Scripture: “David and the chiefs of the service also set apart for the service the sons of Asaph, Heman, and Jeduthun, who prophesied with lyres, with harps, and with cymbals.” — 1 Chronicles 25:1 (LEB)
“Whatever you do, work at it with your whole being, for the Lord and not for people, because you know that from the Lord you will receive the reward of the inheritance. Serve the Lord Christ.” — Colossians 3:23-24 (LEB)
“Blessed be the Lord, the God of Israel, from everlasting to everlasting! Amen and Amen.” — Psalm 90:2 (LEB)
In 1 Chronicles 25, David and the leaders set apart the sons of Asaph, Heman, and Jeduthun to prophesy with musical instruments. Their dedication to worship through music is a powerful example of using one’s talents for the glory of God. This act of worship was not just about playing instruments; it was about prophesying and communicating God’s messages through music. Through music, they made Him known!
1 Chronicles 26 outlines the responsibilities of the gatekeepers. Their role was crucial for maintaining the sanctity and order of the temple. These gatekeepers demonstrate that every role in God’s house, whether seen or unseen, is significant and valuable. These chapters highlight the importance of worship and service in the life of God’s people. They remind us that every task, whether musical, administrative, or protective, no matter how menial or mundane, is an act of worship when done for the Lord.
Colossians 3:23-24 continues this message as it encourages us to work heartily for the Lord, not for human masters. This perspective transforms our daily tasks into acts of worship. Whether we are serving in the church, at home, or in our workplaces, doing our work for the Lord gives it eternal significance.
Psalm 90 reminds us of God’s eternal nature: “Blessed be the Lord, the God of Israel, from everlasting to everlasting! Amen and Amen.” In our worship and service, we acknowledge the everlasting nature of God and our place in His eternal plan.
The organization of musicians and gatekeepers in 1 Chronicles shows that both worship and practical service are vital in God’s kingdom. Every role, whether public or behind the scenes, is important. Colossians 3:23-24 reminds us to do everything wholeheartedly for the Lord. This attitude turns everyday tasks into meaningful acts of worship. Psalm 90’s focus on God’s eternal nature encourages us to see our service and worship in light of eternity. Our actions have lasting value when done for God.
These are great examples of dedication and service to God. Through them, perhaps, we will all be more inclined to use our talents for His glory and to see every task as an act of worship, to live with an eternal perspective, acknowledging His everlasting nature.
-Jeff Ransom
Reflection Questions:
How can you use your talents and skills to worship and serve God in your daily life?
In what ways can you adopt an eternal perspective in your work and service?
How does understanding that you are working for the Lord, not just for human recognition, change your attitude toward your daily tasks?
In the final portion of the book, Solomon turns to remind his readers to think often of their Creator early in life before all the “evil days” come. His point is not to just think of God when you are young, but the need to establish the foundation of one’s life in their youth. The phrase “evil days” probably refers to old age (and eventually death). As life goes on, there is more opportunity for trouble and adversity. Old age has its host of difficulties and struggles. One’s youth is often thought of as the best of times, and during that period of life it is good to develop the habit of remembering the Creator before the days of “evil” come. That doesn’t mean that older individuals cannot “remember” the Creator. Solomon is simply asserting that this practice is best formulated and built into the foundation of life at an early age before life’s complications arise and produce much turmoil and frustration.
Verses 1-7 is a whole poem that focuses on the remembrance of one’s youth and the pleasures of life that a young person is able to enjoy in contrast to the gradual decline of physical abilities and the dulling of the senses with age, a relentless progression ultimately toward death. To be “afraid of heights” and the “terrors…in the road” refer to the weakening of the body and the feebleness that accompanies aging to where a person cannot defend themselves. The “almond tree will blossom” is likely a figurative reference to the graying of one’s hair with age, like the white blossoms of the almond tree when it is in season.
The complicated saying that the “grasshopper will be a burden” likely represents small activities and simple tasks; when you are old even the smallest endeavors can seem difficult. Furthermore, when one’s “desire will fail” perhaps refers to sexual desire, but if that is true, by metonymy it refers to the failing of the physical body in general. And the “age-long home” is the place, after the failing of the body, when a person goes to the grave.
Verse 8 is a large inclusion (i.e., bookends) restating the thesis that Solomon presented at the outset of the book in 1:2, ““Utterly pointless,” says the Sage. “Everything is pointless!”
The change in voice to the 3rd person (i.e., “the Sage”) perhaps indicates that a narrator is giving an epilogue to the foregoing discourse (chs. 1:1-12:7). This epilogue functions to frame the previous discourse and Solomon’s investigation.
The summary of what Solomon discovered is that to submit to and obey God is what it means to truly live as a human being. It might be difficult to understand why Solomon asserts the “pointlessness” of life so heavily and exposes it in so many facets of life under the sun. His approach can appear to lean toward doubting everything or concluding that nothing ultimately matters (i.e., nihilism). But the pointlessness of everything he saw has driven him in the end to a deep piety and dependence on God. To understand that everything that happens under the sun has no ultimate significance or meaning only draws out the fact that meaning must reside outside of life under the sun and the work that humans do. In the face of all the oppression, injustice, uncertainty, and death in life, the Sage finds the only true meaning in life is humbling oneself before the Almighty Creator and remembering that he is God, and we are not. Our role as creatures is to worship and obey the one who makes everything and to not try and control or manipulate life, because everything we can try and do on our own is ultimately pointless. The only ultimate meaning is found in relation to the Ultimate Being whose breath fills the world and whose hand spans the universe. It is to him that we are accountable and will be judged for everything we do, whether good or evil.
So, let’s live for Yahweh and trust in him and not in our own understanding. We are weak and finite creatures, and our meaning and purpose in life can only be discovered through an obedient and faithful relationship with our God and Creator. This is the wisdom of the book of Ecclesiastes.
-Jerry Wierwille
Reflection Questions
If you were to write a book of wisdom – what would your conclusion be? Where did you learn this “wisdom” from? Do you think God would agree with your conclusion?
Regardless of your age, what changes have you seen in yourself as you have grown older? How does growing older affect your wisdom? What changes in your relationship with God would you like to see as you keep growing older? What can you do to bring this about?
What challenges do you find in Ecclesiastes 12? Will you rise to these challenges?
One of life’s great paradoxes is that it is predictably unpredictable. Life never seems to go the way we think. Solomon reflects on the inevitability of mortality where death is the great equalizer, the advantage of being alive, and encourages the reader to relish and enjoy life on the way to death, because that is what awaits everyone in the end.
There is a common “fate” that awaits every person: death. And regardless of a person’s righteousness or wickedness, the same end is waiting for them. Solomon says, “people do not know whether it is love or hatred; everything is ahead of them.” “Love or hatred” refers to divine favor or judgment. No one knows what their work will produce because it lies in the future. According to Solomon’s method of investigation, no one can say whether they will receive “love” or “hatred” in the future.
Solomon describes the common denominator of life—death—as an “evil” that is done under the sun. No one can predict when it will happen, and no one can escape it. There is “one event” that happens to all. After death, a person has no further reward or enjoyment of things done under the sun.
But for those who have not joined the ranks of the dead, Solomon says “there is still hope!” There is “hope” that while being alive a person can acknowledge the reality of death and thereby embrace the joys in life that they can, because no possibility exists for the dead as their life has ended and there is no going back.
In Solomon’s perspective, life is better than death. Period! Even a measly, no good dog (the ancient world did not have a high view of dogs) is better than a dead lion (viewed as one of the strongest and greatest of all animals in the ancient world). He brings the “hope” of the living into plain view by bluntly stating the obvious, “the living know they will die, but the dead do not know anything.”
Solomon’s point is for the reader to embrace life and all its blessings and joys. We only have a certain amount of time to do this, and then it is over, and we can’t have more. When a person dies “their hatred, and their envy” all perish with them. And so, while we are living, Solomon advises that we pursue life to the fullest and to engage in every activity with all that we are. Soon enough, we won’t be able to. So live it up, Solomon says, “Let your garments be always white, and do not let oil be lacking from your head. Enjoy life with the wife whom you have loved.” He is using very festive language here about wearing white garments and applying oil on one’s head.
But it is important to note that as part of the life that Solomon suggests one should live, he includes dedicating the time to work hard. That is part of the fullness of life, and the food and drink from one’s labor is part of the essential joys one can partake of in life.
Solomon turns to address the uncertainty of life as something perplexing and which he finds unsatisfying. Everything he lists seems to be disordered. The race should be won by the fastest racer, the battle should be won by the strongest soldier, wise people should have food to eat, foolish people shouldn’t have money, people who are skilled should be preferred (i.e., have favor), etc. But Solomon identifies that “time and chance happen to them all.” The point is misfortune and disaster are not selective about who they happen to fall on any given day. Everyone is susceptible to the chance of bad things happening to them. To prove his point, Solomon draws upon two negative images—fish in a net and birds in a snare—to illustrate the horror of the human condition where people find themselves encountering adversity when they least expect it.
In the final section of the chapter, Solomon tells a parable of a small city that is saved by the wisdom of a poor man, but in time, the poor man was forgotten about. So, Solomon affirms traditional wisdom that says, “Wisdom is better than strength.” But people did not recognize the poor man’s wisdom as such and soon forgot about it and him.
While traditional wisdom says that “wisdom is better than strength,” Solomon’s observations seem to complicate that conclusion because things are not always that way in reality. According to the narrative in his parable, it only takes one sinner to destroy (i.e., neglect) what wisdom says. And so, Solomon is asserting that as powerful and valuable as wisdom is, it has its limits. It is certainly preferrable to foolishness, but it is not immune to the destructive effects of a little foolishness. A small bit of foolishness can spoil the greatness of wisdom. This then begs the question, “What real value is wisdom if it can be overthrown so easily by a single fool?”
-Jerry Wierwille
Reflection Questions
How has the unpredictability of life ever caught you by surprise?
What do you enjoy about life? How do you embrace it? Does this include your labor?
Can you give an example of when or how, “A small bit of foolishness can spoil the greatness of wisdom”?
Solomon begins by asking “Who is like the wise man?” in a rhetorical fashion to get the reader to consider if they are like the wise man in the verses that follow where Solomon will set forth several scenarios involving a king (who represents any authority figure) and how certain responses are appropriate or not. The phrase “makes his face shine…hardness of his face is changed” refers to how using wisdom can change the way someone is presenting themselves to their superiors. One’s demeanor and conduct, if done with wisdom, can sway the other person’s opinion of them and earn them their favor.
Verse 3 is probably better as expressing the wisdom in leaving the king’s presence and carrying out his command rather than the instruction to remain since the following phrase instructs the reader to not “persist in an evil thing” by objecting to the king’s command and remaining in his presence to argue and oppose him.
An “evil thing” is likely a reference to a “bad idea” or a proposal that is not favorably received by the king. On the basis of the king’s authority as absolute, anything that interferes with or opposes his will automatically becomes “evil.” However, this is not moral evil, it is just Solomon’s way of describing something that causes trouble (the Hebrew word for “evil” also can mean “trouble”).
Wisdom would say for a person to respect those in authority and not push their agenda or object rudely to their directions. Why is that? Well, Solomon says that “the king’s word is authoritative.” Now, Solomon has in mind a monarchical government where the ruler (i.e., the king) is a totalitarian. This was the common form of government in the ancient world. But in our world, we could think of someone who has a superior rank (e.g., our teachers, boss, or civil leader).
“Whoever keeps the commandment” refers to the person who listens and obeys the king. This person will be safe, and no harm will come to them. Punishment does not fall on the one who does what they are told. Rather, the consequences are reserved for the one who rebels and disobeys.
But if there is a disagreement with the king, Solomon notes that there is “a proper time and procedure,” meaning that there is an appropriate way to provide feedback and one’s opinion for the king’s consideration. The wording here is extremely close to the wording we saw in 3:1—“For everything there is a season, and a time for every matter under heaven.”
Verse 10 begins a new section in Solomon’s discourse in the chapter. The issue that Solomon raises is about justice and retribution. He sets forth a scenario where he sees wicked people live and then die, and he watches them get buried. He even describes them as previously participating in the temple worship of Yahweh, and they received the praise of people in the city where they carried out their wicked schemes.
Here in this section, the pointlessness that Solomon is interested in expressing is about the delay judgment of these wicked people. He asserts that they were never judged while they were alive, and so it seems as though they never were punished, and the victims never received justice for their crimes.
vv. 12-13—this is the first assertion that Solomon makes that departs from his methodology of observation. It is outside the scope of inquiry to know that it will be “better” for the person who fears Yahweh and is reverent before him, since all of his observations point toward an experiential indifference between the righteous and the wicked. In fact, he even notes an inversion that he sees in the world where the wicked live long and the righteous die young.
Solomon is expressing a distinction between what he “knows” and what he “observes.” What he “sees” happening is vastly different from what he internally “knows.” And so, we begin to see the dilemma that Solomon is facing in his quest. But he doesn’t resolve the tension here. He merely presents it.
Solomon expressed a similar idea in 3:16-17, where he said, “16And moreover I saw this under the sun: in the place of justice, that wickedness was there, and in the place of righteousness, that wickedness was there. 17I said in my heart, “God will judge the righteous person and the wicked person, for there is a time of judgment for every purpose and for every deed.”
The judgment of God was not something that Solomon observed. In fact, what he saw was a complete absence of justice “under the sun.” And thus, the issue of delayed justice is brought back up again in verse 14: the righteous are punished and the wicked go free.
Since the judgment of the wicked is not happening in the present world, but Solomon “knows” that it will occur, his advice is to not focus on it, but to enjoy life despite the brokenness and the injustice happening all around. The “joy” that Solomon says is to accompany one’s work and the eating and drinking the fruit of that work has been a theme already mentioned twice before in 2:24 and 5:18.
In certain circumstances in life, we often make a deductive choice on what would be at least a good way to respond. For Solomon, his deduction is at least, “enjoy life,” by eating, drinking, and being merry. This is at least a good response for humankind with the work that God has given them to do.
The exhaustive effort that Solomon has applied to his search has caused him to lose sleep. The lack of any satisfying answer has left him disturbed and unable to find rest. All day and all night, his mind is busy, preoccupied with the question that he feels he must answer. But because he cannot solve it and discover the ultimate meaning of life, he resorted to a simplified suggestion as a baseline of what he knows—it is good to enjoy life as one labors all the days that God has given to them.
Solomon offers verse 17 as a summary of his effort and makes a grand claim that he has observed it all—all the work of God—and his conclusion is that no one can find it out. No matter how thorough Solomon has been or could be in his investigation, his methods fail; he cannot discover the answer to the ultimate meaning of life. And if a wise person thinks that he can figure it out, he’s wrong, Solomon says—He can’t, because no one can.
-Jerry Wierwille
Reflection Questions
Can you give some examples of when what you “see” is different than what you “know”?
What is your approach to people in authority? Is there anything you can learn from Solomon in this chapter regarding your interactions with people in authority?
What are the benefits to being a wise person? What are the limitations to human wisdom?
In chapter 4 of Ecclesiastes, Solomon continues his observational reporting about the wickedness and evil that he sees “under the sun.” Some of his assessments about these events accurately describe them as truly “wicked” or “evil,” but at other times he uses that terminology simply to describe something that is frustrating and/or enigmatic (i.e., too complicated to comprehend).
The first problem that the Sage identifies is oppression, which is an extension of his critique on social injustice in the previous section (3:16-17). Oppression is a general term that can refer to a range of activities from: exploitation, robbery, fraud, abuse of power, disenfranchisement, assault and physical violence, confiscation of property, social prejudice, unfair dealings, etc. In its basic sense, oppression is the abuse of power that is perpetrated on those who are vulnerable and less powerful, particularly the poor, widows, orphans, and foreigners (e.g., Ezek 22:7, 29; Amos 4:1; Mic 2:1-2). It is a denial of personal rights and justice, often accompanied by violence and bloodshed (e.g., Jer 22:17; Ezek 22:6-7, 12, 29).
All oppression is a product of selfishness. It is seeking the benefit of yourself (or your interests) without regard to the needs, wellbeing, or rights of other people who are harmed in the process. Power, in whatever form it takes, whether economic, political, religious, or otherwise, is not to be used for selfish gain and advancement, because it ends up turning other people into objects whom you can treat as you please and squeeze until they give you what you want. In this oppressive regime, people are treated as less than human, and denied their intrinsic value and equality as being created by the same God who has created all humankind.
In verse 4, we can notice that Solomon is exaggerating here again. It is hard to imagine that what he is saying is that “rivalry” is truly the sole motivation behind every person on the planet who works hard. Nevertheless, we probably can say that it is a large motivating factor.
This section is linked to the previous in the sense that people often oppress others because they want to get ahead. They push others down so that they can climb higher. And in their pursuit of climbing the ladder of success, they don’t mind kicking the heads of those who are below them if it means progress and advancement toward their ambitions.
So, in Solomon’s view, if rivalry is what motivates all of this work that he sees, and it is a pointless endeavor, then perhaps it is better to not work, but rather just rest. This logical proposition leads Solomon to consider two proverbs (which he quotes in vv. 5-6) that offer perspective on this matter and reinforce his general conclusion.
The next problem Solomon identifies is that of isolation. In verse 7, he sets forth a rhetorical question from the exasperated view of the loner, “For whom then, do I labor, and deprive my soul of pleasure?” Clearly the answer is that the loner labors for himself and no other. But if all he does is work hard to amass wealth for himself as the end objective, then he is depriving himself of enjoying the pleasure that results from his labor. Essentially, Solomon has in mind the workaholic, the person whose ambition in life is to be successful at their career, to go as far as they can, and climb the ladder as high as possible. But such an outlook on life will never be satisfying, he concludes. His eyes will never be “satisfied with wealth.”
The final two problems are laid out in vv. 13-16: power and popularity. Solomon introduces these final two problems using a “better-than” comparison. The problem Solomon sees is twofold: 1) in vv. 13-14 the issue is being in charge but becoming closed off and obstinate, unwilling to listen to any instruction, and 2) in vv. 15-16 the issue is being in charge but being unpopular, where no one praises and rejoices in your leadership.
The sense of this section is that the old foolish king who would not listen to anyone was eventually replaced by the wise youth, who came from humble beginnings. Then another youth eventually replaced the wise youth who became king, and many people followed him and liked him. But his popularity was only temporary as he would lose favor in the eyes of the people, and they would no longer rejoice in his leadership.
So, what do all four of these problems have in common and what are they telling us about Solomon’s pursuit of the meaning of life? First, the problems that are mentioned help us identify what is truly meaningful in life. These problems identify the need for justice, cooperation, companionship, and humility. The problems also tell us what we should not put our time and effort in seeking to attain or being worried about changing. The world is the way it is, and it has always been that way. Nothing new is happening now that has not already happened and will happen again. These problems are endemic in a broken world, and that is why they cannot provide true meaning in life. True meaning is found in the age to come when the world will be restored, and these problems will be no more.
-Jerry Wierwille
Reflection Questions
What modern examples can you find of what Solomon saw in his day for each of these issues: oppression (selfishness), loneliness (and workaholism), power and popularity? In your own life where have you seen yourself struggle or tend toward one of these?
While realizing we live in a broken world with evil which won’t be changing until the age to come, of what value is justice, cooperation, companionship and humility in your own life? Which of these is most lacking in your life? How can you work toward each of these?
How can you be a comforter to those experiencing the harsh realities/evils of this broken world today?
Scriptures: “He trusted in Yahweh the God of Israel, so that after him there was none like him among all the kings of Judah, nor among those who were before him.” — 2 Kings 18:5 (LEB) Psalm 86: “Teach me, O Yahweh, your way, that I may walk in your truth; unite my heart to fear your name.” — Psalm 86:11 (LEB) Luke 20: “And Jesus said to them, ‘Render to Caesar the things that are Caesar’s, and to God the things that are God’s.'” — Luke 20:25 (LEB)
In 2 Kings 18, Hezekiah’s trust in God stands as a powerful example of faith and commitment to God. By removing idols and leading Judah back to true worship, Hezekiah’s actions reflect a heart fully devoted to God. This theme of wholehearted devotion is echoed in Psalm 86 and Luke 20, tying together a comprehensive understanding of what it means to trust and honor God. Hezekiah’s reforms in Judah were driven by his deep trust in God. He actively sought to purify his kingdom from idolatry, demonstrating his dedication to God’s ways. His trust was not merely a passive belief but a driving force that led to decisive action and comprehensive reform.
Psalm 86 is a prayer of David, asking God to teach him His way so that he might walk in truth. David’s plea to unite his heart to fear God’s name resonates with Hezekiah’s life. Both show a desire to align their hearts and actions with God’s will, seeking His guidance and truth in all things.
In Luke 20, Jesus teaches about giving to Caesar what belongs to Caesar and to God what belongs to God. This teaching emphasizes the importance of recognizing our ultimate allegiance to God. Just as Hezekiah dedicated his reign to purging Judah of idolatry and leading the people back to God, we are called to dedicate our lives to honoring God above all else.
Hezekiah, David, and Jesus all highlight the importance of wholehearted devotion to God. This involves seeking His ways, trusting Him fully, and ensuring that our lives reflect His truth. Hezekiah’s actions in Judah show that true faith leads to action. Similarly, Psalm 86 and Luke 20 call us to live out our faith in practical ways, aligning our lives with God’s will and giving Him our full allegiance. Seeking God’s guidance, as David does in Psalm 86, and understanding our duty to God, as taught by Jesus in Luke 20, are essential aspects of living a life that honors Him. We are to learn His ways, walk in His truth, and render our lives to Him.
– Jeff Ransom
Reflection Questions:
Are there any areas in your life where you need to seek God’s guidance to walk more fully in His truth? How can you actively demonstrate your trust in God through your actions, like Hezekiah did? What does it mean to you to render to God what is God’s, and how can you live this out in your daily life? This week, reflect on these questions and take steps to deepen your devotion to God. Seek His guidance, trust in His ways, and ensure that your actions align with His truth.
“But as for me, I will look to Yahweh; I will wait for the God of my salvation. My God will hear me.” — Micah 7:7 (LEB)
“For the Son of Man came to seek and to save the lost.” — Luke 19:10 (LEB)
In a world often overwhelmed by corruption and despair, both Micah 7 and Luke 19 offer us powerful messages of hope and redemption. These passages remind us that no matter how bleak our circumstances may seem, God’s love and salvation are always within reach.
Micah 7 depicts a society engulfed in sin and injustice. The prophet agonizes over the overwhelming corruption, yet he chooses to watch in hope for God. Micah’s confidence is not rooted in the present circumstances but in the unchanging nature of God. He waits patiently for the God of his salvation, assured that God will hear him.
In Luke 19, we see the fulfillment of the hope that Micah clung to. Jesus encounters Zacchaeus, a tax collector despised for his dishonest, corrupt ways. Despite Zacchaeus’ reputation, Jesus seeks him out, calling him by name and choosing to stay at his house. This act of grace leads to Zacchaeus’ repentance and transformation. Zacchaeus’ story vividly illustrates Jesus’ mission: to seek and save the lost.
Both Micah and Zacchaeus found their hope in God. Micah trusted in God despite his society’s moral decline, while Zacchaeus found redemption through an encounter with Jesus. We, too, are called to place our hope in God, trusting in His promise of salvation. Zacchaeus’ transformation shows the power of God’s grace. No one is beyond redemption; Jesus seeks us out, offering a chance for a new beginning. Our lives can be profoundly changed when we come to God through Jesus. Micah’s patient waiting for God’s salvation and Zacchaeus’ immediate response to Jesus’ call both demonstrate the importance of faith in action. We must wait with hope, but also be ready to act in response to God’s call.
-Jeff Ransom
Reflection Questions:
How can you place your hope in God amid the challenges and uncertainties in your life?
In what areas of your life do you need to experience the transformative power of God’s grace?
How can you be a faithful steward of the resources and opportunities God has entrusted to you, making Him known, while actively waiting for His guidance?
This week, consider these questions and take steps to deepen your relationship with God, embodying the hope and transformation He offers to all who seek Him through Jesus.
If you’re ever looking for a prayer for any occasion, the book of Psalms is the place to go. In today’s reading, we explore Psalm 85, which features a heartfelt prayer for mercy by one of the sons of Korah. It begins by reminding God of His past mercies when He restored the fortunes of Jacob, and then pleads for His compassion: “Will you be angry with us forever? Will you prolong your anger to all generations?” (Psalm 85:5-6). The Psalmist continues, asking, “Show us your lovingkindness, O Lord, and grant us your salvation” (verse 7).
The writer then reaches a comforting conclusion: “I will hear what God the Lord will say… Surely His salvation is near to those who fear Him, that glory may dwell in our land… Righteousness will go before Him and will make His footsteps into a way.”
This prayer serves as a perfect guide for times of uncertainty. Think back to the last time you faced a tough situation or crisis, perhaps due to a mistake you deeply regretted. What should be your next step? Prayer, of course. Psalm 85 reminds us that we are at the mercy of God, which is something to rejoice in. God’s righteousness goes before Him, and His footsteps create a path for us to follow. Understanding this is truly beautiful.
In our other reading, Micah 6:8 tells us, “He has told you, O man, what is good; and what does the LORD require of you but to do justice, to love kindness, and to walk humbly with your God?” Here, we see three essential virtues: justice, mercy, and humility. When faced with tough decisions or the need to recover from mistakes, we know where to turn for guidance. God provides everything we need to know – right in the Bible.
-Samantha Stokes
Reflection questions:
When faced with times of uncertainty, where in the Bible do you turn for answers?
What can you do to ensure you are walking in the path God’s footsteps have made for you?
How can you incorporate the virtues of justice, kindness, and humility into your daily interactions and decisions?
What is your favorite book? Who is your favorite speaker? Do you have a favorite preacher? What kind of prophet would you really like to listen to?
The verse in Micah 2 that really caught my attention this time around was verse 11 – “Suppose a prophet full of lies would say to you, ‘I’ll preach to you the joys of wine and alcohol!’ That’s just the kind of prophet you would like!” (Micah 2:11 NLT). It got me to thinking – maybe I should be spending a little more time listening to the preachers and prophets that I DON’T really like listening to.
Poor Micah might not have been a very popular guy in his day and age. Most of the people of Israel and Judah would rather not hear what he had to say. His social media accounts might not have had a lot of friends and followers and his devotions might not have gotten a lot of likes. Sometimes when we speak the truth it’s not real popular, and neither are we. But being popular and comfortable isn’t nearly as important as speaking and hearing and doing what God desires. I think Micah recognized this when he said, “If you would do what is right, you would find my words comforting.” (Micah 2:7b NLT).
How do we recognize a prophet that is full of lies? There are so many lies being circulated today. Whether they come from the Dove chocolate candy wrapper, social media or the preacher/prophet at the local church – everything we hear needs to be checked. Not just to see if it’s popular (do a lot of people believe it). Not just to see if it is comforting (do I like to listen because it makes me feel good). But of life and death consequence – does it line up with what God says is right and true and beneficial – even when it is unpopular and uncomfortable. And if it doesn’t line up with God’s standards, disregard it! And seek truth elsewhere! How do we know if it lines up with what God says is right and true and beneficial – even when it is unpopular and uncomfortable? Take a look (a lot of them, actually) in His Book! Like everyday – every book of the Bible (not just our favorites) – all year long.
-Marcia Railton
Reflection Questions
What prophets of lies have you heard? How did you distinguish it as untruth?
Micah’s example of the prophet of lies spoke of the joys of wine and alcohol – a popular belief indeed that brings a lot of ‘comfort’ to many. What do you think Micah’s thoughts on wine and alcohol were? Do you think he was preaching God’s truth here? Do you see dangers in wine and alcohol? What problems could develop by listening to and following the prophet speaking of the joys of these beverages?
Who do you listen to/read/watch? Why does what you listen to/read/watch matter?
What other Bible passages can you find to support what Micah is saying?
The world could use more knowledge of the Old Testament minor prophets. I should become more familiar with them, too. I wonder what would happen if they became required reading in every college or high school curriculum? Could our world, our nation, our church, our family, me, learn a lesson from what God spoke through His prophets so many years ago? Would they listen?
This week our Bible reading will include one chapter of Micah every day. Some years we have read the whole thing in just one or two days. But this year let’s slow down a little and digest one chapter a day. Some days this week our devotions will be over other parts of our Bible reading, but still take the time to work through one chapter of Micah every day, as if it were required reading from God.
Unlike several of the books of prophecy which are directed to just one nation or city, Micah addresses both Israel and Judah and many specific cities in those countries. Micah includes three sections which each begin imploring his audience to listen and pay attention to the messages God gave him to tell of the capital cities, the leaders and the people of these countries (1:2, 3:1, 6:1).
As you read through Micah this week be watching for what we can learn about God. What are His characteristics, what does God like, what does He hate, what has He done, and what will He do? Not to spoil the whole plot, but you will find many instances of God’s justice and also many instances of His love.
Here in chapter 1 then we begin with Micah telling the people of the world to listen to the visions he has received from God in regards to the capital cities of Samaria and Jerusalem because “The Sovereign Lord is making accusations against you” (Micah 1:2). What does it mean to you that God is sovereign? Sometimes when we are accused of something we can easily dismiss the accusation because of who it comes from. But, not so easily done when the accusations are coming from the Sovereign God. Maybe this is something we ought to sit up and pay close attention to.
The next verse says, “Look! The Lord is coming! He leaves his throne in heaven …” So – we are not just to use our ears to listen – but also use our eyes to look and see the evidence. The Lord God is getting up off his throne. As a teacher or parent or baby-sitter it is interesting to watch a child who has heard the person in authority say what to do or not to do, but the child continues disobeying – until they see that authority figure start to stand up…and then they know it’s time to fall in line. It’s time to listen – and look – and obey. Because the LORD is not coming to give hugs and high-fives this time around. He isn’t bringing congratulations but accusations – and it’s not just talk. It’s time to act. The mountains are melting beneath His feet – because of the sins He has seen.
It is interesting that our other passages today share many of the same warnings and pictures of God. In Psalm 81 we hear, “Listen to me, O my people, while I give you stern warnings.” (vs 8). We see a people who did not want God around (vs. 11). We also see in this Psalm, what we will later see in Micah – what God does when His people DO come back to Him. When they DO repent, listen, follow Him and walk in His paths – THEN God subdues their enemies, and feeds them the finest wheat and satisfies them with wild honey from the rock (Psalm 81:13, 14, 16). While those who hate the Lord will be doomed forever (vs. 15).
Will you be eating wild honey from the rock or doomed forever?
Will you be like the rich man Lazarus or the beggar in Luke 16? If you are wanting some more information and discussion on this interesting parable, you might want to read the online REV Bible commentary on this passage.
-Marcia Railton
Reflection Questions
Seriously consider, what accusations do you think the Sovereign Lord would make today against you, your church, your city, your capital city? Why are these accusations important to know and consider?
The verse about the city of Lachish caught my attention, “You were the first city in Judah to follow Israel in her rebellion, and you led Jerusalem into sin.” (Micah 1:13) Your sins don’t just affect you. Where have you seen this slippery slope and growing snowball before? Thinking of your own life – who have you followed into sin – and then were you aware of who followed you and your sin? Could repentance work the same way?
Seek Grow Love 