Month: Mar 2024

Posted in Exposition

EZEKIEL 5:5-17:  THE CONSEQUENCES OF SIN AND IDOLATRY

Posted on by writtenexposition

YHWH’s speech continues with an explanation of Ezekiel’s four dramatic performances described in 4:1-5:4; in particular the final performance (5:1-4). YHWH gives reasons for the forthcoming judgements and declares Jerusalem’s privilege, perversity and punishment.

5:5-6 Jerusalem’s sin.

5:7-12 Jerusalem’s judgement.

5:13-15 YHWH’s wrath.

5:16-17 Jerusalem’s destruction.

5:5-6 JERUSALEM’S SIN

In v.5 YHWH refers to Ezekiel’s model (4:1-3) and clearly identifies it as representing the city of Jerusalem under siege. The city is said to be privileged in that YHWH set it in ‘the midst of the nations.’ This expression should probably be taken theologically rather than physically. The city of Jerusalem, i.e. the Jewish nation, was considered central to God’s plans for salvation. Israel was to be ‘a kingdom of priests and a holy nation’ (Ex 19:4-6) and as such was intended to be a witness to YHWH’s power and his character in the sight of surrounding nations (Deut 4:5-8; Isa 2:2-4; Ezek 36:36-38; Mic 4:1-8). The prophet Isaiah viewed Israel as ‘a light to the Gentiles’ (Isa 42:6; 49:6; 60:3).

On the other hand, it is possible that here Jerusalem is viewed as being in a central position geographically. In the ancient world it was strategically situated on major trade routes (e.g. the King’s Highway and the International Coastal Highway) which connected Asia, Africa and Europe. Assyria and Babylon lay to the north, Egypt to the south, Arabia to the east and the Mediterranean Sea to the west. Having such a prominent position it was ideally located to be YHWH’s witness to the powers around. Unfortunately Israel did not live up to expectations.

Instead, the nation rebelled against God’s judgements and rejected his statutes; refusing to walk in them. In spite of a favourable position and great privilege, its actions had been even more corrupt than the pagans around (for a New Testament example see 1 Cor 5:1).

5:7-12 JERUSALEM’S JUDGEMENT

Having set out the general grounds for judgement YHWH presents more detailed charges and proceeds to specify the punishments, introducing these with the word ‘therefore’ (5:7, 8, 10, 11), which indicates consequence. A series of phrases in v.7 asserts that they:

  • have multiplied more than the nations around. – ‘Multiplied’ (KJV) does not refer to increase in population but the idea is that they have been more turbulent (Darby; ESV), insubordinate (CSB) or unruly (NIV) than the other nations. They ran after idols with unbridled enthusiasm.
  • have not walked in YHWH’s statutes or kept his judgements. – ‘Statutes’ are generally viewed as instructions relating to duty towards God and ‘judgements’ as relating to duty towards human beings.
  • have not even acted according to the laws of the surrounding nations. This would appear to contradict 11:12 which says that they ‘have acted according to the rules of the nations that are around'(ESV) but the explanation may lie in the fact that the other nations had some good laws as well as bad ones. Israel, however, did not even follow the good laws of the other nations, but only the bad ones. It is those good laws which Israel did not follow that are in view here. In New Testament terms these would be the laws written in the hearts of the heathen (Rom 2:14-15).

YHWH (v.8) is therefore ‘against’ Judah and will ‘execute judgements’ (also 5:10, 15; 11:9; 16:41) in full view of the other nations. These punishments will be unprecedented (v.9) because of the greatness of their abominations. ‘Abomination(s)’ occurs more than 40 times in Ezekiel and refers specifically to idolatry ( see also Deut 7:25-26; 12:31; 13:13-14; 17:3-4). In vv. 8-9 the first person pronoun ‘I’ is emphasized: ‘ I, even I am against thee... I will execute judgements… I will do in thee that which I have not done and whereunto I will not do any more the like.‘ The wickedness of Judah has been unparalleled therefore the severity of the punishment will be unparalleled also.

The ‘therefore’ at the beginning of v.10 indicates that this verse develops the announcement of severe punishment and provides proof of the unprecedented nature of the forthcoming judgement. The language echoes that of the covenant curses in Lev 26:21-39 and Deut 28:15-68. The cannibalism prophesied there (Lev 26:29 and Deut 28:53) involves children being eaten by their parents but here v.10 describes an aggravated situation where children will eat their parents. Jeremiah 19:9 also prophesies cannibalism during the Babylonian siege of Jerusalem and Lam 2:20 and 4:10 record that it did occur. People who manage to survive the siege will be scattered throughout the nations.

v.11 ‘as I live.’ Swearing an oath by his own eternal self-existence YHWH announces that because the people have defiled his Temple with idols (e.g. 2 Kgs 21:7, see also Ezek chp 8), which here are described as detestable objects, he will diminish them (remove their divine protection), his eye will not spare them and he will have no pity (Jer 13:14) on them. This solemn oath occurs sixteen times in Ezekiel (5:11; 14:16, 18, 20; 16:48; 17:16, 19; 18:3; 20:33; 33:11, 27; 34:8; 35:6,11). Here is the first mention in Ezekiel of the idolatry in the temple; it is the background to chapters 8-11.

v.12. ‘Wherefore’ refers back to v.11 and the pollution of the Jerusalem temple by idolatry as the basis of the threat of forthcoming punishment. Now YHWH plainly declares the meaning of the symbolic treatment of the shaved hair (5:1-4):

A third part of the inhabitants of Jerusalem will die of plague and famine during the siege.

A third part will ‘fall by the sword round about thee.’ These will be cut down by the Babylonians while trying to defend the city, or perhaps in the countryside while trying to make an escape.

Another third of the population will be scattered in all directions. Wherever they go they will suffer persecution (‘I will draw out a sword after them’).

5:13-15 YHWH’s WRATH.

Although faint, there is a glimmer of hope here. Despite the severity of his judgement, God’s ultimate purpose is not total destruction. The destruction of Jerusalem will ease the Lord’s anger. This emotion is referred to four times in v.13: ‘anger’ (’ap̱ -wrath); ‘fury’ (ḥēmā -heat); ‘zeal’ (qin’āh – fervour, passion); ‘fury’ (ḥēmā -heat). Because the punishment will not only have been predicted but also fulfilled ‘they shall know that I the Lord hath spoken it’. This expression is widespread throughout the book of Ezekiel and occurs again in vv. 15 and 17. God’s word will be vindicated.

Reflecting the thought of Deut 28:37, verses 14-15 predict that the destruction of Jerusalem will serve as a warning and a spectacle to the surrounding nations (‘that are round about thee’ occurs in each of these verses). Jerusalem’s downfall will be a vivid demonstration of God’s righteous anger and a sobering reminder to other nations of the consequences of sin.

  • I will make thee waste (a desolation, wilderness) v.14
  • I will make thee a reproach (reviling, taunt) among the nations v.14,15
  • It shall be an instruction (warning) v.15
  • It shall be an astonishment ( an object of horror) unto the nations v.15

‘Anger’ and ‘fury’ are again mentioned at the end of v.15 along with ‘furious rebukes.’ Since the Lord judges the wickedness of his own people in this way how much more severely will he punish the wickedness of other nations. A similar thought is expressed in 1 Pet 4:17: ‘For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?‘

5:16-17 JERUSALEM’S DESTRUCTION

YHWH uses vivid imagery to depict the severity of his judgement upon Jerusalem, likening it to a barrage of deadly arrows in the form of famine, which will decimate the city and its inhabitants. Famine/hunger features prominently in these closing verses of the oracle: ‘I shall send the evil arrows of famine…increase the famine…break your staff (supply) of bread…send upon you famine.’

God’s judgement will manifest itself in various forms of destruction. As well as famine there will be death by dangerous animals (perhaps meaning brutal men cp. Isa 56:9; Jer 12:9), plague, and bloodshed. All these calamities will result in loss of life (‘shall bereave thee’) and the desolation of the city, as decreed by the Lord.

SUMMATION

Ezekiel 5:5-17 discusses the consequences of Israel’s disobedience and unfaithfulness to God. Speaking through Ezekiel, the Lord declares that Jerusalem has been set in the midst of nations but has rebelled against God’s ordinances and disobeyed His laws,, more so than the peoples around it. Because of this disobedience, the Lord will enact judgements against Jerusalem which will be severe and serve as a warning to the surrounding nations. The punishment is described metaphorically as YHWH withdrawing his protection and favour from Jerusalem. This abandonment will lead to calamities such as famine, disease, and violence. Famine will be so severe that parents will resort to eating their children, and vice versa, and those who manage to survive will be scattered among the nations. The severity of God’s judgement is emphasized. He will unleash his anger and wrath against Jerusalem and the harshness of the punishment will shock all who witness it. Various forms of disaster will befall Jerusalem, including famine, pestilence, and the sword. These judgements are a result of Israel’s persistent disobedience and rebellion against YHWH. The passage serves as a warning of the dire consequences of disobeying God and breaking his laws. It illustrates the severity of God’s judgment against unrepentant sin.

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

EZEKIEL’S VISION OF THE GLORY OF YAHWEH (1:4-28)

AND HE SAID TO ME’ – EZEKIEL’S CALL TO BE A PROPHET – 2:1-3:15

EZEKIEL’S WATCHMAN ROLE: A PROPHETIC CALL TO RESPONSIBILITY- 3:16-27

FOUR SYMBOLIC ACTS IN EZEKIEL 4:1-5:4

Posted in General

FROM CAPTIVE TO EVANGELIST: THE LEGENDARY JOURNEY OF ST. PATRICK

Posted on by writtenexposition

In the annals of history, certain characters emerge not just as individuals but as legends. One such figure is St. Patrick, whose journey from captivity to evangelism has fascinated minds for centuries.

Captivity and Spiritual Awakening

Around 430 CE a sixteen-year-old Briton was taken captive by Irish raiders near his home on the west coast, likely near Dumbarton in Scotland. Transported to the north of Ireland, he became the property of a warrior chief, labouring as a herdsman on the slopes of Slemish mountain near Ballymena. Despite his upbringing in the Christian faith, Patrick had only been a nominal believer until then. However, under the harsh conditions of his captivity, his faith underwent a profound transformation. Poorly fed and mistreated, he turned to God earnestly, repenting of his sins and devoting himself to prayer.

Call to Freedom and Mission

After six gruelling years of servitude, Patrick heard what he believed to be a divine voice urging him to escape. He heeded the call, embarking on a perilous journey southward. Eventually reaching a port, he boarded a ship bound for Gaul, where he underwent training for the ministry on an island near Cannes. Years later, he returned to his homeland, where a vivid dream propelled him towards his destined mission: the evangelization of Ireland. In that dream he encountered a man called Victoricius who carried letters, one of which began with the words: ‘The voice of the Irish.’

A Land in Spiritual Need

Arriving in Ireland, Patrick found a nation deeply entrenched in paganism and magic. Undeterred, he traversed the land, preaching and teaching, mainly focusing his evangelistic efforts on influential warrior chieftains. He experienced resistance, particularly from the Druids, the Celtic priestly caste, but saw many people receive Christ for salvation. As a former slave himself, Patrick also spoke out against slavery, contributing to its eventual decline in Ireland.

Separating Fact from Myth

There are legends regarding St. Patrick, such as the tales of banishing snakes and using the shamrock to explain the Trinity, but the essence of his story transcends myth. Regardless of embellishments, Patrick’s saintly status is rooted not in accolades or canonization but in his unwavering faith and commitment to the gospel.

The Essence of Sainthood

Patrick humbly acknowledged his shortcomings, declaring himself ‘a sinner, most unlearned, the least of all the faithful’

‘I am Patrick, a sinner, most unlearned, the least of all the faithful, and utterly despised by many…I was like a stone lying in the deep mire; and He that is mighty came and in His mercy lifted me up.’

Sainthood is not achieved through good deeds or posthumous recognition, but through humble recognition of one’s state as a sinner in the sight of God and acceptance of salvation in Jesus Christ.

Patrick’s life serves as a timeless reminder that sainthood is not reserved for some who have lived in the distant past and performed extraordinary deeds. The New Testament designates all who humbly accept the grace of God as saints. As Patrick himself exemplified, true saintliness is found in loving Christ and sharing His message of redemption with others. Patrick’s prayer was: ‘Christ with me, Christ before me, Christ behind me, Christ in me…!

Embracing the Legacy of St. Patrick

In commemorating the legacy of St. Patrick, we do not merely celebrate a historical figure but also aim to embrace the spirit of his journey. May we, like Patrick, be enabled to trust Jesus Christ for salvation, heed the call to serve him and boldly proclaim the gospel wherever he chooses to send us.

Posted in Exposition

THE APOSTLE THOMAS: A JOURNEY FROM DOUBT TO FAITH

Posted on by writtenexposition

Reading: John 20:19-29

Introduction

Whenever we think of the group of disciples surrounding Jesus, some figures stand out prominently, while others linger in the background. Among the latter is Thomas, often remembered as the quintessential doubter, unwilling to accept anything without tangible proof. The well-known proverbial expression ‘Doubting Thomas’ refers to the story in chapter 20 of the Fourth Gospel.  His experience, recorded in John 20:19-29, sheds light on the journey from doubt to deep faith.

Nothing is known about Thomas’ early life or of his call to follow Jesus as a full-time disciple. That he went fishing on the Sea of Galilee with six of the other disciples (Jn 21:2) has given rise to speculation that he was a fisherman by trade. The name Thomas means ‘twin’ in Aramaic and he was also called by the nickname ‘Didymus’ which in Greek also means ‘twin.’ We have no idea who his brother or sister was but it has been suggested that Matthew might have been his twin because their names appear together in the lists of Jesus’s disciples in the synoptic gospels (Mt 10:3; Mk 3:18; Lk 6:15). Thomas is also mentioned in Acts 1:3 as one of the disciples in the upper room on the day of Pentecost. However, it is the Gospel of John that documents Thomas’s encounters with Jesus (11:16; 14:5; 20:19-29). The words spoken by Thomas in all of these episodes are significant but it is the incident in John 20:19-29 that occupies our attention now.

Background to the event

This event unfolded on the first Sunday after Jesus’s crucifixion. The disciples, gripped by fear, gathered behind closed doors, reeling from the recent tumultuous events. There was much to discuss because not only had their master been taken away and executed but also several of their number maintained that Jesus had risen again from the dead and their friend Mary Magdalene had told them that she had already seen and spoken to Jesus (20:18). Two of their usual number were not there. None of the disciples expected Judas to be with them but Thomas was conspicuously absent. As a result he missed the transformative encounter with the resurrected Christ.

Then came Jesus (v.19)

Amidst the disciples’ discussions, Jesus appears, offering peace and revealing his wounds. They were delighted to see him alive. The narrator observes in v.20: ‘then were the disciples glad, when they saw the Lord.’ This joyful comment, however, is soon followed by what seems to me one of the saddest and most poignant verses in the Bible:

But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. (20:24)

Thomas was not with them when Jesus came

We are not told why Thomas was absent that Sunday evening. He may have been too frightened to come or perhaps had some other pressing business to attend to. Certainly he must have thought that he had a good reason for not attending but because he was not there that night he missed seeing the resurrected Lord Jesus Christ. His absence had a cause but it also had a cost.

Thomas missed the Lord’s presence. – v.19 ‘then came Jesus and stood in the midst.’

Thomas missed the Lord’s power. – v.19 ‘when the doors were shut……came Jesus.’

Thomas missed the Lord’s peace. – v.19 ‘peace be unto you.’

Thomas missed the Lord’s provision. – v.22b-23 ‘receive ye the Holy Ghost…..’

He missed the tangible presence, power, peace and provision of the Lord; therefore relegating himself to a week of needless doubt and discouragement.

I will not believe

The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 20:25

The other disciples were so joyful at seeing the risen Lord that they could not keep the good news to themselves. When they informed him about the sighting of Jesus, Thomas demanded empirical evidence to assuage his doubts – evidence that he would have seen had he gathered with the other disciples the previous Sunday evening – and remained adamant that without it he would not believe.

Then came Jesus (v.26)

A week later the disciples met once again, this time with Thomas present. Jesus appeared once more among them even though the doors were shut; thus displaying the ability of his resurrection body to transcend physical barriers. This second appearance seems to have been mainly for the benefit of Thomas. How compassionate of the Lord to understand Thomas’s doubt and encourage him to have faith! How comforting to realize that he extends this same patience to those of us today who might struggle with doubt, while simultaneously asking us to move beyond that into belief! Jesus addressed Thomas directly, inviting him to touch his wounds, thus bridging the chasm of doubt with tangible proof. He then challenged Thomas to ‘be not faithless, but believing.’

My Lord and my God.   

There is no suggestion in the passage that Thomas actually took up this invitation to touch the healing wounds of Calvary. Note that the author’s focus on the wounds emphasizes to us how much Jesus loved us and was prepared to suffer on our behalf. Those wounds had been prophesied by the prophet Isaiah many centuries before they were inflicted:

He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. Isa 53:3-5

Thomas did not need to touch the wounds. He had sight of the crucified and resurrected Saviour; all the evidence he needed was standing before him. Convinced and convicted by this encounter Thomas uttered a profound declaration of faith: ‘My Lord and my God!’ In one short exclamation he affirmed the deity of Jesus Christ and acknowledged his lordship. With his faith transcending scepticism to embrace divine truth and with his doubts forever settled Thomas committed himself to the service of his Lord.

What is the relevance of this story to us today? It is that Jesus acknowledged Thomas’s faith but he also pronounced a blessing on those who, without the benefit of first-hand evidence, would transfer from doubt to belief by faith; that is, taking God at his word and relying on his promises; hence us.

Now faith is the substance of things hoped for, the evidence of things not seen. Heb 11:1

Summation

The narrative of Thomas’s faith journey resonates with contemporary seekers grappling with doubts and uncertainties. Jesus’s response to Thomas exemplifies patience and understanding, encouraging faith amidst scepticism. If you are plagued with doubts, fears or sin I trust that you will be able to overcome your problems by getting a sight of the risen Christ. Like Thomas, may you move beyond doubt to embrace the profound truth of Christ’s divinity and lordship and experience the peace that only he can bestow. Be not faithless, but believing!

Perhaps at times you see something of yourself in Thomas; feeling alone, troubled, doubting and no longer active in the service of the Lord. You may have neglected attendance at the regular meetings of the church, even on a Sunday, as Thomas did. If so, there is much that you have missed; including Jesus, – for he is there:

For where two or three are gathered together in my name, there am I in the midst of them. Matthew 18:20

Ancient tradition holds that Thomas became a missionary, spreading the Gospel to distant lands. He went east, first evangelizing Parthia and then on to India where eventually he was martyred (see; Eusebius of Caesarea, Ecclesiastical History 3, 1; Acts of Thomas 1-2 and 17ff). Thomas willingly died for that which he once doubted.

Thomas’s journey from doubt to faith serves as a beacon for us today, convincing us to draw closer to the Lord Jesus Christ, to relinquish our issues, fears and doubts in his presence and receive his peace.

Doubt sees the obstacles…..Faith sees the way,

Doubt sees the darkest night…….Faith sees the day,

Doubt dreads to take a step…….Faith soars on high,

Doubt questions ‘Who believes?’……Faith answers ‘I’.

Let us boldly declare that we believe; echoing Thomas’s resounding affirmation of faith in the risen Christ: ‘my Lord and my God!’