Week 18 Study Page - Ecclesiastes (1-12) Isaiah 1-12
Week #18 Study Page
Ecclesiastes (1-12)
Isaiah 1-12
Suggested Daily Reading Breakdown
Sunday – Ecclesiastes 1-4
Monday – Ecclesiastes 5-8
Tuesday – Ecclesiastes 9-12
Wednesday – Isaiah 1-3
Thursday - Isaiah 4-6
Friday - Isaiah 7-9
Saturday – Isaiah 10-12
Degree of difficulty: 2 out of 10 (explanation:). This week's reading is pretty fun. Ecclesiastes reads really smoothly, and the first several chapters of Isaiah introduce the main theme of the book in fairly broad strokes. I think that the most difficult aspect of reading Ecclesiastes is the darkness that you can feel from some of the hard truths that the teacher has to say. There are moments in our lives where we experience a clarity to understand that much of what we are perusing is meaningless. The teacher of Ecclesiastes is able to bring us to that moment of clarity with his writing, and it can be disorienting to read. I really like the idea of reading Ecclesiastes all-at-once; it would take about an hour, but you would have a really good sense for the wandering-search for meaning recounted by the teacher.
Isaiah is the 6th-longest book in the Bible (by word count), and we'll spend most of the month of May reading it. Understanding the historical context in which Isaiah is writing will be very helpful to your reading (more on that below). Isaiah, and the other major prophets (Jeremiah and Ezekiel), are very long books - three of the 6 longest books in the Bible. Reading them through can seem either repetitive or like prophetic over-kill, so we'll go slow through Isaiah and be sure to note the setting for each section in order to aid our understanding, and minimize frustration.
About the Book(s)
Ecclesiastes
Date of Authorship: We don't have any good indications for establishing a date of authorship for the book of Ecclesiastes. Guesses range from the rule of Solomon early in the 10th century, to the 3rd century BC. Because Ecclesiastes is intensely philosophical, affixing a date to the book is of minimal importance.
Author: Traditionally, Solomon son of David is held to be the author of Ecclesiastes. There is little support for this claim, and even some evidence to the contrary. in Eccl. 1:16 the teacher says "Look, i have increased in wisdom more than anyone who has ruled over Jerusalem before me." If Solomon is indeed 'the teacher' than only 2 other Israelites would have ever ruled over Jerusalem, and this seems unlikely. The designation "Son of David" in 1:1 could be appropriately applied to any king of Judah, or even descendant from the family of David; note that Solomon uses his name in the introduction to Proverbs (1:1) but here, Solomon's name does not appear.
The title translated 'teacher' in this book comes from the Hebrew word "Qohelet" and this is the only book in the Bible where this word occurs - which makes it particularly difficult to translate. Possibilities include "preacher," "leader of the assembly," or "teacher," as rendered by the NIV.
Purpose: Ecclesiastes is a search for meaning or worth in life. it is a search that begins with a presupposition, "Meaningless! Meaningless!" (more on that below) and then explores challenges or options to escape this conclusion. The teacher's attempts to reverse his initial assessment are all unsuccessful. Ecclesiastes would teach the Israelites that no pursuit in life is worth disobeying God to achieve.
Isaiah
Date of Authorship: 740-690 BC. Isaiah is writing during the reigns of Uzziah, Jotham, Ahaz and Hezekiah as mentioned in 1:1 (see picture below).
Author: Isaiah is the author of this book. Tradition maintains that Amoz (Isaiah's father) was a brother of Amaziah, the son of Joash king of Judah (2nd Kings 14:1). This would make Isaiah a close relative to those who were kings during his lifetime, and would explain his close association with the kings and priests. Tradition (Jewish rabbinical writings) also records that Isaiah was killed by Manasseh (the son of Hezekiah) who had him sawed in half. This tradition is likely the source for the words "They were sawed in two" in Hebrews 11:37. There are some* good reasons to consider Isaiah to be the author of only chapters 1-39 of this book, while chapters 40-66 belong to to the Babylonian period two centuries later. We'll talk more about that in two weeks.
Purpose: Isaiah is a prophetic message of judgment, coming punishment, deliverance, and restoration. more on this in coming weeks.
As you Read Notes
Ecclesiastes Meaningless - Hebel
The teacher of Ecclesiastes begins and ends his teaching with the double-pronouncement of a word translated "meaningless" in the NIV. This word in Hebrew is hebel and understanding the nuance of this word might be helpful. This word most literally means smoke or vapor. This literal meaning is likely why the teacher has so much to say about the wind (15 appearances). the imagery employed is something as fleeting as smoke being erased by the wind.
It is important to note that nowhere in the book does the teacher use hebel pejoratively or with morally negative connotations. We can not substitute evil for this word, but would be better off with a word-cloud that includes transient, fleeting, perplexing, fruitless. The words used to contrast hebel in Ecclesiastes are "profit" and "good." He (the teacher) is searching for something profitable and good, but despite all of his efforts, he finds the opposite, their antonym - hebel
Ecclesiastes 12:9-14: The Conclusion of the Matter
The teacher examines all possible pursuits to make life good and profitable but none of them turn out to have a lasting benefit and they are dismissed as meaningless.
Labor is meaningless because it is motivated by greed, does not yield happiness and is impermanent.
Wealth is meaningless because it does not satisfy or bring enjoyment, but rather brings anxiety.
Wisdom is meaningless because, rather than giving meaning to life, it gives only a temporary advantage.
Pleasure seeking is meaningless because it ultimately accomplishes nothing.
Fame is meaningless because it is short-lived, and depends on the masses who have only the briefest memory.
Even righteousness is derided because the same fates befall the upright as do the evil.
You may notice that the teacher does not have only* bad things to say about these goals or paths. Each of them offers a certain kind of benefit, but the teacher finds that the benefit which they provide falls short of that which he is seeking - something more permanent and profitable than a mist or a vapor. All the pursuits are not described as evil - to the contrary they are discovered to be enjoyable gifts from God. Frequently the teacher encourages the reader to enjoy the fruits of their labor, or delights of their pleasure, recognizing that God gave them to us for that very purpose, but they do not amount to anything lasting, they are hebel (fleeting).
The teacher's words are incredibly bleak. they are shaped by an inadequate understanding of the afterlife. for a break-down of the popular conception of the afterlife in the Old Testament see the first note on our week-8 page. After the Teacher is done declaring all worldly pursuits meaningless, the author takes over and offers the following as "the conclusion of the matter:"
Fear God and keep his commandments,
for this is the duty of all mankind.
For God will bring every deed into judgment,
including every hidden thing,
whether it is good or evil. (Ecclesiastes 12:13b-14)
The author appears to understand what the teacher does not. That we will be judged by our God and that we are accountable to fear him and keep his commandments. In this way, Ecclesiastes shows us that all these pursuits listed above: labor, wealth, wisdom, pleasure, and fame, must take a back-seat to the only thing that really matters - because it is permanent. While we can enjoy them (the various pursuits), we would be mistaken to pursue them in any way which transgresses or diminishes our service and obedience to God.
Historical setting of Isaiah
Isaiah prophesies during the time of the divided kingdom, when the line of David rules the southern kingdom of Judah, and the house of Jehu rules the northern kingdom of Israel. during Isaiah's ministry, Israel will reach the height of its power according to secular standards under the rule of Jeroboam II. However, before Isaiah's ministry ends Israel will have been completely destroyed by the Neo Assyrian empire.
Isaiah's ministry begins in the year that Uzziah died (739 BC), and this is a critically important moment in history. The first of the great empires of the ancient near east is rising in Ashur in Mesopotamia - Assyria. The first major, westward campaign of the Assyrian empire began in 740 BC and was lead by their king Tiglath Pileser III. Isaiah's prophecy was to a people who would have known and felt this pressure from the east, and his prophecy is filled with depictions of approaching doom from this force.
Understanding the presence and power of the Assyrian empire is important for understanding what Isaiah is telling Judah:
The Neo-Assyrian empire was inaugurated soon after Tiglath-Pileser III's accession to the throne in 745 BC. It was not to be overthrown until 612 when Nineveh fell to the alliance of the Medes and Babylonians. The Assyrian kings Tiglath-Pileser III, Shalmaneser V, Sargon II, Sennacherib, Esarhaddon, and Ashurbanipal, are known from the biblical text as well as from many documents recovered from the period. The empire expanded in all four directions; absorbing Uratu to the north, the Medes to the east, Babylonia and Elam to the south, and Syro-Palestine to the west. At its height it included all or part of the modern countries of Iran, Iraq, Turkey, Syria, Lebanon, Jordan, Israel and Egypt. Assyria's reputation as a militaristic regime is supported by extensive documentation and stands as its historical legacy. Its strategy of psychological warfare included terrifying rhetoric, brutal destructions, and carefully chosen examples of cruel torture. Its expansion was fueled by the potential for economic gain, which would come through the plunder, tribute, and tariffs that would result from control of trade and the trade routes. (The IVP Bible Background Commentary: Old Testament, Walton, Matthews, & Chavalas)
Isaiah 1:3a: A Verse Worth Noting
If you're in a hurry to read Isaiah because its Saturday and you don't want to be ashamed at Sunday school tomorrow, you may not notice something special in Isaiah 1:3a.
The ox knows its master,
the donkey its owner's manger
This is not necessarily a messianic prophecy but the presence of the "manger' here (most significant appearance in OT) has drawn much attention from New Testament believers and the words of this verse has worked its way into much Christian art. Why does every nativity set include an ox and a donkey? because of Isaiah 1:3. Why does the old and famous hymn Good Christian Men Rejoice say, "ox and ass before him bow, and he is in the manger now, Christ is born today"? because of Isaiah 1:3 (these animals are also featured in What Child is This, and The Little Drummer Boy). here is a fun article about how this verse has shaped Christian art.
Isaiah 6: Calling of Isaiah
Isaiah's calling story is unique in that it is placed after five chapters of prophecy - contrast this with Jeremiah and Ezekiel who are both appeared to by God and called to prophecy in the very opening scene of their accounts. It is likely that this scene in chapter 6 occurs at the beginning of the chronological account of the prophet Isaiah, which would make chapters 1-5 a thematic introduction to his message, which contains words that Isaiah spoke and recorded sometime after the events of chapter 6.
The vision by which God appears to Isaiah is magnificent. It is set in the temple and filled with grandiose depictions of power, such as the train of God's robe filling the temple, and the voices of the seraphim shaking the temple - a very similar scene is depicted by John in Revelation 4 which you should read for comparison sake. Isaiah's commission is bewildering. He is told by God to tell the Israelites not* to understand or see so that they will not repent. This is not a good characterization of the words of Isaiah's prophecy, instead, God is describing the the reaction which he knows will result from the words he will send Isaiah to proclaim.
10th century Tell Halaf Basalt housed in The Walters Art Museum, in Baltimore, Maryland
There are interesting creatures present in this calling scene of chapter 6 called "seraphim."
Above him were seraphim, each with six wings: with two wings they covered their faces, with two they covered their feet, and with two they were flying. And they were calling to one another: "Holy, holy, holy is the Lord Almighty; the whole earth is full of his glory." At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke." (Isaiah 6:2-4)
This is the only place in scripture where a supernatural creature is called a 'seraph.' Interestingly the same word is used to describe the serpents that God sent to plague the Israelites in Numbers 21. there is a certain amount of uncertainty here as to whether these creatures are human or serpent in form or possible some other animal. The winged serpent is a far more common element in Ancient Near East iconography, some of which possess feet as referred to in verse 2. Note that the six-winged figures in Revelation 4 are various types of animals, including a man. there is one surviving ancient depiction of a human-like, six-winged figure surviving from northern Mesopotamia which dates from the 10th century BC (200 years before Isaiah), this ancient image is shown in the picture here. I'm suspicious that the seraphim mentioned in Isaiah are the same four creatures depicted in Revelation 4 (lion, ox, man, eagle), but that Isaiah depicts them in less detail than does the prophet John.
Isaiah 7: Immanuel
Isaiah 7 contains a famous prophecy concerning a child named Immanuel. The prophecy is given to King Ahaz of Judah. King Ahaz was nervous because the kings of Aram and Israel had joined forces to march against him. God had given Isaiah a message to speak through his son to king Ahaz declaring that Aram and Israel would be unsuccessful against Judah (in fact they would themselves be destroyed), and then told Ahaz to request a sign to prove this is true. Ahaz refuses to request a sign and (surprisingly to me) this refusal is treated with hostility. Jesus told the Pharisees that "a wicked and adulterous generation looks for a sign" (Matthew 16:4) but, apparently, when a prophet of God directs you to request one you should not refuse. God gives Ahaz a sign despite his refusal, promising that:
The virgin (or young woman) will conceive and give birth to a son, and will call him Immanuel. (Isaiah 7:14)
This prophecy is famous because of what the apostle Matthew records concerning Jesus
All this took place (Mary's conception and angel appearing to Joseph) to fulfill what the Lord had said through the prophet:“The virgin will conceive and give birth to a son, and they will call him Immanuel” (which means “God with us”). (Matthew 1:26)
It is true that Jesus is the ultimate fulfillment of this prophecy. In fact you'll notice that Isaiah has much to say throughout the whole book about a Davidic king that will deliver Israel and fulfill what God's people were supposed to be all along, and all of these prophesies are ultimately fulfilled in Jesus and the New Testament people of God. However, don't miss the immediate context of this prophecy. Immanuel is not only* about Jesus. While this passage predicts and prophesies Jesus, it also had an immediate meaning and fulfillment to Ahaz. this immediate fulfillment comes further into focus when you get to verse 16 which predicts that before the boy comes of age (presumably after he is born) Israel and Aram will be laid waste. Consider how useless of a sign it would be to Ahaz that God would deliver Judah from Israel and Aram if the promised Immanuel did not arrive for 700 years. Many attempts have been made to identify the individual who immediately fulfilled the Immanuel prophecy; Jewish tradition maintains that Hezekiah was the promised Immanuel, others have suggested that it was Isaiah's son Maher-Shalal-Hash-Baz, while still others contend that it was some other son of either Ahaz or Isaiah.
Study Questions:
Ecclesiastes 2:24 instructs us to enjoy pleasure and toil, but only after he declares both of them to be meaningless earlier in the chapter. How can both of these things be true?
In Ecclesiastes 7:2b, we are told that "death is the desitny of everyone; the living should take this to heart. This principle is repeated over and over in Ecclesiastes. How does acknowledging that we will one-day die affect the way that we should live in the present?
Ecclesiastes 11:4 teaches us how paralyzing fear and worry can be? What has God given us to overcome fear and worry, and do you find yourself looking at the wind and the clouds of your life too often?
Isaiah 1:18b contains the famous words, "Though your sins are like scarlet, they shall be as white as snow." In the context of Isaiah's words is the promise absolute or conditional? What were the Israelites to do in order to receive this promise? and how could they lose it?
What is remarkable about Isaiah's response to god in Isaiah 6:8? are you ready to give the same response to God? What are some to the things that God has asked us to do in his Word?
in Isaiah 9:12-13 , Isaiah declares that God was sending a message to Israel by bringing their enemies as an invading force. Did the Israelites heed this warning? Do you think that God speaks to us in the same manner today? Has God ever spoken to you through a tough time or tragedy?
God promises to punish the king of Assyria in Isaiah 10:12, despite the fact that God said that he would use him to bring the punishment that he has decreed against Judah. Why is the king of Assyria punished for doing the task that God has given him to do (what does he get wrong)? Is it possible for us to do the right thing in the wrong way like the king of Assyria? can you think of a time in your life when you were guilty of this kind of transgression? how can we avoid making this mistake?