Month: Oct 2025

Posted in Exposition

Ezekiel 22:23-31 – The Moral Failures of Judah’s Leaders

Posted on by writtenexposition

INTRODUCTION

In the two previous oracles in chapter 22 YHWH confronts the bloodshed and idolatrous practices of the people of Jerusalem (22:1-16) and, using the metallurgical imagery of smelting, compares impure Israel to dross that has no value (22:17-22). This third oracle of chapter 22 focuses on the dysfunctional leaders of Judah – prophets, priests, government officials and landed gentry – and shows that every layer of authority is corrupt.

STRUCTURE

23-24 Instruction to Ezekiel to address the land of Judah.

25-39 A catalogue of corruption

30-31 YHWH’s unsuccessful search for a man who could prevent the coming destruction.

INSTRUCTION TO EZEKIEL TO ADDRESS THE LAND OF JUDAH (23-24)

After the familiar prophetic word formula and the designation of Ezekiel as ‘son of Adam’ there comes an instruction to the prophet to directly address the land of Judah. In the first oracle in chapter 22 Ezekiel speaks about ‘the city’ (22:2), in the second about ‘the house’ and in this third oracle about ‘the land.’ All of these represent the people of Jerusalem/Judah.

He is to say: ‘thou art a land not cleansed nor rained upon in the day of indignation.’ The word ‘indignation can mean anger, denunciation or curse. This statement is effectively a declaration of judgement and possibly a prophecy that literal drought will occur at the time of the forthcoming Babylonian siege of Jerusalem (588-586 BCE). It may however, refer metaphorically to current spiritual drought (without cleansing rain the land is impure) and the desolation (punishment) which that will bring about. Rain, followed by food abundance, was guaranteed for obedience to YHWH’s statutes and commandments (Lev 26:3-5) but desolation of the land for unfaithfulness (Deut 28:38-41; Isa 24:1-6; Hos 4:3). Judah is not just suffering misfortune, it is under divine judgement.

A CATALOGUE OF CORRUPTION (25-29)

Verses 25-29 give the basis for judgement and concentrate on the sins of four leading classes in society: prophets, priests, princes and the ‘people of the land.’ Similar sentiments are expressed in Micah 3:11 and Zeph 3:3-4.

(25) THE CONSPIRACY OF THE PROPHETS

‘There is a conspiracy of her prophets’ – The word ‘her’ occurs four times (vv. 25, 26, 27, 28). The prophets have made a pact, thus becoming a significant power bloc in the land. They use this power and influence for personal enrichment – like a roaring lion tearing prey they extort payment for their prophecies; seizing ‘treasures and wealth’ (cf. Jer 20:5). There may also be a suggestion here that the prophets in Judah are involved in murder for material gain (‘they have made her many widows’) but most likely the thought is that their false predictions of peace will lead to the deaths of many of the residents of Judah.

Although the Hebrew Masoretic text has ‘conspiracy of prophets’ in v.25 some translators (see NLT, NIV, NET, RSV, NRSV), in their infinite wisdom, emend this to read ‘conspiracy of princes.’ They reason that:
a) the metaphor of a roaring lion that tears its prey and devours men has already been used of the royal family in Ezek 19:6.
b) the types of crimes listed are more likely to be committed by political leaders than prophets.
c) prophets are mentioned later in the oracle (v.28).
d) In the similar passages in Micah (3:10-11) and Zephaniah (3:3-4) princes are mentioned first.

Like the KJV, other translations (e.g. DBY, ESV, CSB, NKJV, NASB) have retained ‘conspiracy of prophets.’

(26) THE CORRUPTION OF THE PRIESTS

a) They violate the Law.

The priests, whose responsibility it is to teach the torah (Lev 10:11; Hos 4:6), violate (harm, strip, lay waste) its teachings (cf. Zeph 3:4; Mal 2:8). As well as deliberately misinterpreting and perverting divine ordinances they desecrate holy things (e.g. eating the offerings in a state of ritual impurity, Lev 22:1-9).

b) They blur the distinctions between sacred and profane.

The priests also neglect their responsibility to ‘put difference between holy and unholy, and between unclean and clean’ (Lev 10:10). In a later vision Ezekiel includes this requirement in a list of obligations expected of the Zadokite priesthood in the new temple (44:23). ‘Holy’ refers to things dedicated to YHWH, ‘unholy’ to items in everyday use. They fail to show the people what is clean or unclean for sacrifice and do not explain what foods are clean or forbidden to be eaten.

c) They fail to observe the Sabbath.

The priests turn a blind eye to desecration of the Sabbath by the people, thus blatantly disregarding God’s commandment. Jeremiah comments on this in Jer 17:27.

d) God himself is profaned among them (i.e. among the priests). Those responsible for maintaining YHWH’s holiness do not honour it. YHWH is the object of the verb ḥālal (to pollute or profane) in Ezek 13:19 also.

(27) THE CRIMES OF THE PRINCES

The word sarim (chiefs, leaders, rulers), here translated ‘princes,’ refers to officials like top civil servants and judges. They are described as ‘fierce wolves’ – predators lower down the food chain than the ‘roaring lion’ of v.25 – but no less cruel and voracious. Instead of protecting the rights of the people they utilise violence and murder for dishonest gain.

(28) PROPHETS (again)

The prophets are mentioned again because of their complicity with ‘them’ (the officials in the previous verse). They ‘whitewash’ the evil deeds of the officials, making them appear legitimate, and cover up their abuses by proclaiming false visions and uttering divinations that are lies (cf. 13:7-10. They say: ‘Thus saith the Lord God, when the Lord hath not spoken’ (cf. Mic 3:9-1; Zeph 3:3-4).

(29) THE CHARACTER OF THE PEOPLE OF THE LAND

Many commentators take ‘the people of the land’ as referring to the common people, thus indicating that that corruption has spread throughout Judahite society from the top down. It is possible, however, that am ha-aretz is used in a technical sense for a particular social group – the landed gentry – that Ezekiel lists with other parties (prophets, princes and priests) as culpable for systemic corruption in Judah. This wealthy group seems to have been politically influential (2 Kgs 11:14, 18; 21:24; 23:30, 35) and in a position to perpetrate economic crimes against the most vulnerable members of society. They are said to have oppressed, extorted, robbed and ill-treated the poor and needy; including resident foreigners. This kind of behaviour is forbidden in Exod 22:21-23; Lev 19:13-15, 33; Deut 24:17.

YHWH’S UNSUCCESSFUL SEARCH FOR A MAN WHO COULD PREVENT THE COMING DESTRUCTION (30-31)

(30) Having catalogued the sins of the four most powerful groups in Judahite society – prophets, priests, princes and the people of the land – YHWH declares that he searched for a man among them who would ‘build up the wall and stand in the gap’ before him in order to avert judgement – but he found no-one. These four groups have opposed the Lord and have led society into sin.

‘Build up the wall’ and ‘stand in the gap’ are metaphors for repairing moral and spiritual defences and for standing in the breach (by intercession or strong spiritual leadership) in order to prevent coming disaster. The image is that of a gap in the protecting wall of a city with the result that someone must stand in that breach in order to defend it. In Ezek 13:5 it is just the prophets who are accused of failing to ‘stand in the gaps or make up the wall’ but in chapter 22 this applies to all levels of society. There is a failure of leadership; those who are meant to protect and guide would rather extort and exploit.

Since there is total moral collapse in Jerusalem not a single person has the credibility or courage to lead the nation back to faithfulness to YHWH and his covenant. This passage is disturbingly relevant to our modern societies. Corruption filters down when political leaders pursue power and influence at the expense of truth and justice and religious leaders sacrifice biblical convictions on the altar of political expediency. No doubt God is still looking for intercessors and righteous individuals who will make themselves available to repair what is broken and stand between society and disaster.

Is there one convicted enough to take on the challenge of building up God’s wall?

Is there one compassionate enough to care for others?

Is there one courageous enough to go against the flow?

Is there one consecrated enough to surrender talents, time, and treasures for the glory of God?

Unfortunately, in Jerusalem’s case YHWH’s search was unsuccessful. Tragically, YHWH reports: ‘but I found none.’

(31) In the absence of a single person who can ‘build up the wall’ and ‘stand in the gap’ judgement is inevitable, there is no reason for delay. This verse presents YHWH’s acts of judgement as if they have already taken place. He will consume the people of Jerusalem/Judah with the fire of his wrath; in this they will suffer the consequences of their own actions. Like the two previous oracles in Ezekiel chapter 22 this third one ends with a pronouncement of judgement.

SUMMATION

This oracle portrays a society in total moral collapse. Every level of society in Jerusalem is corrupt and guilty of violence, oppression and blatant disregard for the law of God. The extent of the rot is revealed in God’s search for a single person to ‘stand in the gap’ and defend or repair the city’s spiritual and moral defences. That search ends with the declaration: ‘but I found none.’ The nation must therefore face the fire of God’s wrath, a direct consequence of its corruption.

Posted in Exposition

Psalm 134 – A Song for the Night Shift

Posted on by writtenexposition

A SONG OF DEGREES.
​1 Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD.
2 Lift up your hands in the sanctuary, and bless the LORD.
3 The LORD that made heaven and earth bless thee out of Zion.

INTRODUCTION

Have you ever spent time in hospital overnight? If so, you will recall that the corridors which bustle with people during the day grow quiet. Visiting hours and supper over, the lights are dimmed. Many of the patients lie asleep but the work does not stop. A dedicated team of the night shift – doctors, nurses, porters, cleaners, security officers – go about their tasks. Often their work is unseen but it is essential.

In ancient times work never stopped at the Jerusalem temple. Once the evening sacrifice was offered (Psa 141:2) the priests and their assistants, the Levites, had plenty to keep them occupied (Num 3:7-8). 1 Chron 9:17-32 gives an account of the practical duties the Levities performed both day and night – looking after the sacred vessels, portering, baking, allocating oil, wine and spices. The priests were responsible for ensuring that the perpetual fire on the altar of burnt offering never went out (Lev 6:12-13) and that the lamps on the Menorah (lampstand) in the Holy Place burned brightly ‘from evening to morning’ (Exod 27:20-21). Some priests and Levites functioned as temple police. The priests also engaged in spiritual activities (prayer and praise) during the night. A high-ranking official known as the Captain of the Temple (Lk 22:4; Acts 4:1; 5:24) was in overall charge. Psalm 134 acknowledges the vital contribution of those who serve the Lord through the long hours of the night. This psalm is a song for the night shift.

Psalm 134 is the 15th and final poem of a collection (120-134) known as the ‘songs of degrees’ (or ascents). They are called this because they were sung by pilgrims as they travelled up to Jerusalem to celebrate the major Jewish religious festivals – Passover, Weeks (Pentecost) and Tabernacles.

It is also thought that the visitors sung them as they made their way round the city of Jerusalem. It is appropriate that this psalm has been placed at the end of the collection of songs of ascents for it seems to sum up the whole point of pilgrimage to Jerusalem – to bless the Lord and to be blessed by him.

Although mainly directed at a specific group of people – the priests and Levites working night shift at the Jerusalem temple – this psalm contains lessons that we can apply to ourselves, especially those of us who feel that we are on the night shift of life.

The psalm is structured as a call and response. It divides as follows:

1-2 The call – The festival pilgrims encourage the temple night shift to bless the Lord.

3 The response – The priests pronounce a blessing upon the pilgrims.

VERSES 1-2 – THE CALL

The pilgrims directly address the priests and Levites who work overnight in the temple and call on them to worship the Lord with uplifted hands .

‘Behold’ – expresses strong feeling so in this context could be translated ‘Come!’ or ‘Oh!

Bless’ – appears 3 times in the psalm – once in each verse. In vv. 1 and 2 it is an imperative giving a command, advice, or encouragement to worship the Lord. The word ‘bless’ means ‘pay homage to.’

‘the Lord’ – YHWH – the proper name of Israel’s national deity. The name occurs 5 times in these three verses.

‘all’ – all those working in the temple during the night.

‘servants of the Lord’ – this term is used to describe worshippers in general (Psa 135:1; Isa 54:17), also prophets (2 Kgs 9:7). The use of the word ‘stand’ following this phrase suggests that in Psa 134 it refers specifically to the temple personnel.

‘stand’ – a term used for the service of the priests and Levites (Deut 18:7; 1 Chron 2:30; 2 Chron 29:11).

‘by night’ – ‘during the nights’ – i.e. night after night.

‘the house of the Lord’ – the Temple – this term equates to ‘the sanctuary’ of v.2.

(2) ‘Lift up your hands’ – this displayed an attitude of surrender, reverence, worship and expectation while praying (cf. Psa 28:2; 1 Tim 2:8).

‘In the sanctuary’ – ‘sanctuary’ refers to the entire tabernacle (Exod 36:1, 3, 4; 38:27) and Temple.

‘bless the Lord’ – our praise and worship is an active response to who God is.

VERSE 3 – THE RESPONSE

In response to the exhortation from pilgrims to continue their praise and worship of the Lord throughout the night the priests invoke God’s blessing upon them.

‘The Lord…bless thee’ – This is not only a prayer but also a benediction. Some commentators view this as referring to the Priestly Blessing of Num 6:22-26. For a detailed consideration of that see my post THE AARONIC BLESSING. ‘To bless’ was one of the priestly functions (Deut 10:8; 21:5).

‘that made heaven and earth’ – (cf. Psa 121:2) – ‘heaven and earth’ is a merism (use of opposite extremes to express totality) – this figure of speech means the whole creation. It emphasises the power and sovereignty of YHWH the Creator.

‘thee’ – This singular may be taken as referring to the psalmist or interpreted as a collective singular referring to the group of pilgrims.

‘out of Zion’ – The blessing comes from the Lord, not the priests. Zion was where YHWH’s presence dwelt at that time.

LESSONS

Worship of the Lord is not restricted to certain days or times but continues 24/7 – all day and all night, every day of the week. The psalm encourages worshippers to serve and bless God during the night. The following psalms mention praising God at night: Psa 42:8; 63:5-7; 92:1-2; 119:62.

This psalm encourages us to continue serving and worshipping the Lord even when what we are doing seems insignificant and goes unnoticed by others.

The posture of lifted hands in the psalm reminds us that in praise and prayer we ought to have an attitude of surrender to God’s will and one of expectation of his blessing.

The priests are called on to bless the Lord and they in turn bless the people. Praise for the Lord results in blessing for the people of God.

The psalm is a reminder that it is God and not others who is the source of spiritual blessing and enrichment.

The Lord, the maker of heaven and earth, is well able to sustain us throughout the circumstances of our night; times of hardship when we are weary and all around seems dark. He is not a small god who is confined to a temple but is the Creator of all that exists.

Let us faithfully serve and praise God during our night shift, confident that blessing will flow out from his presence and enrich us while we wait for the dawn.

Posted in General

Jeremiah 8:20-22 – A missed opportunity, a shared sorrow and a required remedy.

Posted on by writtenexposition


The harvest is past, the summer is ended, and we are not saved.
For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me.
Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:20-22

INTRODUCTION

The prophet Jeremiah (c. 650-570 BCE) was was born into a priestly family in Anathoth, a village near Jerusalem, during the reign of King Manasseh of Judah. He lived during, and beyond, the reigns of the last six kings of Judah – Manasseh (c. 686 to 642 BCE), Amon (642-640), Josiah (c. 640–609 BCE), Jehoahaz (609 BCE), Jehoiakim (609-598 BCE), Jehoiachin (598-597 BCE) and Zedekiah (597-586 BCE). According to Jer 1:2 his ministry as a prophet commenced during the thirteenth year of King Josiah, i.e. 626 BCE.

He prophesied at a traumatic time in history. Three superpowers; Egypt, Assyria and the emerging Babylonian empire were jockeying for supremacy. After the death of Ashurbanipal c.630 BCE the Assyrian empire went into decline and Nineveh eventually fell to Nebuchadnezzar and the Babylonians in 612 BCE. Nebuchadnezzar defeated Egypt at the battle of Carchemish in 605 BCE (Jer 46:2), achieving Babylonian control of the Near East.

Judah sought alliances with neighbouring states at this time, which led to tolerance of foreign religious cults and an increase in idolatrous worship. Jeremiah in Judah, like Ezekiel in Babylon, faithfully proclaimed a message of warning about judgement coming on Jerusalem because of the people’s sin. He was badly treated by the ruling authorities in Jerusalem – put in stocks, imprisoned and branded a traitor.

Jeremiah was a sensitive man who, saddened by the enormity of the pain, suffering and horror that the people of Judah would experience during the Babylonian siege and devastation of Jerusalem, wept over their spiritual state and their obstinacy in spite of repeated warnings. He is known as ‘the weeping prophet’ because his ministry was marked not only by proclamation but by deep lamentation. His heart broke for the people as he saw them wallowing in sin and rebellion against the Lord. In these verses Jeremiah voices three great realities: a missed opportunity, a shared sorrow, and a required remedy.

1. A Missed Opportunity (v. 20)

The harvest is past, the summer is ended, and we are not saved.

This is the season when many churches celebrate Harvest. It is a time of thankfulness for God’s grace and blessing – a joyful occasion. But happiness was not in Jeremiah’s mind here. In that agricultural society, harvest and summer represented opportunity and provision. The people laboured through the growing season with the expectation of gathering crops to sustain them throughout the year ahead. A failed harvest spelt disaster – no food, no income and utter ruin. They were season dependent, certain things had to be done at certain times. Summer was the time to be busy, some things couldn’t be put off. Autumn would soon come, the leaves would fall and growth would end.

Jeremiah applies this imagery spiritually. God had given the people time to repent. He had sent prophets with warnings. Yet they hardened their hearts. Now, the time of opportunity is slipping away. Jeremiah anticipates the lament of a nation that had missed the opportunity to repent, for whom time had passed by so quickly and who had made no preparation for the coming judgement.

How many today are living as if there will always be another chance? One day, however, the harvest will be past, the summer ended, and all opportunities gone. Have you let your opportunities to get right with God slip by? Day after day, season after season, year after year, perhaps decade after decade? How many times has the gospel been preached to you? How many opportunities have you spurned? Now the time to plant or grow – the time to prepare – has almost gone! The apostle Paul wrote in 2 Corinthians 6:2: Now is the accepted time; behold, now is the day of salvation. Do not let the words in Jeremiah 8:20 be wailed by you in the day of despair: The harvest is past, the summer is ended, and we are not saved.

2. A Shared Sorrow (v. 21)

For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me.

Jeremiah, as I have indicated, was a sensitive preacher. He wasn’t cold or detached. He wasn’t casually pronouncing judgment; his heart was broken over the sin and suffering of his people. ‘I am black’ refers to a mourning garment – he carried their sorrow as his own. Do we feel the weight of the lost? Do we ache for our families, friends, and associates who do not know Jesus Christ? Too often we are indifferent. Have we grown numb? If Jeremiah could weep for his nation, surely we can grieve for the lost around us.

3. A Required Remedy (v.22)

Is there no balm in Gilead; is there no physician there? Why then is not the health of the daughter of my people recovered?

In v.22 Jeremiah asks three rhetorical questions: beginning with Is?…Is?….Why? (Notice the same technique in v.19). The first question asks about medicine, the second about doctors, and the third about health. Health is something that interests and concerns us all. There seems to be so much illness about. Sometimes we wonder about the ability of our heath providers to cope with demand, and about how we will be treated when we are sick or old. The health in our text, however, is not physical but spiritual.

I wish to consider the questions in v.22 under three headings:

I. When The Balm Was Required
II. Where the Balm was Received
III. Why The Balm Was Refused?


I. When The Balm Was Required
The balm of Gilead was a popular substance celebrated for its medicinal qualities. The word ‘balm’ denotes the gum or resin of a tree that grew in the mountainous region of Gilead. It was a valuable commodity sold by Arab and Phoenician merchants. There are two other references to it in the Bible: Gen 37:23-25; Jer 46:11. In the story of Joseph being sold by his brothers to a caravan of Ishmaelites that passed by on the way to Egypt one of the valuable products they were carrying to Egypt was balm from Gilead (Genesis 37:25).

When the question was asked about this medicinal product, ‘Is there no balm in Gilead?’ the thought behind the metaphor was the spiritual health of the people of Judah. What does this balm represent? In the context of Jeremiah’s message, it symbolises the spiritual healing needed for a sinful heart. The people of Israel had turned away from God, worshipping false idols and engaging in practices that provoked his anger. In v.19 Jeremiah describes their idolatry as ‘strange vanities,’ highlighting the emptiness that sin brings.

Sin is like a sickness that affects us all. Just as physical ailments manifest in visible symptoms, our sins reveal themselves in various ways – pride, anger, greed, and gossip. While some people may have more obvious symptoms, the truth is that we all suffer from the same chronic illness: sin. This condition requires the healing balm of Gilead.

When is the balm required? It is needed when there is a sinful heart. We must recognise our need for healing and acknowledge that we cannot cure ourselves.


II. Where the Balm Was Received

The balm was available in Gilead. It was famous for its balm. When the question was asked, ‘Is there no balm in Gilead?’ everyone knew that the answer was ‘Yes!’ There is a balm in Gilead. There is a medicine for the sinful heart. There is provision in Gilead. The people of Judah knew this, and so should we. Spiritually, this balm represents the blood of Jesus Christ, which cleanses us from all sin (1 John 1:7). His sacrificial death is sufficient for every sin – past, present, and future.

Jeremiah also asked, ‘Is there no physician there?’ Again the answer is a resounding ‘yes!’ In Gilead, there were many physicians. Is there a doctor available to treat a sinful heart? Certainly there is! Spiritually, we have the Great Physician; Jesus Christ. If you have a spiritual need today, remember that there is a balm in Gilead and a Physician ready to heal your sin-sick soul. The prophet Malachi (4:2) speaks of the Lord Jesus as the ‘Sun of righteousness’ who brings healing. Jesus is the friend of sinners, ready to apply the healing balm to those who confess their sins and seek him as their Saviour.


III. Why The Balm Was Refused?
This is the crux of Jeremiah’s message: ‘Why then is not the health of the daughter of my people recovered?’ If there is a plentiful supply of balm and physicians, why do the people remain sick? The answer lies in their refusal to take advantage of the treatment that is available to them. The problem lies with the patients!

Are you burdened by sin and its effects? If so, why continue to carry that weight when healing is within reach? Maybe you believe you are just fine, but in the same way that a doctor cannot help those who think they are well, Jesus cannot help those who claim to be righteous. He came to save sinners (Matthew 9:12; Luke 5:31). The tragedy is not that there is no cure, but that many will not apply it.

To find healing for your heart, you must:

A. Go to the Right Place
The balm was found in Gilead. For us, healing is found at the cross of Christ. We must come to the place where help and healing can be found.

B. See the Right Person
You must come to the Lord Jesus. He is the only one who can heal a sinful heart.

C. Take the Right Prescription
It’s not enough to see the doctor; you must follow the prescription. We must believe in Jesus Christ for salvation (Acts 16:30). His prescription requires repentance; turning from sin and placing faith in him alone for salvation.

Conclusion

Jeremiah’s cry still echoes today: The harvest is past, the summer is ended, and we are not saved. The time of opportunity is passing quickly but the good news is that, in Jesus Christ, there is still balm in Gilead. There is still a Physician who heals the sin-sick soul.

  • Missed opportunity → don’t delay, today is the day of salvation (2 Cor 6:2).
  • Shared sorrow → feel the burden of the lost and let compassion move you to prayer and witness.
  • Required remedy → Apply the remedy, get to Jesus Christ, the Balm of Gilead, who alone can save, heal and restore.