Copy of Matthäus Merian's engraving of Ezekiel's vision (1670).

Merkabah mysticism (or Chariot mysticism) is a school of Jewish mysticism centered on visions such as found in Ezekiel chapter 1, or in the hekhalot literature, concerning stories of ascents to the heavenly "palaces." The main corpus of the Merkabah literature was composed in Israel in the period 200–700CE, although later references to the Chariot tradition can also be found in the literature of Chassidei Ashkenaz in the Middle Ages.^[1] A major text in this tradition is the Maaseh Merkabah (Works of the Chariot).^[2]

Etymology[link]

The noun merkabah "thing to ride in, cart" is derived from the consonantal root r-k-b with general meaning "to ride"). The word "chariot" is found 44 times in the Masoretic text of the Hebrew Bible - most of them referring to normal chariots on earth^[3] and although the concept of the Merkabah is associated with Ezekiel's vision (1:4-26), the word isn't explicitly written in Ezekiel 1.^[4]

However, when left untranslated in English the Hebrew term merkabah (Hebrew: מֶרְכַּבְ, מרכבה, and מִרְכֶּבֶת) relates to the throne-chariot of God in prophetic visions. It is most closely associated with the vision in Ezekiel chapter 1 of the four-wheeled vehicle driven by four hayyot ("living creatures"), each of which has four wings^[5] and the four faces of a man, lion, ox, and eagle.

Ezekiel's vision of the chariot[link]

Ezekiel's Wheel in St. John the Baptist Church in Kratovo, Macedonia. Fresco from XIX c.

According to the verses in Ezekiel and its attendant commentaries, his vision consists of a chariot made of many heavenly beings driven by the "Likeness of a Man." Four beings form the basic structure of the chariot. These beings are called the "living creatures" (Hebrew חיות khayyot). The bodies of the creatures are "like that of a human being", but each of them has four faces, corresponding to the four directions the chariot can go (north, east south and west). The faces are that of a man, a lion, an ox (later changed to a cherub in Ezekiel 10:14) and an eagle. Since there are four angels and each has four faces, there are a total of sixteen faces. Each Chayot angel also has four wings. Two of these wings spread across the length of the chariot and connected with the wings of the angel on the other side. This created a sort of 'box' of wings that formed the perimeter of the chariot. With the remaining two wings, each angel covered its own body. Below, but not attached to the feet of the "Chayot" angels are other angels that are shaped like wheels. These wheel angels, which are described as "a wheel inside of a wheel", are called "Ophanim" אופנים (lit. wheels, cycles or ways). These wheels are not directly under the chariot, but are nearby and along its perimeter. The angel with the face of the man is always on the east side and looks up at the "Likeness of a Man" that drives the chariot. The "Likeness of a Man" sits on a throne made of sapphire.

The Bible later makes mention of a third type of angel found in the Merkaba called "Seraphim" (lit. "burning") angels. These angels appear like flashes of fire continuously ascending and descending. These "Seraphim" angels powered the movement of the chariot. In the hierarchy of these angels, "Seraphim" are the highest, that is, closest to God, followed by the "Chayot", which are followed by the "Ophanim." The chariot is in a constant state of motion, and the energy behind this movement runs according to this hierarchy. The movement of the "Ophanim" is controlled by the "Living creatures" while the movement of the "Chayot" is controlled by the "Seraphim". The movement of all the angels of the chariot are controlled by the "Likeness of a Man" on the Throne.

Jewish commentary[link]

The earliest Rabbinic merkabah commentaries were exegetical expositions of the prophetic visions of God in the heavens, and the divine retinue of angels, hosts, and heavenly creatures surrounding God. The earliest evidence suggests that merkabah homiletics did not give rise to ascent experiences - as one rabbinic sage states: "Many have expounded upon the merkabah without ever seeing it."^[6]

One mention of the merkabah in the Talmud notes the importance of the passage: "A great issue—the account of the merkavah; a small issue—the discussions of Abaye and Rava [famous Talmudic sages]."^[7] The sages Rabbi Yochanan Ben Zakkai (d. ca. 80 CE) and later, Rabbi Akiva (d. 135) were deeply involved in merkabah exegesis. Rabbi Akiva and his contemporary Rabbi Ishmael ben Elisha are most often the protagonists of later merkabah ascent literature.

Prohibition against study[link]

The Talmudic interdictions concerning merkabah speculation are numerous and widely held. Discussions concerning the merkabah were limited to only the most worthy sages, and admonitory legends are preserved about the dangers of overzealous speculation concerning the merkabah.

For example, the secret doctrines might not be discussed in public: "Seek not out the things that are too hard for thee, neither search the things that are above thy strength. But what is commanded thee, think thereupon with reverence; for it is not needful for thee to see with thine eyes the things that are in secret."^[8] It must be studied only by exemplary scholars: "Ma'aseh Bereshit must not be explained before two, nor Ma'aseh Merkabah before one, unless he be wise and understands it by himself,"^[9] Further commentary notes that the chapter-headings of Ma'aseh Merkabah may be taught, as was done by R. Ḥiyya. According to Yer. Ḥag. ii. 1, the teacher read the headings of the chapters, after which, subject to the approval of the teacher, the pupil read to the end of the chapter,^[10] although Rabbi Zera said that even the chapter-headings might be communicated only to a person who was head of a school and was cautious in temperament.

According to R. Ammi, the secret doctrine might be entrusted only to one who possessed the five qualities enumerated in Isaiah iii. 3 (being experienced in any of five different professions requiring good judgement), and a certain age is, of course, necessary. When R. Johanan wished to initiate R. Eliezer in the Ma'aseh Merkabah, the latter answered, "I am not yet old enough." A boy who recognized the meaning of (Ezek. i. 4) was consumed by fire (Ḥag. 13b), and the perils connected with the unauthorized discussion of these subjects are often described (Ḥag. ii. 1; Shab. 80b).

Further analysis[link]

Beyond the rabbinic community, Jewish apocalyptists also engaged in visionary exegeses concerning the divine realm and the divine creatures which are remarkably similar to the rabbinic material. A small number of texts unearthed at Qumran indicate that the Dead Sea community also engaged in merkabah exegesis. Recently uncovered Jewish mystical texts also evidence a deep affinity with the rabbinic merkabah homilies.

The merkabah homilies eventually consisted of detailed descriptions of multiple layered heavens (usually seven in number), often guarded over by angels, and encircled by flames and lightning. The highest heaven contains seven palaces (hekhalot), and in the innermost palace resides a supreme divine image (God's Glory or an angelic image) seated on a throne, surrounded by awesome hosts who sing God's praise.

When these images were combined with an actual mystical experiential motif of individual ascent (paradoxically called "descent" in most texts) and union is not precisely known. By inference, contemporary historians of Jewish mysticism usually date this development to the third century CE. Again, there is a significant dispute among historians over whether these ascent and unitive themes were the result of some foreign, usually Gnostic, influence, or a natural progression of religious dynamics within rabbinic Judaism.^{[citation needed]}

Maimonides[link]

Maimonides' 12th Century work, Guide for the Perplexed is in part intended as an explanation of the passages Ma'aseh Bereshit and Ma'aseh Merkabah. In the third volume, Maimonides commences the exposition of the mystical passage of the mystic doctrines found in the merkavah passages, while justifying this "crossing of the line" from hints to direct instruction. Maimonides explains basic mystical concepts via the Biblical terms referring to Spheres, elements and Intelligences. In these chapters, however, there is still very little in terms of direct explanation.^[11]

"We have frequently mentioned in this treatise the principle of our Sages " not to discuss the Maaseh Mercabhah even in the presence of one pupil, except he be wise and intelligent; and then only the headings of the chapters are to be given to him." We must, therefore, begin with teaching these subjects according to the capacity of the pupil, and on two conditions, first, that he be wise, i.e., that he should have successfully gone through the preliminary studies, and secondly that he be intelligent, talented, clear-headed, and of quick perception, that is, " have a mind of his own", as our Sages termed it." Guide for the Perplexed, ch.XXXIII

A Hasidic explanation[link]

Hasidic philosophy explains that the Merkaba is a multi-layered analogy that offers insight into the nature of man, the ecosystem, the world and teaches us how to become better people.

The four Chayot angels represent the basic archetypes that God used to create the current nature of the world. Ophanim, which means "ways", are the ways these archetypes combine to create actual entities that exist in the world. For instance, in the basic elements of the world, the lion represents fire, the ox/earth, the man/water, and the eagle/air. However, in practice, everything in the world is some combination of all four, and the particular combination of each element that exist in each thing are its particular Ophanim or ways. In another example, the four Chayot represent spring, summer, winter and autumn/fall.^{[citation needed]} These four types of weather are the archetypal forms. The Ophanim would be the combination of weather that exists on a particular day, which may be a winter-like day within the summer or a summer like day within the winter.

The Man on the throne represents God, who is controlling everything that goes on in the world, and how all of the archetypes He set up should interact. The Man on the throne, however, can only drive when the four angels connect their wings. This means that God will not be revealed to us by us looking at all four elements (for instance) as separate and independent entities. However, when one looks at the way that earth, wind, fire and water (for instance) which all oppose each other are able to work together and coexist in complete harmony in the world, this shows that there is really a higher power (God) telling these elements how to act.

This very lesson carries over to explain how the four basic groups of animals and the four basic archetypal philosophies and personalities reveal a higher, godly source when one is able to read between the lines and see how these opposing forces can and do interact in harmony. A person should strive to be like a Merkaba, that is to say, he should realize all the different qualities, talents and inclinations he has (his angels). They may seem to contradict, but when one directs his life to a higher goal such as doing God's will (the man on the chair driving the chariot) he will see how they all can work together and even complement each other. Ultimately, we should strive to realize how all of the forces in the world, though they may seem to conflict can unite when one knows how to use them all to fulfill a higher purpose, namely to serve God.

Maaseh Merkabah[link]

Maaseh Merkabah (Working of the Chariot) is the modern name given to a hechalot text, discovered by scholar Gershom Scholem.^[12] Works of the Chariot dates from late Hellenistic period, after the end of the Second Temple period following the destruction of the Second Temple in 70 CE^{[dubious – discuss]} when the physical cult ceased to function. The idea of making a journey to the heavenly hekhal seems to be a kind of spiritualization of the pilgrimages to the earthly hekhal that were now no longer possible. It is a form of pre-Kabbalah Jewish mysticism that teaches both of the possibility of making a sublime journey to God and of the ability of man to draw down divine powers to earth; it seems to have been an esoteric movement that grew out of the priestly mysticism already evident in the Dead Sea Scrolls and some apocalyptic writings (see the studies by Rachel Elior).^[13]

Several movements in Jewish mysticism and, later, students of the Kabbalah have focused on these passages from Ezekiel, seeking underlying meaning and the secrets of Creation in what they argued was the metaphoric language of the verses.

Due to the concern of some Torah scholars that misunderstanding these passages as literal descriptions of God's image might lead to blasphemy or idolatry, there was great opposition to studying this topic without the proper initiation. Jewish biblical commentaries emphasize that the imagery of the merkaba is not meant to be taken literally; rather the chariot and its accompanying angels are analogies for the various ways that God reveals himself in this world.^[14] Hasidic philosophy and kabbalah discuss at length what each aspect of this vision represents in this world, and how the vision does not imply that God is made up of these forms. Unfortunately, these prejudices do not include the necessary faith that is directly related to actual revelation.

Jews customarily read the Biblical passages concerning the merkaba in their synagogues every year on the holiday of Shavuot, and the merkabah is also referenced in several places in traditional Jewish liturgy.

Hekhalot literature[link]

The main interests of Hekhalot literature are accounts of mystical ascents into heaven, divine visions, and the summoning and control of angels, usually for the purpose of gaining insight into Torah. The locus classicus for these practices is the biblical accounts of the Chariot vision of Ezekiel and the Temple vision of Isaiah (Chap. 6). It is from these, and from the many extra-canonical apocalyptic writings of heavenly visitations, that hekhalot literature emerges. Still, it is distinctive from both Qumran literature and apocalyptic writings for several reasons, chief among them being that hekhalot literature is not at all interested in eschatology, largely ignores the unique status of the priesthood, has little interest in fallen angels or demonology, and it "democratizes" the possibility of divine ascent.

In their visions, these mystics would enter into the celestial realms and journey through the seven stages of mystical ascent: the Seven Heavens and seven throne rooms. Such a journey is fraught with great danger, and the adept must not only have made elaborate purification preparation, but must also know the proper incantations, seals and angelic names needed to get past the fierce angelic guards, as well as know how to navigate the various forces at work inside and outside the palaces.

At times, heavenly interlocutors will reveal divine secrets. In some texts, the mystic’s interest extends to the heavenly music and liturgy, usually connected with the angelic adorations mentioned in Isiah 6:3. The mantra-like repetitive nature of the liturgies recorded in many of these compositions seems meant to encourage further ascent. The ultimate goal of the ascent varies from text to text. In some cases, it seems to be a visionary glimpse of God, to "Behold the King in His Beauty." Others hint at "enthronement," that the adept be accepted among the angelic retinue of God and be given an honored (god-like?) seat. One text actually envisions the successful pilgrim getting to sit in God's "lap." Scholars such as Peter Schaefer and Elliot Wolfson see an erotic theology implied in this kind of image, though it must be said sexual motifs, while present in highly attenuated forms, are few and far between if one surveys the full scope of the literature.

Literary works related to the Hekhalot tradition that have survived in whole or in part include Hekhalot Rabbati (or Pirkei Hekhalot), Hekhalot Zutarti, 3rd Enoch (also known as "Hebrew Enoch"), and Maaseh Merkabah. In addition there are many smaller and fragmentary manuscripts that seem to belong to this genre, but their exact relationship to Maaseh Merkabah mysticism and to each other is often not clear (Dennis, 2007, 199-120).

Key texts[link]

The ascent texts are extant in four principal works, all redacted well after the third but certainly before the ninth century CE. They are: 1) Hekhalot Zutartey ("The Lesser Palaces"), which details an ascent of Rabbi Akiva; 2) Hekhalot Rabbati ("The Greater Palaces"), which details an ascent of Rabbi Ishmael; 3) Ma'aseh Merkabah ("Account of the Chariot"), a collection of hymns recited by the "descenders" and heard during their ascent; and 4) Sepher Hekhalot ("Book of Palaces," also known as 3 Enoch), which recounts an ascent and divine transformation of the biblical figure Enoch into the archangel Metatron, as related by Rabbi Ishmael.

A fifth work provides a detailed description of the Creator as seen by the "descenders" at the climax of their ascent. This work, preserved in various forms, is called Shi'ur Qomah ("Measurement of the Body"), and is rooted in a mystical exegesis of the Song of Songs, a book reputedly venerated by Rabbi Akiva. The literal message of the work was repulsive to those who maintained God's incorporeality; Maimonides (d. 1204) wrote that the book should be erased and all mention of its existence deleted.

While throughout the era of merkabah mysticism the problem of creation was not of paramount importance, the treatise Sefer Yetzirah ("Book of Creation") represents an attempted cosmogony from within a merkabah milieu. This text was probably composed during the seventh century, and evidence suggests Neoplatonic, Pythagoric, and Stoic influences. It features a linguistic theory of creation in which God creates the universe by combining the 22 letters of the Hebrew alphabet, along with emanations represented by the ten numerals, or sefirot.

Heikhalot literature and "Four Entered Pardes"[link]

Moshe Idel, Gershom Scholem, Joseph Dan, and others have raised the natural question concerning the relationship between the "chambers" portion of the Heichalot literature and the Bavli's treatment of "The Work of the Chariot" in the presentation and analysis of such in the Gemara to tractate Hagigah of the Mishna. This portion of the Babylonian Talmud, which includes the famous "four entered pardes" material, runs from 12b-iv (wherein the Gemara's treatment of the "Work of Creation" flows into and becomes its treatment of "The Work of the Chariot") to and into 16a-i. [All references are to the Art Scroll pagination.]

By making use of the Rabbinically paradigmatic figures of Rabbi Akiva and Rabbi Ishmael in their writings, the generators of the Heikhalot literature, quite arguably, seem to be attempting to show some sort of connection between their writings and the Chariot/Throne study and practice of the Rabbinic Movement in the decades immediately following upon the destruction of the Temple. However, in both the Jerusalem Talmud and the Babylonian Talmud the major players in this Chariot/Throne endeavor are, clearly, Rabbi Akiva and Elisha ben Abuyah who is referred to as "Akher." Neither Talmud presents Rabbi Ishmael as a player in Merkabah study and practice.

In the long study on these matters contained in " 'The Written' as the Vocation of Conceiving Jewishly" [McGinley, J W; 2006] the hypothesis is offered and defended that "Rabbi Ishmael ben Elisha" (more often, simply "Rabbi Ishmael") is in fact a Rabbinically sanctioned cognomen for Elisha ben Abuyah who, as is well known, apostatized from the Rabbinic Movement. The argument is that through this indirection Rabbinic offialdom was able to integrate into the Gemaric give and take of argumentation and analysis the huge body of halakhic and hermeneutical teachings of this great Torah scholar without, however, honoring his equally significant apostasy. To be sure, in the accounting of this figure's mystical study and practice the pejorative (in context) "Akher" is used instead of "Rabbi Ishmael." This is because Elisha ben Abuyah's teachings under the heading of "The Work of the Chariot" came to be considered heretical in contrast to his halakhic and hermeneutical teachings which were generally admired—and whose weighty influence, in any case, could not be ignored. All of this indicates that the generators of the Heikhalot literature were indeed savvy in choosing "Rabbi Ishmael" as paradigmatic in their own writings as a means of relating their own endeavors to the mystical study and practices of the tannaim in the early decades following upon the destruction of the Temple.

Both Akiva and the "Ishmaelic Akher" traded upon the "two-thrones"/"two-powers"-in-Heaven motif in their respective Merkabah-oriented undertakings. Akiva's version is memorialized in the Bavli Gemara to tractate Hagigah at 14a-ii wherein Akiva puts forth the pairing of Hashem and "David" in a messianic version of that mystical motif. Immediately after this Akivian "solution" to the puzzle of thrones referred to in Song of Songs and the two thrones spoken of in Daniel, Chapter Seven, the text presents Akiva as being pressured—and then acquiescing to—a domesticated version of this twoness theme for the single Jewish God which would be acceptable to Rabbinic officialdom. The text offers Justice [din] and Charity [tsadaqqa] as the middot of God which are enthroned in Heaven. [Again, 14a-ii] Akher's non-Messianic and Metatron-oriented version of this "two-thrones"/"two-powers"-in-Heaven motif is discussed at length in the entry "Paradigmatia" of the above-mentioned study. The generic point in all of this is that by the time of the final editing of the Mishna this whole motif (along with other dimensions of Merkabah-oriented study and practice) came to be severely discouraged by Rabbinic officialdom. Those who still pursued these kinds of things were marginalized by the Rabbinic Movement over the next several centuries becoming, in effect, a separate grouping responsible for the Heikhalot literature.

In the "four-entered-pardes" section of this portion of the Bavli Gemara on tractate Hagigah, it is the figure of Akiva who seems to be lionized. For of the four he is the only one presented who ascended and descended "whole." The other three were broken, one way or another: Ben Azzai dies soon after; Ben Zoma is presented as going insane; and worst of all, "Akher" apostatizes. This putative lionization of Rabbi Akiva occurs at 15b-vi-16a-i of our Gemara section

Christianity[link]

Christian depiction of the four "animal" symbols of the Evangelists (in corners)

According to Timo Eskola, early Christian theology and discourse was influenced by the Jewish Merkabah tradition.^[15] Similarly, Alan Segal and Daniel Boyarin regard Paul's accounts of his conversion experience and his ascent to the heavens as the earliest first person accounts we have of a Merkabah mystic in Jewish or Christian literature. Conversely, Timothy Churchill has argued that Paul's Damascus road encounter does not fit the pattern of Merkabah.^[16]

In Christianity, the man, lion, ox, and eagle are used as symbols for the four evangelists (or gospel-writers), and appear frequently in church decorations. These Creatures are called Zoë (or the Tetramorph), and surround the throne of God in Heaven, along with twenty-four elders and seven spirits of God (according to Revelation 4:1-11).

See also[link]

• Chariots of the Gods
• Contact (film)
• Ezekiel Saw the Wheel (folk song based on the vision)
• Knowing (film) (Matthäus Merian's "Chariot Vision")
• Muraqaba
• Project UFO (TV)
• Quadriga
• Seder hishtalshelus
• The four evangelists' symbols
• Vimana

References[link]

Sources[link]

 This article incorporates text from a publication now in the public domain:  Jewish Encyclopedia. 1901–1906. 

• Dennis, Geoffrey. The Encyclopedia of Jewish Myth, Magic, and Mysticism(Llewellyn Worldwide, 2007)
• Dennis, Geoffrey, "Water as a Medium for Altered States of Consciousness in Early Jewish Mysticism," Anthropology of ConsciousnessVol. 19, No. 1, 2008.
• Kohler, Kaufmann. "Merkabah" at JewishEncyclopedia.com
• Jacobs, Joseph and A. Biram Ma'aseh Bereshit, Ma'aseh Merkabah at JewishEncyclopedia.com
• Karr, Don. Notes on the Study of Merkabah Mysticism and Hekhalot Literature in English
• Scholem, Gershom. Origins of the Kabbalah, ISBN 0-691-02047-7.

Peter Sterling

Sterling in 2009
Personal information
Full name	Peter Maxwell John Sterling
Nickname	Sterlo
Born	(1960-06-16) 16 June 1960 (age 52) Toowoomba, Queensland, Australia
Playing information
Height	170 cm (5 ft 7 in)
Position	Halfback
Club
Years	Team	Pld	T	G	FG	P
1978–92	Parramatta Eels	227	48	1	15	190
1983–85	Hull	36	10	0	0	40
	Total	263	58	1	15	230
Representative
Years	Team	Pld	T	G	FG	P
1981–88	New South Wales	13	0	0	0	0
1982–88	Australia	18	4	0	1	16
Source: Rugby League Project and Yesterday's Hero

Peter Maxwell John "Sterlo" Sterling OAM (born 16 June 1960) is an Australian rugby league commentator and former player. He was one of the all-time great halfbacks and a major contributor to Parramatta Eels' dominance of the New South Wales Rugby League premiership in the 1980s. Sterling played nineteen Tests for the Australian national team between 1982 and 1988. He also played in thirteen State of Origins for New South Wales, winning man of the match on four occasions. He played in four premiership-winning sides with Parramatta in 1981–1983 and 1986 and has been inducted into the Australian Rugby League Hall of Fame.

Early life[link]

Sterling was born in Toowoomba, Queensland and raised in Wagga Wagga, New South Wales. He commenced his playing career at the age of fourteen when he joined the Wagga Wagga Kangaroo Panthers in 1974.^[1] As a teenager he spent several years living at RAAF Base Wagga, where his father was serving as a dental technician.Sterling then moved to Sydney were he attended Patrician Brothers' College, Fairfield.

Playing career[link]

Sterling compensated for a lack of size and pace with control and organisational skills that allowed Parramatta's all-star back line of Brett Kenny, Mick Cronin, Steve Ella and Eric Grothe a great deal of ball. His kicking, backed up by Kenny and Ray Price's superb chasing, often gave Parramatta an advantage in territory. His fast mind meant that he rarely made a wrong decision.^{[citation needed]}. He was an effective defender rare to miss a tackle, and often in position to secure a loose ball.^{[citation needed]}

He joined the Parramatta Eels in 1978 making his first appearance as a stand-in fullback during the 1978 finals series. After a few games at five-eighth in 1979, Sterling shifted to halfback and established himself in 1980. 1981 saw Parramatta win their initial first grade title with Sterling's superb skill and control one of the decisive factors. He played for New South Wales that year without living up to his club form, but in 1982 Parramatta could do no wrong, apart from a 0–20 thrashing at the hands of Manly in the semi final. Sterling was chosen for the Kangaroo Tour despite having not played in the State of Origin series and played in every Test in that unbeaten tour side.

In 1983, Sterling played in Australia's win in the first test against New Zealand, but wasn't selected for Australia's shock 12–19 second Test loss, was named man-of-the-match in the 2nd game of the State of Origin series and helped Parramatta to a third successive premiership title. After playing for Hull over the Australian summer, Sterling vacated his Test spot despite winning the Rugby League Week Player of the Year award in 1984 for the first time. In the 1984 grand final, Sterling had few opportunities due to the power of the Canterbury Bulldogs forwards, and he did not play for Parramatta in the first half of 1985 as he was with Hull. His superb skills translated to Hull and he made a prominent impact in English club rugby league, playing in the losing side of the epic 1984–85 Challenge Cup final against Parramatta teammate Brett Kenny. Though he was relatively quiet upon his return to Parramatta, at the end of the season Sterling's skill allowed Parramatta to crush Balmain (twice) and Penrith to move from doubtful finalists to the preliminary final – where a ruthless Canterbury side crushed them by 26 points to nil.

1986 saw Sterling almost carry a clean sweep of the major awards – except the Rothmans Medal – and win the inaugural Clive Churchill Medal in Parramatta's fourth grand final victory. He again played every Test on an unbeaten Kangaroo tour of England that year. Despite Parramatta declining from premiers to seventh with Cronin and Price retiring and Grothe and Ella playing very little due to injuries, 1987 was undoubtedly Sterling's finest year. He swept all major player of the year awards – winning the Rothmans Medal by five points, the Dally M player of the year award, and the Rugby League Week player of the year award.^[2]

1988 saw Sterling produce quality displays for Parramatta despite the team having a disappointing year. In the last Test against Great Britain he suffered a serious shoulder injury and did not play again that year. In 1989 Sterling retired from representative rugby league but performed for Parramatta till an ankle injury ended his season and plans to play out his career in England. 1990 saw Sterling play a full season at the top of his form and lead a young Parramatta side to an excellent placing. He won a second Rothmans Medal, but in the last match against Manly a shoulder injury recurred such that despite Parramatta signing him for two more seasons, Sterling was only able to play four games before his career ended.

Sterling played 229 games for Parramatta, scoring 48 tries, one goal, and 15 field goals.

Post-playing career[link]

Television / Radio Career[link]

His sharp intelligence marked Sterling as an astute analyst of the game and he took to commentating on Channel Nine after an initial media stint with Western Sydney radio station 2WS. In 1989 he wrote his autobiography, Sterlo! The Story of A Champion. Sterling has been a co-host on Nine Network's The NRL Footy Show with Paul Vautin from 1994-2006. In 2007, he made a special appearance on the first episode of 2007 to give his farewell from the show. In 2010, he made a comeback to the show as an alternating host. Sterling continues hosting The Sunday Footy Show and plays a key commentary role in Nine's game coverage.

In March 2010, Sterling joined Triple M radio, where he is the expert commentator on Monday Night Football on Triple M as well as an occasional panellist on Dead Set Legends and The Rush Hour

Rugby League Awards[link]

Since retiring from playing the game, Sterling has won several awards. In 1995, Sterling was picked at halfback in a poll to judge the best Australian team since the introduction of the limited-tackle rule in 1967. He won eight of fourteen votes, with the remainder going to Billy Smith, Ricky Stuart and Allan Langer.

In 2000 Sterling was awarded the Australian Sports Medal for his contribution to Australia's international standing in rugby league. In 2006, he was one of six past players to be inducted into the Australian Rugby League Hall of Fame at the Dally M. Awards 2006 award ceremony.^[3]

In February 2008, Sterling was named in the list of Australia's 100 Greatest Players (1908–2007) which was commissioned by the NRL and ARL to celebrate the code's centenary year in Australia.^[4][5]

References[link]

This article includes a list of references, related reading or external links, but its sources remain unclear because it lacks inline citations. Please improve this article by introducing more precise citations. (April 2009)

Sources[link]

• Whiticker, Alan and Hudson, Glen; The Encyclopedia of Rugby League Players (3rd edition 1998); published Gary Allen Pty. Ltd.; Smithfield
• Middleton, David (editor); Rugby League 1987–88,(1988) Lester Townsend Publishing Pty Ltd; Paddington, NSW
• Middleton, David (editor); Rugby League 1996; (1996) HarperCollins Publishers, Pymble, Sydney

External links[link]

Media related to Peter Sterling at Wikimedia Commons

• Peter Sterling biography at Sport Australia Hall of Fame
• City of Wagga Wagga Sporting Hall of Fame
• Peter Sterling at rl1908.com
• Peter Sterling at eraofthebiff.com
• Peter Sterling at stateoforigin.com.au