil shall be upon the earth. So, there’s the element of unpredictability. Who knows what evil will be on the earth? And therefore, diversify your investments. Because if evil hits one of those investments, the others might still be protected. But if you have all your investments in one place and evil strikes that one place, then all you had is gone. And you never know where disaster or prosperity will strike. I think that’s the message of verse 3… 3 If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be. So, in this verse, clouds would indicate blessings and the falling tree would indicate disaster. And both of these events are portrayed as unpredictable. The clouds empty when they are full of rain. But who can tell when that will happen? Not even our modern-day weather forecasters. And trees fall sometimes without notice. And wherever they might fall – that’s where they will lie. And there’s nothing you or I can do to change that fact. In other words, you can’t change some factors that influence financial success or failure. The best you and I can do is try to mitigate the risks. And the Preacher advises diversifying your investments because of this fact. But don’t let all that risk scare you off. That would not be wise, according to verse 4… 4 He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap. So, if you pay attention to the wind – the wind that might blow over that tree we just talked about – the thing that brings the disaster that you’re trying to avoid – you won’t sow. Or if you pay attention to the clouds that promise to bring blessings on an agricultural society… you won’t reap. You’ll hope for more rain. Either way, if you pay too much attention to the potential of risk or reward – you will be moved to inactivity! Why? Because we are finite. We cannot possibly take into account every possibility. We can’t imagine the way that God might move in our life… 5 ¶ As thou knowest not what is the way of the spirit [path of the wind], nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all. Why does trying to get every possible advantage in life so often not work? Why does trying to avoid every single risk in life not work? What is it about trying to do these things that moves a person to inactivity? It’s our limitations. You don’t know the works of God. And that’s just like you don’t understand the path of the wind or how bones grow in the womb – especially before the advent of ultrasound. So, you don’t understand how God makes things to work – especially how to avoid all risk and how to benefit from every reward. And therefore, the Preacher advises you this way… 6 ¶ In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. So, just keep working. Work hard. Be diligent. Work in the morning – that might bring some success. Work in the evening. Maybe that will be successful. Just be wise and engage in business and diversify your investments to try to minimize risk. But know that ultimately you can’t avoid all possible risk and you can’t reap all potential reward. And with that, the Preacher will start to address a topic that will occupy him for the rest of this book. It’s the topic of death. And in verses 7 through 10 the Preacher advises younger people to rejoice in their youth, knowing what’s coming… Rejoice in Youth, Knowing What’s Coming 7 ¶ Truly the light is sweet [pleasant or agreeable], and a pleasant thing it is for the eyes to behold [see] the sun: The reality is that light and the sun are pleasant. It’s good to be alive. That’s the idea of seeing the Sun, I think. And while you have the light, rejoice in the light. Enjoy your youth – because darkness is coming… 8 ¶ But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity. As long as you live, rejoice! But, again, the Preacher wants us to consider our mortality and respond wisely in light of our imminent death. Days of darkness are coming. And the Preacher says that they will be many. The worst years of life. The hardest years of life. They’re coming for each and every one of us. And in this sin-cursed world, the end of life is vanity – it’s fleeting and passing and temporary. There’s nothing permanent about life under the Sun. And because of that, rejoice in your youth, soberly… 9 ¶ Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment. So, enjoy your current life in light of the difficult days ahead. Follow your heart. Follow your eyes. And if we left it there, we’d be hedonists. We’d be advocating self-indulgence – the existence of which the Preacher just lamented a few verses ago! And that’s where the Preacher’s last statement comes in – remember that God will judge you for everything you do. That’s the great balance. Enjoy life to the fullest. And also remember God’s coming judgement. So, the Preacher concludes with verse 10… 10 ¶ Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity [fleeting]. And we all in this room are pretty well past childhood and youth. Some of us are in the prime of life. And for those kinds of folks, the Preacher says – enjoy it while you can. Really, enjoy it. But really, do it while you can. Because in chapter 12 next week we’ll hear less about the days of one’s youth and prime of life – and we’ll hear a lot more about the fleeting days of darkness that are coming.Business Advice 11:1 Cast [send] thy bread [grain] upon the waters [overseas]: for thou shalt find it [like what Christ says, in the sense that you’ll be paid for the cost of the grain and much more] after many days. So, don’t horde your grain – if you’re a farmer. Take some calculated risk. Sending grain overseas would have come with some definite risks in Old Testament times. But the reward would have been well worth it. Continuing with his financial advice… 2 Give a portion to seven, and also to eight [7 or 8 what? investments!]; for thou knowest not what evil shall be upon the earth. So, there’s the element of unpredictability. Who knows what evil will be on the earth? And therefore, diversify your investments. Because if evil hits one of those investments, the others might still be protected. But if you have all your investments in one place and evil strikes that one place, then all you had is gone. And you never know where disaster or prosperity will strike. I think that’s the message of verse 3… 3 If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be. So, in this verse, clouds would indicate blessings and the falling tree would indicate disaster. And both of these events are portrayed as unpredictable. The clouds empty when they are full of rain. But who can tell when that will happen? Not even our modern-day weather forecasters. And trees fall sometimes without notice. And wherever they might fall – that’s where they will lie. And there’s nothing you or I can do to change that fact. In other words, you can’t change some factors that influence financial success or failure. The best you and I can do is try to mitigate the risks. And the Preacher advises diversifying your investments because of this fact. But don’t let all that risk scare you off. That would not be wise, according to verse 4… 4 He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap. So, if you pay attention to the wind – the wind that might blow over that tree we just talked about – the thing that brings the disaster that you’re trying to avoid – you won’t sow. Or if you pay attention to the clouds that promise to bring blessings on an agricultural society… you won’t reap. You’ll hope for more rain. Either way, if you pay too much attention to the potential of risk or reward – you will be moved to inactivity! Why? Because we are finite. We cannot possibly take into account every possibility. We can’t imagine the way that God might move in our life… 5 ¶ As thou knowest not what is the way of the spirit [path of the wind], nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all. Why does trying to get every possible advantage in life so often not work? Why does trying to avoid every single risk in life not work? What is it about trying to do these things that moves a person to inactivity? It’s our limitations. You don’t know the works of God. And that’s just like you don’t understand the path of the wind or how bones grow in the womb – especially before the advent of ultrasound. So, you don’t understand how God makes things to work – especially how to avoid all risk and how to benefit from every reward. And therefore, the Preacher advises you this way… 6 ¶ In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. So, just keep working. Work hard. Be diligent. Work in the morning – that might bring some success. Work in the evening. Maybe that will be successful. Just be wise and engage in business and diversify your investments to try to minimize risk. But know that ultimately you can’t avoid all possible risk and you can’t reap all potential reward. And with that, the Preacher will start to address a topic that will occupy him for the rest of this book. It’s the topic of death. And in verses 7 through 10 the Preacher advises younger people to rejoice in their youth, knowing what’s coming… Rejoice in Youth, Knowing What’s Coming 7 ¶ Truly the light is sweet [pleasant or agreeable], and a pleasant thing it is for the eyes to behold [see] the sun: The reality is that light and the sun are pleasant. It’s good to be alive. That’s the idea of seeing the Sun, I think. And while you have the light, rejoice in the light. Enjoy your youth – because darkness is coming… 8 ¶ But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity. As long as you live, rejoice! But, again, the Preacher wants us to consider our mortality and respond wisely in light of our imminent death. Days of darkness are coming. And the Preacher says that they will be many. The worst years of life. The hardest years of life. They’re coming for each and every one of us. And in this sin-cursed world, the end of life is vanity – it’s fleeting and passing and temporary. There’s nothing permanent about life under the Sun. And because of that, rejoice in your youth, soberly… 9 ¶ Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment. So, enjoy your current life in light of the difficult days ahead. Follow your heart. Follow your eyes. And if we left it there, we’d be hedonists. We’d be advocating self-indulgence – the existence of which the Preacher just lamented a few verses ago! And that’s where the Preacher’s last statement comes in – remember that God will judge you for everything you do. That’s the great balance. Enjoy life to the fullest. And also remember God’s coming judgement. So, the Preacher concludes with verse 10… 10 ¶ Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity [fleeting]. And we all in this room are pretty well past childhood and youth. Some of us are in the prime of life. And for those kinds of folks, the Preacher says – enjoy it while you can. Really, enjoy it. But really, do it while you can. Because in chapter 12 next week we’ll hear less about the days of one’s youth and prime of life – and we’ll hear a lot more about the fleeting days of darkness that are coming.Business Advice 11:1 Cast [send] thy bread [grain] upon the waters [overseas]: for thou shalt find it [like what Christ says, in the sense that you’ll be paid for the cost of the grain and much more] after many days. So, don’t horde your grain – if you’re a farmer. Take some calculated risk. Sending grain overseas would have come with some definite risks in Old Testament times. But the reward would have been well worth it. Continuing with his financial advice… 2 Give a portion to seven, and also to eight [7 or 8 what? investments!]; for thou knowest not what evil shall be upon the earth. So, there’s the element of unpredictability. Who knows what evil will be on the earth? And therefore, diversify your investments. Because if evil hits one of those investments, the others might still be protected. But if you have all your investments in one place and evil strikes that one place, then all you had is gone. And you never know where disaster or prosperity will strike. I think that’s the message of verse 3… 3 If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be. So, in this verse, clouds would indicate blessings and the falling tree would indicate disaster. And both of these events are portrayed as unpredictable. The clouds empty when they are full of rain. But who can tell when that will happen? Not even our modern-day weather forecasters. And trees fall sometimes without notice. And wherever they might fall – that’s where they will lie. And there’s nothing you or I can do to change that fact. In other words, you can’t change some factors that influence financial success or failure. The best you and I can do is try to mitigate the risks. And the Preacher advises diversifying your investments because of this fact. But don’t let all that risk scare you off. That would not be wise, according to verse 4… 4 He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap. So, if you pay attention to the wind – the wind that might blow over that tree we just talked about – the thing that brings the disaster that you’re trying to avoid – you won’t sow. Or if you pay attention to the clouds that promise to bring blessings on an agricultural society… you won’t reap. You’ll hope for more rain. Either way, if you pay too much attention to the potential of risk or reward – you will be moved to inactivity! Why? Because we are finite. We cannot possibly take into account every possibility. We can’t imagine the way that God might move in our life… 5 ¶ As thou knowest not what is the way of the spirit [path of the wind], nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all. Why does trying to get every possible advantage in life so often not work? Why does trying to avoid every single risk in life not work? What is it about trying to do these things that moves a person to inactivity? It’s our limitations. You don’t know the works of God. And that’s just like you don’t understand the path of the wind or how bones grow in the womb – especially before the advent of ultrasound. So, you don’t understand how God makes things to work – especially how to avoid all risk and how to benefit from every reward. And therefore, the Preacher advises you this way… 6 ¶ In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. So, just keep working. Work hard. Be diligent. Work in the morning – that might bring some success. Work in the evening. Maybe that will be successful. Just be wise and engage in business and diversify your investments to try to minimize risk. But know that ultimately you can’t avoid all possible risk and you can’t reap all potential reward. And with that, the Preacher will start to address a topic that will occupy him for the rest of this book. It’s the topic of death. And in verses 7 through 10 the Preacher advises younger people to rejoice in their youth, knowing what’s coming… Rejoice in Youth, Knowing What’s Coming 7 ¶ Truly the light is sweet [pleasant or agreeable], and a pleasant thing it is for the eyes to behold [see] the sun: The reality is that light and the sun are pleasant. It’s good to be alive. That’s the idea of seeing the Sun, I think. And while you have the light, rejoice in the light. Enjoy your youth – because darkness is coming… 8 ¶ But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity. As long as you live, rejoice! But, again, the Preacher wants us to consider our mortality and respond wisely in light of our imminent death. Days of darkness are coming. And the Preacher says that they will be many. The worst years of life. The hardest years of life. They’re coming for each and every one of us. And in this sin-cursed world, the end of life is vanity – it’s fleeting and passing and temporary. There’s nothing permanent about life under the Sun. And because of that, rejoice in your youth, soberly… 9 ¶ Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment. So, enjoy your current life in light of the difficult days ahead. Follow your heart. Follow your eyes. And if we left it there, we’d be hedonists. We’d be advocating self-indulgence – the existence of which the Preacher just lamented a few verses ago! And that’s where the Preacher’s last statement comes in – remember that God will judge you for everything you do. That’s the great balance. Enjoy life to the fullest. And also remember God’s coming judgement. So, the Preacher concludes with verse 10… 10 ¶ Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity [fleeting]. And we all in this room are pretty well past childhood and youth. Some of us are in the prime of life. And for those kinds of folks, the Preacher says – enjoy it while you can. Really, enjoy it. But really, do it while you can. Because in chapter 12 next week we’ll hear less about the days of one’s youth and prime of life – and we’ll hear a lot more about the fleeting days of darkness that are coming.Business Advice 11:1 Cast [send] thy bread [grain] upon the waters [overseas]: for thou shalt find it [like what Christ says, in the sense that you’ll be paid for the cost of the grain and much more] after many days. So, don’t horde your grain – if you’re a farmer. Take some calculated risk. Sending grain overseas would have come with some definite risks in Old Testament times. But the reward would have been well worth it. Continuing with his financial advice… 2 Give a portion to seven, and also to eight [7 or 8 what? investments!]; for thou knowest not what evil shall be upon the earth. So, there’s the element of unpredictability. Who knows what evil will be on the earth? And therefore, diversify your investments. Because if evil hits one of those investments, the others might still be protected. But if you have all your investments in one place and evil strikes that one place, then all you had is gone. And you never know where disaster or prosperity will strike. I think that’s the message of verse 3… 3 If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be. So, in this verse, clouds would indicate blessings and the falling tree would indicate disaster. And both of these events are portrayed as unpredictable. The clouds empty when they are full of rain. But who can tell when that will happen? Not even our modern-day weather forecasters. And trees fall sometimes without notice. And wherever they might fall – that’s where they will lie. And there’s nothing you or I can do to change that fact. In other words, you can’t change some factors that influence financial success or failure. The best you and I can do is try to mitigate the risks. And the Preacher advises diversifying your investments because of this fact. But don’t let all that risk scare you off. That would not be wise, according to verse 4… 4 He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap. So, if you pay attention to the wind – the wind that might blow over that tree we just talked about – the thing that brings the disaster that you’re trying to avoid – you won’t sow. Or if you pay attention to the clouds that promise to bring blessings on an agricultural society… you won’t reap. You’ll hope for more rain. Either way, if you pay too much attention to the potential of risk or reward – you will be moved to inactivity! Why? Because we are finite. We cannot possibly take into account every possibility. We can’t imagine the way that God might move in our life… 5 ¶ As thou knowest not what is the way of the spirit [path of the wind], nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all. Why does trying to get every possible advantage in life so often not work? Why does trying to avoid every single risk in life not work? What is it about trying to do these things that moves a person to inactivity? It’s our limitations. You don’t know the works of God. And that’s just like you don’t understand the path of the wind or how bones grow in the womb – especially before the advent of ultrasound. So, you don’t understand how God makes things to work – especially how to avoid all risk and how to benefit from every reward. And therefore, the Preacher advises you this way… 6 ¶ In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. So, just keep working. Work hard. Be diligent. Work in the morning – that might bring some success. Work in the evening. Maybe that will be successful. Just be wise and engage in business and diversify your investments to try to minimize risk. But know that ultimately you can’t avoid all possible risk and you can’t reap all potential reward. And with that, the Preacher will start to address a topic that will occupy him for the rest of this book. It’s the topic of death. And in verses 7 through 10 the Preacher advises younger people to rejoice in their youth, knowing what’s coming… Rejoice in Youth, Knowing What’s Coming 7 ¶ Truly the light is sweet [pleasant or agreeable], and a pleasant thing it is for the eyes to behold [see] the sun: The reality is that light and the sun are pleasant. It’s good to be alive. That’s the idea of seeing the Sun, I think. And while you have the light, rejoice in the light. Enjoy your youth – because darkness is coming… 8 ¶ But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity. As long as you live, rejoice! But, again, the Preacher wants us to consider our mortality and respond wisely in light of our imminent death. Days of darkness are coming. And the Preacher says that they will be many. The worst years of life. The hardest years of life. They’re coming for each and every one of us. And in this sin-cursed world, the end of life is vanity – it’s fleeting and passing and temporary. There’s nothing permanent about life under the Sun. And because of that, rejoice in your youth, soberly… 9 ¶ Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment. So, enjoy your current life in light of the difficult days ahead. Follow your heart. Follow your eyes. And if we left it there, we’d be hedonists. We’d be advocating self-indulgence – the existence of which the Preacher just lamented a few verses ago! And that’s where the Preacher’s last statement comes in – remember that God will judge you for everything you do. That’s the great balance. Enjoy life to the fullest. And also remember God’s coming judgement. So, the Preacher concludes with verse 10… 10 ¶ Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity [fleeting]. And we all in this room are pretty well past childhood and youth. Some of us are in the prime of life. And for those kinds of folks, the Preacher says – enjoy it while you can. Really, enjoy it. But really, do it while you can. Because in chapter 12 next week we’ll hear less about the days of one’s youth and prime of life – and we’ll hear a lot more about the fleeting days of darkness that are coming.
Remember Your Creator in Your Youth Ecc 12:1 Remember also your Creator in the days of your youth, before the evil days come and the years draw near when you will say, "I have no delight in them"; Ecc 12:2 before the sun and the light, the moon and the stars are darkened, and clouds return after the rain; Ecc 12:3 in the day that the watchmen of the house tremble, and mighty men stoop, the grinding ones stand idle because they are few, and those who look through windows grow dim; Ecc 12:4 and the doors on the street are shut as the sound of the grinding mill is low, and one will arise at the sound of the bird, and all the daughters of song will sing softly. Ecc 12:5 Furthermore, men are afraid of a high place and of terrors on the road; the almond tree blossoms, the grasshopper drags himself along, and the caperberry is ineffective. For man goes to his eternal home while mourners go about in the street. Ecc 12:6 Remember Him before the silver cord is broken and the golden bowl is crushed, the pitcher by the well is shattered and the wheel at the cistern is crushed; Ecc 12:7 then the dust will return to the earth as it was, and the spirit will return to God who gave it. Ecc 12:8 "Vanity of vanities," says the Preacher, "all is vanity!" Fear God and Keep His Commandments Ecc 12:9 In addition to being a wise man, the Preacher also taught the people knowledge; and he pondered, searched out and arranged many proverbs. Ecc 12:10 The Preacher sought to find delightful words and to write words of truth correctly. Ecc 12:11 The words of wise men are like goads, and masters of these collections are like well-driven nails; they are given by one Shepherd. Ecc 12:12 But beyond this, my son, be warned: the writing of many books is endless, and excessive devotion to books is wearying to the body. Ecc 12:13 The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. Ecc 12:14 For God will bring every act to judgment, everything which is hidden, whether it is good or evil. Man Pondering in Search for Meaning Things that Don't Work Before It's Too Late Author: Ray C. Stedman I want to assure you that the title of this message, "Before It's Too Late," has nothing to do with last-minute Christmas shopping! If you are like me, you have seen to it that your wife has taken care of that already. The title refers to the yearning hope of every one of us here this morning, young and old alike, that we might fulfill our dreams, that we might realize the possibilities of our lives and be wholly and truly what we were made to be. This is an especially appropriate theme to consider at Christmastime, when everyone is singing of that silent night, when joy broke through to an anguished world, when angels announced to the shepherds, "There is born to you this day in the city of David a Savior," a Redeemer, a Recoverer, a way back from a life already gone astray. That is what the Searcher of Israel is concerned with in the book of Ecclesiastes, that we might find our way out of the tragedies, the troubles, the difficulties and the infirmities of life before it is too late; that we would find the secret of living. So he begins this last chapter of the book with a word to youth: Remember also your Creator in the days of your youth, before the evil days come, and the years draw nigh, when you will say, "I have no pleasure in them." (Ecclesiastes 12:1 RSV) It is clear that this is an appeal to young people to think carefully about their Creator, not merely to remember that he is there. The thought is: recall God's presence daily; live in a relationship with him; seek to discover the greatness and glories of God while you are still young, before it is too late. We will come back to that thought, but first I would like to read the verses that follow, because these define what the Searcher has already suggested is the reason for thinking about and relating to God while one is still young. That is, "evil days are coming." Those evil days are described in Verses 2-8, in a vivid and beautiful imagery which describes the aging process, the approach and decrepitude of old age. ...before the sun and the light and the moon and the stars are darkened and the clouds return after the rain; in the day when the keepers of the house tremble, and the strong men are bent, and the grinders cease because they are few, and those that look through the windows are dimmed, and the doors on the street are shut; when the sound of the grinding is low, and one rises up at the voice of a bird, and all the daughters of song are brought low; they are afraid also of what is high, and terrors are in the way; the almond tree blossoms, the grasshopper drags itself along and desire falls; before man goes to his eternal home, and the mourners go about in the streets; before the silver cord is already snapped, or the golden bowl is broken, or the pitcher is broken at the fountain, or the wheel broken at the cistern, and the dust returns to the earth as it was, and the spirit returns to God who gave it. Vanity of vanities, says the Preacher; all is vanity. (Ecclesiastes 12:2-8 RSV) With that marvelous poetry the Searcher describes the awful weaknesses of old age and the actual experience of death. In view of the fact that this is where life is headed for all of us, he admonishes us "remember your Creator in the days of your youth." I would like to go through these verses again and show you exactly what is being described. Most of the commentators agree that the words, "before the sun and the light and the moon and the stars are darkened and the clouds return after the rain," refer to the fading of the mental powers of an individual as he grows older. How true this is! When you are young, life seems to stretch endlessly before you; it seems that you will never approach old age. But as you live day by day, life seems to speed by rapidly; it is very brief. You suddenly find yourself exhibiting the appearances and experiences of age. As someone has well said, "Just about the time your face clears up, your mind begins to go!" This is how brief life seems to be. These mental faculties are described in terms of light. The mind, with its powers of reasoning, of memory and of imagination begins to fade, like the fading of the light of the sun. The reasoning power of the brain, perhaps the greatest gift that God has given to us, begins to lose its ability, and the memory fades. That is one of the first marks of old age. There are three things that indicate the onset of old age: the first is losing the memory, and I can't remember the other two! That is what this verse describes, the fading of the memory, the fading of the imagination, like the stars which fade at the approaching dawn. "The clouds returning after the rain," is a reference to a kind of second childhood, of senility, which comes on in old age. As a child, one's life revolves around three simple things: eating, sleeping, and going to the bathroom. When one gets old that same cycle returns again. Then Qoheleth speaks of "the day when the keepers of the house tremble." That refers to the arms and the hands, by which we defend ourselves if we are attacked; "the keepers of the house," which are so useful in maintaining the body, which begin to shake and tremble when old age comes on. "The strong men are bent," is a reference to the legs, the strongest parts of the body, which start to shake and tremble in old age. Old people take very short steps; they can hardly walk. It has been well said that a sign of the onset of old age is when your knees buckle but your belt won't! Some of us are beginning to recognize those signs. Then he speaks of "the grinders ceasing because they are few." That needs no interpreting for those who have lost many of their grinders through tooth decay. Mealtimes are prolonged because it takes so long to get particles of food lined up with the few remaining grinders! "Those that look through the windows are dimmed" is clearly referring to the fading of the eyesight as old age approaches. Cataracts form; various eye problems develop. Almost all of us certainly lose the ability to read close-up. We have to hold things increasingly at arm's length to see what they are. "The doors on the street are shut," is a vivid picture of what happens when the teeth fall. The doors of the face, the lips, fall in, one begins to mouth everything. When that happens "the doors to the street" are obviously shut. "When the sound of the grinding is low" is thought by some of the commentators to refer to the digestive system. In view of the fact that the grinders have earlier been identified as the teeth, however, it seems to me that this is probably a reference to the fact that when people lose their teeth -- this, of course, was written before the day of dentures -- the old have to resort to gumming their food. That does not result in a lot of noise. It is hard to chew Grape Nuts when you do not have any teeth! Then, "one rises up at the voice of a bird." I have noticed that in the mornings any sound will waken me. This is characteristic of the aged, who are easily awakened in the morning. Even the sound of chirping of birds outside the window awakens them. Yet, at the same time, "all the daughters of song are brought low." There is a reference to the increasing deafness of old age. "The daughters of song, " those parts of our body by which we hear the song, are brought low; they lose their powers. One of the signs of old age is that everybody seems to talk in a much lower tone of voice than they used to; people mumble all the time, as "the daughters of song are brought low." Then there is a word on the increasing fears brought on by old age: "They are afraid also of what is high, and terrors are in the way." Older people fear almost every step. They are afraid of the cracks in the sidewalk; they are afraid to mount stairs; they are afraid of "what is high." Terrors increase as they go about the streets. Older people tend to stay in. They do not even want to drive at night because they are afraid of things "in the way." "The almond tree blossoms" is clearly a reference to the hair, which turns white as old age approaches. That is one of the first signs of old age. Like the white blossoms of the almond tree, one begins to take on a quite different look as age comes on. I never understood until recent days what was meant by "the grasshopper drags itself along." When I wake up in the morning I find myself stiff, and having difficulty walking at times. This increases as one grows old. It results in the infirm and feeble steps of the very aged. "The grasshopper drags itself along." And finally "desire fails." That is a reference to sexual desire. It may be a great comfort to many of you to see that that is last on the list; it is the last thing to go, according to this. I want to acknowledge the fact that modern technology has helped solve many of these problems. Wigs can be bought when the hair falls out, or dentures when the teeth fall out. Glasses, contact lenses, even glass eyes, help with eye problems. Artificial legs, arms and hands, etc., can be fitted, and these are great devices. With all the help that modern technology avails, what a sight it must be when some people get ready for bed! It must be like watching the demolition of a house! We have not moved very far in reality from the days of the Searcher, even though we have devised many ways to disguise aging. Yet even with all these helps in this modern age, what a revelation this is of the up-to-dateness of Scripture. The Searcher goes on to describe the ways death can occur. The end of life is death. In frankness and openness the Scripture faces the fact that "Man goes to his eternal home." Despite the many passages in this book in which the writer seems to be preoccupied with the grave -- he sees it as the end of all the good things made available to us "under the sun," i.e., in this life -- nevertheless there are several references in the book to the fact that life does not end with death; that human existence goes on beyond death. Here is one of them: "Man goes to his eternal home." The grave is not the end; there is life, there is existence, beyond; this verse recognizes that. Meanwhile, "the mourners go about the streets." This, the Searcher says, is a result of various forms which death can take. First, "the silver cord is snapped." That seems clearly to be a reference to the spinal cord, that great nerve that runs up and down our backs, protected by our spines. If it is damaged, broken, or diseased, life can suddenly end, as we well know today. Then, "the golden bowl is broken." That is a reference to the cranium, the skull. A blow to the head, damage to the brain, whatever, may destroy that very essential part of our physical existence and suddenly terminate life. "The pitcher is broken at the fountain" is a reference to the heart. Heart disease, cardiac arrest, is the most frequent cause of death in the United States today. The heart can suddenly stop; the fountain which continually pours blood through our bodies is broken and ceases its function. "The wheel broken at the cistern" is a reference to the circulation of the blood. The continual wheel of life which keeps us alive can stop, through degeneration of the veins, through hardening of the arteries; or a blood clot can arrest it and suddenly death occurs. The result is that the body crumbles: "Dust returns to the earth as it was, but the spirit" -- the part of our humanity which differentiates us from the animals, that part which seeks after eternity, which longs after something beyond life, that part which is restless and empty within us when we have not found the key to life -- "the spirit returns to God who gave it." What a vivid description this is of the ending of life! The Searcher's conclusion, then, as we have been seeing all through the book, is that life "under the sun," life lived without having discovered the reason for living, is vanity, emptiness, futility. The greatest futility of all is a life that has not found the reason for living. What a waste to live your life and never discover why you are here! What a waste, to die without learning the secret of true existence! That is the Searcher's conclusion. He began the book with it, in Verse 2, and ends here with the same words, in Verse 8 of Chapter 12. He has searched through all of life and reached the same conclusion. It is clear from this suggestion (to return to Verse 1 of this chapter) that it is hard to find the answer to life when you're old. Not many people do. There are stories (thank God for every one of them) of people turning to God in their last moments of life. Many of us, perhaps, know someone who did that in a real and genuine way. Yet relatively speaking, that is not a frequent occurrence. Statistics indicate that most people who come to Christ come to him while they are relatively young, under 50 years of age. Ninety-five per cent of all believers come to Christ before they are 50 years old, and most of those before they are 30. Youth is the time to find God. That is what the Qoheleth tells us: "Remember your Creator in the days of your youth." Remembering God does not mean merely thinking about him once in awhile. It means to relate to him, walk with him, discover him, learn to know God while you are young. There are two excellent reasons given for this. First, because "evil days are coming." Old age is setting in, and one of the characteristics of old age is that we lose our ability to change and to learn new things; we are subjected to greater pressures. Those days become "evil days." I know that there probably has never been a time when youth has been subjected to more temptations and pressures to wrong living than today. Temptation is all around us, it is subtle, it is powerful. The appeal of the world and the flesh is constantly with us, turning thousands of young people away from the truth of God. But I want to tell you this, young people: it will get worse the older you grow. The pressures to conform are greater as you move out into life and business; when you become parents when you become breadwinners and have to establish homes, the pressures to conform, to fit in with all the ways of the world, will be far more intense than they are when you are still in high school or college, or even younger. Evil pressures increase; that is one good reason to remember your Creator in the days of your youth. Then, secondly, your motivations are highest now. The Searcher says there are coming days "when you will say, 'I have no pleasure in them.'" That is, when you will say, "I'm not motivated at all." One of the signs of age is its unwillingness to change, its resistance to new ideas. I have oftentimes observed the tragedy of people who have acknowledged the fact that they had missed the secret of life but they were unwilling to change simply because it was so hard to do so when they were old. This is why the Searcher exhorts young people, "Learn about God now; open your heart to God; seek the wisdom of God now. Learn the Scriptures now, when you are young, while motivation is high and evil pressures are less, and you can discover the secret of living while you are still young." We have a wonderful example of this in our Lord Jesus. He grew up in a godly home, exposed to the truth of the Scripture, involved with the work of his father in the carpenter's shop. The only thing that is recorded of him in those days is given in the words, "He grew in favor with God and with man." He put God first in his life. He understood that there is the key to life: the secret of learning how to handle all the problems and pressures of life is that you are in relationship and in touch with the Living God who is at work in the affairs of men. Jesus saturated himself with the Scriptures. He could quote them from memory at any time in his ministry because his mind was so filled with what God had said. And he understood these marvelous words. He had such wisdom that when he was only twelve years old he astonished the doctors in the temple by the wisdom which he manifested, asking them penetrating questions they could not answer. Then he went back with his mother and father to finish his boyhood in that home in Nazareth, having "remembered his Creator in the days of his youth." The last five verses of this book are an epilogue. The Searcher takes us back over the entire book and reminds us of the careful search he made to come to his conclusion. Verses 9-10: Besides being wise, the Preacher [the Searcher] also taught the people knowledge, weighing and studying and arranging proverbs with great care. The Searcher sought to find pleasing words, and uprightly he wrote words of truth. (Ecclesiastes 12:9-10 RSV) In this rather revealing verse he reminds us how carefully he has recorded what is in the pages of this book. First, he himself learned to be wise. The only source of that wisdom, he tells us, was the Word of God, so he sought through the Scriptures, learned them and then taught the people. This knowledge of the Scriptures enabled the Searcher to teach with great power and influence, but only after careful preparation. Notice what he did: "He arranged these proverbs with great care." We have noted throughout this book the many proverbs he uses to illustrate the truth he was setting forth. They were not lightly chosen. We must take them seriously. They are not mere one-liners, meant to amuse. They are carefully chosen and carefully arranged to illustrate what he had to say. More than that he sought for arresting, accurate words by which he could express this wisdom. I am going to preach on this verse to preachers. This is a great way to help them understand that what is necessary in preparation for public ministry is not only an understanding of the subject, but a thinking through of how to say it in such a way that people will listen. That is what the Searcher did. In Verses 11-12 he underscores the value of this Scripture: The sayings of the wise are like goads, and like nails firmly fixed are the collected sayings which are given by one Shepherd. My son, beware of anything beyond these. Of making many books there is no end, and much study is a weariness of the flesh. (Ecclesiastes 12:11-12 RSV) All you college students home for Christmas can say "Amen!" to that. "Much study is a weariness of the flesh." But notice how he describes the value of Scripture: it is like a "goad." It prods you and pokes you; you cannot get it out of your mind. It makes you go where you would not ordinarily go; it delivers you by prodding you along. I suspect many of you have discovered that Scripture is like that. I remember one instance of a man who was in the grip of a terrible depression for more than a year. It had destroyed his family and his marriage; he had lost his job and could not function. But he was delivered out of that by daily meditating on a simple statement he found in Scripture, the only Scripture he could believe at the time, the words of Jesus, "Not my will but thine be done," (Luke 22:42). Meditating on that day-after-day prodded him, goaded him and urged him to think about his life in those terms. He was brought out of his depression within a relatively short time and never returned to it again. That is how Scripture delivers. Scripture is also a "nail (an anchor) firmly fixed." You can hang on to it and hold fast by it in times of danger and temptation. Once in my own life when I was severely troubled of heart and deeply disturbed so that I could not even eat, one phrase from the lips of Jesus came into my mind again and again. It was the phrase in the 14th chapter of John, where Jesus said to his troubled disciples, "Let not your heart be troubled," (John 14:1a). I was especially gripped by those two words, "Let not." They said to me that a troubled heart in the believer is subject to the will of that believer. He can let his heart be troubled or he can let it not be troubled. The ground for letting it not be troubled is in the words that immediately follow: Jesus said, "You believe in God, believe also in me," (John 14:1b). Again and again he said, "Let not your heart be troubled, for I am with you." When the realization struck me that my Living Lord was there, with wisdom and power to handle the situation, I felt the lifting of my heart's load. I was free to let not my heart be troubled. That is the power of Scripture. Why does it have this unique power? More than any other book it has this ability. The reason, according to Verse 11, is because, "the collected sayings are given by one Shepherd." These are inspired, God-breathed words. The heart of God is the heart of a shepherd; he sees us as wandering sheep in need of a shepherd's care. The fact that the Lord is our shepherd is probably the reason why the shepherds of Bethlehem were chosen to be the first men to hear the wonderful words of the angels. "This day is born to you in the city of David a Savior who is Christ the Lord," (Luke 2:11 RSV). They would understand that, as Isaiah says, "All we like sheep have gone astray. We have turned every one to his own way," (Isaiah 53:6a). But in the hope that was awakened on that Christmas morning there was the realization that the One who was born in the manger was the One of whom it was said, "the Lord shall lay upon him the iniquities of us all," Isaiah 53:6b). That is where hope comes in life. "Do not go beyond that," the Searcher says. This is the word of wisdom to scholars and searchers for knowledge: "Of making many books there is no end." You can read yourself to death; you can study yourself to death. As I have pointed out many times, Scripture is not saying that that is wrong; it is right to read and search and know and learn. But beware of letting this take you beyond the simple fact that this book so clearly declares, that God is the secret of life, that he is the answer to the reason for existence. Until we discover him, study and books will never be of any continuing value to us. This is clearly and finally stated in the two closing verses of the book: The end of the matter [the sum of it all]: all has been heard. [Here it is] Fear God, and keep his commandments; for this is the whole duty of man. (Ecclesiastes 12:13 RSV) I hope you will remove the word "duty" from your version. It is not in the Hebrew, although, unfortunately, every version seems to translate it that way. It is really this statement: Fear God, and keep his commandments; for this is the wholenessof man. That is the secret of wholeness. To "Fear God, and keep his commandments" is to learn to be and to discover the secret of being a whole person. Who does not want that? We all want to be whole persons. Not broken, fragmented, easily upset, erratic, going off in all directions at once, but stable, controlled, balanced. w hole people. Here is the secret of it. This is what we are to learn when we are young: "Remember your Creator in the days of your youth," before all the pressures come upon you. This is the secret of wholeness: "Fear God, and keep his commandments." Everything hangs upon that word, "Fear God." I know that this is a difficult word for us to comprehend. Most of us think of it in terms of abject terror, of running from God, of seeing him as a threat, but that is never the biblical meaning of the word. I have tried to put it in the form of an acrostic to make it easier for us to remember what the elements of fearing God include. First, "F" stands for faith in his existence. You cannot come to God unless you know he is there. Hebrews 11:6 says, "He that comes to God must believe that he is and that he is a rewarder of those that diligently seek him." There is where fear begins: faith that God exists. The whole of the created universe is shouting that at us. All the inner responses of our heart are confirming it. The Word of God declares it. History confirms it. There is a world of evidence that God is there. Francis Schaeffer says that this is the great and first truth of the gospel -- The God Who Is There. Then "E": experience of his grace. You never can properly fear God until you have learned what kind of a God he is. He is a God of mercy, of grace, of forgiveness. Until you have stood before him and felt your guilt, acknowledged it, known you were wrong and corrupt, and heard him say in your inner heart, "Neither do I condemn you; go and sin no more" (John 8:11 KJV), you will never be able to properly fear God. One element of fear is the experience of the wonder of forgiveness, that God forgives and sends you out again with a whole new purpose and a new resource available. That leads to the third element. "A": awe at the majesty, the wisdom and the wonder of God. What a Being he is! What a marvelous mind that can comprehend all the billions of pieces of information in this universe and hold them continually before him, that can hear every voice and relate to every person who has ever lived! What a marvelous God! Awe at the sense of his majesty, his comprehensiveness, his unfailing wisdom and power, is part of fearing God. The last letter, "R," stands for resolve. Resolve to do what he says, to obey his word, to "keep his commandments," as the Searcher puts it here. There are only two commandments; Jesus himself said that. All the law and the writings can be reduced to two simple things: "Love the Lord your God with all your heart and all your soul and all your mind," (Matthew 22:37 RSV). That is in response to his love already shown to you; love him because he first loved you. And two, "Love your neighbor as yourself." That's it. As Micah put it, "What does God require of man, but to do justice and love mercy and walk humbly before his God," (Micah 6:8). There it is: to obey him, to follow him, to keep the commandments. So this is what it means to fear God: Faith, Experience, Awe, Resolve. One help to that is to remember, as the Searcher concludes, that nothing can be hid from his eyes: God will bring every deed into judgment, with every secret thing, whether good or evil. [Ecclesiastes 12:14 RSV) We can't hide from God. He is evident in all our life. He knows everything that goes on; he knows every thought of the heart, every word of the mouth. He knows the motives that we seek to hide from others. He sees the duplicity, the deception, the lovelessness. He has made provision for it all; nothing can be hid. Everything is going to come out in the open at last. All the illusions by which we seek to convince ourselves that things are not the way the Bible says they are, will be stripped away and we will see ourselves as he sees us; and there will not be a voice lifted to challenge the righteousness of his judgment. Because of that the Qoheleth exhorts us and sets before us the wonder and the glory of our God and says, "Fear God." Have faith in his existence; experience his grace; stand in awe of his Person; and resolve to obey him. That is what fearing God means. That is the secret to life; that is the secret of the wholeness of man.
