Isaiah, Part I

These are notes from Sunday, March 30.

Isaiah chapters 1-39 (pre-exile): composed of the literary records of the major prophetic figure for whom the book is named.

The distinction between Isaiah, the prophet, and the Book of Isaiah must be kept in mind. Almost all of the material is of unusual interest and value, both literary and religious. But each part has to be studied for itself to see what it says, what it means, and what it implies.

The contents can be clearly divided into parts or sections but the core of the first 39 chapters undoubtedly consist of the literary records of Isaiah's ministry (8th century B.C.).

The following divisions are provided with some references to other Biblical writings:
Chapter I: A booklet of prophecies
Chapter 2-12: A collection of prophecies mainly about Judah and Jerusalem with some narrations (Hebrews chapters 8 and 9 have some specific references to this section).
Chapter 13-23: A collection of doom oracles on foreign peoples
Chapter 24-27: A booklet of late eschatological (having to do with end times) prophecies
Chapter 28-33: A collection of oracles that begin with "Woe"
Chapter 34-35: Two eschatological prophecies
Chapter 36-39: Narratives concerning the activities of the prophet toward the end of Hezekiah's reign

ISAIAH, THE MAN

He may have been a priest and was most certainly an aristocrat. He prophesied during the reigns of 4 kings: Uzziah, Jotham, Ahaz, and Hezekiah. His understanding of God (his theology) was based on God as the one and only exalted, sovereign Lord whose nature was unique goodness and righteousness. His ultimate purpose was to establish a personal relationship with people.

Next week: Chapters 40-66
Notes by Harrell Guard

Book of Esther

These are notes from Sunday, March 23.

The Book of Esther is an extremely important book for understanding the ethos of Judaism. It is the last of five festal scrolls (Megilloth) but first in the hearts of Jewish people (Megillah). Esther contains no explicit religious or ethical teaching, and seems to be indifferent to the theology and institutions of Judaism. It purports to be a chapter from the history of the dispersion, and relates to the intrigues of the Persian court life at Susa, in the kingdom of Xerxes.

There are several major characters: Queen Vashti, Xerxes, Haman, Mordecai, and Esther.

The character-driven story follows this plot: Vashti is deposed; Esther is selected; Haman hatches a plot; Mordecai gives directions; Haman is executed; Mordecai appointed; the Jews saved.

The story is an account of the establishment of the Feast of Purim, instituted as an annual two day festival. The book's purpose is to explain and justify the celebration of the festival, for which there is no basis in the Law; and also to regulate the observance of Purim. There is no real historical evidence of the origin of this festival. It might have been borrowed from the Persians just as the Israelites borrowed agricultural festivals from the Canaanites and nationalized them. As Christians we did the same kind of thing -- for examble borrowed from the Romans and established Christmas.

Around A.D. 200 the Jews officially added the two days of Purim to their calendar. The author is unknown.

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Upcoming: The Book of Isaiah; Apocalyptic literature in the Bible (Daniel, Ezekiel, Revelation); select Minor Prophets. Our course will wrap up on May 18!

Book of Ruth

These notes are from Sunday, March 16.

The Book of Ruth is a romance! Yet another example of the breadth of scope in Biblical literature. Ruth is set in the time of the Judges, but was likely written post-Exile, given a few interesting explanations of what would have become obscure customs in later years. The purpose of the book is clear: since Ruth is a Gentile, and becomes an ancestor of King David, the idea that "pure blooded" marriages are sacrosanct is challenged.

During class we read the whole book together. It is a wonderful story; just sit down and read it start to finish for a satisfying experience. Take to heart the lesson -- God does not see the same barriers of race and nationality between people that people create. And, since Ruth was a Gentile ancestor of King David, she is also an ancestor of our Lord, Jesus Christ, who has broken down the walls of division between all peoples.

Proverbs, Part II

These are notes from Sunday, March 9 class.

We looked at the last five sections of Proverbs:

2) Chapters 10:1 - 22:16 -- Solomon
3) Chapters 25:1 - 27:27 -- Solomon
4) Chapter 30, Words of Agur
5) Chapter 31:1-9, Words of Lemuel
6) Chapter 31:10-31, The Good Wife Poem

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Scholars believe that sections 2 and 3 had their origin in Solomon's writings. Section 2 is considered the core of the book and the oldest composed of short, simple proverbs. They reflect wisdom (ethical and religious correctness) about political, economic, and social situations.

Chapters 10-15 deal with contrast, as the main characters are:
RIGHTEOUS vs. WICKED
RICH vs. POOR
HUMBLE vs. PROUD
THRIFTY vs. LAZY

In Jewish society consideration for parents was regarded as both a mark for wise living and a motive for it. They placed the honoring of father and mother high on their list of values. So it was a 2-way street: wise parents make children glad and wise children make the parent's hearts glad.

Although there is no sequential order to Proverbs, we examined certain concepts by reading key verses. The writers of Proverbs believed that there was something more important than money. Poverty was not to be cherished for its own sake since there are some good things money can provide. Wealth is not to be sought for its own sake since it can bring with it many evils -- a false sense of security and it often damages the character of the possessor.

Even though the writers warn men about evil women, on a whole this book provides the most positive image of women.

Section 4 contains words from an Arab Ruler, Agur, King of the Massa tribe, in 2 parts: 1) Reflections and 2) Numerical insights.

Section 5 is also wisdom from an Arab ruler Lemuel.

Section 6 is an acrostic poem about the "good wife". Each line begins with a different letter of the Hebrew alphabet, all in alphabetical order.

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For this coming Sunday, March 16 -- Read the Book of Ruth!

-- Notes from Harrell Guard

Proverbs

These are notes from March 2nd class:

We discussed the background and purpose of Proverbs and the leadership of the wise men who wrote them in comparison to prophets and priests. We explored the meaning of key words: WISDOM; UNDERSTAND; INSTRUCTION; RIGHTEOUSNESS; JUSTICE; EQUITY. We covered the first nine chapters, and saw that the major purpose was to guide people into ways of profitable living.

Book of Job II

These are notes from Sunday, February 17.

We reviewed last week's overview of chapters 1-31. If you refer to the painting below, (from last week, Job I) you see the characters in the drama so far -- Job's wife, pointing an accusing finger, bidding Job give up, curse God, and die; and his three ineffective counselors, Eliphaz, Bildad, and Zophar. Eliphaz has his hand on Job's shoulder, in a gesture of comfort, but his words are inconsistent -- he offers no real comfort. Bildad is transparent in his impatience with Job, demonstrated in his "hands off" gesture. Zophar appears to be calm and thoughtful, but is, tacitly, accusing Job of being unreasonable.

All three men, along with Job's wife, give good examples of how not to be of help to someone in emotional pain. Instead of listening to Job, they persist in trying to make their own points. In the company of his wife and these three "friends", Job is alone. He turns with longing, gazing out of the painting to us, his hands outstretched in supplication. Are we willing to hear his pain as he rests his case before the Almighty?

We resumed the story in chapter 32. Elihu speaks now for God, not for himself. He does not really accuse Job, but describes the wonder, majesty, and mystery of God. After a long speech, God himself speaks out of the whirlwind, at last giving answer to Job's questioning.

By the end of Elihu's and God's speeches, Job is changed. He declares, "I have heard you with my ears, but now I have seen you with my own eyes. I repent in dust and ashes."

Clarity comes, then, with a reframing of the basic question about suffering. Job, along with lots of folks, asks "Why?" in the face of suffering which seems undeserved. Unless we practice a very simple religion, insisting that pain follows sin and pleasure and plenty follow goodness, we cannot answer the "why" question in any sensible way. The Bible itself dares to contradict a consistent theme: that God rewards the righteous and punishes the sinful. Reality appears, often, quite different. The Book of Job is placed in the canon of Scripture to allow us to challenge a simplistic explanation of suffering.

Job finally understood that the answer to his pain was not in explaining why it should occur, but in realizing Who God truly is. In that understanding he sees who he himself is -- a human being, ultimately ignorant about the ways of God, who has behaved arrogantly toward God, thinking he knows what cannot be known.

This theme -- that God desires above all else a real relationship with us -- is certainly echoed in the New Testament. Jesus declared, "If you have seen me, you have seen the Father" . . . and Paul said that in Christ "all the fullness of God dwelt in bodily form". Anyone who has felt as Job did may well rejoice to meet the God revealed in Jesus Christ.

Scriptures such as Job can prod us beyond a religion based on our human concepts of works and worth to the grace-based acceptance which might be considered the foundation of true spirituality.

For next week -- pick a favorite Psalm and please consider being prepared to share it, and to tell the class why it is a favorite. After some time for sharing we will begin a overview of the Book of Psalms, which will consist mainly of identifying the primary poetic forms and when they may be of fitting use in devotion and worship.

Here are notes from Sunday, February 10.

The Book of Job was introduced, noting that the author is unknown but obviously well-travelled (has knowledge of Near East lore) and intellectually elite (based on literary quality of the poetry). We discussed two of the five book sections: the Prologue, and the the Dialogue with The Three Friends (!?). Job continually defended his innocence while the friends persistently attributed his situation to his sin.

Next week we will complete a review of the Book of Job; please prepare by reading chapter 32 - end.