Week 43, October 19–25: 2 Peter 1–3; Lamentations 1–5; Esther 1–10; Daniel 1–3

• Sun      Oct 19 2 Pet. 1–3
• Mon     Oct 20 Lam. 1–5
• Tue      Oct 21 Est. 1–3
• Wed     Oct 22 Est. 4–6
• Thu      Oct 23 Est. 7–8
• Fri        Oct 24 Est. 9–10
• Sat       Oct 25 Dan. 1–3

In the midst of our reading in the Writings (Kethubim) section of the OT, we take one day to read the next book in the NT portion of the reading plan, 2 Peter. We have just finished preaching through 1 Peter on Sunday mornings, and this second of Peter’s letters builds on some of the themes from his first letter.

Peter identifies himself a little differently in 2 Peter, in this case spelling his name in a way matches its Hebrew pronunciation. Maybe this was to clearly identify his Jewish identity, along with his identity as “a servant and apostle of Jesus Christ.” (1 Pet. 1:1) The audience he is addressing is those whose faith and standing are equal to his, for it is “by the righteousness of our God and Savior Jesus Christ.” (1:2) He is addressing all Christians, including us today, who are saved by God’s grace through faith in the justifying work of Christ.

It appears Peter’s purpose for writing this second letter was to remind them of their identity in Christ to protect them against false teachers and bolster their faith in anticipation of Christ’s return. He was anticipating his own death (1:14), and he wants to do whatever he can to leave them with these important reminders for when he is gone.

Notice the different references to false teaching, and take to hear the warnings against them and the encouragement to remember what God has graciously given us:

His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. (1:3–4)

Lamentations is a pessimistic little book, with a hint of future hope, nestled between Jeremiah and Ezekiel in our English Bibles. In the Hebrew Bible order, Lamentations is moved to a place in the third section of the Tanak, the Writings (Kethubim). Ezekiel follows right after Jeremiah in the Prophets (Nebiim). A couple details about the literary design of Lamentations help us understand its message more clearly.

Lamentations is written in an acrostic pattern. In the first three chapters, the first line of each verse begins with successive letters of the Hebrew alphabet. Chapter 4 is also an acrostic chapter, but in this chapter, each letter of the alphabet has a triplet of verses; 66 verses with 3 verses for each successive letter of the 22-letter Hebrew alphabet. Chapter 5 is also 22 verses, but there is no acrostic pattern.

It could be said that this acrostic design of Lamentations enhances the book’s expression of sadness and disorientation. The book moves from order to disorder—from the acrostic pattern to no pattern—in a way that literarily reflects its foreboding message of chaos and judgement, which culminates in a plea for God’s restoration and renewal:

“Unless you have utterly rejected us, and you remain exceedingly angry with us.” (Lam. 5:22).

In the middle of the book, chapter 3 contains some of the most well-known biblical statements of the Lord’s faithfulness. God is judging his people justly for their sin, but his steadfast love never ceases, his mercies never come to an end. Despite the increasingly horrible situation, the author (maybe Jeremiah, see 2 Chron. 35:25) still hopes in the Lord. “The Lord is good to those who wait for him,” he says. “It is good that one should wait quietly for the salvation of the Lord.” (Lam. 3:25–26).

Clinging to this truth, the book then returns to its tone of lament. This mixture of grief and judgement on the one hand, with a glimmer of hope in God’s faithfulness on the other hand, is a common tension throughout the OT.

This week we are also reading Esther. We preached through this fascinating book over a few weeks last Summer. It is the next book after Lamentations in the order of books in the Hebrew Bible, and like Lamentations, its setting is in a time of exile. The people of Israel and Judah are in exile, and Esther’s story takes place in the palace of the Persian king.

The book of Esther is different than other biblical books in several ways, but one of the most notable differences is that it never explicitly mentions God. Nevertheless, his providential activity is evident all over the book. Many strange and unexpected—sometimes even ironically humorous—things happen, and they are depicted as if they occurred “by coincidence”.

Esther happens to win the beauty contest to be the next queen. Mordecai happens to overhear a plot to assassinate the king, and a long time later the king happens to have that account read to him when he happens to be struggling with insomnia. We could go on. Even though God is not mentioned in these stories, it is clear that he is at work. The author tells the story this way with a wink to us as readers. Notice these features as you read through the book, and consider what message we are meant to grasp. Mordecai, Esther, and the Jewish people are preserved not by luck or coincidence, but by God’s sovereign protection and faithfulness to his covenant promises.

Daniel Follows Esther in the Hebrew Bible order, and they are both books that focus mainly on one person representing God’s people living in exile. We will consider Daniel more closely in next week’s write up.