Category Archives: Pastor Rick’s Study Notes

Commentary, translations, preparation for teaching from Pastor Rick.

Philemon – Pastor Rick’s Study Notes and Small Group Questions

Pastor Rick's Study Notes, Philemon, Small Group Study Questions, , , , , , ,

Pastor Rick’s Study Notes:

(PRT)

vv. 1-2 Paul, imprisoned for Christ Jesus, and Timothy our brother, to Philemon our beloved fellow servant, as well as our sister Apphia and Archippus our fellow warrior, and to the church that gathers at your home. v. 3 Grace to each of you and peace from God our Father and the Lord Jesus Christ. v. 4 I give my God thanks always as I think of you by name in my prayers. v. 5 I keep hearing about your love and the faith that you have in relation to the Lord Jesus and among all the saints,  v. 6 and pray that your faith’s partnership might become active in understanding every good thing that we have inside us because of Christ. v. 7 Yes! We have this overflowing joy and we’re encouraged by your love. Brother, you have refreshed those set apart for God inside and out. v. 8 For this reason, I can boldly call on you with my need (though I could demand it in Christ because it is right to do.) vv. 9-10 On account of our love, I, Paul, only urge you as one who’s been around a long time and even more so as one imprisoned for the sake of Christ Jesus; I appeal to you for my child in the faith. Yes, even Onesimus, whom I have lead toward the new birth while in my shackles. v. 11 He was useless to you in the past, but now is useful both to you and to me. vv. 12-13 I have sent him back to you. This one who has my deepest affection, I have a mind to employ (to take your place here) so he can help me in prison for the sake of the Good News. v. 14 I won’t, though, without your consent; though because of your usefulness and goodness, you might be willing to allow it. v. 15 For it could be that he was separated from you for a short time as a slave, so that you could have him for all time. v. 16 Now a slave no more, but more than a slave. He is a beloved brother, to me especially. But for you? How much more, both in the flesh and in the Lord! vv. 17-18 Since, then, you consider me your partner, welcome him as you would me; and if he has hurt you or owes you anything, put it on my tab. v. 19 It’s me, Paul, who wrote this in my own handwriting. I will make good on any debt owed, even though I might say you have a debt to me for your own life. v. 20 Yes, brother, let me benefit from you in the Lord. Assure my heart in Christ! v. 21 I’m certain of your consent to my request and know that you’ll go beyond what I’ve asked. v. 22 In the meantime, then, get the guest room ready. I hope to come to you in answer to your prayers. vv. 23-24 Epaphras, my fellow convict in Christ Jesus, says hello. Mark, Aristarchus, Demas and Luke and my fellow servants also send greetings. v. 25 May the grace of the Lord Jesus Christ be with your spirit. Amen.

Study Notes:

vv. 1-2 Paul, imprisoned for Christ Jesus, and Timothy our brother, to Philemon our beloved fellow servant, as well as our sister Apphia and Archippus our fellow warrior, and to the church that gathers at your home.

Archippus is Paul’s fellow soldier in the field, battling the enemy’s work. The church is the gathered believers and they met in Philemon’s home. Any one of these three mentioned could be the shepherd of this flock that calls his home his church family.

Until the third century, there were no “church buildings.” They met in homes and businesses and used public spaces. For Colossae, there were likely multiple “churches” that made up the church in Colossae, all meeting in homes.

Three things about this letter. 1) God’s work of moving his children to Kingdom values is clear. 2) The needs of the individual believer matter. 3) Each life is meant to be the redemptive story.

v. 3 Grace to each of you and peace from God our Father and the Lord Jesus Christ.

Second person single as Paul considers how much each person in this house church needs God’s abiding peace and overflowing grace.

v. 4 I give my God thanks always as I think of you by name in my prayers.

Giving thanks always as well as remembering, recalling, making mention of those Paul has named earlier. Literally, it is “at all times making remembrances of you upon my prayers.”  He recalls them as he prays.

v. 5 I keep hearing about your love and the faith that you have in relation to the Lord Jesus and among all the saints, 

Multiple people have told Paul about Philemon; certainly Archippus, Onesimus, Timothy, and others.

v. 6 And pray that your faith’s partnership might become active in understanding every good thing that we have inside us because of Christ.

This phrase, partnership, is the fellowship we have together in making the things of Christ a part of our experience.

v. 7 Yes! We have this overflowing joy and we’re encouraged by your love. Brother, you have refreshed those set apart for God inside and out.

Paul had experienced this refreshing personally; who doesn’t need refreshing from the Lord inside and out.

v. 8 For this reason, I can boldly call on you with my need (though I could demand it in Christ because it is right to do.)

This verse is a bit difficult to nail down. The verse looks back on what’s already been said, therefore: Paul has great or ample confidence or boldness in Christ at his command to ask for a solution to a problem, and he could demand it as this is befitting his relationship with the church. 

vv. 9-10 On account of our love, I, Paul, only urge you as one who’s been around a long time and even more so as one imprisoned for the sake of Christ Jesus; I appeal to you for my child in the faith. Yes, even Onesimus, whom I have lead toward the new birth while in my shackles.

Paul’s appeal is based on the wisdom of his many years and his restricted life in prison as well as the fact that Onesimus, who was dead in the spirit, has come alive in Christ through Paul’s witness. He looks back to v. 5 and Philemon’s love shown practical, and he makes his case for this man’s slave.

The word for old man here can also be ambassador. Could it be that he is writing as both?

This letter is a juxtaposition of slave and prisoner/free, useless/useful, and alone/in partnership.

Luther says we are “all the Lord’s Onesimi.”

v. 11 He was useless to you in the past, but now is useful both to you and to me.

This slave’s name says he is useful but in running away, he has been useless to Philemon. This play on the name carries throughout the letter. Onesimus is useful and worth something to his owner.

vv. 12-13 I have sent him back to you. This one who has my deepest affection, I have a mind to employ (to take your place here) so he can help me in prison for the sake of the Good News.

Paul’s chains are the result of preaching the Good News; he needs help in prison and want to retain, keep from returning to his owner, and employs as his helper, his minister. A little phrase “for you me” hints to Philemon that Paul has the right to call on him to come and serve him in prison; but Onesimus will take his place.

v. 14 I won’t, though, without your consent; though because of your usefulness and goodness, you might be willing to allow it.

Paul plays on the word useful again as he hope Philemon might reconsider out of goodness (this word can mean usefulness.) I imagine that, when Philemon read this letter out loud to his gathering, they laughed at Paul’s puns and wordplay as much as they rejoiced to hear Onesimus is one of the family now. Paul’s humor is here, but his need is, too. He’s in shackles and still preaching, discipling, doing the work of the Kingdom. He needs help.

v. 15 For it could be that he was separated from you for a short time as a slave, so that you could have him for all time.

This servant was a part of the economy of slavery and was missed in the household, not just because he was not present but because his tasks were left to others. He was lost to his owner for a short time when he ran away; but he is now found to him as a brother who is willing to return and face the consequences. The relationship changed radically between slaveholder and slave because of Jesus. Both got upgrades. One is now free to serve at his work for the other who loves him like a brother.

v. 16 Now a slave no more, but more than a slave. He is a beloved brother, to me especially. But for you? How much more, both in the flesh and in the Lord!

The little phrase “how much more” is an old way for exclaiming in a great way, it’s a huge difference!

What about slavery? Scripture acknowledges that slavery is a part of the culture, but there is a progressive revelation through both words and actions that slavery is not a Kingdom value. In the OT, the people of God used slaves. In the NT, slave owners became Christians and are challenged to embrace the slave as brother. The declaration is this: neither Jew nor Gentile, slave nor free, man nor woman – you all are one in Christ Jesus.” Slavery was universal throughout this time. But the seeds of heaven’s values were firmly planted into redeemed hearts and slavery’s days for the Christian were numbered. The communion table is the perfect symbol of this: the rich take with the poor, the male with the female, the slave with the free, the conquered with the conqueror.

vv. 17-18 Since, then, you consider me your partner, welcome him as you would me; and if he has hurt you or owes you anything, put it on my tab.

Paul may be adding this because, even though Philemon is a Christian and a leader, he may have been hurt or put out by this action, and he may have had to hire someone to take his place. Paul  is going to bat for this new Jesus-follower.

v. 19 It’s me, Paul, who wrote this in my own handwriting. I will make good on any debt owed, even though I might say you have a debt to me for your own life.

Just in case Philemon might think Onesimus conned someone into writing this, Paul assures him it’s his handwriting and he is good for the debt owed. Just a reminder, though, that Philemon is indebted to Paul for his own life in Christ. In the end, we owe much more than we can claim we are owed; we might be offended or feel the pain of what we thought we were due, but it’s all small potatoes compared to the riches we have in Jesus.

v. 20 Yes, brother, let me benefit from you in the Lord. Assure my heart in Christ!

Paul continues his play on “useful” with another word that means this and “benefit.”  The former slave’s name, Onesimus, is the word used here and elsewhere for wordplay. Another chuckle from the crowd. Assure can mean refresh; but the previous sentences as asking for assurance that he will be kind in response to his slave’s return.

v. 21 I’m certain of your consent to my request and know that you’ll go beyond what I’ve asked.

He knows his friend but still wants assurance that he will do what he’s asked and beyond. In fact, Paul uses a word that also means “obey me.”

v. 22 In the meantime, then, get the guest room ready. I hope to come to you in answer to your prayers.

“to come to you” really means that I hope that I will be delivered and presented to you as a present, that God will carry me along to show up on your doorstep because you have asked him to. Maybe this is additional pressure (as in, “don’t make me come there”) but more likely, it’s a promise to come to renew their friendship (and, with the wordplay, enjoy an inside joke with his gathering.

vv. 23-24 Epaphras, my fellow convict in Christ Jesus, says hello. Mark, Aristarchus, Demas and Luke and my fellow servants also send greetings.

Paul ends where he starts, with relationships.

v. 25 May the grace of the Lord Jesus Christ be with your spirit. Amen.

This is the most personal that Paul gets in his letters. It may be his shortest, but there is such an intimacy that shows what kind of friend he is to those he disciples.

Small Group Study Questions:

Philemon 1

  1. Have you ever “lost” a friend and he or she returned (maybe they moved away or your relationship was restored?) How did you respond to this “return?”
  2. Read vv. 1-6. The first churches were in homes (in fact, the first church buildings didn’t show up until 300 years later!) How did this benefit the church in these early years? What do these verses say church in Philemon’s home was like?
  3. What does it mean to be  generous (v. 6)? What does generosity have in common with “all good things” we have in our walk with Christ Jesus?
  4. When you hear the story of Philemon (the slave owner) and Onesimus (the slave) in this chapter, what is your main “take-away?”
  5. Philemon’s name means compassionate kindness and Onesimus means useful servant. Did they both live up to their names?
  6. Since you have become a Christ-followers, how do you live up to the name of the Savior you carry? How can we pray for you this week to help you do so?

Jude 1:3, 20-25. Pastor Rick’s Study Notes and Small Group Questions

Book by Book Messages, Core Classes, Jude, Small Group Study Questions, , , , , , , ,

Pastor Rick’s Study Notes:

Jude vv. 3, 20-25

v. 3 Beloved, I’ve been very eager to write to you about the salvation we share and especially the need to urge you to stand up for the faith that one time for all has been entrusted to those set apart and made holy by God.

v. 20 You who are beloved, build yourselves up in the purist things of your faith; keep praying in the Holy Spirit.

*v. 21 Remain in God’s love and keep anticipating the mercy and kindness of Jesus Christ our Lord leading toward eternal life.

v. 22 Show a patient kindness to those who are struggling to believe.

v. 23 But to others, pull them up from the fires and pull them toward a right relationship with God; still others, show them compassion even as you despise and shudder at their lives sullied by their sinful nature cut off from God.

v. 24 And to Him who is able to keep each of you from stumbling, standing blameless and celebrating in the presence of His glory;

v. 25 To the only God, our Savior Jesus Christ our Lord, yours is the splendor, majesty, power and dominion before time began, until now, and through all the ages. Amen.

v. 3 Beloved, I’ve been very eager to write to you about the salvation we share and especially the need to urge you to stand up for the faith that one time for all has been entrusted to those set apart and made holy by God.

Those who are loved. It seems that Jude, James’ brother and the half-brother of Jesus, had been eager to write this gathering of Christians about their shared redemption in Christ Jesus; but the urgency is made all the more crucial by the news of selfish and wicked people seeking to hijack the faith. The salvation shared is the “koine” or common salvation, that is, common to all. He writes to the saints. Hagios. We who are His have this incredible trust given, to make Jesus known to the next generation. It can also be noted that this is the same Jude mentioned in the Gospels who sought to take Jesus home fearing he’d lost his mind and mocked him for not going to Jerusalem earlier like others who wanted to be seen and heard. Jude is the last mentioned when Jesus’ half-brothers are listed, so probably the baby brother.

“The faith” is that core set of beliefs that by now had become the “kerygma” and the “beliefs.” Delivered or Entrusted.

The “stand” is for the Faith and at the same time against the preceding: 1) choosing a lifestyle that contradicts the holiness of God (v. 4) or “I am opposed to what doesn’t affirm my feelings or identity”2) following what feels good instead of what is faithful and right and the reign of individual expression or “I am what I feel” (vv. 9-11), 3) grasping for power and influence – the reign of personal power or “I am what I control” (vv. 16-19). Summary: power, sex, expressive individualism. In the culture, these three lead to destruction; in the church, they lead to splits, shame, and spiritual death.

v. 20 You who are beloved, build yourselves up in the purist things of your faith; keep praying in the Holy Spirit.

Again, beloved. We are responsible for doing what is needed to build ourselves up in the practical working out of our beliefs the Father delivered to us. This use of “pistis” is the practical, live by faith; contrast this with verse three, “the faith.”  And to build up, we need the most holy things that make our faith so powerful. Knowing what our faith is built on is essential. Praying in the Spirit is needed. The reflexive “yourself” leads the next verse and but goes with “keeping yourself” or remaining in God’s love instead of here.

v. 21 Remain in God’s love and keep watching with anticipation for the mercy and kindness of Jesus Christ our Lord leading toward eternal life.

This is the kind of waiting and anticipating that is both expectant for a positive outcome and looking to receive what is needed; in this case, God’s mercy poured out that will take us toward eternity. Note the triune implications in these two verses: praying in the Holy Spirit, Remaining in God (the Father’s love), and looking for the mercies of Jesus the Son.

v. 22 Show a patient kindness to those who are struggling to believe.

The word for doubt is a complicated word again reflexive meaning doubting or hesitating, but for good reason in considering and trying to decide. Mercy, or patient kindness, is due to that person.

v. 23 But to others, pull them from the fires and pull them toward a right relationship with God; still others, show them compassion even as you despise and shudder at their lives sullied by their sinful nature cut off from God.

Again, Jude uses words that are hard to translate word-for-word with just one word. Rescue them by snatching them from the fire and toward God. The word means from something toward something in the rescue. Even more graphic, show compassion and mercy to those who are stained by a life without God. He is saying that we love the person, even though we might recoil from the sin.

v. 24 And to Him who is able to keep each of you from stumbling, standing blameless with joyful celebrating in the presence of His glory;

Able as in powerful enough to keep us on our feet and standing at attention exulting and celebrating in joy because we are in God’s presence.

v. 25 To the only God, our Savior Jesus Christ our Lord, yours is the splendor, majesty, power and dominion before time began, until now, and through all the ages. Amen.

This is one of several early “doxologies” that developed as a way of praising God at the end of one’s words. Four-fold praise here; seven-fold in Revelation.

Small Group Questions:

Jude 1

  1. Jude was the brother of James and half-brother to Jesus. He is one of Mary’s kids. What does it mean to  you to know that Jude came to believe that Jesus is both Savior and Lord (read verse 24-25)?
  2. What is the difference between “the Faith” and “your personal walk of faith?” How can you build up your “Faith” and your “faith” in 2023?
  3. Have  you ever gone through a time of doubting and struggling to believe? What helped settle you struggle and doubt?
  4. Have you ever been where your life choices left you far from God? What or who pulled you back toward the Father?
  5. How can we pray for you?

Pastor Rick’s Study Notes on Isaiah 6:6-8

Isaiah, Pastor Rick's Study Notes, , , ,

Pastor Rick’s Study Notes:

Isaiah 6:6-8

vv. 6-7 Then one of the seraphim took a set of tongs, carried a glowing coal from the altar, then flew to me and placed it in my mouth. He said, “See: this live coal has touched your lips and now your guilt is removed and your sin is canceled.”

Seraphim are a class of angel. In this case, he is the bringer of fire for both cleansing and calling. The live, or glowing, coal came from the altar of God. At the touch of the coal to Isaiah’s lips, the guilt and sin are removed. The coal is symbolic of the fire of the Holy Spirit sealing us from the sin and guilt we carried until we invited Jesus to save us.

Guilt in this verse can also be sin or depravity. Canceled can be forgiven here. The word is foundationally “covered” as in the mercy seat covers our sin.

Remember that, Isaiah is in the Temple of the Lord, heaven’s own Temple. And it is here that God has brought him “in the Spirit” (v. 1). His glory filled the Temple. The Temple is the place of perpetual worship, led by angels, before the God who is holy. It is from the altar of this Holy Place and from the throne upon which the Holy God reigns that the live coal comes.

It is in the Holy God’s presence that Isaiah sees himself – unclean, unworthy, undone. v. 5

It is this posture of need, of openness and honesty, of worship, that our passage meets Isaiah.

Interesting that the outcome of looking on the Holy God with one’s eyes is death. But God provided from His holiness to sustain Isaiah; it’s the same for us as we require His holiness to sustain us in our own lives.

Note that both sin and guilt are covered, are paid for here. We sometimes carry the guilt long after God has forgiven the sin.

Symbolic of the Holy Son of God who baptizes with fire is the burning coal to Isaiah.

Seraphs are angelic beings who are associated with attending to the throne of God, His holiness, and the altar fire.

v. 8 Then I heard the voice of the Lord and He asked, “Who will I send? Who will go for us?” And I said, “See, I’m here. Send me.”

Note that it is the Lord speaking both in the singular for Himself and in the plural as for the Triune God. John 12 indicates that Isaiah saw the glory of the Lord Jesus in the Temple. The Spirit of God took Isaiah to the heavenly Temple. God Triune is Present.

Pastor Rick’s Study Notes on Isaiah 9:1-7

Isaiah, Pastor Rick's Study Notes, , ,

Pastor Rick’s Study Notes:

Isaiah 9:1-7

(PRT)

v. 1 For those who were in heartache and desperation, the sorrow and darkness is removed. In the past,  he disregarded Zebulon and Naphtali; but in the future, he will raise up and honor international Galilee, the way by the sea, beyond the Jordan .

v. 2 The people who walk in darkness and sorrow have seen a great and intense light; for those who live in the land of death’s shadow, the light has shined.

v. 3 You have enlarged the nation and expanded their joy. They rejoice in your Presence with the gladness of harvest-time or the uninhibited rejoicing at the sharing of victory’s  bounties.

v. 4 For you have lifted the heavy burden and shattered the slave’s bar from across their shoulders and broken the scepter of the oppressor just like what happened during Midian’s defeat.

v. 5 For the warrior’s combat boots and garments covered in blood  in the heat of battle will be thrown into the fire for fuel.

v. 6 For to us a child is born, to us a son is given and the rule shall rest on his shoulders; and He will be proclaimed Wonderful Counselor, the Mighty God,  the Eternal Father, the Prince of Peace.

v. 7 The greatness and abundance of his reign of peace shall never end; he will establish his kingdom on the throne of David and strengthen it with justice and righteousness from that moment and forever. The zeal of the Lord of the angel armies will make this happen.

v. 1 For those who were in heartache and desperation, the sorrow and darkness is removed. In the past,  he disregarded Zebulon and Naphtali; but in the future, he will raise up and honor the way by the sea, beyond the Jordan, in international Galilee.

The word for anguish is only used in one other place – in Job, to describe how with a breath, the waters of the earth are frozen. Zebulon and Naphtali surround the sea of Galilee and are the areas that saw the activity of the Kingdom of God through Jesus’ ministry (and John’s way-making ministry.) The word for disregarded means to make light of or cause a bearable pain. This is juxtaposed with the high honor the land will experience with the Parousia.

It should be noted that this verse is restorative. For those in deep dark places, hurting from life’s consequences, the coming Messiah lifts the shadows, turns bleak into joy, persistent depression toward wholeness.

In the context of v. 1 is the final verse in chapter 8 and the gloom they are destined to endure.

The promise is: the darkness won’t last. And the promise is for the lands that had been disregarded previously. For those marginalized, the light comes. There is a hint that the greatness of the honor will relate to the depth of the shame. This is the land by the sea, the part of Galilee that abuts the pagan nations and they were the first to be attacked and subjugated when invaders came. Guess where Matthew 4 tell us Jesus came: the land of Zebulon and Naphtali.

The honor and raising up will happen in the moment and last on.

v. 2 The people who walk in darkness and sorrow have seen a great and intense light; for those who live in the land of death’s shadow, the light has shined.

The muddling through life barely surviving, living with one foot in the grave because of the grief and sorrow, light has brought new life, restored hope, fresh purpose. Those who live in the international land of Galilee, who were in hopeless cycles of a broken religion, are set free to know and walk with the Savior. Darkness comes before the light.

v. 3 You have enlarged the nation and expanded their joy. They rejoice in your Presence with the gladness of harvest-time or the uninhibited rejoicing at the sharing of victory’s  bounties.

These two images may get lost on today’s readers. We don’t harvest and most of us don’t take plunder and booty from the battle. But we do sow our lives into our dreams, into the people we love, into the mission we are called into; and we do face the battles of life and the victories we enjoy bring benefits of lessons learned and peace discovered.

Enlarge the nation means to multiply or increase and there is a sense of restoration here, too. The capacity for greater joy and uninhibited rejoicing in the moment. The word for rejoicing is rooted in the word “to spin.” Yes, the dance of joy is real. The small nation of Israel become a multiplied host of people.

v. 4 For you have lifted the heavy burden and shattered the slave’s bar from across their shoulders and broken the scepter of the oppressor just like what happened during Midian’s defeat.

He uses two different words for “staff” or “rod” in this passage. Both are rendered ineffective by the Lord’s rule. Both are tied into the concept of the tribe and is translated that in many instances. The oppressor’s authority and the oppressor’s punishing rod are both involved.

Midian’s kings oppressed the people of God for seven years; when Gideon was victorious their kings were killed and the people of God were victors. Keep in mind that Gideon was prevented from taking his whole army into battle; he only had 300 warriors. Give me a handful of warriors in prayer who have tasted victory, and ministry is powerful.

v. 5 For the warrior’s combat boots and garments covered in blood  in the heat of battle will be thrown into the fire for fuel.

One of the words for battle is literally military sandal or boot. The feet fitted ready with the Good News of Peace, is essential to the battles we face. The weapons of the enemy are destroyed by the Good News of the Kingdom.

v. 6 For to us a child is born, to us a son is given and the rule shall rest on his shoulders; and He will be proclaimed Wonderful Counselor, the Mighty God,  the Eternal Father, the Prince of Peace.

Rule, reign and government are all in this word. Isaiah is the only writer of the Bible to use this word and only twice here in this passage. It’s used outside the Bible and means “to turn the head” as in the person who turns the heads of the people to his or her leadership. Perhaps “the right to rule” may fit better here.        

Call is better declare or proclaim.

v. 7 The greatness and abundance of his reign of peace shall never end; he will establish his kingdom on the throne of David and strengthen it with justice and righteousness from that moment and forever. The zeal of the Lord of the angel armies will make this happen.

The Lord of hosts will accomplish the firm establishing of this throne restored from the designs of God that they saw in David’s rule. But, the Lord’s justice and righteousness will strengthen and support his rule.

Pastor Rick’s Study Notes and Small Group Questions on Isaiah 32:1-8

Isaiah, Pastor Rick's Study Notes, Small Group Study Questions, , , , , , , , ,

Summary Notes on Isaiah.

Pastor Rick’s Study Notes:

(PRT) Isaiah 32:1-8

vv. 1-2 Pay attention! A King shall reign righteously! His leaders shall judge justly. Each will be like a place of safety from the wind and a shelter from the storm; like streams of water in the desert and like the shade of an immense rock in a thirsty land.

vv. 3-4 Eyes that are dim will see; ears that need to hear will listen. The heart of the reckless will see wisdom; the stuttering voice will be quick to speak clearly.

v. 5 Do not hand out nobility on the foolish nor wealth on the swindler.

v. 6 For the foolish will speak foolishness and his soul will be busy practicing wickedness and muttering mockery against the Lord; willfully, he withholds food from the hungry and drink from the thirsty.

v. 7 And for the swindler, the tools of the trade are evil and he designs plans for harm to derail the humble with slander and lies, even when the cause of the humble is fair.

v. 8 But the unselfish and the generous make bighearted plans and live generously.

vv. 1-2 Pay attention! A King shall reign righteously! His leaders shall judge justly. Each will be like a place of safety from the wind and a shelter from the storm; like streams of water in the desert and like the shade of an immense rock in a thirsty land.

Because the King reigns in righteousness (unlike the kings people have to endure and have come to expect in their whims and selfishness) and his governors and leaders are fair and just, the people will find them to be a safe place when storms come and a refreshing source when times are dry. This is a picture of the King who, just like the Shepherd, leads his people to places of safety and plenty, even when the world deals us the opposite.

vv. 3-4 Eyes that are dim will see; ears that need to hear will listen. The heart of the reckless will see wisdom; the stuttering voice will be quick to speak clearly.

If it is unexpected and “upside-down” that the King would rule with righteousness and his leaders would be fair, it would be just as unexpected that eyes once dim would see the King’s good rule clearly, ears stopped up hear truth, the rash and impetuous see wisdom and the one who cannot speak, bring truth clearly. The heart is the soul in this passage. The very ones who are weak and unexpected are the ones who see and  hear and speak truth and wisdom.

v. 5 Do not hand out nobility on the foolish nor wealth on the swindler.

Wisdom and caution are still in order. The foolish and the cheats are still around; don’t bestow wealth and power on either. Noble character instead of noble blood.  This is the beauty of the Kingdom, when the King rules. No longer will the culture honor the wicked or the foolish. The deceptive and the swindler, the foolish, will no longer be lifted up as examples of heroes or noble.

v. 6 For the foolish will speak foolishness and his soul will be busy practicing wickedness and muttering mockery against the Lord; willfully, he withholds food from the hungry and drink from the thirsty.

Unlike the life of those under the rule of the King, the fool will choose to practice what harms, will scoff against the Father and find pleasure in depriving the basics of life from others in order to meet his own needs. Illustration: the child of the King demonstrates and proclaims Good News – Jesus is our model in this; the fool demonstrates wickedness and mutters vanity and vitriol against the things of the Kingdom.

v. 7 And for the swindler, the tools of the trade are evil and he designs plans for harm to derail the humble with slander and lies, even when the cause of the humble is fair.

The deceiver is bent on evil to gain benefits. The tools of the trade, the craft he chooses in deception and duplicity. When the King comes, he continues to undermine the good in the culture for selfish gain. At times, he causes harm just to watch the pain others experience.

He delights in derailing the work of the righteous and the humble.

v. 8 But the unselfish and generous make bighearted plans and lives generously.

When the King in here, we can aim high on what we ask God, aim big in our plans for the Kingdom, and live generously.

Small Group Questions:

  1. Read this passage. How would you define “Living generously?”
  2. This passage says that, when the King comes, he will rule with righteousness. How does His rule in your own life bring refreshing and security to your life?
  3. Isaiah notes four kinds of people: the Reckless (Hotheads), the Thoughtless (Stammerer & Stutterers) are two of them. How does God rescue the Reckless and the Thoughtless? Has He ever rescued you because of this?
  4. The other two kinds of people are the Foolish and the Deceiver (Scoundrels and Swindlers). What dangers do they bring if they are in your life?
  5. When the King comes, we can “make big-hearted plans” and live generously. What can you do this week that is big enough to need God’s help and what can you do to live generously?