Month: Jan 2025

Posted in General

Don’t Trade Your Future: Lessons from Esau

Posted on by writtenexposition

Have you ever noticed how comforting a bowl of hot soup can be on a cold day? There’s something about that warmth and flavour that just hits the spot, especially when the weather is chilly. But imagine paying a steep price for a simple bowl of soup – something far beyond what you’d ever intend or expect. That’s exactly what happened in Genesis 25:29-34, where Esau traded his birthright for a bowl of lentil soup.

Understanding the Birthright

In ancient Israelite society, the birthright was a significant privilege, typically granted to the eldest son. It wasn’t just about material inheritance – it was about leadership, authority, and spiritual responsibility. The eldest son would succeed his father as the head of the family and receive a double portion of his estate. Additionally, he would take charge of family worship, assuming the role of priest in maintaining the family’s covenant relationship with the Lord. Esau, driven by immediate gratification, undervalued this immense blessing and traded it for temporary satisfaction. Let us explore what we can learn from Esau’s mistake.

1) A Selfish Desire

Esau the hunter came back from the field one day, exhausted and famished. The aroma of the soup his brother Jacob was cooking was too tempting for him to resist. In that moment, all Esau could think about was his hunger. He begged Jacob for some of the soup, and Jacob, ever the opportunist, saw a chance to gain Esau’s birthright. He opened negotiations: ‘Sell me this day thy birthright.’ What was Esau’s response? He said: “I am at the point to die: and what profit shall this birthright do to me?” (Gen 25:31-32).
Was Esau truly on the brink of death? Probably not. His selfish desire for immediate satisfaction blinded him to the value of his birthright. In his view God’s promises were not worth waiting for. That birthright meant nothing to him for he couldn’t see beyond his immediate need. How often do we, like Esau, focus on the desires of the present moment and disregard the long-term consequences? The pleasures of sin and the world can be tempting, but they are fleeting – Heb 11:25 refers to ‘the pleasures of sin for a season.’ Like Esau, we might be tempted to satisfy our immediate desires without considering the eternal consequences.

2) A Single Decision

Esau’s decision to trade his birthright for soup had far-reaching consequences. From that moment on, he was defined by that impulsive choice. The Bible notes that Esau’s nickname, ‘Edom,’ meaning ‘red,’ was derived from this event (Gen 25:30). One hasty decision can have lasting effects. Esau’s descendants were called ‘Edomites;’ a nation noted for conflicts with the people of God throughout history, all stemming from his poor choice. This reminds us that no one sins in isolation. Our choices affect not only ourselves but those around us, sometimes for generations. The world may offer immediate gratification, but it’s often at the cost of long-term blessings.

3) A Spiritual Disregard

Verse 34 tells us that ‘he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.’ Notice that Esau went HIS way. After satisfying his hunger, Esau got up and left, unconcerned about the birthright he had just despised. He got on with life as usual, doing his own thing his own way, oblivious to the consequences of a single choice. The consequences weren’t immediately obvious, but they came later. When Esau realised the significance of what he had lost, it was too late. Esau begged and pleaded for the blessings of God but was unable to obtain them. He cried bitterly but couldn’t change the outcome (Gen 27:34; Heb 12:17). Esau’s disregard for his birthright is a warning. It’s easy to become so consumed with worldly pleasures that we neglect what is truly important. Don’t be like Esau, who valued temporary satisfaction over eternal blessings.

Summation

Esau’s story teaches us three crucial lessons:

A Selfish Desire: Don’t let immediate desires cloud your judgement and cause you to miss out on God’s future blessings.

A Single Decision: Remember that one decision can have lasting consequences, affecting not just you but others as well.

A Spiritual Disregard: Don’t disregard the spiritual inheritance God offers for the fleeting pleasures of this world.

Instead of living for the here and now, live with eternity in mind. Trust in Jesus Christ, who offers salvation and an inheritance that can never be taken away. 1 Peter 1:3-4 says:

Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,

Don’t trade your eternal blessings for a bowl of soup. Choose wisely today, and you’ll secure a future that’s infinitely greater than anything the world can offer.

Posted in Exposition

IDOLS IN THEIR HEARTS: Ezekiel 14:1-11

Posted on by writtenexposition

INTRODUCTION

Ezekiel 14:1-11 contains the last oracle in a series relating to prophecy in the section 12:21-14:11. In this passage Ezekiel addresses the moral state of those who would seek guidance from YHWH. His particular concern is with hypocrites who worship idols in their heart but come to inquire of a prophet of YHWH. He issues a warning that both idolaters and the prophets who answer their queries will face certain judgment.

(1) The occasion of this oracle is a visit Ezekiel received from some of the ‘elders of Israel’ to inquire (v.3b) of YHWH. Presumably he was still at his house in Chebar (3:24; 4:4). Since it is unlikely that these men travelled from Jerusalem to see him the term ‘elders of Israel’ here and in 20:1 probably equates to ‘elders of Judah’ in 8:1. They are therefore leaders of the Israelite/Judahite community in Babylon. They respectfully ‘sat before’ Ezekiel, thus recognising him as a teacher. We are not told exactly when they visited (‘then came’) or what it was they wished to know. Whatever it was, the tenor of the passage would suggest that they did not receive a direct answer to their query.

(2) As the elders sat before him Ezekiel received a communication from YHWH in response to their presence.

(3)The revelation to Ezekiel is that the elders (‘these men) have ‘taken the idols into their heart’. The idea is that they have set up or enthroned idols in their heart; thus displacing YHWH. Even if these men do not literally bow down before idols the fact is that they are heavily influenced by pagan ideas and practices.

‘The stumbling block of their iniquity’ is a phrase used only by Ezekiel (7:19; 14:3, 4, 7; 18:30; 44:12) and refers metaphorically to spiritual obstacles or sins that cause the people to fail in their relationship with YHWH. If meant literally it refers to idols or sinful practices which they cherish. That the elders put these ‘before their face’ might suggest that they are using cult objects as intermediaries.

YHWH, addressing Ezekiel, raises a rhetorical question; to which the expected answer is ‘No!’ Referring to Israelites/Judahites who are preoccupied with idolatry and yet hypocritically consult a prophet, YHWH asks Ezekiel if it is appropriate that he should hear and respond to their inquiries since their divided loyalty means that they are in no fit moral state to hear his word.

(4-5) Ezekiel is instructed to speak to the elders of Israel about their sin and tell them that everyone of the house of Israel who consults a prophet while cherishing idolatry will, indeed, receive an answer. It will not be the kind of answer they expect; but will be judgement that involves giving them over to the many idols in their hearts. Their idolatry will not be ignored.

The statements in vv.4-5 and vv.7-8 regulating the approach of Israelites to YHWH through a prophet are set out in the form of casuistic law similar to Lev 17:3, 8, 10, 13.

Verse 5 states that the punishment is so that YHWH ‘may take the house of Israel in their own heart’ because they are estranged from him because of idolatry. The verb ‘take’ means to lay hold of, seize, take hold violently, capture. One view is that ‘take’ has the idea of catching in a snare, another is that YHWH will grasp their heart so tight that they will feel it, be terrified and thus forced to acknowledge his lordship. Or it could mean that YHWH will touch their conscience with the result that they turn to him. Most likely YHWH’s purpose is redemptive, he wishes to recapture their hearts and restore the relationship with his people.

(6) If a right relationship with YHWH is to be reinstated then the Israelites must renounce idolatry and return wholeheartedly to YHWH. The call to repentance features the verb ‘return’ (šûḇ) which occurs three times in this verse:

Repent (šûḇ) ,
and turn (šûḇ) yourselves from your idols;
and turn (šûḇ) away your faces from all your abominations.

(7) This verse is basically a restatement of v.4 but expands the warning to include ‘the stranger that sojourneth in Israel.’ The term ‘stranger’ (alien, foreigner) was used to describe someone who temporarily lived and worked in Israel, had no property rights (cf. Deut 26:10-13) and was expected to worship only YHWH (Lev 17:8-9; 20:1-2). Here it must mean proselytes, possibly Babylonians, who have converted to the religion of YHWH. Should a proselyte consult a prophet of YHWH with idolatry in his heart he too will suffer the same fate as an Israelite who does likewise.

Whereas v.4 says that ‘the Lord will answer him according to the multitude of his idols’ v.7 says ‘I the Lord will answer him by myself.’ He will receive a personal response from the Lord. The nature of that response is set out in v.8.

(8) YHWH will do three things:

  1. ‘I will set my face against that man.’ – be opposed to him.
  2. ‘[I] will make him a sign and a proverb’ – make his punishment an example that will become proverbial and act as a deterrent to others.
  3. ‘I will cut him off from the midst of my people’ – remove him from among his people.

The verse ends with the recognition formula: ”ye shall know that I am the Lord.’

(9) This verse is aimed at prophets. A true prophet of YHWH will not give an answer to an inquiry by someone who worships idols in his heart but a false prophet certainly will because this is what his reputation depends upon. A false prophet will ‘speak a word’ telling the people what they wish to hear. It will be given in the name of YHWH but it will not come from the Lord.

In such a situation, i.e. when a false prophet utters a false oracle, YHWH will ‘deceive’ (entice) the false prophet. YHWH will behind the false answer and use a false prophet to tell the people what they want to hear. YHWH will let the false prophet be deceived and in turn deceive the inquirer. For a similar idea see 1 Kgs 22:18-23; 2 Thess 2:11-12.

The ancient Israelites would not have considered deception of a prophet by YHWH to be morally questionable or contradictory. They thought in terms of a primary cause – God. He is sovereign and just; evil as well as good is under his control. This verse emphasises YHWH’s sovereignty. He does not actively cause sin but permits people to follow their own inclinations and suffer the consequences. The paradox of God’s sovereignty versus man’s responsibility is a theological theme that has been debated for centuries.

(10) Since both the false prophets and those who seek their advice perpetuate idolatry and deception they are held jointly accountable for their actions and will share the same consequences. Therefore the prophets will also be subject to the punishment by YHWH set out in v.8.

(11) The purpose (or perhaps the result) of the punishment is that Israel will forsake idolatry and once again be a holy people, as was the original intention (Lev 26:12; 30:22).

SUMMATION

This chapter addresses the sin of the elders of Israel who, despite seeking a word from YHWH, harbour idolatry in their hearts. Through Ezekiel YHWH exposes their hypocrisy and declares that he will not ignore it but will respond with judgement. He demands repentance and warns the entire Israelite community that false prophets and those who consult them will suffer the same consequences. The punishment, however, is redemptive and is designed to rehabilitate the nation.

Thus far in the book of Ezekiel the predicted outlook for the people of Israel/Judah has been bleak but in chapter 14 the call to repentance (v.6) and YHWH’s desire for a restoration of the covenant relationship (v.11) offer a glimmer of hope that he has not given up on them completely.

Posted in Exposition

Prophecy and Divination Practices of Women in Ezekiel 13:17-23

Posted on by writtenexposition

Reading Ezekiel 13: 17-23

INTRODUCTION

Having addressed in 13:1-16 the danger posed by male false prophets who declare ‘peace’ when there is no peace, Ezekiel now turns his attention to the negative impact of prophesying women upon the community. They mislead with lies and deceptive practices and, like the male prophets, misrepresent YHWH.

Not much is known about female prophecy in ancient Israel, especially at this more personal (as opposed to national) level, so this passage in Ezekiel is of great interest. Unfortunately, as we shall see, the words for two items associated with divination practice occur only in this Bible passage, so exactly what these objects and their purpose were is unclear.

Women prophesying in Israel was not a new phenomenon. Several in the Old Testament are referred to as prophetesses (e.g. Miriam in Exod 15:20; Deborah in Judg 4:4; Huldah in 2 Chron 34:22; Noadiah in Neh 6:14) and appear to have been prominent women who operated at a national level; prophesying about matters that affected the people as a whole. Ezekiel does not seem to have a problem with the idea of women prophesying per se but he condemns these local prophetic women for their practices, for their profanation of YHWH and for their deceit, manipulation, false assurances and lies.

This oracle In Ezek 13:17-23 is also significant because it is one of only four that the Old Testament prophets addressed to women as a specific group. The other three are:

Isa 3:16-4:1 – Isaiah’s oracle against the women of Jerusalem
Isa 32:9-12 – Isaiah’s oracle against complacent women
Amos 4:1-3 – Amos’ oracle against the ‘cows of Bashan’

(17) Ezekiel is again addressed as ‘Son of Adam’ and is told to prophesy against the women who, like the men in v.2, are said to prophesy out of their own heart (imagination). YHWH, and therefore Ezekiel, is opposed to these women. The term ‘prophetess’ is not applied to them but they are referred to as ‘the daughters of thy people who prophesy.’ Since ‘sons of thy people’ in 3:11 refers to the Jehoiachin exiles it therefore seems likely that the description ‘daughters of thy people’ refers to women who are in exile with Ezekiel in Babylonia. However, perhaps it also refers to women who prophesy in Jerusalem.

As in v.2 concerning the male prophets, Ezekiel is commanded to ‘prophesy against’ the female prophets but in their case an additional phrase is added: ‘set thy face against.’ That expression is associated with judgement and occurs 9 times in Ezekiel. The other 8 occasions are: 6:2 the mountains of Israel; 20:46 the south; 21:2 Jerusalem; 25:2 the Ammonites; 28:21 Sidon; 29:2 Pharaoh; 35:2; Mt. Seir; 38:2 Gog.

(18-19) Verse 18, like v.3, begins with the messenger formula ‘thus saith the Lord God,’ followed by the pronouncement of a woe. We now learn why YHWH is against the women: it is because they use illegitimate divination practices. Two of the practices are:

  1. sewing cloth bindings on their wrists.
  2. making head-bands on heads of every height.

Unfortunately, as I have already mentioned, it is impossible to ascertain exactly what these practices involved.

Ezekiel uses two words for the distinctive articles of clothing worn by the women who prophesy:

kesatot – This plural word also occurs in v.20. Here in v.18 it is in a sentence which the KJV renders ‘that sew pillows to all armholes.’ Because kesatot were sewn upon the wrists or hands of the female prophets (not their clients) the word has been translated: bindings, covering-nets, amulets, cushions, pillows, or phylacteries. These accessories may have been magic charms made of cloth and fastened to ‘all the joints of the hands.’ The phrase ‘joints of the hands’ is usually translated ‘wrists’ but could also mean ‘elbows’

mispahot – This plural word, occurring only here and in v. 21, is thought to designate long veils. It has been translated variously as: kerchiefs, bird-nets, headbands, veils, mantles, shawls, scarves, and amulets.

Many commentators favour the idea of covering-nets and bird-nets, which links these objects with the ‘hunting for souls.’ V.18 ends with a question: ‘Will ye hunt the souls of my people, and will ye save the souls alive that come unto you?’ The image is of hunting for birds or game using nets. The women. therefore, are viewed as predators; hunting people and trapping them. ‘Souls’ (persons, lives) will feature again in vv.19 and 20.

V.19 poses another question: ‘And will ye pollute me among my people for handfuls of barley and for pieces of bread?’ Notice that here YHWH says ‘profane me.’ The women profess to prophesy in the name of YHWH but do not. Their motive for this seems to be personal gain.

Some suggest that barley and bread may be items used in the divination rituals but most commentators are of the view that clients paid the women for their divination and fortune-telling services with these commodities. 1 Sam 9:7, for example, refers to the use of food as payment for prophetic services: ‘Then Saul said to his servant, “But if we go, what can we bring the man? For the bread in our sacks is gone, and there is no present to bring to the man of God. What do we have?” ESV

The last part of the quesion in v.19 follows on from at the end of v.18. Are these women profaning YHWH for mere handfuls of barley and bread in order ‘to slay the souls that should not die, and to save the souls alive that should not live by their lying to the people?’

What is meant by putting to death souls who should not die and keeping alive souls who should not live? If the Jerusalem situation is in view it may mean that accepting food as payment in a time of shortage puts the lives of the women’s clients at risk while extending their own lives and those of their family members. It could also mean that their prophecies declare who is to live and who is to die (e.g. Jer 26:8), or that they deal death through black magic. They wield considerable influence in the community since their [false] prophecies lead to the death of innocent people and the preservation of the wicked. According to vv. 20-21, however, their magical power will be broken by YHWH.

(20-21) YHWH’s sentence upon the women is pronounced in a double ABC pattern setting out his action, aim and purpose:

A – action – I will tear them (the bands) from your arms.
B – aim – I will let the souls go [free].
C – purpose – to make them fly (i.e. that they may fly away)

A – action – Your kerchiefs also will I tear.
B – aim – I will deliver my people out of your hand.
C – purpose – they shall be no more in your hand to be hunted (i.e. cease to be prey in your hands).

The women bind pieces of cloth upon themselves but YHWH will tear these off. They prey upon and trap people with their covering-nets and bird-nets but YHWH will set their victims free to fly like a bird (cf. Psa 124:7).

(22) Further condemnation is pronounced upon the women because their lies and activities dishearten the righteous, causing unnecessary stress. The wicked are encouraged by false assurances, with the result that they do not repent (cf. Jer23:14). Instead of bringing the people closer to YHWH the women lead them further away.

(23) The chapter closes with YHWH vowing that that the false prophetesses will no longer see vain visions or practise divination and that he will deliver his people from them. YHWH mentions ‘my people’ in vv. 9, 10, 18, 19a, 19b, 21 and 23.

SUMMATION

In Ezek 13:17-23 YHWH strongly denounces the women who prophesy for their harmful effect on the Israelite community of the Jehoiachin exile in Babylon. Both the male prophets and the prophesying women practise divination but only the women are said to use certain accoutrements as part of the process. For reasons that are not given, YHWH particularly condemns their use of such items. The problem is not just the means used for divination but also the parasitic motives behind their prophecies; they make up lies for self-seeking and personal profit. In addition, their methods are sinister and occultic. They hunt souls, using their accoutrements to manipulate people, abusing the control they have over those who listen to them. These women exercise power that does not have its source in YHWH and from which people need to be delivered.

The women are not described as witches but they do seem to tread a fine line between religion and magic. Scripture forbids occultic practitioners; this includes soothsayers, sorcerers, witches, wizards, charmers, mediums, necromancers, fortune-tellers and interpreters of dreams (Deut 13:1-5; 18:9-11; Lev 19:26, 31; 20:6).

There are still male and female false prophets active in today’s world; preaching from their own imagination and leading people astray with lies and false assurances. The clear lesson from Ezekiel 13 is that we ought to beware of religious leaders, especially those who call themselves prophets, and therefore:

Evaluate what they teach – Compare what they say with the Bible. Do they distort and contradict biblical doctrine or claim to have some new revelation from the Lord? Do they preach miracles, prosperity and God’s blessings rather than warn about sin, death and judgement to come (Heb 9:27)?

Examine their character – Does their ministry provoke division and strife among believers? Do they display humility, accountability and integrity or are they immoral, dishonest, boastful and corrupt?

Assess their motives – While claiming to speak for God do they seek power, fame and personal gain. Do they want your money?

God is still sovereign and just! In Ezekiel 13 he promises to deliver his people from deception and to punish false prophets who bring God’s word into disrepute as well as exploiting others spiritually and financially.

Posted in Exposition

Ezekiel 13:1-16 The Danger of False Prophets

Posted on by writtenexposition

Reading Ezekiel 13: 1-23

INTRODUCTION

Ezekiel 13 is a significant passage in Ezekiel because it addresses the danger posed by false prophets whose messages originate in their own ‘hearts.’ In this chapter Ezekiel denounces counterfeit prophets who mislead the people by falsely claiming to speak for YHWH.

HISTORICAL CONTEXT

Ezekiel prophesied during a time of great turmoil for Israel. In 597 BCE the Chaldean king Nebuchadnezzar II subdued Jerusalem and placed a puppet king (Zedekiah) on the throne of Judah. He also deported the deposed king Jehoiachin to Babylonia (2 Kgs 24:15-17) along with many of the elite citizens of Judah, including Ezekiel. There YHWH called and commissioned Ezekiel as his prophet.

Although living in Babylonia at a place called Tel-Abib near the River Chebar Ezekiel directed many of his prophecies towards the people of Jerusalem. The situation there was deteriorating after King Zedekiah’s abortive attempt to revolt against Babylonian rule (2 Kgs 25:1-2). Interestingly, that revolt was supported and encouraged by false prophets in Judah (Jer 27:9-10,14-16). Soon the city was besieged by Nebuchadnezzar’s forces and eventually devastated by them in 586/7 BCE.

Meanwhile over in Babylonia Ezekiel condemned Israel and Judah because of their sin and idolatry; prophesying impending judgement upon them. At the same time other Israelite men and women in Babylonia were delivering prophecies which contradicted Ezekiel’s message of doom.

Instead of prophesying punishment, they offered false comfort to the people; assuring them that the situation at Jerusalem would soon be resolved peacefully and thus building up their hopes of a soon return from exile. Ezekiel as a true prophet of YHWH found it necessary to denounce these false prophets and confront their lies.

Chapter 13 of Ezekiel is situated within a section (12:21-14:11) that deals with various issues relating to prophecy. The chapter contains two parallel woe oracles which are similar in structure, content and style. One is against male prophets and the other against women who prophesy, The context (13:9) would indicate that these people, like Ezekiel, were Israelite exiles in Babylonia. Back in the homeland Jeremiah too was denouncing false prophets and prophecy. It is worth comparing his oracle in Jer 23:9-40 with those of Ezekiel in Ezek 13.

CHAPTER DIVISION

13:1-16 – An oracle addressed to male prophets.


13:17-23 – An oracle addressed to women who prophesy.

AN ORACLE ADDRESSED TO MALE PROPHETS (1-16)

(1) ‘And the word of the Lord came unto me, saying’ – This phrase is often used in Ezekiel to introduce a new oracle (e.g. 11:14; 12:1; 15:1; 17:1; 18:1). In 13:1 it covers both oracles in chapter 13 (2-16; 17-23) and is particularly relevant since it emphasizes the fact that Ezekiel speaks the word of YHWH, unlike the false prophets whom he condemns. This oracle against male prophets is mirrored by that against the female prophets in vv.17-23. The structure and language are similar.

STRUCTURE

  • A preamble – vv.1-3a and vv.17-18a.
  • Ezekiel addressed as ‘Son of Man’ – v.2 and v.17.
  • An accusation – vv.3b-7 and vv.18b-19.
  • A forecast of judgment that ends with a divine recognition formula – ‘ye shall know that I am the Lord’ – vv.8-9 and vv.20-21.
  • A second forecast of judgment that ends with a divine recognition formula – vv.10-14 and vv.22-23.

LANGUAGE

Although the content is different the language used in each of the two oracles is similar:

  • v.2 – ‘Son of Man, prophesy against’ and v.17 – ‘Son of man, set thy face against.’
  • v.2 – ‘that prophesy’ and v.16 – ‘which prophesy.’
  • v.2 – ‘say thou unto them that prophesy out of their own hearts’ and v.17 – ‘which prophesy out of their own heart; and prophesy thou against them.’
  • v.3 – ‘thus saith the Lord God’ and v.18 – ‘thus saith the Lord God.’
  • v.3 – ‘woe unto’ and v.18 – ‘woe to.’
  • v.8 – ‘therefore saith the Lord God’ and v.20 – ‘wherefore saith the Lord God.’
  • v.8 – ‘behold I am against’ and v.20 – ‘behold I am against.’
  • v.9 – ‘ye shall know that I am the Lord God’ and v.21 – ‘and ye shall know that I am the Lord.’
  • v.10 – ‘because…’ and v.22 – ‘because…’
  • v.13 – ‘therefore…’ and v.23 – ‘therefore.’
  • v.14 – ‘and ye shall know that I am the Lord’ and v.23 – ‘and ye shall know that I am the Lord.’

(2) Addressing Ezekiel as ‘son of Adam’ (stressing human weakness in light of God’s greatness) YHWH instructs him to deliver this message ‘against’ (’el; 2, 8, 9, 17, 20) the false prophets. They are called ‘the prophets of Israel,’ a description unique to Ezekiel (13:2,16; 38:17, cf. 13:4). These men are in exile with Ezekiel but the term ‘prophets of Israel’ may suggest that he views them as part of a larger group that would include false prophets back in Israel/Judah. The latter are described by Jeremiah as ‘the prophets of Samaria’ (Jer 23:13) and ‘the prophets of Jerusalem’ (Jer 23:14). Ezekiel’s opponents are not prophets of other gods but men working within the Israelite religious system.

(3) The pronouncement of a ‘woe’ on these ‘foolish (nāḇāl) prophets’ hints at the severe consequences of prophesying lies while claiming to speak for YHWH; these will be set out in vv.8-9. The men are fools; what they say is empty and futile. In the Old Testament a fool (nāḇāl) is someone who denies or disrespects God (Job 2:10; Psa 14:1; 74:18, 22; Isa 32:5-6). These prophets do not follow the Spirit of God but their own spirits, they perceive nothing.

There are several changes in person within these verses which some people might find confusing:

  • In vv. 2-3, YHWH directly addresses Ezekiel in the second person ‘thou’.
  • In v. 4-5, YHWH directly addresses Israel in the second person ‘ye’.
  • In verse 6, YHWH speaks about the false prophets in the third person ‘they’.
  • In vv. 7-8, YHWH directly addresses the false prophets in the second person ‘ye’.
  • In v. 9, YHWH speaks about the false prophets in the third person ‘they’.

(4) YHWH addresses Israel and compares their false prophets to foxes or jackals among the ruins. Such animals survive in desolate places (Lam 5:18) by scavenging and are known to be opportunistic and destructive (Song 2:15). The simile implies that Judah is a society in ruins. It is morally desolate but these prophets thrive and capitalise on the chaos, exploiting the people’s vulnerability. They further undermine the ruins rather than try to build them up.

(5) Directly addressing the false prophets YHWH accuses them of failure to repair breaches in the wall (KJV ‘hedge’). The word gāḏēr refers to a protective wall, e.g. around a vineyard (Psa 80:12; Isa 5:5), or a city wall (Ezra 9:9; Mic &:11). Rather than rising to their responsibility for the defence of the people (e.g. by warnings, intercession, teaching) the false prophets contribute to their decline. Therefore the people will be defenceless in the Day of YHWH (Ezek 30:3, cf. 7:19) when his anger will come upon them (Ezek 5:13; 7:8; 9:8; 13:13; 16:42; 20:21, 34; 21:31; 20:20, 22, 31; 36:6; 38:19; 43:8).

(6-7) Vain visions and lying divination.

Verses 6 and 7 say much the same thing. Both highlight the deceitful arrogance of the false prophets who fabricate visions and use means of divination that YHWH has not authorised.

As well as seeing vain (empty, deceitful, false) visions they make lying divinations (predictions made by reading omens or by various rituals), practices forbidden in Deut 18:9-14. In Israelite religion the only sacred objects authorised for discerning God’s will in specific circumstances were the Urim and Thummim (Ex 28:30; Lev 8:8; Num 27:21; Deut 33:8; 1 Sam 28:6; Ezra 2:63; Neh 7:65).

Even worse is the false prophets’ habit of ascribing their lies to YHWH, hoping that this public declaration of authority would somehow obligate YHWH to fulfil their prophecies. V.6 ‘the Lord hath not sent them’ and v.7 ‘albeit I have not spoken’ emphasise that what they said did not have divine authorisation. Thus their predictions were not only false and deceitful but also blasphemous.

(8-9) Forecast of judgment upon the false prophets.

The word ‘therefore’ introduces details of the punishment due to the false prophets and a summary of the reasons why they deserve it – which is because they ‘have spoken vanity and seen lies.’ The prophets are informed that YHWH has had enough of their lies. He is already ‘against’ them and his hand will be raised up against (KJV ‘upon’) them. (’el – against – see 2, 8, 9, 17, 20). In Ezekiel YHWH’s outstretched hand is an indicator of punishment and judgment (6:14; 14:9,13; 16:27; 20:33,34; 25:7,13,16; 35:3). Their punishment will be three-fold:

1. They will lose membership of the assembly of YHWH’s people.

‘Assembly’ or ‘council’ (sôḏ) is an association of people who are closely connected, who have something in common (Gen 49:6; Job 19:19; Psa 64:3; 111:1; Jer 6:11; 15:17). This punishment has been interpreted as signifying a loss of leadership, honour or status in the community.

It has also been suggested that it may refer to exclusion from the select group who are confidants of YHWH (Psa 89:8; Jer 23:18,22); which would include true prophets (Amos 3:7). The meaning is probably even stronger: they would no longer be regarded as members of God’s earthly people – the community of faith.

2. They will not be listed in the register of the house of Israel.

These false prophets would not be listed in the genealogical register (keṯāb, writing) of Israelites. The existence and importance of this list for those returning from exile is clear from Ezra chapter 2 and Nehemiah chapter 7. For the false prophets exclusion would mean a loss of citizen rights. Notice that Jeremiah pronounced a similar punishment upon Shemaiah the Nehelamite (Jer 29:31-32).

Some commentators contend that this register is YHWH’s book (Ex 32:33; Psa 69:28; 87:6; 139:16; Dan 12:1). The Old Testament, however, is fairly vague about what is recorded in that book, whereas this document mentioned in Ezekiel 13:9 is specifically said to be the ‘register of the house of Israel.’ It seems more sensible to interpret it literally as a secular civil census list.

3. They will not be able to enter the land of Israel.

This flows logically from the previous two. Excision from the register would lead to serious consequences for the false prophets and their descendants; probably with respect to claims to ancestral land or the purchase of property.

The same word keṯāb meaning ‘register’ occurs in Ezra 2:62 and Neh 7:64. These twin passages illustrate the problems that exclusion from the register, in this case the record of priestly genealogies, could bring:

Another group returned at this time from the towns of Tel-melah, Tel-harsha, Kerub, Addan, and Immer. However, they could not prove that they or their families were descendants of Israel. This group included the families of Delaiah, Tobiah, and Nekoda— a total of 652 people. Three families of priests — Hobaiah, Hakkoz, and Barzillai — also returned. (This Barzillai had married a woman who was a descendant of Barzillai of Gilead, and he had taken her family name.) They searched for their names in the genealogical records, but they were not found, so they were disqualified from serving as priests. Ezra 2:59-62 NLT

This first forecast of judgment upon the male false prophets ends with the divine recognition formula ‘ye shall know that I am the Lord God.’

(10-14) A second forecast of judgment.

Verse 10 begins with a doubling of ya‘an (‘on account of’ or because’) which the KJV translates here as ‘because, even because’; meaning ‘for the very good reason.’ This phrase ya’an ub’ ya’an also occurs in Lev 26:43 and Ezek 36:3.

Punishment is due because they have misled (caused to go astray) the people saying ‘peace’ when there is no peace. Rather than warning them about the consequences of their sinful behaviour, the false prophets give an assurance of safety that is not rooted in reality. They intentionally lull the people into a false sense of security.

The image of a wall, used earlier in v.5 to represent the spiritual and moral state of the people of Judah, is taken up again in v.10. The word for ‘wall’ (ḥayiṣ) in v.10 is a hapax legomenon (a word that only occurs once) in the Old Testament and means a dry wall or party wall; an unimproved flimsy or crumbling wall built of mud-brick or loose stones and liable to collapse under stress. A different word (qiyrāh) is used for ‘wall’ in vv.12-15. The ‘wall’ in v.10 is not literal but metaphorical.

It is said to have been daubed or smeared with untempered mortar. The word tāp̱ēl translated ‘untempered’ (KJV) is an adjective meaning ‘unseasoned’ or ‘tasteless.’ The thought is that of lacking an essential ingredient; here the mortar is just mud to which a binding agent such as straw has not been added. It covers the wall but does not strengthen it. To emphasise that the product is insubstantial modern translations tend to replace the KJV translation’s ‘untempered [mortar]’ with ”whitewash.’ This conveys the thought of deceit and hypocrisy on the part of the false prophets.

(11-14) These verses continue with the figure of a whitewashed wall and the effect bad weather has on it. Flooding rain, great hailstones and stormy winds will cause it to fall. The futility of the false prophets’ assurances will be exposed and they will be held accountable. When judgement comes and the wall collapses people will ask (v.12) ‘Where is the daubing wherewith ye have daubed it?’

Greenberg (1983, p.238) comments: ‘As said expressly in 22:8, “they” who daubed the wall were the prophets: the people built the dry wall – a figure of their unfounded optimism, while the prophets daubed it with worthless stuff – their self-inspired predictions of well-being.’

V.13 clarifies that the destructive forces represent YHWH’s anger against sin as well as the lies of the false prophets. His fury will be so intense that the prophets will not survive (vv.15b-16).

Scholars suggest that in v.14 the image of the wall changes. The wall which YHWH will break down is said to refer now to Jerusalem and the fall of the city. To quote Greenberg (1983, p.238) again, he says of the phrase leveling it to the ground in v.14:

‘The language of this clause is more appropriate to massive demolition than to the fall of a mere wall; it facilitates the intrusion, in the next clause, of the reference to Jerusalem. When it (fem.) falls and you perish within it (fem.).’

In other words proof for the assertion that in v.14 Ezekiel is thinking of the impending fall of Jerusalem is that the word ‘wall’ is masculine whereas ‘it shall fall’ and ‘in the midst thereof’ are feminine; therefore the reference cannot be to the metaphorical wall but to the city of Jerusalem.

This second forecast of judgment upon the male false prophets also ends with the divine recognition formula ‘and ye shall know that I am the Lord God’ (vv. 9, 14, 21, 23)

(15) YHWH asserts that he will accomplish his wrath upon the wall (the false assurances) and upon those that have smeared it with ‘whitewash’ (the false prophets).

(16) This verse summarises vv.10-15: the main lie of the false prophets is that they promise peace when there is no peace.

SUMMATION

This woe oracle denounces Israelite false prophets for failing to address the nation’s sin and instead spreading lies and details of false visions, claiming divine authority which they do not possess. They offer the people false hope by declaring ‘peace’ when there is no peace. The passage highlights God’s anger against deceit and spiritual negligence.