The Gospel of Mark: A Serving Savior / TBC Men's Bible Study 2015-2016 / Lesson 18 - “The Last Supper” - Mark 14:1-31

Lesson 18 - “The Last Supper” - Mark 14:1-31

ID: Inductive Questions (Asking the text questions like who, what, where, when, why, & how?”)

CR: Cross References (Comparing Scripture to Scripture, understanding the vague by the clear.)

WS: Word Study (Understanding definition, theological meaning, and usages in other passages.)

The WORD: What does the Bible say?

Context:  Read Mark 13:33-14:35 to help understand the context of this passage.  Read Mark 14:1-31 in a more literal or more dynamic translation than you usually use.  Also read Zechariah 13:7 (v. 27).

1.     ID: (14:1-2, 10-11, etc.)  What is the general setting (Who, what, where, when, etc.) for this section?

2.     ID: (14:3-9)  Who are the people in this account?  What different motives are evident at Simon’s house?  Why is this event connected so closely to the preaching of the Gospel?

3.     WS/ID: (14:11-16)  What instructions did Jesus give for preparing to eat the Passover (pascha) on the first day of the Feast of Unleaven Bread?  Have you ever participated in a Passover Seder?  What kinds of things would have needed to been prepared?

4.     CR: (14:17-21)  How did the attitude of the disciples here differ from their attitude in Mark 9:30-34 and 10:33-41?  What are some Old Testament passages that predict Jesus’ suffering and death?

5.     CR: (14:22-26)  In what sense was the bread “His body?”  The cup was the blood of what covenant? (Hebrews 8-9)  What other themes did Jesus talk about as they were taking the Lord’s Supper?  What were the disciples to have in mind as they participated in the Lord’s Supper?  (What “hymns” did they sing?)

6.     ID/CR: (14:27-31)  What did Jesus say was going to happen? (Zechariah 13:7)  What instructions did He give his disciples?  What was the disciples’ response?  (Compare with 14:18-20.) 

The WALK: What should I do?

1.     What do we learn about our priorities and responsibility to the poor in this passage?

2.     What would you like to be remembered for?  How would that connect to the Gospel?

3.     How has your study of Mark 14.17-26 impacted your thinking about the Lord’s Supper?

4.     How do you explain the adamant, strong resolve of the disciples to stand up for Jesus and their dismal failure to do so latter?  Are there lessons for us about standing up for Jesus?

5.     How did Peter see himself in relation to the other disciples?  Can you ever relate to his attitude?

6.     Where in this passage do we see Gospel truths about God, Man, Christ, and our response? 

Going Beyond:  1.  Do some research about the Passover Seder.

Frequently Asked Questions about Passover (Chosen Peoples Ministries) Passover links.  (Hebrew4Christians)

“The Final Passover, the First Communion” by Dr. John MacArthur

What Is Passover?  The holiday’s history and observances  (Chabad.org)

2. What areas of theology are touched on in this passage?  q The Bible   q God  q God the Father   q Jesus Christ   

q The Holy Spirit    q Man   q Salvation   q The Church   q Angels & Satan   q Future Things

The Mystery of the Passover Cup

By David Brickner

The Passover cup is one of the central symbols of this holiday known as the Feast of Redemption. Yet the original Passover story makes no mention whatsoever of a cup. In fact, the only biblical mention of a cup in connection with Passover is in the New Testament. When Jesus celebrated this feast with His disciples He raised a cup at least twice during the meal to make important statements about Himself (Luke 22:17,20). What is the significance of the cup Jesus uses during His Passover observance?

Throughout the Hebrew Scriptures the cup is often used as a symbol of God's judgment. For example, the cup of fury, the cup of judgment, the cup of trembling and the cup of horror and desolation appear throughout the Old Testament. Yet we also find the Psalmist crying out, “I will take up the cup of salvation, and call upon the name of the Lord" (Psalm 116:13). So the symbol of the cup carries with it pictures of both wrath and redemption, of judgment and blessing.

None of these references mentions the Passover. Yet, the themes of judgment and salvation are woven together beautifully in the Passover story. God poured out His judgment on the Egyptians, but spared the Israelites who obeyed Him by placing the blood of a lamb on the doorposts of their homes. Each year Jewish families retell these events through the seder, the ceremonial meal that commemorates Passover.

Yet, how the cup became a Passover symbol remains a mystery. We do know that by the time Jesus observed the Passover, drinking a cup during the meal was an official part of the observance. In fact, an ancient rabbinic source, the Mishnah, instructs those celebrating to drink from the cup four times during the Passover seder (Pesahim 10:1). That tradition remains to this day.

Each time the cup is filled, it has a different name. Opinions vary as to what certain cups actually symbolize. Most agree that the first cup is the Kiddush, which means sanctification. With this cup, we begin the Passover seder. The second cup is called the cup of plagues. The third cup is referred to as either the cup of redemption or the cup of blessing. The fourth cup is often called hallel which means praise, though some traditions call it the cup of acceptance while still others use it as the cup of Elijah. The latter combine the second cup (plagues) with hallel—because we praise God for the plagues He used to bring us out of Egypt.

Jewish tradition says little else about the cups—though we're told they should be filled with red wine to remind us of the blood of the Passover lamb.

The New Testament names one of the cups—the cup taken after supper, which is traditionally the third cup. Jesus calls this cup "the new covenant in My blood, which is shed for you" (Luke 22:20). The Apostle Paul calls it, "the cup of blessing which we bless," as well as "the cup of the Lord" (1 Corinthians 10:16,21).

Both Jesus and Paul draw on something from Jewish tradition to provide insights not previously understood. By calling the cup "the new covenant in my blood," Jesus makes a direct reference to the promise of Jeremiah 31. God had declared that He would make a new covenant because the previous covenant had become "broken" (Jeremiah 31:32). To violate a covenant agreement with God would surely incur His wrath and judgment—a terrible cup! But instead, God promised a new covenant of grace and salvation.

Jesus declared that this new covenant would be poured from the cup of salvation in His blood. The cup of redemption stood for more than the Hebrews' escape from Egypt; it stood for the plan and purpose of God for all the ages. Judgment and salvation, wrath and redemption are brought together in the mystery of one cup, explained by the Messiah in that upper room. Jesus was not speaking of the cup in a purely symbolic manner. He was describing events that would soon occur in His own life.

Later that evening in the garden of Gethsemane He cried out to the Lord in anguished prayer, "Father, if it is Your will, take this cup away from Me; nevertheless not My will, but Yours, be done" (Luke 22:42). In His humanity, Jesus could wish that this cup of judgment—the one that everyone except Him deserved for breaking of God's covenant—would pass over Him. Yet, as the obedient Son of God, Jesus knew that the cup of blessing could only be poured out for the salvation of many if He would first drink the cup of God's judgment on all humanity.

Despite the agony of separation from the Father, our Lord was willing to drink this cup, to bear this judgment, to suffer this horror and death that we might be free and forgiven. No wonder the Apostle Paul calls this "the cup of blessing which we bless." What greater blessing can there be than that which Messiah purchased for us in His death, burial and resurrection?

In calling this the cup of blessing as it was known in the Jewish Passover, the Apostle Paul points out the powerful connection between Passover and Holy Communion. The roots of this sacrament are sunk deep in the eternal plan of God, which is unfolded through the pages of Scripture, as well as in the traditions of God's chosen people, the Jews.

This cup embodies the problem of judgment as well as the promise of redemption. It reminds me of another cup that blends the problem and the promise.

Do you remember the story of Joseph and his brothers? After they betrayed and sold him into slavery in Egypt, God exalted Joseph to a place of great prominence and power. During a famine his brothers came to Egypt to buy grain. They didn't recognize the mighty prince of Egypt as their own brother, yet Joseph recognized them. He kept his identity a secret and demanded that they return with their youngest brother, to prove they weren't spies.

Joseph had a plan. He hid his own silver cup in his youngest brother's sack of grain. As the sons of Israel were returning home for the second time, Joseph's soldiers intercepted them. They found Joseph's cup and accused Benjamin of theft. That cup became an indictment against Benjamin and a symbol of judgment—certain death, as far as the brothers could see. They all tore their clothes in horror and returned with Benjamin to Egypt.

There they discovered the true identity of the prince of Egypt and were reunited with the brother who had every right to execute all but the youngest—not for his silver cup—but for selling him into slavery. The cup that brought them back to Egypt was, to them, a symbol of judgment and death. Yet, it became the occasion for redemption and forgiveness.

How I long for my Jewish people to find redemption and healing and forgiveness in the cup of the New Covenant, through Messiah Y'shua (Jesus). I pray that every gospel tract our Jews for Jesus staff distributes, every book or video we mail, every personal visit we conduct may become like that cup of Joseph, hidden away for God's purpose, leading to final salvation in Jesus. As we remember the story of Passover, as we celebrate the triumph of the Lamb this Resurrection season, won't you join me in praying that the mystery of this cup of blessing which we bless will be made known to my Jewish people as well?

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 Lesson 18 – Mark 14

 This is another extra full lesson.

 WORD

1. The first two verses give information that sets the tone for the whole chapter.

2. By placing this story between the accounts of the plot to arrest Jesus, Mark contrasted the treachery of Judas and the leaders with the love and loyalty of Mary.^[1]

3. Don’t get sucked into a long discussion of Passover Seder preparation check lists or the merits of various Haggadahs.

4. The “other themes” I had in mind with this question are the anticipation of Christ’s return and warning that they would “betray” Christ and “fall away.”  This might be helpful since we usually focus on the 1 Corinthians 11 applications when we take communion.

5. The last question in parenthesis is just a trivia question.

 WALK

2.  This is an opportunity to contemplate what is the big thing we are known for and whether it has a strong connection to the Gospel.

3.  I had thought about including a question, “What do you usually think about during communion?”  If you have time, you may want to give the men some time to talk about that.  It could result in some practical mentoring and sharing.

EXTRAS

There is a link to Chabad.org with Going beyond question about the Passover Seder.  Chabad.org is a Jewish site, not Christian.

The article by David Brickner explores some connections between Passover and the Lord’s Supper.

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^[1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 158.

The Gospel of Mark: A Serving Savior / TBC Men's Study 2015-2016 / Lesson 17- “Mt Olivet Discourse”-Mark 13:1-37

Lesson 17- “Mt Olivet Discourse”-Mark 13:1-37

ID: Inductive Questions (Asking the text questions like who, what, where, when, why, & how?”)

CR: Cross References (Comparing Scripture to Scripture, understanding the vague by the clear.)

WS: Word Study (Understanding definition, theological meaning, and usages in other passages.)

The WORD: What does the Bible say?

Context:  Read Mark 12:41-14:2 to help understand the context of this passage.  Read Mark 13:1-37 in a more literal or more dynamic translation than you usually use. 

As you read note the first (5b) and last (37) word, notice how many imperative verbs (commands) there are, and watch for allusions to the Old Testament.  Review Micah 7:6 (v. 12), Daniel 8:13; Daniel 11:31; Daniel 12:11; Daniel 9:27 (v. 14), Isaiah 13:9-10; Joel 3:15; Zephaniah 1:15 (v. 24), Isaiah 13:9-10 (v. 25), Daniel 7:13-14 (v. 26), and Isaiah 40:8 (v.31) for your study. 

This passage has been a challenge to interpret.  Let’s maintain a gracious spirit and not get tangled up in those interpretive details so deeply that we miss or run out of time for some of the clearer applications for us today.

1.     ID: (13:1-4)  What was the setting for this discourse (who, where, when, etc.)? What startling statement did Jesus make about the Temple buildings? What questions did the disciples ask about that statement (cf. Matt. 24:1–3; Luke 21:5–7)?  (Understanding what Jesus talking about and what questions he is answering is important.)

2.     ID: (2:5-13)  What deception should be expected?  What should Christ’s followers expect?  How should they respond? What might them to be worried?  What do you think is the main point of this section?

3.     CR: (13:14-18)  To what does the “abomination of desolation” spoken of by Daniel refer? (Daniel 8:13; Daniel 11:31; Daniel 12:11; Daniel 9:27)  What did Jesus say people should do when they see it?

4.     CR/ID: (13:24-27)  Verses 24-25 have several allusions to the Old Testament.  How do they help your understanding of this section? (Isaiah 13:9-10; Joel 3:15; Zephaniah 1:15 (v. 24), Isaiah 13:9-10 (v. 25), Daniel 7:13-14 (v. 26))  Can you think of other passages that might add some clarity to these verses?   (Refer to a study Bible or other cross reference tool.)  What is the main point of this section?

5.     ID:  (13:28-31)  What are we to learn from the parable of the fig tree?  What are the “these things” of verses 29 & 30?  What remains even in tumultuous times

6.     ID/WS:  (13:32-37)  Watch out / take heed / be on Guard (v. 33 “and pray”) is a call to vigilance repeated throughout the discourse (cf. vv. 9, 23, 33; v. 35 has a different verb).  What were they (are we) to watch out for?  Why were they (we) to watch?  Is this exhortation specific only to the Disciples?

The WALK: What should I do?

1.     Do wars and rumors of wars, etc. trouble you?  Why should they not trouble us? (What reasons does this chapter give?)  What specific statements of comfort and encouragement did you find in this chapter?

2.     In what areas of your life do you need to be on guard? In what practical ways can we be alert for Jesus’ return? (1 Corinthians 16:13-14; Colossians 4:2; 1 Thessalonians 5:6, 10; 1 Peter 5:8)?

3.     Why is prayer associated with being vigilant?  What do we pray about when we are “watching out?”

4.     Where in this passage do we see Gospel truths about God, Man, Christ, and our response?  Have your sins been forgiven?

Going Beyond:  What areas of theology are touched on in this passage?  q The Bible   q God  q God the Father   q Jesus Christ    q The Holy Spirit    q Man   q Salvation   q The Church   q Angels & Satan   q Future Things

Henry Virkler and Karelynne Ayayo have written an excellent book on hermeneutics, Hermeneutics: Principles and Processes of Biblical Interpretation.  If you want to sharpen your Bible interpretation skills, it would be a great resource.  In it they highlight four areas of consideration when we look at apocalyptic material in the Bible

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Principles for Interpreting Prophecy and Apocalyptic Literature

Historical-cultural analysis.  The wide variety of theories concerning the end times arise not so much from a disagreement concerning principles of prophetic interpretation as from differences in applying those principles.  Almost all commentators agree that a careful historical and contextual analysis is a prerequisite for accurate understating of prophecy.  Determination of the identity of all proper names, events, geographical references, and so on remains a crucial first step.  Even when such references are used symbolically, such as the city of Babylon often is, a knowledge of the historical city of Babylon provides important clues about its symbolic meaning.  Careful historical also remains the only way of determining whether a prophecy has already been fulfilled.  An analysis of relevant cultural customs is no less important.

Lexical-syntactical analysis.  A careful study of the context sometimes reveals whether an author intended his words to be understood literally, symbolically, or analogically.  For instance, when John speaks of the seven lampstands in his vision and then declares, “The seven lampstands are the seven churches” (Rev. 1:20), it is clear both that his words are symbolic and that they are symbolic of the seven churches.  In many cases, however; the task of interpreting may still be difficult, as Robert Girdlestone observes:

“[What] makes the language of prophecy so vivid and yet so difficult is that it is always more or less figurative.  It is poetry rather than prose.  It abounds in peculiar words and expressions which are not usually to be found in prose writings of the same date.  It is rich with allusions to contemporary life and to past history, some of which are decidedly obscure.  The actions recorded in it are sometimes symbolical, sometimes typical.  The present, the past, and the future, the declaratory and the predictive, are all combined and fused into one.  The course of individuals, the rise and fall of nations, the prospects of the world at large, are rapidly portrayed in realistic language.”

Theological analysis.  For the student examining any given prophecy, there are usually several parallel passages that should be consulted. Sometimes such passages occur within the same book, as when prophecy is given in cycles.  Frequently other prophets have spoken about the topic, filling in additional details not contained in the passage under study.  The index to Payne’s Encyclopedia of Biblical Prophecy contains an alphabetical listing of subjects in prophecy together with references to relevant biblical passages and discussions of those passages.

Literary analysis.  Once it has been determined that a passage is prophetic or apocalyptic literature, the probability of symbolic and analogical allusions increases.  The concepts of progressive prediction, developmental fulfillment, and prophetic telescoping can be incorporated into the understanding of the text as appropriate.

In interpretation of prophecy, as in other types of biblical literature, comparison of one’s work with that of others is important.  The complexity of the topics, the wide range of parallel passages, and the multitude of unusual allusions make it imperative to draw from the wealth of knowledge of scholars who have studied this area in depth.

Virkler, Henry A., and Karelynne Gerber Ayayo. Hermeneutics: Principles and Processes of Biblical Interpretation. Grand Rapids, MI: Baker Academic, 2007.

  

Here are some perspectives on this passage.

Free Bible Commentary on Mark 13 by Bob Utley

Notes on Mark by Thomas Constable

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 Lesson 17:  Mark 13

·       This passage has been a challenge to interpret.  Let’s maintain a gracious spirit and not get tangled up in those interpretive details so deeply that we miss or run out of time for some of the clearer applications for us today.

·       I encourage you to include the “Parallel Harmony from Matthew, Mark, and Luke” in an e-mail to your men.  If you are not sending one each week, I would suggest that you do.  The men will probably find this lesson will take a little more time than usual.

WORD

1. While what Mark chooses to include in his account is important, the cross references should be helpful in establishing what questions Jesus is answering in chapter 13.

3.  There are two perspectives to approach the “abomination of Desolation” from.  One is more of a dictionary definition and the other is a historical event.

6.  This question is, in my mind, the one that we really want to give attention to.  Mark emphesizes the importance of watching.  The last words, “I say to all, ‘ in verse 35 drives the point home to us today.  This isnot just abstract concepts about the distant future and the past for the twelve.

WALK

1.  Amid all the uncertianty of election year politics and world affairs, what should keep us comforted and encouraged?  Talk about what our hope is and who it is in.

2-3.  These questions are designed to help flesh out what it means to have a watchful and prayerful attitude through our daily routines.

EXTRA:

I have included an excerpt about the apocalyptic genre from the excellent book, Hermeneutics: Principles and Processes of Biblical Interpretation and a links to a study guide and commentary that could be helpful.

The Gospel of Mark: A Serving Savior / Tulsa Bible Church men's Bible study 2015-16 / Lesson 16 - “Jesus Takes on the Jewish Leaders” - Mark 12:1-44

Lesson 16 - “Jesus Takes on the Jewish Leaders” - Mark 12:1-44

ID: Inductive Questions (Asking the text questions like who, what, where, when, why, & how?”)

CR: Cross References (Comparing Scripture to Scripture, understanding the vague by the clear.)

WS: Word Study (Understanding definition, theological meaning, and usages in other passages.)

The WORD: What does the Bible say?

Context:  Read Mark 11:27-44 to help understand the context of this passage.  Read Mark 12:1-40 in a more literal or more dynamic translation than you usually use.  This section has six allusions to the Old Testament.  Review Psalm 118:22-23 (vv. 10-11), Deuteronomy 25:5 (v. 19), Exodus 3:6 (v. 26), Deuteronomy 6:4-5 (vv. 29-30) Leviticus 19:18 (v. 31), Psalm 110:1 (v. 36) to give background for your study. 

1.     ID/CR: (12:1-12)  Who was this parable directed toward?  In what way is it directed toward them?  How does it relate to Psalm 118:22-23?  (cf. Matt. 21:33–46; Luke 20:9–19)

2.     ID: (12:13-17) Why was this question one that the Herodians have a special interest in?  What do you think they expected Jesus to say?  What was their response to His answer?

3.     ID: (12:18-27)  What were the Sadducees trying to demonstrate with their story?  On what points were they mistaken?  (Exodus 3:6)

4.     ID: (12:28-34)  Is verse 29 (and 32) part of the first command?  What would some problems be with ignoring one (or part of one) of these commands?  Why did Jesus say the teacher was “not far from the kingdom?”  (1 Samuel 15:23-24; Hosea 6:6)

5.     ID: (12:35-37)  What do we learn about Christ in verses 35-37 (cf. Psalm 110:1)?  How do these truths relate to the surrounding events?

6.     ID/CR: (12:38-44) .What were the sins of the teachers of the law?  Can you think of any Old Testament passages that condemn similar sins?  Why is it hard for rich people (like us) to give a spiritually impressive amount?

The WALK: What should I do?

1.     Do you think about the coming resurrection often?  Does a belief in and awareness of the resurrection change your perspective on life?  How?  Why?

2.     (WS) In what practical ways do you love God with your heart (G-kardia; H-lebab), with your soul/understanding (G-synesis; H-nephesh),  and with your strength (G-ēskhü's; H-mehōde'),?

3.     What similar sins would Jesus condemn in your profession?

4.     Are you rich in any sense of the word?  Is it fair to compare portion of your income you give to someone lives on a $2-5 a day?  Do verses 41-44 make you want to reevaluate how much you give?

5.      Where in this passage do we see Gospel truths about God, Man, Christ, and our response? 

Going Beyond:  1. Memorize Mark 12:29-31 or Deuteronomy 6:4-5 and Leviticus 19:18.

2.  What areas of theology are touched on in this passage?  q The Bible   q God  q God the Father   q Jesus Christ    q The Holy Spirit    q Man   q Salvation   q The Church   q Angels & Satan   q Future Things

Pharisees, Herodians, Sadducees...Oh My!

Posted on Fri, September 10, 2010 by David Hinkl

These leadership groups were the political/religious leaders of the Jews in the days of Jesus. They are often referred to and the articles below will help you get a sense for each of the three groups as well as the Sanhedrin, the ruling council that was made up of each of these groups. All of them were threatened by Jesus and conspired together to have Him crucified.

Herodians [N] [S]

a Jewish political party who sympathized with ( Mark 3:6 ; 12:13 ; Matt, 22:16 ; Luke 20:20 ) the Herodian rulers in their general policy of government, and in the social customs which they introduced from Rome. They were at one with the Sadducees in holding the duty of submission to Rome, and of supporting the Herods on the throne. (Compare Mark 8:15 ; Matthew 16:6 .)

Sadducees [N] [B] [H] [S]

The origin of this Jewish sect cannot definitely be traced. It was probably the outcome of the influence of Grecian customs and philosophy during the period of Greek domination. The first time they are met with is in connection with John the Baptist's ministry. They came out to him when on the banks of the Jordan, and he said to them, "O generation of vipers, who hath warned you to flee from the wrath to come?" ( Matthew 3:7 .) The next time they are spoken of they are represented as coming to our Lord tempting him. He calls them "hypocrites" and "a wicked and adulterous generation" ( Matthew 16:1-4 ; 22:23 ). The only reference to them in the Gospels of ( Mark 12:18-27 ) and ( Luke 20:27-38 ) is their attempting to ridicule the doctrine of the resurrection, which they denied, as they also denied the existence of angels. They are never mentioned in John's Gospel.

There were many Sadducees among the "elders" of the Sanhedrin. They seem, indeed, to have been as numerous as the Pharisees ( Acts 23:6 ). They showed their hatred of Jesus in taking part in his condemnation ( Matthew 16:21 ; Matthew 26:1-3 Matthew 26:59 ; Mark 8:31 ; 15:1 ; Luke 9:22 ; 22:66 ). They endeavoured to prohibit the apostles from preaching the resurrection of Christ ( Acts 2:24 Acts 2:31 Acts 2:32 ; Acts 4:1 Acts 4:2 ; Acts 5:17 Acts 5:24-28 ). They were the deists or sceptics of that age. They do not appear as a separate sect after the destruction of Jerusalem.

Pharisees [N] [B] [H] [S]

separatists (Heb. persahin, from parash, "to separate"). They were probably the successors of the Assideans (i.e., the "pious"), a party that originated in the time of Antiochus Epiphanes in revolt against his heathenizing policy. The first mention of them is in a description by Josephus of the three sects or schools into which the Jews were divided (B.C. 145). The other two sects were the Essenes and the Sadducees. In the time of our Lord they were the popular party ( John 7:48 ). They were extremely accurate and minute in all matters appertaining to the law of Moses ( Matthew 9:14 ; 23:15 ; Luke 11:39 ; 18:12 ). Paul, when brought before the council of Jerusalem, professed himself a Pharisee ( Acts 23:6-8 ; Acts 26:4 Acts 26:5 ).

There was much that was sound in their creed, yet their system of religion was a form and nothing more. Theirs was a very lax morality ( Matthew 5:20 ; Matthew 15:4 Matthew 15:8 ; Matthew 23:3 Matthew 23:14 Matthew 23:23 Matthew 23:25 ; John 8:7 ). On the first notice of them in the New Testament ( Matthew 3:7 ), they are ranked by our Lord with the Sadducees as a "generation of vipers." They were noted for their self-righteousness and their pride ( Matthew 9:11 ; Luke 7:39 ; Luke 18:11 Luke 18:12 ). They were frequently rebuked by our Lord ( Matthew 12:39 ; 16:1-4 ).

From the very beginning of his ministry the Pharisees showed themselves bitter and persistent enemies of our Lord. They could not bear his doctrines, and they sought by every means to destroy his influence among the people.

Sanhedrim 

More correctly Sanhedrin (Gr. synedrion), meaning "a sitting together," or a "council." This word (rendered "council," A.V.) is frequently used in the New Testament ( Matthew 5:22 ; 26:59 ; Mark 15:1 , etc.) to denote the supreme judicial and administrative council of the Jews, which, it is said, was first instituted by Moses, and was composed of seventy men ( Numbers 11:16 Numbers 11:17 ). But that seems to have been only a temporary arrangement which Moses made. This council is with greater probability supposed to have originated among the Jews when they were under the domination of the Syrian kings in the time of the Maccabees. The name is first employed by the Jewish historian Josephus. This "council" is referred to simply as the "chief priests and elders of the people" ( Matthew 26:3 Matthew 26:47 Matthew 26:57 Matthew 26:59 ; Matthew 27:1 Matthew 27:3 Matthew 27:12 Matthew 27:20 , etc.), before whom Christ was tried on the charge of claiming to be the Messiah. Peter and John were also brought before it for promulgating heresy ( Acts 4:1-23 ; 5:17-41 ); as was also Stephen on a charge of blasphemy ( 6:12-15 ), and Paul for violating a temple by-law ( 22:30 ; 23:1-10 ).

The Sanhedrin is said to have consisted of seventy-one members, the high priest being president. They were of three classes (1) the chief priests, or heads of the twenty-four priestly courses ( 1 Chronicles 24 ), (2) the scribes, and (3) the elders. As the highest court of judicature, "in all causes and over all persons, ecclesiastical and civil, supreme," its decrees were binding, not only on the Jews in Palestine, but on all Jews wherever scattered abroad. Its jurisdiction was greatly curtailed by Herod, and afterwards by the Romans. Its usual place of meeting was within the precincts of the temple, in the hall "Gazith," but it sometimes met also in the house of the high priest ( Matthew 26:3 ), who was assisted by two vice-presidents.

These dictionary topics are from
M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. Public Domain, copy freely.

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[N] indicates this entry was also found in Nave's Topical Bible
[S] indicates this entry was also found in Smith's Bible Dictionary
[H] indicates this entry was also found in Hitchcock's Bible Names
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Bibliography Information

Easton, Matthew George. "Entry for Herodians". "Easton's Bible Dictionary". .

© 2016 Fellowship Bible Church | Topeka, KS.

http://www.fbctopeka.com/pharisees-herodians-sadduceesoh-my

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WORD

1.  When Jesus quotes an OT verse applying a parable that should be the driving force in our interpretation.  Also, remember parables generally work toward a practical “big idea.”  Resist the urge to overcomplicate it.

3.  Help your men work through the teaching about life after death and how it pertains to our current lives.  This teaching reminds me of the part in 1 Peter 3.7 about wives being heirs together.  It also opens interesting food for thought about what it means to be a man or woman.

5.  Our doctrinal focus for 2016 is Christology, so it would be good to take some time to work through the truths in this passage.  These comments from Dr. Thomas Constable might be helpful for you.

Jesus’ question about Messiah’s sonship 12:35-37 (cf. Matt. 22:41-46; Luke 20:41-44)

Until now the religious leaders had questioned Jesus about His teaching. Now He asked them about theirs (Matt. 22:41). Matthew’s account of this incident is the longest.

12:35Jesus responded to the situation before Him. He wanted to know the sense in which the teachers of the law believed that Messiah was David’s son. The Old Testament clearly taught that Messiah would be a descendant of David (2 Sam. 7:8-16; et al.). The leaders believed this, but their understanding of Messiah’s relationship to David was only that of another victorious Jewish king from David’s dynasty.

12:36-37Mark focused the readers’ attention on Jesus’ authoritative teaching by omitting the Pharisees’ answer, which Matthew included to discredit them (Matt. 22:42). Here only in the sayings of Jesus did He trace the authority of an Old Testament passage to its divine inspiration. How could Messiah be both lesser than David (his son) and greater than David (his lord) at the same time?

“. . . Jesus uses his superior knowledge of the legal and prophetic writings to justify his actions and to defend against criminal accusations.”[364]

Psalm 110:1 showed that the Messiah was not only David’s junior in age but also his senior in rank.[365] He is the Son of God, God as well as man.

“Only through the Virgin Birth does Jesus possess the dual nature that allows Him to be both David’s Son and David’s Lord.”[366]

Mark’s record of the crowd’s positive response to Jesus’ teaching further stressed its authority. Israel’s religious leaders challenged it, but the multitudes acknowledged it.

WALK

1.  Too often the “blessed hope” is a distant reality in our minds.  Use this time to help the men refocus on Christ’s return and the importance of having the resurrection in thought process.

2.  My thought was to separate these three ideas and think about we are using each area to love God.

3.  “The absence of reality is sad enough, but the aggravation of pretense is a deadly sin.” –Samuel Chadwick

4.  We don’t want to harp or berate on this one, but maybe we could all leave this passage rethinking how much we “give to God” and keep for ourselves.

5.  It is essential that we take the time and effort to identify Gospel truths highlighted in Mark.

EXTRAS

We have an article that briefly describes the Pharisees, Sadducees, and Herodians.  Since the three groups are mentioned in this passage, I thought it would be helpful.

Proverbs 24.13-22 Second half of the third section of The Thirty Wise Sayings Caprenter Flock teaching notes Tulsa Bible Church

COLLECTION 3: The Thirty Sayings of the Wise (24.3-24)

A. Prologue: Saying 1 (22.17-21)
B. Prohibitions about Power, Greed, and Wealth (22.22-23.11) [2-11]
C. Character and Cautions for a Wise Son (23.22-24.2) [12-20]
D. Trying Circumstances (24:3-12/13-22) [#21-30]
            1. Strength in Distress
            2. Involvement with the Wicked

SAYING NUMBER 26: Sweet Wisdom. (24.13-14)

 ¹³ My son, eat honey because it is good, 

And the honeycomb which is sweet to your taste;

¹⁴ So shall the knowledge of wisdom be to your soul; 

[or Know that wisdom is thus for your soul nasb] all versions imperative beside kjv, nkjv

If you have found it, there is a prospect, 

And your hope will not be cut off.

honey…  The twenty-sixth saying teaches that one should develop wisdom because it has a profitable future. The saying draws on the image of honey; its health-giving properties make a good analogy to wisdom.  –-NETBible Study Notes

good… H2896 towb: good, pleasant, agreeable.  – Enhanced Strong’s Dictionary

…its health-giving properties make a good analogy to wisdom.  --Allen Ross in EBC

What good does honey do for you?

honeycomb…  The wisdom writer here follows a tradition found in both Psalm 19:10 and Ezekiel 3:3 in which God’s words/laws are equated with wisdom and are therefore to be desired. In most Old Testament texts honey represents a natural resource, probably the syrup of the date rather than bees’ honey.  … Here the reference to the honeycomb differentiates the product as bees’ honey. Note also that honey from the comb would be the freshest and tastiest kind. Akkadian texts also use honey figuratively as they speak of praise being sweeter than honey or wine.  -–IVPBBC

14---

know…  H3045 – yada: Know … has its existential sense of experiencing and internalizing wisdom, … as in the preamble to Proverbs.   --Waltke in NICOT

wisdom… H2451 - chokmah: wisdom (shrewdness, skill)

…those who find Christ God’s wisdom (1` Cor. 1:30), find eternal life and the realization of an eternity of bliss in which they shall not be disappointed…

prospect…  (ʾaḥărît) after part, end (of place), latter part, future (of time). --Theological Wordbook of the Old Testament

hope…  H8615 - (tiqwâ) 1.cord (Josh 2:18, 21, only); 2.hope. This root means to wait or to look for with eager expectation. …Waiting with steadfast endurance is a great expression of faith. It means enduring patiently in confident hope that God will decisively act for the salvation of his people. --Theological Wordbook of the Old Testament

The motivation is that wisdom will have a long future to it.  --Allen Ross in EBC

be cut off…  H3772 - karath: To cut off; cut down

hcsb—never fade; nlt—cut short

> Those who find Christ, God’s wisdom (1 Cor. 1:30), find eternal life and the realization of an eternity of bliss in which they shall not be disappointed.

> In addition to the literal meaning of this root, “to cut off” (Ex 4:25; I Sam 5:4) and “to cut down” (I Kgs 5:20; a “woodcutter” in Isa 14:8) there is the metaphorical meaning to root out, eliminate, remove, excommunicate or destroy by a violent act of man or nature. It is sometimes difficult in a given context to know whether the person(s) who is “cut off”’ is to be killed or only excommunicated. --Theological Wordbook of the Old Testament

Pr. 23.17-18

Do not let your heart envy sinners,

 But be zealous for the fear of the LORD all the day;

For surely there is a hereafter,

 And your hope will not be cut off.

Thought / discussion:

How many observations can you make about wisdom from these verses?

1.       Wisdom is good/sweet like honey.

2.      We should “eat” wisdom.

3.      Wisdom is good/sweet to/for your soul.

4.     Wisdom is found.

5.      Wisdom gives hope.

6.     Wisdom’s hope will not be cut off.

 Four prohibitions build on his truth and warn against unwise actions and reactions.  –Paul Koptak in NIVAC

SAYING NUMBER 27:  Violence  (24.15-16)

‎NASB95	‎KJV 1900	‎NKJV	‎RSV	‎ESV	‎NIV84	‎TNIV	‎HCSB	‎NLT
‎‎15 Do not lie in wait, O wicked man, against the dwelling of the righteous; Do not destroy his resting place;	‎‎15 Lay not wait, O wicked man, against the dwelling of the righteous; Spoil not his resting place:	‎‎15 Do not lie in wait, O wicked man, against the dwelling of the righteous; Do not plunder his resting place;	‎‎15 Lie not in wait as a wicked man against the dwelling of the righteous; do not violence to his home;	‎‎15 Lie not in wait as a wicked man against the dwelling of the righteous; do no violence to his home;	‎‎15 Do not lie in wait like an outlaw against a righteous man’s house, do not raid his dwelling place;	‎‎15 Do not lurk like a thief near the house of the righteous, do not plunder their dwelling place;	‎‎15 Wicked man, don’t set an ambush, at the camp of the righteous man; don’t destroy his dwelling.	‎‎15 Don’t wait in ambush at the home of the godly, and don’t raid the house where the godly live.
‎‎16 For a righteous man falls seven times, and rises again, But the wicked stumble in time of calamity.	‎‎16 For a just man falleth seven times, and riseth up again: But the wicked shall fall into mischief.	‎‎16 For a righteous man may fall seven times And rise again, But the wicked shall fall by calamity.	‎‎16 for a righteous man falls seven times, and rises again; but the wicked are overthrown by calamity.	‎‎16 for the righteous falls seven times and rises again, but the wicked stumble in times of calamity.	‎‎16 for though a righteous man falls seven times, he rises again, but the wicked are brought down by calamity.	‎‎16 for though the righteous fall seven times, they rise again, but the wicked stumble when calamity strikes.	‎‎16 Though a righteous man falls seven times, he will get up, but the wicked will stumble into ruin.	‎‎16 The godly may trip seven times, but they will get up again. But one disaster is enough to overthrow the wicked.

> This is spoken, not so much by way of counsel to wicked men (they will not receive instruction, ch. 23:9), but rather in defiance of them, for the encouragement of good people that are threatened by them.[1]  --Matthew Henry

> To make a point the speaker spoke to his son as though he were addressing a wicked man in this saying. This device gives the warning more force since the wicked man’s main concern is his own self-interest. –Thomas Constable’s Expository Notes

> It would be futile and self-defeating to mistreat God’s people, for they survive—the wicked do not!  The warning is against attacking the righteous; to attack them is to attack God and His program, and that will fail (see Matt 16:18)  --Allen Ross in EBC

 ¹⁵ Do not                                   Do not

lie in wait,                                plunder

O wicked man,

against the dwelling             resting place;

of the righteous;                     his (out of order)

¹⁶                                                 But

For a righteous man             the wicked

may fall seven times            shall fall 

and rise again,                       by calamity. 

Hatred to the righteous is deeply rooted in the wicked man.

lie in wait…   H693 - 'arab: to lie in wait, ambush, lurk  --BLB

> Frequently the enemies of the pious are described as those who “lurk,” lie in wait for the unsuspecting: Ps 10:9; 59:3; Lam 4:19; Ezr 8:31.  --Theological Wordbook of the Old Testament

> But it is venturing upon a haxqrdou course---He that toucheth you, toucheth the apple of mine eye.” (Zech ii.8)  “I am Jesus, whom thou persecutest!”—struck the most relentless persecuter “trembling” to the earth.  --Charles Bridges in GSC

dwelling…  H5116 - nāweh: 1. pasture, abode of shepherd, habitation; 2. dwelling, abiding (Ps 68:13, only).

righteous…  H6662 - tsaddiyq:  just, lawful, righteous

resting place…  The metaphor his resting place refers literally to the abode of animals.   --Waltke in NICOT

plunder…  H7703 - shadad: (Piel). 1C1 to assault. 1C2 to devastate.  --Enhanced Strong’s Lexicon

resting place…  H7258 – rebets: resting or dwelling place, place of lying down  --Enhanced Strong’s Lexicon

[Both nouns have a pastoral association. Unless they are rhetorical choice for ‘house,’ they may suggest that the admonition is addressed to city criminals who went out to attack righteous men living in agricultural settlements, because these were not defended.]  –-Cohen in Proverbs by Soncino Books…

16-----

For signals the connection between the admonition (v. 15) and its validation (v. 16).   --Waltke in NICOT

fall…  naphal (naw·fal): v. A primitive root;  1 to fall, lie, be cast down, fail. 1A (Qal). 1A1 to fall. 1A2 to fall (of violent death). 

>The intensification shows clearly that the life of the righteous does not pass

without unmerited suffering (see I: 107).   --Waltke in NICOT

> Since the righteous rise after a violent and final fall, his recovering points to his resurrection from the death.   --Waltke in NICOT

seven times… an idiom for ‘often.’ (Ibn Ezra). –-Cohen in Proverbs by Soncino Books…

rise again… …they will rise again; for virtue triumphs in the end. (Whybray, Book of Proverbs) –Allen Ross in EBC

fall…  H3782 - shadad: (Niphal) 1b1 to stumble. 1b2 to be tottering, be feeble.  --Enhanced Strong’s Lexicon

calamity…  1 bad, evil. 2 evil, distress, misery, injury, calamity. 3 evil, misery, distress, injury.   --Enhanced Strong’s Lexicon

 Discussion / thought:

1.       What consolation or hope does this Proverb give us if we are attacked and oppressed.

2.      Can you think of a Bible story that illustrates this saying?  ( Daniel 6:1-12)

And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.  Matthew 16.18

SAYING NUMBER 28:  Gloating. (24.17-18)

‎NASB95	‎KJV 1900	‎NKJV	‎RSV	‎ESV	‎NIV84	‎TNIV	‎HCSB	‎NLT
‎‎17 Do not rejoice when your enemy falls, And do not let your heart be glad when he stumbles;	‎‎17 Rejoice not when thine enemy falleth, And let not thine heart be glad when he stumbleth:	‎‎17 Do not rejoice when your enemy falls, And do not let your heart be glad when he stumbles;	‎‎17 Do not rejoice when your enemy falls, and let not your heart be glad when he stumbles;	‎‎17 Do not rejoice when your enemy falls, and let not your heart be glad when he stumbles,	‎‎17 Do not gloat when your enemy falls; when he stumbles, do not let your heart rejoice,	‎‎17 Do not gloat when your enemies fall; when they stumble, do not let your heart rejoice,	‎‎17 Don’t gloat when your enemy falls, and don’t let your heart rejoice when he stumbles,	‎‎17 Don’t rejoice when your enemies fall; don’t be happy when they stumble.
‎‎18 Or the LORD will see it and be displeased, And turn His anger away from him.	‎‎18 Lest the LORD see it, and it displease him, And he turn away his wrath from him.	‎‎18 Lest the LORD see it, and it displease Him, And He turn away His wrath from him.	‎‎18 lest the LORD see it, and be displeased, and turn away his anger from him.	‎‎18 lest the LORD see it and be displeased, and turn away his anger from him.	‎‎18 or the LORD will see and disapprove and turn his wrath away from him.	‎‎18 or the LORD will see and disapprove and turn his wrath away from them.	‎‎18 or the LORD will see, be displeased, and turn His wrath away from him.	‎‎18 For the LORD will be displeased with you and will turn his anger away from them.

> To complete the thought we might add at the end of this saying “and turn it on you.” Gloating over someone else’s misfortune is a practice God disapproves even if the other person is the adversary of the righteous (cf. Matt. 5:44).  Fear of God’s displeasure should warn the wise away from this attitude and activity.  –Thomas Constable’s Expository Notes

> The Lord finds gloating so morally repulsive that he would rather turn away from his retributive justice than to look at abhorrent gloating.   --Waltke in NICOT

What makes gloating such a grievous offense?

> The proverb censures the pollution of justice and the thwarting of it by another sin. --Waltke in NICO

¹⁷                                       And

Do not rejoice               do not let your heart be glad

when your enemy       when he

falls,                                 stumbles;

¹⁸ Lest the Lord see it, and it displease Him, 

And He turn away His wrath from him. 

¹⁷ Synonymous parallel

rejoice…  H8055 – sâmach (saw-makh'): a primitive root; probably to brighten up, i.e. (figuratively) be (causatively, make) blithe or gleesome  --BLB

> There may be a holy joy in the destruction of God’s enemies, as it tends to the glory of God and the welfare of the church (Ps. 58:10); but in the ruin of our enemies, as such, we must by no means rejoice; on the contrary, we must weep even with them when they weep (as David, Ps. 35:13, 14), and that in sincerity, not so much as letting our hearts be secretly glad at their calamities. --Mathew Henry

enemy…  H341 - 'oyeb: The basic meaning of the verb is “to be hostile to,” “to be or treat as an enemy.”  --Theological Wordbook of the Old Testament

falls…  naphal (naw·fal): v. A primitive root;  1 to fall, lie, be cast down, fail. 1A  (Qal). 1A1  to fall. 1A2 to fall (of violent death). 

glad…  HH1523 – giyl: Root meaning is “to circle around” from which such ideas as “to circle in joy” are readily derived. The root meaning is more applicable to vigorous, enthusiastic expressions of joy; but, in the O.T., it and its derivatives serve as poetic and prophetic terms for various kinds of joy.  .  --Theological Wordbook of the Old Testament

stumbles…  H3782 – kāšal: stumble, totter, stagger (usually from weakness or weariness, or in flight from attackers).  --Theological Wordbook of the Old Testament

This implies to not even rejoice when they experience less severe troubles.

18---

displease…  H7489 - rāʿaʿ: be bad, evil. (Lit. it be evil in His eyes)

turn away… H7725 - shuwb: to return, turn back

turn away His wrath from him… 

> And turn it upon thee (Metsudath David, Ralbag, Ibn Ezra).  Saadia Gaon proceeds to expound on this point that it is impossible to explain the verse in its simple sense, viz. that one should not rejoice at the misfortune in order that his enemy should not be released from this trouble or raised from his downfall, for then the command would be to see that the enemy remain with his punishment.  The intention is that God will see your cruelty and your vengeance and weigh your deeds against the deeds of your enemy.  In this way, He will declare you more wicked than he, and visit his retribution upon you (Malbim).  Alshich explains that the Lord will see whether the person rejoices because of the downfall of the wicked man who rebels against Him or because his personal enemy has fallen. –-Cohen in Proverbs by Soncino Books…

> To complete the thought we might add at the end of this saying “and turn it on you.” Gloating over someone else’s misfortune is a practice God disapproves even if the other person is the adversary of the righteous (cf. Matt. 5:44).  Fear of God’s displeasure should warn the wise away from this attitude and activity.  –Thomas Constable’s Expository Notes

wrath…  ʾap: nostril, face, anger. The double pe in the plural shows its derivation from ʾānēp.

Discussion / thought:

1.       What is an enemy in this context? 

2.      Why is gloating soooo bad?  What are the roots from which gloating grows?

3.      Does this saying have any applications for our children’s sports leagues or competitions? 

SAYING NUMBER 29:  Fretting. (24.19-20)

‎NASB95	‎KJV 1900	‎NKJV	‎RSV	‎ESV	‎NIV84	‎TNIV	‎HCSB	‎NLT
‎‎19 Do not fret because of evildoers Or be envious of the wicked;	‎‎19 Fret not thyself because of evil men, Neither be thou envious at the wicked;	‎‎19 Do not fret because of evildoers, Nor be envious of the wicked;	‎‎19 Fret not yourself because of evildoers, and be not envious of the wicked;	‎‎19 Fret not yourself because of evildoers, and be not envious of the wicked,	‎‎19 Do not fret because of evil men or be envious of the wicked,	‎‎19 Do not fret because of evildoers or be envious of the wicked,	‎‎19 Don’t be agitated by evildoers, and don’t envy the wicked.	‎‎19 Don’t fret because of evildoers; don’t envy the wicked.
‎‎20 For there will be no future for the evil man; The lamp of the wicked will be put out.	‎‎20 For there shall be no reward to the evil man; The candle of the wicked shall be put out.	‎‎20 For there will be no prospect for the evil man; The lamp of the wicked will be put out.	‎‎20 for the evil man has no future; the lamp of the wicked will be put out.	‎‎20 for the evil man has no future; the lamp of the wicked will be put out.	‎‎20 for the evil man has no future hope, and the lamp of the wicked will be snuffed out.	‎‎20 for the evildoer has no future hope, and the lamp of the wicked will be snuffed out.	‎‎20 For the evil have no future; the lamp of the wicked will be put out.	‎‎20 For evil people have no future; the light of the wicked will be snuffed out.

> “If 24:17-18 tell us not to rejoice at the misfortunes of the wicked, these tell us not to worry when they succeed.”  --Koptak in NIVAC 

> It is foolish to envy the wicked, because they are doomed (see 3:31; 23:17-18; 24:1-2)  --Allen Ross in EBC

> …linked to the preceding two by the catchwords “wicked” (pl., vv. 16b, 20b) and “calamity/evil (vv. 18a, 20a) and by… --Waltke in NICOT

Proverbs

3.31

Do not envy the oppressor,

And choose none of his ways;

23:17-18

 17 Do not let your heart envy sinners,

But be zealous for the fear of the Lord all the day;

18 For surely there is a hereafter,

And your hope will not be cut off.

Proverbs 24:1-2

1 Do not be envious of evil men,

Nor desire to be with them;

2 For their heart devises violence,

And their lips talk of troublemaking.

¹⁹ Do not fret       Nor be envious        

because of           of

evildoers,            the wicked;

²⁰ For there will  be no prospect for the evil man; 

The lamp of the wicked will be put out. 

cf. Psalm 73 & Ps. xxxvii.1 (Note the context this lays for the iconic verses 4-5)

¹ A Psalm of David.

Do not fret because of evildoers,

Nor be envious of the workers of iniquity. 

²For they shall soon be cut down like the grass,

And wither as the green herb. 

³ Trust in the Lord, and do good;

Dwell in the land, and feed on His faithfulness. 

⁴ Delight yourself also in the Lord,

And He shall give you the desires of your heart. 

⁵ Commit your way to the Lord,

Trust also in Him, And He shall bring it to pass. 

fret…  Fret” (Heb. tithar) means to burn up emotionally. The sage again addressed the problem of envying wicked people who enjoy temporary prosperity (cf. 23:17; 24:1).  –NETBible Translation Notes

>  …the anger is not directed against anyone but is felt as an internal agitation, a fretting, connected with envy that might occasion choosing evil to satisfy one’s passions (see 3:31). --Waltke in NICOT

envious…  H7065 - qana': (Piel) to be jealous of, envious of, zealous for, to excite to jealous anger

prospect…  H319 - 'achariyth: after part, end

lamp…    H5216 - niyr: The words nēr and nîr refer to the small bowl like objects which contained oil and a wick to be lit to provide light  --Theological Wordbook of the Old Testament

Will be put  out…  (Qal) to go out, be extinguished

> …be put out in the darkness of Seol (Job 18:5-6; 22:177).  Why fret at or be envious of anyone with such a bleak future…

Discussion / thought:

1.      What makes us frustrated about sinners prospering?

2.      What attitudes and/or theology might cause us to fret beause of sinners?

·       The idea that our temperal circumstances should be affected by our righteousness.

·       Forgetting the end of the wicked.

·       Frustration and bitterness about not being as successful as others.

·       Impatence with the speed of God’s justice.

3.     Cf. Proverbs 23.17-18
How does this saying add perspective and understanding to this saying?

Do not let your heart envy sinners,

   But be zealous for the fear of the Lord all the day;

For surely there is a hereafter,

   And your hope will not be cut off. 

SAYING NUMBER 30:  Rebellion. (24.21-22)

‎NASB95	‎KJV 1900	‎NKJV	‎RSV	‎ESV	‎NIV84	‎TNIV	‎HCSB	‎NLT
‎‎21 My son, fear the LORD and the king; Do not associate with those who are given to change,	‎‎21 My son, fear thou the LORD and the king: And meddle not with them that are given to change:	‎‎21 My son, fear the LORD and the king; Do not associate with those given to change;	‎‎21 My son, fear the LORD and the king, and do not disobey either of them;	‎‎21 My son, fear the LORD and the king, and do not join with those who do otherwise,	‎‎21 Fear the LORD and the king, my son, and do not join with the rebellious,	‎‎21 Fear the LORD and the king, my son, and do not join with rebellious officials,	‎‎21 My son, fear the LORD, as well as the king, and don’t associate with rebels,	‎‎21 My child, fear the LORD and the king. Don’t associate with rebels,
‎‎22 For their calamity will rise suddenly, And who knows the ruin that comes from both of them?	‎‎22 For their calamity shall rise suddenly; And who knoweth the ruin of them both?	‎‎22 For their calamity will rise suddenly, And who knows the ruin those two can bring?	‎‎22 for disaster from them will rise suddenly, and who knows the ruin that will come from them both?	‎‎22 for disaster will arise suddenly from them, and who knows the ruin that will come from them both?	‎‎22 for those two will send sudden destruction upon them, and who knows what calamities they can bring?	‎‎22 for those two will send sudden destruction on them, and who knows what calamities they can bring?	‎‎22 for destruction from them will come suddenly; who knows what distress these two can bring?	‎‎22 for disaster will hit them suddenly. Who knows what punishment will come from the LORD and the king?

>  The reverse of this fear is not courage but foolhardy rebellion.  --Koptak in NIVAC   

>  Verse 21a is used in 1 Peter 2:17, and v.22 is used in Romans 13:1-7.  --Allen Ross in EBC

²¹ My son, fear the Lord and the king; 

Do not associate with those given to change;

²² For their calamity will rise suddenly, 

And who knows the ruin those two can bring?

fear…  H3372 - yare': to fear, be afraid; to stand in awe of, be awed; to fear, reverence, honour, respect  --BLB

>  In this discussion, biblical usages of yārēʾ are divided into five general categories:1) the emotion of fear, 2) the intellectual anticipation of evil without emphasis upon the emotional reaction, 3) reverence or awe, 4) righteous behaviour or piety, and 5) formal religious worship. Major OT synonyms include pāḥad, ḥātat, and ḥārad as well as several words referring to shaking or quaking as a result of fear.

>  There are many examples of the third usage listed above. Such reverence is due to one’s parents (Lev 19:3), holy places (Lev 26:2), God (Ps 112:1), and God’s name (Ps 86:11).^[3]  --Theological Wordbook of the Old Testament

associate…  ʿārab: to be; become surety, mortgage, engage, occupy, undertake for; give pledges (Hithpael).

nasb, nkjv, nlt—associate with; esv, niv—join with:

given to change…  (šānâ; lit, “people who change,” i.e. political agitators; see notes)

The verb šānâ is sometimes used to describe a change in character or way or life. --Theological Wordbook of the Old Testament

calamity…  H343 - 'eyd: 1 distress, burden, calamity. 1A burden (of the righteous). 1B calamity (of nation). 1C disaster (of wicked). 1D day of calamity.  --Enhanced Strong’s Lexicon

suddenly…  H6597 - pith'owm: suddenly, surprisingly, in a moment

…”suddenly,” which connotes unexpectedly. --Waltke in NICOT

ruin…  H6365 - piyd: misfortune, distress, calamity, i.e., a state or causation that causes trouble and hardship (Job 12:5; 30:24; 31:29; Pr 24:22+)  --Dictionary of Biblical Languages with Semantic Domains

those two… The pronoun “their” and “the two of them” in v. 22b look back to “the Lord and the king… --Waltke in NICOT

Discussion / thought:

Primary application--

1.  This is to be understood primarily in the context of unified Israel where God had the king anointed by His prophet.  (When God brought the Babylonians, the prophets exhorted the Jews to submit to God's judgment through their rule for the 70 years.)
2.  In a democracy we change our rulers every 2, 4, or 6 years.  This should not be understood in a sense that we should not vote against an incumbent.
3.   There are situations in the world where it would be difficult if not impossible to figure out which of the authority structures in play one should fear/honor.

Secondary applications--

1.  New Testament passages affirm the importance of honoring rulers. 1 Peter 2.13-17 

2.  A general respect for God and those he has put in authority over us.

3.  A caution against pursuing hasty changes, especially when it involves those in authority.

4.  Patience and contentment with the circumstances God has put us in.