TheSecondExodus

Lesson 17 – Jeremy Thomas

  1. Introduction: Invisible Power and the Book of Esther
    1. Illustration of a levitating, glowing light bulb: magnets hold it, invisible current lights it, showing an unseen power behind what is visible.
    2. Scientific explanations like electromagnetic induction and magnetic levitation are true but ultimately inadequate to explain deepest causality; at the deepest level, reality is grounded in Christ (Colossians 1:16–17).
    3. Colossians 1:16–17: all things—visible and invisible, thrones, dominions, rulers, authorities, magnets, electricity, science, politics—were created through Christ and for Him, and in Him all things hold together.
    4. Key analogy: the bulb floats because laws exist, those laws exist because Christ created them, and they hold because He is holding them now; likewise, Esther reveals an invisible God upholding and guiding events even when His name is never mentioned (Esther 1–10).
    5. Thesis: God’s “power of invisibility” is a superpower, not a weakness; He works powerfully and invisibly in Esther and in contemporary politics and culture (1 Timothy 1:17; 1 Timothy 6:15–16).
  2. Seeing the Immortal, Invisible God in Esther
    1. Biblical framing of God’s invisibility:
      1. 1 Timothy 1:17: God is the King of the ages, immortal, invisible, the only God, deserving honor and glory forever.
      2. 1 Timothy 6:15–16: He is the blessed and only Sovereign, King of kings and Lord of lords, who alone has immortality and dwells in unapproachable light, whom no one has ever seen or can see; His invisibility is a feature, not a defect.
    2. Marvel universe analogy:
      1. In popular fiction, anyone who can act powerfully and invisibly has a “superpower,” inspiring awe and marvel.
      2. Similarly, Scripture describes the Lord’s doing as “marvelous in our eyes” (Psalm 118:23), whether in creation, history, or the events of Esther.
    3. Reading Esther in light of the whole Bible:
      1. Though God’s name is never mentioned in Esther, the book assumes God rather than arguing for Him, inviting readers to see His hidden providence by faith (Esther 1–10).
      2. We must read Esther in the light of the whole counsel of God—Old and New Testaments—allowing broader biblical theology to illuminate God’s role in the narrative (Luke 24:27).
    4. Seeing God’s providence behind human politics:
      1. Just as it is incomplete to explain the light without reference to electricity and magnetism, it is incomplete and intellectually dishonest to explain Esther—or modern politics—without reference to God’s invisible rule (Colossians 1:17).
      2. Esther shows that God works behind morally complex human decisions and seemingly random events, revealing a coherence and purpose that goes beyond chance (Esther 2–9).
    5. Key truth: God operates invisibly in Esther and in our time not because He is less real, but because He is greater than what can be seen.
      1. God’s goodness may be hard to see amid wickedness and hatred, but His sovereign power is always present and ultimately working within and over human evil (Romans 8:28; Esther 6–9).
      2. Believers are called to worship the immortal, invisible God and to interpret history, including Esther, with Him explicitly in view (1 Timothy 1:17).
  3. Reading Esther Carefully: Layers, Characters, and Coincidences
    1. Reading with humility and community:
      1. The narrator of Esther is sophisticated and provocative, stacking apparent coincidences alongside morally complex human actions (Esther 1–10).
      2. Interpreting Esther well involves reading in community, paying careful attention to the text, and seeking to extract, not impose, meaning—like careful legal reading of a constitution.
    2. Morally complex human characters:
      1. Mordecai and Esther: Hebrews who at times act in morally ambiguous ways and at other times with genuine virtue, making them mixed characters rather than flawless heroes (Esther 2–8).
      2. King Ahasuerus (Xerxes): murderous, adulterous, self-indulgent, and indecisive; he appears powerful but often cannot make decisions alone and is easily manipulated (Esther 1–3).
      3. Haman: a heinous, haughty, hateful, and hurtful enemy whose power is real but temporary; he ultimately loses both his life and legacy (Esther 3–7).
    3. Providential convergence of events:
      1. The narrator piles up precise timings (e.g., the lot casting, the sleepless night, the chronicle reading, Haman’s arrival) so that explanations excluding God become implausible (Esther 3–6).
      2. What first appears random (casting of pur, the lot) gradually reveals a coherent pattern of divine purpose (Esther 3:7; Esther 6:1–11).
    4. Biblical interpretive frame:
      1. Esther plays out the principle of Genesis 50:20: what humans intend for evil, God works for good, particularly for His covenant people (Genesis 50:20; Esther 7–9).
      2. Esther also displays Romans 8:28 in narrative form: God works all things together for the good of those who love Him and are called according to His purpose (Romans 8:28; Esther 8–9).
    5. Key truth: Esther’s multi-layered story pushes readers to see beyond human actors to the deeper, invisible reality of God’s providence.
      1. Ignoring God’s role in Esther—or in modern news—means missing the most important explanatory factor behind what is happening.
      2. The book is designed to train believers to see God by faith in situations where He is not named and where interpretive sermons are not supplied within the narrative itself.
  4. The Unseen Enemy: Satan’s Hatred and the Deeper War
    1. Satan’s role in Esther:
      1. As God is unmentioned yet clearly active in Esther, so Satan is also unmentioned yet active through Haman’s hatred of the Jews (Esther 3:5–6; Esther 7:4).
      2. Haman’s genocidal hatred for Abraham’s descendants reflects Satan’s long-standing desire to exterminate the Hebrews/Israelites/Jews, the people through whom the promised seed would come (Genesis 12:1–3; Genesis 3:15).
    2. Historical pattern of Satanic opposition:
      1. From Pharaoh’s slaughter and oppression in Egypt, through Haman’s plot in Persia, to Herod’s massacre of infants and beyond, Satan repeatedly attempts to destroy the line leading to the Messiah (Exodus 1–2; Esther 3; Matthew 2:16–18).
      2. Later history includes Hitler and others who seek to annihilate the Jews, reflecting the same satanic hatred against God’s redemptive plan.
    3. Haman’s responsibility and Satan’s influence:
      1. Satan’s involvement does not excuse human evil; Haman remains fully responsible for his hatred, violence, and plot against God’s people (Esther 3:8–11; Esther 7:9–10).
      2. Seeing Satan’s role helps readers perceive the deeper spiritual war underlying Haman’s actions and the Persian politics of the book (Ephesians 6:11–12).
    4. God’s steadfast love victorious over unrelenting hatred:
      1. In the end, Satan’s and Haman’s evil plans cannot overcome God’s steadfast love for His people; Haman is destroyed and the Jews are preserved and honored (Esther 7:10; Esther 8:15–17; Psalm 136).
      2. Esther demonstrates that God’s marvelous light ultimately outshines the darkness of evil and hatred (John 1:5; Esther 9:1–5).
    5. Key truth: The story of Esther is not just political intrigue but a window into the deeper spiritual conflict where God’s enduring love decisively defeats Satan’s hatred.
      1. Readers must see both the visible human actors and the invisible spiritual battle to grasp the full significance of the narrative (Ephesians 6:12).
      2. This perspective shapes how believers interpret both ancient Scripture and modern events, refusing to tell the story without reference to God and the unseen war.
  5. Justice, Violence, and Esther 9: Guardrails and Canonical Context
    1. The troubling question of Esther 9:5:
      1. Esther 9:5 states that the Jews struck all their enemies with the sword, killing and destroying them and doing as they pleased to those who hated them, raising the question: is this righteous justice or sinful retaliation?
      2. Scripture invites honest wrestling with whether this violence is God-honoring or merely human vengeance (Esther 9:1–5).
    2. First crucial clarification: not ethnic cleansing, but defensive justice:
      1. The first edict, influenced by Haman, authorized genocide—an annihilation of Jews across the empire (Esther 3:8–14).
      2. The second edict, following Esther’s intercession, permits the Jews to defend themselves against those who would attack them, making the events of Esther 9 a response to a specific, unchangeable Persian law (Esther 8:11–13; Esther 9:2).
    3. Guardrail 1: Targets limited to enemies:
      1. The text repeatedly identifies those killed as “those who hated them” and “those who sought their harm,” emphasizing that this is not indiscriminate slaughter of civilians (Esther 9:1–2, Esther 9:5).
      2. The aim is the preservation of life for the Jews, not conquest or personal vendetta.
    4. Guardrail 2: Refusal to take plunder:
      1. Although the second edict explicitly allows the Jews to plunder their enemies’ goods, the narrative stresses three times that they “laid no hand on the plunder” (Esther 8:11; Esther 9:10, Esther 9:15, Esther 9:16).
      2. This restraint signals that their action is not driven by greed or opportunism but by a limited goal: stopping the perpetuation of evil.
    5. Connection to 1 Samuel 15 and Saul’s failure:
      1. In 1 Samuel 15, Saul is commanded to strike Amalek and devote everything to destruction, taking no plunder, but he disobeys by sparing Agag and the best of the livestock (1 Samuel 15:3, 9).
      2. God calls Saul’s selective obedience rebellion and idolatry and rejects him as king for taking what he valued instead of obeying God fully (1 Samuel 15:22–23).
      3. In Esther, the Jews’ refusal to plunder may deliberately echo Saul’s failure, suggesting a more God-centered, Scripture-shaped restraint in their response.
    6. Guardrail 3: Canonical perspective and restraint today:
      1. Esther 9 is not presented as a timeless model for all situations; it must be read in light of the whole canon, including New Testament calls to leave vengeance to God and to respect governing authorities (Romans 12:17–19; Romans 13:4).
      2. Believers today are not to become “the next Haman” in the name of Mordecai, but to recognize God’s use of human governments to restrain evil while the church fights a spiritual, not physical, holy war (Ephesians 6:12).
    7. Key truth: Esther 9 portrays measured, divinely-framed justice under unique historical conditions, not a blanket endorsement of violence or revenge.
      1. The refusal to plunder, the limitation to those who seek harm, and the canonical echoes of Saul’s failure suggest “justice with restraint” rather than mob violence or ethnic cleansing.
      2. The Feast of Purim celebrates the preservation of life and God’s deliverance, not the sheer destruction of enemies (Esther 9:20–22).
  6. Contrasting Kingdoms: Ahasuerus, Haman, and the True King
    1. Persian counterfeit kingship:
      1. The palace of Ahasuerus is described with lavish detail resembling a temple, suggesting the pagan king’s attempt to replace the true God with himself (Esther 1:3–8).
      2. Ahasuerus is surrounded by advisors, with Haman leading him into heinous decisions, showing that the man on the throne is not truly in control (Esther 1–3).
    2. Haman as “celebrated one” and false greatness:
      1. The name Haman can be understood as “celebrated one,” depicting him as an ancient celebrity who lives for human applause and self-exaltation (Esther 3:1–2).
      2. His hunger for power, prestige, and legacy—passing honor to his ten sons—illustrates the self-centeredness that can infect any sphere of life (Esther 5:11–13; Esther 9:7–10).
      3. Modern parallels include any “celebrity” (political, artistic, religious) who seeks to perpetuate their own name, power, and platform rather than God’s kingdom.
    3. Mordecai and Esther’s contrasting purpose:
      1. By the end of the book, Esther and Mordecai act not to perpetuate their own fame, but to preserve God’s people and His redemptive line “for such a time as this” (Esther 4:14; Esther 8:15–17).
      2. Their ascent highlights a different kind of leadership aimed at sustaining the people through whom God’s saving purposes will unfold.
    4. The true King over all kings:
      1. Behind the pomp of Persia and the schemes of Haman stands the immortal, invisible, only wise God, the true King of kings and Lord of lords (1 Timothy 6:15–16).
      2. His steadfast love endures forever and outlasts all corrupt empires and human rulers; corruption is prevalent but will not prevail (Psalm 136; Esther 10:1–3).
    5. Key truth: Esther contrasts fragile human kingdoms and “celebrity” power with the enduring kingship of the immortal, invisible God.
      1. Believers are called to place their hope not in political leaders or cultural celebrities, but in the unseen King whose kingdom cannot be shaken (Hebrews 12:28).
      2. The book trains God’s people to trust His invisible reign even amid corrupt regimes and tangled politics, ancient and modern.
  7. Implications for Faith Today: Seeing the Invisible God in Our World
    1. Reading news and history with God in view:
      1. Just as one cannot fully explain the levitating bulb without reference to unseen forces, one cannot fully explain history or contemporary culture without reference to the invisible God (Colossians 1:17).
      2. Attempts to tell the full story of what is happening in the world while leaving God out mirror the attempt to explain the bulb without electricity or magnetism.
    2. Spiritual warfare and the church’s calling:
      1. The church’s primary conflict is not against human beings but against principalities, powers, and spiritual forces of darkness (Ephesians 6:12).
      2. Believers are called to stand for life and righteousness, trusting God’s justice and refusing to repay evil for evil (Romans 12:17–21).
    3. Trusting God’s marvelous providence:
      1. Esther encourages believers to see that, even in corrupt times—ancient Persia or modern America—God’s invisible hand is at work, and His steadfast love will outlast every corrupt system (Psalm 118:23–29; Esther 9–10).
      2. God is the immortal, invisible, only God, whose marvelous light will ultimately outshine all darkness, and whose purposes cannot be thwarted (John 1:5; 1 Timothy 1:17).
    4. Encouragement to worship and trust:
      1. Believers are invited to worship God as the King of the ages and to rest in His invisible but powerful reign over science, politics, and personal history (1 Timothy 1:17).
      2. Prayer focus: that God would give His people eyes of faith to see His providence behind “messed up” human politics and to live with confidence in His ultimate justice and mercy (Romans 8:28; Esther 1–10).

Lesson 16 Outline – Brett Cushing

  1. Assurances During God’s Apparent Absences
    1. Lesson focus: Esther 7–8 shows God’s providence amid His apparent absence, mirroring times when believers feel abandoned or “in exile” in their own lives (Esther 7–8).
    2. Apparent absence is a normal part of the Christian life, not a sign of abnormal or “bad” faith, but a common experience for followers of Jesus.
    3. Psalms of darkness and confusion (Psalm 88; Psalm 73; Psalm 42; Psalm 44; Psalm 13) are given to normalize and validate believers’ pain, questions, and struggle to keep believing when God feels distant.
    4. Big idea: During God’s inevitable apparent absences, believers need assurances that He is still present, still protecting and providing, and has provided Someone and prescribed helps to sustain their faith (Esther 7–8).
    5. Illustration: the “missing arms” college nap—limbs felt utterly absent yet were still there—parallels how God can feel absent while truly present and active, and the question becomes: how do we gain assurance of that reality?
  2. Assurance One: God Is Present with Us Somehow
    1. Feeling exiled and undeserving:
      1. Like Israel in exile, believers can feel that God is distant, unhappy, or disappointed because of their sinful desires and circumstances (Ezra–Esther context).
      2. Examples include job loss, medical crises such as cancer, chronic pain, financial strain, family issues, or simply a loss of desire for God, leading to the question, “Where are You, God?”
    2. God’s desire to dwell with His people:
      1. Esther 7–8 reveals that, even when God’s name is not mentioned, He is orchestrating everything providentially for His people’s deliverance (Esther 7–8).
      2. From Genesis to Revelation, God’s heart is to dwell with His people; even when they do not desire Him, He continues to desire them and takes initiative to be with them (Genesis 3:8; Revelation 21:3).
    3. Only seeing a sliver of God’s work:
      1. The Max Lucado “sliver” story (horse, wild horses, broken legs, spared from war) illustrates how people wrongly label events as “good” or “bad” based on limited perspective.
      2. Likewise, Esther’s story is a roller coaster of apparent blessings and curses, yet Scripture shows that God is working through the whole sequence, not just the sliver believers can see (Esther 2–8).
    4. Key truth: Even when God seems absent, His desire to be with His people and His providential care remain unchanged.
      1. Believers can have assurance that God is still present and still desires them, even when feelings and circumstances strongly suggest otherwise (Psalm 73:23–26).
      2. Esther 7–8 is given as part of Scripture to assure exiled and struggling believers that God is with them in their darkness and confusion (Psalm 88).
  3. Assurance Two: God Protects Us from Something and Provides Us with Something
    1. Protection and provision embedded in God’s commands:
      1. Throughout Scripture, God’s commandments carry a double purpose: protecting His people from something harmful and providing something good and life-giving (Deuteronomy 10:12–13).
      2. This pattern runs from Genesis to Revelation and continues in Esther’s context, where God is both protecting and providing even in exile.
    2. Examples of God’s protection and provision:
      1. Garden of Eden: Expelling Adam and Eve protects them from eating from the tree of life and living forever in sin, and God provides eternal life later through Christ, the promised offspring (Genesis 3:22–24; Genesis 3:15).
      2. Egypt and the first Exodus: God establishes Israel as His people, protecting them from surrounding nations and providing Himself as their King and a priestly vocation to bless the nations (Exodus 19:4–6).
      3. Sinai and the Law: The law protects from destructive practices and provides a framework for holy living, revealing God’s character while exposing sin (Exodus 20; Romans 7:7–12).
      4. Wilderness: God protects Israel from returning to Egypt and from their own self-sabotage, while providing manna, water, His presence, and a daily lesson in dependence (Exodus 16–17; Deuteronomy 8:2–3).
    3. Protection and provision in Esther’s Second Exodus:
      1. In Esther, God protects His people from their independence streak that led to exile by letting them feel the consequences of sin (exile) and by intervening to prevent their annihilation (Esther 3–8).
      2. He provides them with an impending incarnate Savior foreshadowed in the “second exodus” theme—pointing ahead to Christ’s exodus described at the Transfiguration, where Moses and Elijah speak about His departure (Greek: exodus) that will bring salvation (Luke 9:30–31).
    4. Key truth: During apparent absences, God is still at work protecting His people from unseen dangers and providing deeper blessings than they can yet discern.
      1. Believers are called to trust that God’s commands and providential dealings are guarding them from something destructive and leading them toward something better (Romans 8:28).
      2. Esther 7–8 displays how God turns a path of destruction into a path of life through surprising, sovereign reversals (Esther 7–8).
  4. Assurance Three: God Has Provided Someone – Esther as a Type of Christ
    1. Seeing Jesus in Esther 7–8:
      1. Scripture ultimately points to Christ; Jesus taught that the Old Testament speaks about Him, so readers must look for Him even in Esther (Luke 24:25–27).
      2. In Esther 7–8, Esther functions as a Christ-figure, foreshadowing Jesus as the Messiah who leads His people out of the exile of sin.
    2. Esther’s threefold role:
      1. She willingly identifies with her people, revealing herself as a Jew and tying her fate to theirs (Esther 7:3–4).
      2. She embraces the prospect of death for her people, having already said, “If I perish, I perish,” and risking her life before the king (Esther 4:16; Esther 7:3–4).
      3. She intercedes repeatedly to the king on behalf of her people, pleading for their lives and seeking their deliverance (Esther 7:3–6; Esther 8:3–6).
    3. Reversal in Esther 7: exposure and execution of the enemy:
      1. Through Esther’s identification, willingness to die, and intercession, Haman’s hidden plot to destroy the Jews is exposed before the king (Esther 7:3–6).
      2. Haman is revealed as the true enemy of both the king and God’s people, and is executed on the very gallows he prepared for Mordecai (Esther 7:7–10).
      3. The vulnerable people of God, who seemed condemned, are exonerated, while the apparently secure Haman is condemned.
    4. Christ’s greater threefold role and the deeper reversal:
      1. Jesus identifies with humanity by taking on flesh and dwelling among us (John 1:14).
      2. He embraces and undergoes death for us, suffering once for sins, the righteous for the unrighteous, to bring us to God (1 Peter 3:18).
      3. He intercedes for believers at the right hand of God, continually representing them before the Father (Romans 8:34).
      4. Through Christ’s life, death, and resurrection, the true enemy—human sin and the sinful heart—is exposed and judged, not merely external power structures (Matthew 5–7; Romans 1:21–25).
      5. Jesus, who knew no sin, becomes sin for us so that we might become the righteousness of God in Him, effecting a far greater reversal from guilt to righteousness (2 Corinthians 5:21).
    5. From expiation to imputation: more than forgiveness:
      1. Expiation describes how Christ’s sacrifice removes sin, guilt, and shame from believers (Hebrews 9:14).
      2. Imputation means God credits believers with Christ’s righteousness, treating them as if they had always perfectly obeyed, so they move not just from guilt to innocence, but from guilt to perfect righteousness (Philippians 3:9; Romans 5:19).
      3. Because of this imputed righteousness, believers can be assured that God is not perpetually disappointed and will not abandon them, even amid ongoing struggles with sin (Romans 8:1).
    6. New position and identity:
      1. Because of Esther’s actions, Mordecai is elevated to Haman’s position, gaining a new role and identity, moving from certain death to honor and life (Esther 8:1–2, Esther 8:15).
      2. In Christ, believers are raised with Him, given a new position, purpose, and identity as those united to the exalted Lord (Philippians 2:9–11; Ephesians 2:4–6).
    7. Key truth: God has provided Someone—Jesus—who secures believers’ standing from guilt to perfect righteousness, giving deep assurance even when God feels absent.
      1. Because righteousness is Christ’s gift, not the believer’s achievement, ongoing sin struggles do not overturn their justified status (Romans 5:1).
      2. This reality frees consciences and strengthens assurance that God will not leave or forsake His people (Hebrews 9:14; Hebrews 13:5).
  5. Assurance Four: God Has Given a New Decree and Prescribed Helps for Our Assurance
    1. From old decree to new decree in Esther 8:
      1. Esther again intercedes in chapter 8, pleading with the king to avert the disaster planned against her people (Esther 8:3–6).
      2. The first genocidal decree cannot be revoked, but a new decree is written allowing the Jews to defend themselves and destroy those who attack them (Esther 8:8–13).
      3. The outcome is a movement from despair under the old decree to joy, feasting, celebration, and honor under the new decree (Esther 8:15–17).
    2. Law and gospel: Christ as the new decree:
      1. In Scripture, the law functions like the first decree—it is good and stands, but reveals sin and brings death, not salvation (Romans 3:19–20; Romans 7:10–12).
      2. God does not abolish His law, but adds a new “decree”: the law of the Spirit of life in Christ Jesus, which sets believers free from the law of sin and death (Romans 8:2).
      3. Jesus fulfills the law perfectly and brings life and delight to those who trust Him, turning their despair under the law’s condemnation into joy under the gospel (Matthew 5:17; Romans 8:1–4).
    3. From despair to delight in Christ:
      1. As Esther’s new decree leads to joy and feasting, Christ’s work leads believers from the despair of condemnation to the delight of justified, adopted life with God (Esther 8:16–17; Romans 8:14–17).
      2. Because Jesus has “done everything for us,” the believer’s status before God is secure, free, and permanent by faith in Christ alone (John 19:30; Romans 5:1–2).
    4. God’s prescribed helps to strengthen assurance in apparent absence:
      1. God’s people, the church: regular gathering in corporate worship keeps believers tethered to God and His promises, especially when emotions are low (Hebrews 10:24–25).
      2. God’s promises in Scripture: immersing in God’s Word, including Psalms of lament and hope, feeds assurance and reorients perspective (Psalm 42:5–8; Romans 8:31–39).
      3. God’s presence in prayer: praying the Psalms and honestly bringing emotions to God cultivates experiential awareness of His nearness (Psalm 62:8; Philippians 4:6–7).
      4. God’s person—Jesus and the Spirit: focusing on Christ’s finished work and the indwelling Holy Spirit reinforces identity and security (Romans 8:9–11; Galatians 2:20).
      5. God’s plan—loving God and neighbor: living into God’s mission of love keeps believers engaged in His purposes rather than spiraling inward (Matthew 22:37–40).
    5. Contemporary illustration of providence and reversal:
      1. The “Captain America shed” story: public humiliation and exposure of a man’s addiction became the doorway through which a believing friend reached out, shared Christ, and walked with him into sobriety and ministry to others.
      2. What seemed like the worst day of his life becomes, in Christ, the best day, as he sees beyond the sliver of his experience to God’s larger redemptive work, mirroring Esther’s pattern of providential reversal (Esther 7–8).
    6. Final assurance: Nothing can separate believers from the love of God in Christ.
      1. Because Jesus identifies with His people, dies for them, and intercedes for them, no sin, failure, darkness, or circumstance can sever them from God’s love (Romans 8:31–39).
      2. Esther 7–8, read through the lens of Christ, assures believers that even in apparent absence and exile, God is present, protecting, providing, and working all things toward a joyful, Christ-centered outcome.

Lesson 15 Outline – Scott Neubauer

  1. Introduction: Esther 5–6 and Approaching Royalty
    1. Lesson focus: continuation of the Second Exodus study in Esther, covering chapters 5 and 6 and following directly from Esther 4.
    2. Encouragement to read or reread Esther 5–6 before the lesson to prepare heart and mind for the teaching (Esther 5–6).
    3. Contextual illustration: protocols for meeting British royalty (e.g., the Queen) show how failure to follow royal protocol can lead to embarrassment or removal; in ancient Persia, failure could result in immediate execution.
    4. Connection to Esther: Esther’s approach to King Ahasuerus in Esther 5 is dangerous because violating court protocol carries the penalty of death (Esther 4:11; Esther 5:1–2).
    5. Recap of Esther 4: Esther and Mordecai learn of Haman’s decree to destroy all the Jews; Esther calls for a three-day fast and resolves to go to the king, saying, “If I perish, I perish” (Esther 4:13–17).
  2. Esther’s Plan: Prayerful, Thoughtful, and Measured Action
    1. Overview of Esther’s plan:
      1. Scott organizes Esther’s strategy under three aspects: prayer, thoughtfulness, and just the necessary action.
      2. Chapters 5–6 unfold over only two days, yet they showcase how Esther’s plan works within God’s providence (Esther 5–6).
    2. First aspect: Prayer and fasting before acting:
      1. Esther’s plan begins in chapter 4 as she calls all the Jews in Susa to fast for three days and nights, while she and her young women fast as well (Esther 4:15–17).
      2. Scripture does not record the specific answers God gave, but Esther brings the whole impossible situation—an irreversible decree, the threat to all Jews, and her unique placement—to God rather than rushing ahead.
      3. Psalm 118 (cited as Psalm 18 in the lesson) reminds believers that God hears and delivers: “Out of my distress I called on the Lord; the Lord answered me and set me free … What can man do to me?” (Psalm 118:5–7).
    3. Second aspect: Thoughtful preparation and protocol:
      1. The three days of fasting likely provided a quiet space for Esther to think through when and how to approach the king, whether alone or in a group, and what setting would be best (Esther 4:16; Esther 5:1).
      2. Esther dresses in her royal robes, ensuring the king clearly recognizes her from a distance in the court, signaling careful preparation for this moment (Esther 5:1).
      3. When the king extends the golden scepter, Esther follows protocol exactly, approaching respectfully and touching the tip of the scepter, assuming a posture of humility and honoring his authority (Esther 5:2–3).
    4. Third aspect: Just the necessary action—two feasts and measured requests:
      1. Rather than impulsively asking the king to reverse the decree, Esther invites him and Haman to a feast that same day, creating a controlled and favorable setting (Esther 5:4–5).
      2. At the first feast, when the king asks her petition, she delays the specific request and invites him and Haman to a second feast the following day, building suspense and buying time without ad‑libbing (Esther 5:6–8).
      3. This planned pause—where “nothing happens” outwardly—is actually part of her careful strategy, allowing God’s unseen work to unfold between the two feasts (Esther 5–6).
      4. Throughout, Esther remains respectful, mindful of her place in the hierarchy, and does not presumptuously exploit her position as queen.
  3. Haman’s Plan: Hatred, Emotional Instability, and Evil Counsel
    1. Haman’s background and hatred:
      1. Haman is an Agagite, a descendant of the Amalekites, the nomadic people who attacked Israel shortly after the Exodus, forming a long-standing enmity with Israel (Exodus 17:8–16; Esther 3:1).
      2. This deep-seated hatred of the Jews is in Haman’s bloodline and fuels his genocidal intent against the Jewish people (Esther 3:5–9; Esther 5:9).
    2. Haman’s “best day ever” quickly poisoned by hatred:
      1. Haman enjoys a remarkable honor as the only person invited by the queen to a special feast with the king, and he is invited again for the next day, leaving the palace joyful and glad of heart (Esther 5:9, Esther 5:12).
      2. His joy evaporates within minutes when he sees Mordecai at the gate refusing to rise or tremble before him; he is filled with wrath, revealing how completely hatred dominates him (Esther 5:9).
    3. Emotion-driven planning and pride:
      1. At home, Haman gathers his wife and friends, boasting of his riches, sons, promotions, and exclusive access to the queen, reveling in his glory (Esther 5:10–12).
      2. Yet he admits that all of this means nothing to him as long as he sees Mordecai sitting at the king’s gate, showing how his rage empties his successes of any real joy (Esther 5:13).
      3. Haman’s emotional life is a roller coaster—soaring pride and deep rage—making his decisions unstable and dangerous (Esther 5:9–13).
    4. Evil counsel and the plan to execute Mordecai:
      1. Instead of calming him, Haman’s wife Zeresh and his friends escalate the evil by advising him to have a gallows (likely a tall execution stake) fifty cubits high made and to ask the king in the morning to have Mordecai hanged on it (Esther 5:14).
      2. Ancient Persians were known for brutal, drawn-out executions, so this plan represents a desire not merely to kill but to torture and publicly shame Mordecai (Esther 5:14).
      3. Haman gladly adopts their counsel, demonstrating that evil people surrounded by like-minded supporters will pursue increasingly extreme and horrendous plans.
    5. Contrast with Esther’s plan:
      1. Esther’s plan is led by prayer, marked by thoughtful patience, and expressed in precise, restrained actions under God’s providence; Haman’s plan is fueled by hatred, driven by uncontrolled emotions, and encouraged by evil counsel (Esther 4:16; Esther 5:1–8; Esther 5:9–14).
      2. This contrast highlights two ways of living: trusting God and seeking His wisdom versus allowing fleshly passions and pride to drive destructive choices (James 1:19–20; Galatians 5:19–21 implied).
  4. God’s Hidden Plan: Love, Care, and Detailed Providence in Esther 5–6
    1. Framing the main question:
      1. Beyond Esther’s and Haman’s plans, there is a larger, unseen plan at work—God’s plan that runs through Esther 5–6, through the whole book, and through all of Scripture and history.
      2. Main question for the lesson: How do these chapters in Esther demonstrate God’s love and care for His people? (Esther 5–6).
    2. Key truth 1: God is the initiator—His redemptive plans precede and undergird history:
      1. God’s purposes in Scripture are not reactive; His plan for redemption, culminating in Jesus’ incarnation, death, resurrection, and ascension, was set from the beginning, not as “Plan B” after Adam and Eve’s fall (Ephesians 1:3–10; 1 Peter 1:20).
      2. In Esther, God’s providential placement of Esther, Mordecai, and even a pagan king unfolds a plan already in motion long before the crisis emerges (Esther 2–6).
    3. Key truth 2: God works in the details, not only in the “big” events:
      1. Psalm 40:5 teaches that God has multiplied His wondrous deeds and thoughts toward His people; they are more than can be told, indicating limitless, personal care (Psalm 40:5).
      2. Believers often think of God’s power in massive events like the first Exodus—plagues, Red Sea crossing, wilderness provision—but Esther 5–6 showcases God’s intricate orchestration of small, seemingly mundane details (Exodus 7–14; Esther 5–6).
    4. Detailed providence in Esther 6:
      1. Each person—Ahasuerus, Esther, Haman, and Mordecai—has separate plans and limited knowledge; none knows what the others are planning, yet God weaves their actions together like puzzle pieces (Esther 5–6).
      2. On a specific night, the king cannot sleep and, among many possible remedies, chooses to have the book of chronicles read to him (Esther 6:1).
      3. The volume brought happens to contain the record of Mordecai’s uncovering of the assassination plot from five years earlier, with Mordecai correctly identified as the one who saved the king’s life (Esther 2:21–23; Esther 6:1–2).
      4. The king realizes Mordecai has never been honored and decides to act that very day, rather than postponing recognition (Esther 6:3).
      5. At that precise time, Haman arrives early in the court intending to ask for Mordecai’s execution on the gallows he has just built (Esther 5:14; Esther 6:4).
      6. The king asks Haman how to honor “the man whom the king delights to honor,” and Haman, assuming the king means him, proposes an elaborate public honor—royal robes, the king’s horse, and public proclamation—never imagining it is for Mordecai (Esther 6:6–9).
      7. The king commands Haman to do exactly this for Mordecai the Jew, who sits at the king’s gate, requiring Haman to lead the honor procession for the man he came to destroy (Esther 6:10–11).
      8. These finely tuned details reveal God’s unseen hand working through timing, memory, pride, insomnia, and court routines to protect His servant and humble the wicked.
    5. Key truth 3: God uses even evil instruments and creates outcomes that bring Him glory:
      1. Proverbs 21:1 affirms that “the king’s heart is a stream of water in the hand of the Lord; He turns it wherever He will,” and this is seen as God directs Ahasuerus’s decisions without violating his humanity (Proverbs 21:1; Esther 6:1–3).
      2. God uses an evil man, Haman, as the very instrument to devise and carry out the public exaltation of Mordecai, turning Haman’s pride and hatred back on his own head (Esther 6:6–12).
      3. The events of this single day become a pivot point—a kairos moment—in Israel’s history, moving the story from an impending path of destruction toward a path of life and deliverance to be unfolded in the following chapters (Esther 6–10).
  5. Application: Recognizing God’s Initiating Work, His Details, and His Outcomes
    1. Seeing God as the initiator in personal life:
      1. God has already started a work in each believer’s life; His plans and purposes for them predate their awareness, and Esther’s story encourages reflection on what God has already begun (Philippians 1:6; Esther 2–6).
      2. Question for reflection: Do I recognize what God has done and is doing in my life, especially the things He has already started that I can now see in hindsight?
    2. Noticing the details of God’s care:
      1. Esther 5–6 invites believers to look for specific “small” details—timings, relationships, closed and open doors—in which God has clearly been at work in their stories (Psalm 40:5; Esther 6:1–11).
      2. Question for reflection: When I look back over my life, where do I see detailed evidences of God’s hand—particular circumstances, conversations, or “coincidences” that He used for my good?
    3. Praying for God’s outcomes instead of settling for one’s own:
      1. God’s outcomes, as in Esther, are designed to bring Him glory and ultimately to bless His people, whereas human plans often aim only at personal comfort or short-term relief (Romans 8:28; Esther 6:13–14).
      2. Question for reflection: Am I praying specifically for God’s outcomes in my life, or am I mostly pursuing my own plans and asking Him to bless them?
    4. Preparing for Vertical Endeavor and ongoing growth:
      1. Men attending the Vertical Endeavor retreat (or similar events) are encouraged to approach these questions with a humble, quiet, and soft heart, perhaps journaling as they seek God’s perspective.
      2. These questions are not limited to a retreat setting but are helpful anytime believers want to discern how God has initiated, detailed, and guided the outcomes of their lives for His glory and their good.
    5. Closing prayer emphasis:
      1. The lesson closes with prayer, thanking God for His Word, His gospel, His love and care, and His detailed plans and purposes for His people.
      2. Closing prayer: that God would reveal His planned outcomes that bring Him glory and bless His people, asking for God’s blessing on all who listen to and apply these truths from Esther 5–6.

Lesson 11 Teaching Outline – Ezra 9-10

Mark Jensen – Teacher

  1. Introduction and Context
    1. Review of Ezra’s earlier ministry and return to Jerusalem with a second group bringing financial, moral, and spiritual support (Ezra 7; prior lesson review).
    2. Reminder that Ezra was a scribe skilled in the Law of Moses who set his heart to study, practice, and teach God’s Word in Israel (Ezra 7:6, Ezra 7:10).
    3. Transition from prior lesson to the difficult material in Ezra 9–10, framed by prayer for God’s illumination and dependence on the Holy Spirit.
    4. Statement of the central issue in Ezra 9–10: intermarriage with peoples God had clearly forbidden Israel to marry (Ezra 9:1–2).
  2. God’s Command for Holiness
    1. Old Testament commands against intermarriage
      1. Exodus 34:13–16 commands Israel to destroy pagan worship structures and avoid covenants with the inhabitants of the land to prevent idolatry (Exodus 34:13–16).
      2. Deuteronomy 7:1–3 reiterates that Israel must not make covenants or intermarry with the surrounding nations God would drive out before them (Deuteronomy 7:1–3).
      3. These commands are clear, direct, and not difficult to understand, emphasizing separation from pagan worship rather than ethnic exclusion.
    2. Purpose of the command: holiness
      1. God expected Israel to be holy in the land He promised to Abraham, Isaac, and Jacob because He Himself is holy.
      2. To be holy is to be wholly devoted to God, sharing His values, obeying His will, trusting His promises, keeping His covenant, and living for His glory.
      3. Holiness is not neutrality but transformation and commitment to God, with Israel called to be a holy nation and God’s treasured possession (cf. Exodus 19:5–6 as cited).
    3. Israel’s mission as a holy people
      1. Israel was called to be a kingdom of priests and a holy nation, mediating God’s presence and representing Him among the nations (Exodus 19:5–6).
      2. Psalm 67 and other passages show Israel’s mission to make God’s ways and salvation known to all nations (Psalm 67:1–2).
      3. God reinforced holiness by placing Israel in a holy land, giving a holy temple, appearing in the holy of holies, and setting apart the Sabbath as a holy day.
    4. The seriousness of profaning what God has made holy
      1. The worst sin is to desecrate or profane what God has made holy, such as the land, temple, and God’s name.
      2. Intermarriage with forbidden nations profaned God’s holy name by blending Israel’s worship with idolatry and disobedience (Ezra 9:1–2).
      3. Israel’s repeated disobedience showed they had not fully learned from the exile to Babylon, even after returning to the land.
  3. Sin of Intermarriage and Ezra’s Response (Ezra 9)
    1. Report of the people’s unfaithfulness
      1. After about four months in Jerusalem, Ezra is told that people, including priests and Levites, have intermarried with surrounding peoples (Ezra 9:1–2).
      2. The report lists multiple groups and notes that the leaders and officials have been foremost in this unfaithfulness (Ezra 9:2).
      3. The phrase “holy race” (holy seed, Zerah ha-qodesh) highlights Israel as a people set apart for Yahweh, echoing “holy people” language in Deuteronomy 7:6.
    2. Nature and impact of the sin
      1. The issue is religious, not racial, since the surrounding peoples were of the same broader Semitic background.
      2. Intermarriage threatened to draw Israel into pagan worship, increase idolatry, and erode distinctiveness from other nations.
      3. This sin weakened Israel’s testimony as a light to the Gentiles and compromised their mission to make the one true God known.
    3. Difficulty of dealing with the sin
      1. Intermarriage had created families, alliances, and deep emotional bonds, making correction extremely painful and complex.
      2. Addressing the sin involved not only individuals but extended kin networks and political or social ties.
      3. The magnitude of the problem required decisive but careful spiritual leadership.
    4. Ezra’s grief and public posture
      1. Ezra tears his outer and inner garments, pulls hair from his head and beard, and sits appalled, signifying deep grief and dread of divine wrath (Ezra 9:3–4).
      2. Those who tremble at God’s Word gather around Ezra as he remains appalled until the evening sacrifice (Ezra 9:4).
      3. Ezra rises from humiliation, still in torn garments, and falls on his knees with outstretched hands to pray (Ezra 9:5).
    5. Ezra’s confessional prayer
      1. Ezra confesses the iniquities and guilt of the people, identifying with the nation’s sin even though he has not personally committed this offense (Ezra 9:6–7).
      2. He recalls past judgment—sword, captivity, plunder, and shame—while acknowledging that God has shown grace by preserving a remnant and allowing temple restoration (Ezra 9:8–9).
      3. Ezra laments that the people are again breaking God’s commands and risking further judgment by repeating the sins that led to exile (Ezra 9:10–14).
    6. The remnant and undeserved mercy
      1. Ezra refers to the returned community as an “escape remnant,” survivors of exile who have experienced mercy rather than the full measure of deserved punishment (Ezra 9:8, Ezra 9:13–15).
      2. He acknowledges that God has requited Israel less than their iniquities deserve and has granted revival, protection, and space to worship in His holy place (Ezra 9:8–9, 13).
      3. The prayer underscores that no one can stand (be acquitted) before God on their own righteousness, echoing the legal language of Psalm 1:5 and Psalm 130:3.
    7. Character of the prayer and its conclusion
      1. Ezra’s prayer is heartfelt, honest, and confessional, focusing on God’s holiness and the people’s guilt rather than self-justification.
      2. Notably, the prayer ends without explicit requests, instead throwing the community entirely on God’s mercy (Ezra 9:15).
      3. Ezra’s humble posture parallels Daniel’s intercessory prayer for exiled Jews in Daniel 9:3–23.
  4. Corporate Repentance and Difficult Obedience (Ezra 10)
    1. Mourning shared by the community
      1. As Ezra prays and weeps, a growing group of Israelites joins him in mourning over the sin of intermarriage (Ezra 10:1).
      2. Shecaniah, one of the leaders, steps forward as a spokesman expressing hope and resolve to address the problem (Ezra 10:2–4).
      3. Shecaniah assures Ezra that there is still hope for Israel if they respond in obedience (Ezra 10:2).
    2. Proposal to send away foreign wives and children
      1. Shecaniah proposes a covenant to put away the foreign women and children born of these unions in accordance with God’s law (Ezra 10:3).
      2. This solution is extremely difficult and emotionally wrenching, risking bitter division among families and friends.
      3. Shecaniah’s counsel is anchored in the Word of God, urging Ezra and the people to let Scripture govern their response.
    3. Costly allegiance to God’s Word
      1. Shecaniah’s own father and five paternal uncles are involved in the sin (Ezra 10:26), yet he still advocates wholehearted obedience, placing loyalty to God above family ties.
      2. His stance mirrors the apostolic attitude of obeying God rather than human authorities, reflected later in Acts 4.
      3. His example models courage to support righteous action even when it implicates loved ones.
    4. Procedure for examining marriages
      1. The law allowed a foreign woman to marry an Israelite if she became a convert in faith, so each marriage needed careful investigation.
      2. The likely process involved questioning each man about his marriage and giving non-proselyte wives an opportunity to embrace the faith of Israel.
      3. The scale of the issue and the complexity of individual cases required a structured, time-consuming review (Ezra 10:16–17).
    5. Assembly in Jerusalem and enforcement
      1. Ezra summons all the returned exiles to Jerusalem under threat of losing their property and being excluded from the community, using authority granted by King Artaxerxes (Ezra 10:7–8; cf. Ezra 7).
      2. The assembly occurs during the rainy season, and the people stand in the rain while facing Ezra’s confrontation about their sin (Ezra 10:9–10).
      3. Because of the large numbers and harsh weather, the people request a systematic process over time rather than resolving every case immediately (Ezra 10:12–14).
    6. Agreement, resistance, and duration of the process
      1. The majority of the people acknowledge their guilt and agree it is right to deal with the sin directly, though a few oppose the plan (Ezra 10:12, 15).
      2. From the tenth month to the first month of the next year, leaders carefully investigate each case, taking about three months to complete the work (Ezra 10:16–17).
      3. This prolonged effort underscores the seriousness with which the community approaches repentance and restoration.
    7. List of offenders and offerings
      1. Ezra concludes the account by listing offenders: 17 priests, 10 Levites (including a singer and three gatekeepers), and 84 others from Israel (Ezra 10:18–44).
      2. Guilty priests bring a ram as a guilt offering according to Leviticus 5:14–15 to make atonement for their sin.
      3. Dealing decisively with this sin is necessary for restored fellowship with God and acceptable worship in the temple.
  5. Timeless Lessons on Holiness, Testimony, and Providence
    1. God is holy and commands holiness
      1. New Testament passages such as 1 Peter 1:14–16 reaffirm that believers are to be holy in all conduct because God is holy.
      2. Holiness today includes avoiding dishonor to the church as God’s temple (1 Corinthians 3:16–17) and honoring God with our bodies as temples of the Holy Spirit (1 Corinthians 6:18–20).
      3. Believers are called to cleanse themselves from dishonorable things to be useful vessels for the Master, prepared for every good work (2 Timothy 2:21–22).
    2. Testimony and dealing with sin
      1. The church, like Israel, has a mission to be salt and light in the world, pointing people to the Savior (Matthew 5:13; broader mission theme).
      2. Our witness is tied in part to how seriously we address sin in our own lives and in the church, continually working out our salvation with fear and trembling (Philippians 2:12).
      3. Though perfection is not attainable in this life, believers are called to acknowledge sin, confess, repent, and rely on Christ’s strength for growth, following exhortations such as James’ call to confess and pray for one another.
    3. God’s providence in difficult obedience
      1. Ezra’s character—skilled in the Law, devoted to study, practice, and teaching—shows that God had prepared the right man for this crisis (Ezra 7:6, 10).
      2. God’s providence is seen in bringing Ezra and like-minded leaders to Jerusalem at the necessary time to confront and purify the community (Ezra 7–10).
      3. The same providence that guided Ezra and Israel is affirmed as active for believers today, inviting trust in God’s wise and perfect governance.
    4. God’s jealousy and seriousness about sin
      1. God is depicted as a jealous husband for His people, hating sin but loving His children, just as He was jealous for Israel (cf. Exodus 34:14; theme emphasized in the lesson).
      2. Ezra 9–10 illustrates that God is deeply serious about sin and its consequences, requiring it to be faced honestly and dealt with decisively.
      3. The account prompts self-examination about whether sin breaks our hearts as it did Ezra’s and whether it drives us to seek God’s mercy and wisdom.
    5. Application and exhortation
      1. Believers are urged to respond to sin in their own lives and in their communities by turning to God’s Word and trusting His wisdom.
      2. The example of Ezra and Shecaniah encourages men to be courageous leaders who stand for holiness even when obedience is costly (Ezra 9–10; Acts 4 allusion).
      3. The lesson closes by inviting reflection in small groups, focusing on key questions that deepen understanding and application of these truths.

Lesson 10 Outline – Ezra 7:1 – 8:36

Brett Cushing – Teacher

  1. Introduction
    1. Gathering in the name of Jesus and centering worship on Him
    2. God’s Word is ultimately about Jesus and points to His redemptive work
    3. Warning against “stealing the spotlight” by making Scripture about ourselves instead of Christ
    4. Call to “keep the spotlight on the Light” as Ezra 7–8 is studied
  2. Ezra’s Identity and God’s Sovereign Work
    1. Ezra as a Levite and scribe in the lineage established by God
      1. Priestly role tied to God’s original design
      2. Eight hundred years of spiritual heritage
    2. God initiating and shaping Ezra’s heart
    3. The significance of spiritual ancestry and divine purpose
    4. Believers as priests through Christ
      1. Jesus as our High Priest
      2. Direct access to God through Him
  3. The Trustworthiness of God’s Word
    1. Ezra’s devotion to the Word
      1. Studying the Law
      2. Doing the Word
      3. Teaching the Word
    2. Faith developed through God’s initiative, not human effort
    3. Recognition of God’s promises and unchanging character
    4. From comprehension to transformation and obedience
  4. God’s Hand and Favor
    1. Repeated emphasis on God’s favorable hand on Ezra
    2. God’s power over earthly rulers
      1. Stirring the heart of the king
      2. Directing decisions for His purposes
    3. Provision of resources, authority, and protection
    4. Ezra’s public acknowledgment of God’s work
  5. God’s Work Is All That Is Needed
    1. God supplying every need for the mission
    2. Ezra’s dependence rather than self-reliance
    3. God addressing what Ezra overlooked
      1. Provision of additional Levites
      2. Filling every gap
    4. Safe passage and successful arrival in Jerusalem
  6. Strength Through Word and Community
    1. Strength drawn from witnessing God’s activity
    2. Encouragement through God’s people and shared testimony
    3. Community as a catalyst for faith and perseverance
  7. Conclusion and Reflection
    1. Ezra as a model of dependence, discernment, and devotion
    2. Personal examination
      1. Doing for Christ versus depending on Christ
      2. Striving versus resting
    3. Peace as fruit of trust, not achievement
    4. Final call to keep the spotlight fixed solely on Jesus

Lesson 9 Outline – Ezra 5:1–6:22

Lesson 9 – Scott Neubauer

This outline follows the flow of the Lesson 9 teaching on Ezra chapters 5 and 6 and highlights how God’s sovereign plans, both large scale and personal, are carried out through His word, His prophets, kings, and ordinary people.

  1. Introduction and Opening Prayer

    1. Purpose of the lesson: viewing Ezra 5 to 6 as a narrative of God’s sovereign plan in action
    2. Prayer for understanding and focus on God’s word rather than the teacher’s words
    3. Brief recap of the last three lessons in Zechariah to reset the storyline after time away from Ezra 4
  2. Resetting the Historical Context

    1. Quick review of Ezra 4: adversaries halt the temple work through political pressure and bureaucracy
    2. The decisive pause: Ezra 4:24 and the long halt in temple construction during changing Persian administrations
    3. Why this matters: during the delay the people had drifted into self focus, which Haggai later rebukes
  3. The Storyline of Ezra 5 to 6

    1. Simple chronology of events

      1. Rebuilding begins again under the preaching of Haggai and Zechariah
      2. Bureaucratic opposition returns with Tatnai and associates
      3. Escalation to Darius and divine protection as God’s eye rests on His people
      4. Search of the archives and discovery of Cyrus’s decree in a remote Persian fortress
      5. Completion and celebration of the temple after roughly five years of labor
    2. Central lesson: God’s plans will be accomplished

      1. God’s sovereign plan over world history, nations, kings, and empires
      2. God’s sovereign plan over every believer’s life down to each numbered day
  4. God’s Sovereignty Displayed in Ezra 5

    1. Prophets as God’s instruments

      1. The ministry of Haggai and Zechariah

        1. Calling the people to consider their ways and turn from self focus
        2. Daily encouragement and presence among leaders and workers throughout the building years
      2. Transformation among the people

        1. Rapid turnaround from complacency to committed obedience within a short span of time
        2. Unified alignment to God’s purpose rather than personal priorities
    2. Opposition and God’s protection

      1. The bureaucratic challenge

        1. Tatnai’s inspection and escalation to King Darius with a formal inquiry
        2. The strategy echoes the earlier successful effort that stopped the work for many years
      2. God’s eye on His people

        1. Key meaning of Ezra 5:5: divine oversight ensures that the work does not stop
        2. The people keep building while political and legal questions are handled above them
    3. God’s purpose prevails

      1. Discovery of Cyrus’s decree in a distant archive after many years of obscurity
      2. Darius’s ruling: approval, restitution of temple vessels, and full government funding for the project
  5. Theological Reflections and Pastoral Applications

    1. Parallels to the first Exodus where Pharaoh’s opposition could not thwart God’s purposes
    2. Comfort for parents of prodigals who wait through long seasons of suffering and unanswered questions
    3. The world is broken but God is not reacting to chaos; He is executing His plan with perfect wisdom
    4. Believers must anchor themselves in Scripture when circumstances appear to be spinning out of control
  6. Completion and Celebration in Ezra 6

    1. Temple finished through God’s word delivered by the prophets and supported by pagan kings
    2. Darius’s decree invokes judgment on anyone who would alter the plan or harm the house of God
    3. Passover and the Feast of Unleavened Bread celebrated in the first month after completion
    4. Joy attributed not to human achievement but to the Lord who made them joyful and turned the king’s heart
  7. Contemporary Application: God’s Providence in Every Believer’s Life

    1. Encouragement to know Christ personally rather than chase a bare idea of “God’s plan”
    2. Reflection question from the study guide: seeing God work providentially through unlikely people and circumstances
    3. Trusting the God who numbered each day before one came to be and who holds our future in His hands
    4. Living daily in faith that God is sovereign over every detail of life, large and small
  8. Conclusion and Closing Prayer

    1. Summary: God’s plans, both big and personal, will be accomplished and He uses kings, prophets, enemies, and ordinary people to fulfill His purpose
    2. Closing prayer asking God to help His people seek Him, know Him, and walk in trust as they live out the days He has planned

Lesson 8 Outline – Zechariah 8 (God’s Plan for Israel)

Lesson 8 – Mark Jensen

  1. Introduction

    1. Opening prayer emphasizing God’s graciousness, patience, and lovingkindness.
    2. Analogy: Highway construction on I-494 illustrates trusting a plan we cannot fully see.
    3. Parallel: God’s redemptive plan for Israel is known to Him though not yet fully revealed to us.
  2. Context and Overview

    1. Zechariah 7 – A call to repentance.
    2. Zechariah 8 – A call to restoration leading to rejoicing.
    3. Structure:
      1. Verses 1–17: Message of restoration.
      2. Verses 18–23: Message of rejoicing.
    4. Key truths:
      1. God loves Israel.
      2. God is not finished with Israel.
      3. God is trustworthy.
  3. Structure of Zechariah 7–8

    1. Chiasmic form: ideas presented then mirrored in reverse order.
    2. Central verse (8:8b): “They will be My people, and I will be their God.”
    3. Phrase “Thus says the Lord of hosts” occurs seven times (vv. 2, 3, 4, 6, 7, 9, 14).
    4. Each occurrence introduces an authoritative declaration from God.
  4. Message of Restoration (Verses 1–17)

    1. God’s Jealous Love (vv. 1–3)
      1. God is fiercely protective of His people.
      2. He promises to return and dwell in Jerusalem.
      3. The city will be called the City of Truth and the Holy Mountain.
    2. Transformation of Jerusalem (vv. 4–8)
      1. Peace and safety for old and young alike.
      2. Complete fulfillment will occur in the millennial reign of Christ.
      3. God will regather His people from east and west.
      4. Promise of restored relationship: “They will be My people, and I their God.”
    3. Encouragement to Rebuild (vv. 9–13)
      1. Past disobedience brought adversity and drought.
      2. Renewed obedience brings peace, fruitfulness, and blessing.
      3. Israel will become a blessing among the nations.
    4. Call to Righteous Living (vv. 14–17)
      1. God’s future blessings are as certain as His past judgments.
      2. He desires truth, justice, and peace rather than empty ritual.
      3. Command: Do what God loves and avoid what He hates.
  5. Message of Rejoicing (Verses 18–23)

    1. Transformation of Fasts into Feasts (vv. 18–19)
      1. Fasts that mourned Jerusalem’s destruction will become celebrations.
      2. Symbolizes millennial joy and restoration.
    2. Universal Worship (vv. 20–23)
      1. Nations will come to Jerusalem to seek the Lord’s favor.
      2. Israel will become a channel of blessing to the world.
      3. “Ten men from all nations will grasp the garment of a Jew,” signifying submission and recognition of God’s presence.
  6. Three Key Truths

    1. God Loves Israel
      1. His covenant love is constant and unchanging.
      2. Scriptural examples: Deuteronomy 14:2; Psalm 135:4; Romans 11:1–2.
    2. God Is Not Finished with Israel
      1. He has a continuing plan for national restoration.
      2. Supporting passages: Deuteronomy 30; Romans 8–9; Isaiah 60; Isaiah 62.
    3. God Is Trustworthy
      1. Fulfilled prophecies concerning the Messiah prove His faithfulness.
      2. Hundreds of Old Testament prophecies about Christ were fulfilled precisely.
      3. Therefore, God will also fulfill His promises to Israel.
  7. Application and Exhortation

    1. Many prophecies in Zechariah 8 await future fulfillment during Christ’s millennial reign.
    2. Believers must recognize God’s continuing plan for Israel.
    3. Anti-Semitism has no place in the church or the life of a Christian.
    4. We are called to stand with and support Israel’s right to exist.
    5. God’s purpose is to bless the world through Israel — ultimately fulfilled in Jesus Christ, the Messiah.
  8. Closing Reflection

    1. Salvation is from the Jews (John 4:22).
    2. Jesus, the Jewish Messiah, is the source of salvation for all nations.
    3. Believers should walk in gratitude, support Israel, and trust God’s redemptive plan.

Lesson 7 Outline – Zechariah 4 to 6 (Focus on Vision 5)

Lesson 7 – Jeremy Thomas

  1. God Uses Visions to Shape How We See Reality

    1. Zechariah’s reaction matches ours: “What is happening here?”
    2. God’s goal was not to give charts or tidy diagrams but to form spiritual imagination.
    3. Visions leave impressions and provoke questions, which is part of God’s intent.
    4. Of the eight visions, lesson 7 narrows in on vision 5.
  2. The Setting of Vision 5: Zechariah 4

    1. The angel returns and rouses Zechariah as one awakened from sleep.
    2. This awakening mirrors Zechariah 2:13 where God rouses Himself to act.
    3. God awakens His prophet so that he will see what God is doing among His people.
  3. What Zechariah Saw

    1. The golden lampstand/menorah with a bowl on top and seven lamps, each with seven spouts.
    2. Two olive trees, one on the right and one on the left of the lampstand.
    3. The angel presses Zechariah to admit his lack of understanding.

      1. Zechariah asks, “What are these, my lord?”
      2. The angel replies, “Do you not know what these are?” to make him feel his dependence on revelation.
      3. Zechariah humbly answers, “No, my lord.”
    4. Principle: Even God-given visions require God-given explanations.

      1. We cannot interpret reality rightly without God’s Word.
      2. Believers must practice “inquisitive humility.”
  4. The Meaning of the Lampstand

    1. The lampstand in Scripture represents God’s people as a light to the nations.
    2. The light signifies God’s presence and wisdom among His people.
    3. Contrast with the tabernacle lampstand.

      1. In Exodus the lamp had to be supplied by priests with pure oil daily.
      2. In Zechariah 4 the oil is supernaturally and continuously supplied.
      3. There are no human attendants in the vision because God Himself sustains the light.
    4. Big idea: God ensures His own ongoing presence and power among His people.

      1. He does not depend on human refill.
      2. He supplies through His Spirit.
  5. The Two Olive Trees

    1. Immediate identification.

      1. The two trees represent two anointed ones who stand by the Lord of all the earth (Zech. 4:14).
      2. In the historical setting these are Joshua the high priest and Zerubbabel the governor.
    2. Their line matters.

      1. Joshua stands in the priestly line of Aaron.
      2. Zerubbabel stands in the royal line of David.
      3. This shows that God’s covenant promises did not die in exile.
    3. Theological trajectory.

      1. Priest and king work side by side again, but not yet in their final form.
      2. This anticipates the coming of one Anointed One who unites both offices.
      3. Fulfillment is found ultimately in Jesus the priest king who pours out the Spirit.
  6. The Central Word to Zerubbabel

    1. The key sentence: “Not by might, nor by power, but by my Spirit, says the Lord of hosts.”

      1. This was God’s word to a discouraged leader.
      2. The work of rebuilding the temple had stalled.
    2. The mountain imagery.

      1. The “great mountain” represents the obstacles before Zerubbabel.
      2. Before God that mountain will become a plain.
      3. God promises divine assistance, not an easy path.
    3. The outcome.

      1. Zerubbabel will bring out the topstone and finish the temple.
      2. The people will shout, “Grace, grace to it.” The glory goes to God.
    4. Application threaded through the teaching.

      1. We distort Scripture when we make the Christian life about our strength for God rather than His strength in us.
      2. God looks for those who rely on His Spirit.
      3. Our greatest problem is not the mountain before us but the failure to see the mountain moving God above us.
  7. Grace at the Finish

    1. God will complete His work through human hands empowered by His Spirit.
    2. No monument is built to Zerubbabel. The shout is to grace.
    3. New Testament echoes.

      1. Philippians 1:6 God finishes what He starts.
      2. Psalm 127:1 God must build or labor is vain.
      3. Philippians 2:12-13 We work out what God works in.
      4. Colossians 1:29 We toil with His energy.
      5. 1 Corinthians 15:10 We work hard, yet it is grace at work.
  8. The Glove Illustration

    1. The gloves were made to be filled.
    2. They can “play” only when animated by a living person.
    3. Spiritual point.

      1. Believers were made to be filled with the Spirit.
      2. When the Spirit fills us, God’s music can be heard in our lives.
      3. A watching world needs to see Christians living not by might or power but by God’s Spirit.
  9. Closing Prayer Emphasis

    1. Request for a Spirit filled, Spirit moved people.
    2. Confession that apart from Him we can do nothing (John 15:5).
    3. Recognition that the Spirit is the anointing oil pictured in Zechariah 4.

Lesson 6 Outline — Zechariah 1–3

Lesson 6 — Brett Cushing

  1. Introduction: God’s Guarantees Amid Guilt

    1. Contrast with human guarantees

      1. Worldly guarantees are conditional and contractual.
      2. God’s guarantees meet guilty people with mercy and help, not indifference or vengeance.
    2. Big idea of Zechariah 1–3

      1. In captivity and guilt, God guarantees His guy, His grit, His guard, His gift, and His grace.
      2. These guarantees move the story from despair to hope in God’s presence and plan.
  2. Setting and Messenger

    1. Historical context

      1. Judah in exile and return era; about 70 years of captivity fulfilled.
      2. People fear God has forgotten them, yet God speaks again.
    2. Zechariah’s identity and names

      1. Zechariah born in Babylon, functions as priest and prophet.
      2. Names preach hope:
        1. Zechariah means the Lord remembers.
        2. Berechiah means the Lord blesses.
        3. Iddo means at the appointed time.
      3. Message summary: the Lord remembers and blesses at His appointed time.
    3. Canonical significance

      1. Heavily quoted in the New Testament and rich in first and second coming prophecy.
      2. Zechariah’s martyrdom noted in Matthew 23:35.
  3. God’s Guy

    1. Immediate agent and ultimate fulfillment

      1. God raises Zechariah as His spokesman to a discouraged remnant.
      2. Zechariah foreshadows God’s ultimate Guy, Jesus the Messiah.
    2. Purpose of the messenger

      1. Announce that God has not forgotten His people.
      2. Call them to hear, hope, and return.
  4. God’s Grit

    1. Divine initiative in chapter 1

      1. God comes to Zechariah, calls His people, and commands the hosts of heaven.
      2. Hope rests in God’s action for the helpless.
    2. Invitation and enablement

      1. Call to return to Me and repent from evil ways.
      2. Lessons from the fathers whose disobedience brought covenant curses.
      3. God enables the return they cannot effect by themselves.
        1. Shepherd imagery illustrates God doing the restoring work.
        2. Parallel language in Jeremiah 50:19 and Lamentations 5:21.
  5. God’s Guard

    1. The heavenly army at work

      1. The Angel of the Lord appears as commander and Word of the Lord.
      2. Patrol report shows the earth at a coerced rest, not true shalom.
    2. Christ’s intercession and the Father’s response

      1. The Angel of the Lord pleads how long for mercy on Jerusalem.
      2. God’s jealous compassion is stirred and cruel nations are rebuked.
      3. God promises to return and for His house to be rebuilt.
  6. God’s Gift

    1. Plan, presence, and protection in chapter 2

      1. Measuring line signals ownership and intentional rebuilding.
      2. God Himself a wall of fire around and the glory within.
      3. Promise to come and live among His people.
    2. Joyful summons

      1. Shout and be glad, for I am coming.
      2. Presence is the gift God gives to the guilty who return.
  7. God’s Grace

    1. Courtroom scene in chapter 3

      1. Joshua the high priest stands in filthy garments representing the people’s guilt.
      2. Satan accuses; the Lord rebukes the accuser.
      3. God removes filth, clothes Joshua in clean garments, and restores his service.
    2. Promise of the Branch and the Stone

      1. My Servant, the Branch, foretells the Messiah.
      2. Stone with seven eyes and engraved inscription signifies God’s omniscience and the wounded cornerstone.
        1. God removes the land’s iniquity in a single day.
        2. Exchange motif points to Christ giving His righteousness for our guilt.
    3. Recommissioning

      1. Joshua charged to walk in God’s ways and keep His charge.
      2. Grace restores purpose after guilt is removed.
  8. Reflection and Response

    1. Worship and trust

      1. What keeps you from worshiping this God who guarantees mercy in guilt.
      2. Believe Christ intercedes, guards, and gifts His presence to you.
    2. Ministry overflow

      1. Freely give to the guilty what you have freely received in Christ.
      2. Rely on God’s grit, not your own, as you serve others.

Lesson 5 Outline – Ezra 5:1 and Haggai 1-2

Lesson 5 – Scott Neubauer

  1. Introduction and Context

    1. Overview of Lesson and Background

      1. Focus on Ezra 5:1 and the book of Haggai.
      2. Haggai is a short prophetic book but holds equal importance as all Scripture because it is the Word of God.
      3. Paul reminds believers that all Scripture is written for instruction, endurance, and encouragement (Romans 15:4).
    2. The Role and Character of Haggai

      1. Haggai appears suddenly with no recorded background.
      2. He is fully under God’s authority, serving as His messenger to the Jews in Jerusalem and Judah.
      3. He does not alter or reinterpret God’s message but delivers it faithfully.
    3. Connection to Previous Lesson

      1. Lesson 4 (Ezra 3–4) ended with construction halted for 16 years due to opposition.
      2. The people returned to normal life while God’s temple lay unfinished.
      3. Now, God raises up Haggai and Zechariah to reignite the work.
  2. Structure and Characteristics of Haggai

    1. Literary Observations

      1. The book contains 1,144 words (ESV), with over 70% directly from God’s mouth through Haggai.
      2. Minimal human dialogue; nearly the entire book is one-way communication from God.
      3. The people respond with obedience rather than debate or resistance.
    2. Purpose and Audience

      1. Messages are directed to leaders Zerubbabel, Joshua, and the remnant of the people.
      2. Four main messages can be seen in the book, all calling the people to spiritual renewal and faithful obedience.
  3. Think — The Call to Reflection (Haggai 1:1–11)

    1. God’s Confrontation

      1. The people claim it is not yet time to rebuild the temple.
      2. They prioritize their own homes while neglecting God’s house.
      3. Sixteen years of complacency lead to misplaced priorities and fading zeal.
    2. God’s Challenge

      1. “Consider your ways” — a call to self-examination and repentance.
      2. Every area of life (food, drink, clothing, income) shows frustration and lack of fulfillment.
      3. God causes their efforts to fail to expose their spiritual neglect.
    3. Personal Reflection

      1. God’s Word serves as a mirror revealing spiritual condition.
      2. Believers must confront selfish habits and misplaced affections.
  4. Power — The Call to Obedience (Haggai 1:12–15)

    1. The People’s Response

      1. The leaders and people obey the Lord and fear Him.
      2. God’s reassuring promise follows: “I am with you.”
    2. God’s Empowering Presence

      1. God stirs the spirit of Zerubbabel, Joshua, and the remnant to rebuild.
      2. This divine stirring marks a transformation from apathy to action.
      3. The transformation occurs within 24 days — evidence of true repentance and renewal.
    3. Principle of Obedience

      1. Obedience precedes blessing and revival.
      2. Human wisdom cannot produce change like God’s power can.
  5. Blessing — The Call to Hope (Haggai 2)

    1. Future Glory and Hope (2:3–9)

      1. The future temple’s glory will surpass the former.
      2. Strength comes from doing the Lord’s work with His presence.
      3. Peace arises from nearness to God despite uncertain times.
      4. Ultimate hope is in salvation and the coming kingdom.
    2. Purity and Restoration (2:10–19)

      1. Lessons of defilement highlight spiritual uncleanness.
      2. Despite impurity, God promises, “From this day on I will bless you.”
      3. Blessing follows obedience, even after failure.
    3. Messianic Blessing on Zerubbabel (2:20–23)

      1. Earthly kingdoms will fall, but God’s kingdom endures forever.
      2. Zerubbabel receives a personal promise — part of Christ’s lineage.
      3. Matthew 1 confirms Zerubbabel in Jesus’ genealogy, 12 generations before Christ.
  6. Application and Closing Exhortation

    1. Three Responses for Today

      1. Think: Reflect on personal priorities and spiritual condition.
      2. Power: Respond in obedience and allow God’s Spirit to work through you.
      3. Blessing: Recognize and rejoice in God’s blessings in all forms, not just material ones.
    2. Encouragement to Community

      1. Stay connected in small groups for encouragement and accountability.
      2. Pray for one another and build each other up through God’s Word.
    3. Closing Prayer

      1. Thanksgiving for God’s Word and the lessons from Haggai.
      2. Request for transformation and a closer walk with Him.