Category: Exposition

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

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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

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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.

Posted in Exposition

Contending for the Faith: Lessons from Jude 17-25

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EXHORTATION (17-23)

In this section vv. 17-23 Jude issues a series of exhortations to his readers. They are, in fact, positive commands. The three main ones are: remember, keep and show mercy.

REMEMBER

17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;
18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.
19 These be they who separate themselves, sensual, having not the Spirit.

(17) Jude switches his focus from the false teachers who have wormed their way into the church to his readers who are genuine Christians. He says: ‘But [you] beloved.’ Both the ‘but’ and the ‘you’ are highly significant. With these words Jude draws a contrast between the earlier ‘these’ (referring to the intruders) and the ‘you’ (referring to the recipients of Jude’s’ letter). The latter are not just casual acquaintances – they are the ‘beloved’ – dear to Jude because they too have received the Lord Jesus Christ. He does not want them to be confused, dismayed or influenced by the teaching and behaviour of the intruders but instead recall the predictions by the apostles that such people would infiltrate the church.

The apostolic predictions are called ‘utterances,’ i.e. words spoken with a voice, therefore meaning: statement, teaching or message.

‘Before’ – to declare before, foretell, speak beforehand. This could mean either words spoken previously or words spoken openly and plainly. The Christians are to recall not only the words themselves but they are also to remember who spoke them. They are to look to the apostles, not to the apostates. They are to look to the men who delivered the faith, not to ones who have ditched it.

‘the apostles of our Lord Jesus Christ’ – ‘apostles’ is probably used here in the narrower sense of the eleven disciples of Jesus (Acts 1:2) plus the apostle Paul (Rom 11:13) but could also mean ‘apostle’ in the more general sense of messenger/missionary (Rom 16:17; 2 Cor 8:23; Phil 2:25). ‘Of the Lord Jesus Christ’ emphasises the authority of their message.

‘How that they told you’ – Jude does not claim to be an apostle (in the more general sense) but since he says ‘they told you’ rather than ‘they told us’ that leaves open the possibility that Christians he addresses regard him as such.

‘the last time’ – an indefinite period that probably refers to the whole Christian era.

Someone has said that an apostate is a person who first of all receives the faith, then rejects the faith, ridicules the faith and tries to replace the faith. What did the apostles say about the presence of apostates in the church?

PAUL

For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Acts 20:29-30

For there must be also heresies among you, that they which are approved may be made manifest among you. 1 Corinthians 11:19

This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, highminded, lovers of pleasures more than lovers of God; Having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, Ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was. 2 Timothy 3:1-9

For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables. 2 Timothy 4:3-4

JOHN

Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. 1 John 2:18-19

For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7

PETER

Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 2 Peter 3:3

(18-19) Jude then refers to the mockery, the morals and marks of apostates who will arise during the ‘last time. ‘

The mockery of the apostates.

These men are characterised by mocking. The word ‘mockers’ occurs also in 2 Pet 3:3 where the KJV translates it as ‘scoffers.’ People like this jeer and sneer at the deity of Christ. They have no respect for Jesus Christ and his sacrificial death on the cross at Calvary. They belittle the Bible and those who believe what it says. They rebel against and reject the truth.

The morals of the apostates.

They ‘walk after (follow) their ungodly lusts (desires).’ Lit. ‘walking after their own desires of ungodlinesses (plural).’ People like this have no interest in holiness or upright living. They are only interested in satisfying their own wicked cravings. They happily promote and flaunt sinful activities with no regard for the consequences. Thus the lifestyle of the false teachers was one of immorality. Jude has already alluded to this in v.4 ‘turning the grace of our God into lasciviousness,’ v.8 ‘likewise these dreamers defile the flesh,’ v.10 ‘they corrupt themselves,’ v.13 ‘foaming out their own shame’ and v.16 ‘walking after their own lusts.’

The marks of the apostates.

Jude identifies three marks of the apostates:

  • They separate themselves. The idea here is that as separatists they cause division among the Christians. They create splits in the church. The apostle Paul warned the elders in Ephesus that apostates would ‘draw away disciples’ after themselves (Acts 20:30). It could be said also that by departing from the faith ‘once delivered unto the saints’ (Jude 3) apostates separate themselves from biblical Christianity. There is, of course, biblical separation in a good sense (2 Cor 6:17), but that is not what is in view here.
  • They are sensual i.e. soulish or natural. They live life subject to appetites and passions.
  • They do not have the Spirit. They are not saved and indwelt by the Holy Spirit (Rom 8:9-11; 1 Jn 4:13).

KEEP

20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,
21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

(20-21) ‘But you’ – like v.17 these are the recipients of Jude’s letter in contrast to the apostates he has just described. Now, for the third and last time, Jude addresses the recipients as ‘beloved.’ This he does in vv. 3, 17, and 20; in every case following it with an exhortation (contend, remember, build up). So that they might avoid apostasy themselves Jude exhorts them regarding their living (v.20), their loving (v21a) and their looking (v.21b).

These verses contain a main command ‘keep yourselves’ but there are four key ideas worth noticing: Building, Praying, Keeping, Looking.

BUILDING – ‘building up yourselves’ – epoikodoméō – to build up, build upon, viz. to complete the structure of which the foundation has already been laid. This word for ‘build’ is used in the passage about building in view of the day of judgement in 1 Cor 3:10-15 (cf. Mt 7:24; Col 2:7). The believers are to assume personal responsibility to keep building themselves up on their most holy faith. ‘Faith’ here is objective not subjective; it is not personal but the apostolic teaching (see also v.3) – the body of Christian doctrine contained in the Bible.

PRAYING – ‘praying in the Holy Ghost’ In contrast to the apostates who are ‘devoid of the Spirit’ the believers have the indwelling Holy Spirit . They can build themselves up in the faith by praying and are privileged to have the help of the Holy Spirit in performing this duty.

The preposition en can mean ‘by’ as well as ‘in;’ the following are two interesting passages where en signifies ‘by’ (bold letters mine):

But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. Matthew 5:34-36

By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, By the word of truth, by the power of God…. 2 Corinthians 6:6-7

Jude urges the believers to cultivate the ongoing habit of praying with the assistance and guidance of the Holy Ghost (Rom 8:26; Eph 6:18).

KEEPING – ‘keep yourselves in the love of God’ – Some view ‘the love of God’ as objective (i.e. ‘keep yourselves in your love for God’) others as subjective (i.e. ‘keep yourselves in God’s love for you’). JND Kelly (1969, p. 287) suspects that “the genitive may be… a ‘comprehensive’ one, including both.”

‘Keep’ (tēréō) means to attend to carefully, preserve, take care of, guard. Jude is exhorting these Christians to keep themselves safe in the love of God. In Jude’s epistle the word tēréō occurs in v.1, twice in v.6, in v.13 and here in v. 21.

LOOKING – The fourth duty that Jude urges upon the believers is that of ‘looking for the mercy of our Lord Jesus Christ unto eternal life.’

‘looking for’ (prosdéchomai) has the meanings: – to receive to one’s self, to admit, welcome, to accept (not reject) a thing offered, to expect, look for, wait for. The apostle Paul, writing to Titus, used the same word ‘looking for’ (prosdéchomai) about the Second Coming: ‘Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.’ Titus 2:13

‘mercy’ is compassion, clemency, active pity and in the Bible often refers to God’s gracious disposition to help us in our distresses. Here it most likely refers to the Second Coming of Christ/Day of Judgement; a time to look forward to with vigilance and patience; a time when all sin, sorrow and temptations will be removed.

The mercy of the Lord Jesus Christ leads to, or results in, eternal life, which is the blessed state of the saved in heaven (Jn 3:15). It is eternal because it will be enjoyed forever without interruption or intermission. It is the mercy ‘of our Lord Jesus Christ’ because he will be the judge on that day: ‘Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.’ 2 Timothy 4:8

SHOW MERCY


22 And of some have compassion, making a difference:
23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.

(22-23) Jude quite abruptly turns from exhorting the recipients of his letter regarding their attitude towards false teachers to advising how they ought to respond to believers who have fallen under their sway.

There are some uncertainties and complications involving textual variations in the manuscripts (for an explanation see JND Kelly (1969. p. 288). The result is two rival texts; one with two clauses and one with three clauses. The New International Version, for example, supports the three-clause reading. This view that the passage speaks of three types of individual fits well with Jude’s fondness for groups of three.

22 Be merciful to those who doubt; 23 save others by snatching them from the fire; to others show mercy, mixed with fear—hating even the clothing stained by corrupted flesh. Jude 1:22-23 NIV

Vinson, Wilson and Mills (2010, pp. 395-396) give the following explanation: ‘If we are to understand three groups, Jude’s advice becomes progressively more drastic: (1) those who have not made up their minds—they must be convinced by argument; (2) those who are already involved with the false teachers—spare no effort in trying to rescue these (save others by snatching them out of the fire, v. 23); (3) those who have strayed so far they are only to be pitied—these must be feared by the faithful so as to avoid contamination.’

The two-clause reading sees two groups of delinquents in these verses: ‘some’ and ‘others’.

SOME

People in this first category are to be dealt with compassionately (shown mercy). This involves gently showing them the error of their ways and convincing them of their sin. This is similar to restoring a brother overtaken in a fault ‘in the spirit of meekness’ (Gal 6:1). The apostle Paul gave Timothy similar advice: ‘In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;’ 2 Timothy 2:25

‘Making a difference’ – diakrínō can mean to separate, make a distinction, discriminate, to be at variance with one’s self, take issue with one’s self, hesitate, doubt, waver. In v.22 therefore the NIV (‘those who doubt’) takes takes the meaning as contending with oneself, therefore hesitating or wavering.

Such people are hesitant about straying from the truth and might possibly be convinced by argument. There is also a suggestion in the word, however, that Jude’s recipients are to be discriminating with regard to offenders. They must be able to discern between them; realising which ones need to be treated gently and which more severely.

OTHERS

‘And (or ‘but’) others’ – ‘Others’ refers to a second group of people who are not like the ‘some’ in v.22 who have not made up their minds. The ‘others’ are already involved with the false teachers and are more obstinate. They have knowingly fallen into sin and therefore require a tougher approach. However, they to are to be shown mercy, but ‘with fear’.

These others are to be saved ‘with fear, pulling them out of the fire’. Usually saving is attributed to God (1 Tim 4:10) or Jesus Christ (Mt 1:21; Lk 2:11; Acts 4:12) but sometimes, in the sense of deliver, preserve from harm, it is attributed to human beings (1 Cor 7:16; 1 Tim 4:16; Jam 5:20). The apostle Paul said in 1 Cor 9:22: ‘I am made all things to all men, that I might by all means save some.’ Jude is telling the believers that they can be instrumental in saving others from spiritual enemies and they are to do this ‘with fear.’

‘With fear’ is usually taken to indicate with caution and watchfulness lest the believer be infected (fall into the same sin) as the offenders. They must be careful not to get burned while ‘pulling them out of the fire.’ ‘Pull’ (harpázō) is a strong word with connotations of violence. It means ‘to yank back with force’, seize, snatch away, rob. It is the word translated ‘caught up’ 1 Thess 4:17 and ‘take by force’ in Mt 11:12. An alternative interpretation of ‘save with fear’ is that it means a firm approach to those who have already followed the false teachers. They are to be terrified by strong reproof (Isa 58:1) and made afraid to continue in their sin. This would involve concern for sinning believers resulting in reproof (Heb 12:15) and the exercise of church discipline if necessary.

‘Snatching out of the fire’ conveys ideas such as pity, speed, carefulness, danger and full concentration. Although the expression is used in Amos 4:11 it seems that Jude is drawing his imagery from Zechariah 3:1-5. He has already used the expression ‘the Lord rebuke thee’ (Jude 9; Zech 3:2) and now mentions ‘pulling out of the fire’ (Jude 23; Zech 3:2) and dirty garment[s] (Jude 23; Zech 3:3-4).

‘hating even the garment spotted by the flesh’ – the idea of stained clothing conveys the thought that these people are morally evil. The soiled chitṓn (an inner garment worn next to the skin) suggests that they are in a permanent state of defilement and that it would better not to associate with them. To do so would put one at risk of being ensnared in the same sin as the offenders, something a true believer would wish to avoid (2 Tim 2:21; James 1:27)

DOXOLOGY (24-25)

24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,
25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

Jude does not close his letter with greetings to individual believers but instead ends with a doxology – an expression of praise to the Lord. The praiseworthy characteristics Jude identifies are the ability and the unity of God our Saviour.

HIS ABILITY

Jude began by telling the believers that they are ‘preserved in Jesus Christ’ (v.1) and now ends with a similar assurance: he ‘is able to keep you from falling.’

‘he is able’ (dúnamai) – to have power

‘keep’ (phulássō) – to guard, keep safely, preserve

‘from falling’ – (aptaístous) – only used here – means ‘without stumbling’, therefore ‘blameless’

‘present’ (hístēmi) – to place, cause to stand

‘faultless’ (ámōmos) – without blemish, spotless

Jude tells his readers that God is able to preserve them from falling into moral failure, spiritual ruin or apostasy. He assures them that God’s grace empowers believers to remain steadfast despite the influence of the false teachers mentioned earlier in the letter. Not only that but in a future day (1 Jn 3:2) the Lord will place them in his glorious presence – a) negatively -‘faultless’ and b) positively – ‘with exuberant joy.’

Here are some things that the New Testament tells us about God’s ability -‘he is able.’

His saving ability – Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:25

His surprising ability – Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, Ephesians 3:20

His sympathising ability – For in that he himself hath suffered being tempted, he is able to succour them that are tempted. Hebrews 2:18

His satisfying ability – And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: 2 Corinthians 9:8

His securing ability – For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. 2 Timothy 1:12

His subduing ability – Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. Philippians 3:21

His sustaining ability – Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, Jude 24

HIS UNITY

In a pluralistic and polytheistic world where many gods were worshipped and where even the Roman emperor was titled ‘god and saviour’ Jude assures them that there is only one God; he is not only their judge (v.21) but their saviour.

Finally Jude elaborates on attributes of God that describe his greatness and mentions:

  • Glory – refers to his inherent splendour and worth.
  • Majesty – denotes his supreme greatness and magnificence.
  • Dominion – emphasises his rule and kingship. It is translated strength in Lk 1:51. He has the power to do whatever he wills.
  • Power – his control or authority. He is sovereign and has the liberty to do whatever he wills.

The duration of this praise is said to be now and forever and then the doxology ends with a word of affirmation. ‘Amen’ means ‘so be it,’ expressing agreement and confidence in God’s eternal attributes and abilities.

We too should recognise God’s wisdom, glory and majesty, dominion and power, and be thankful for his grace to us in salvation, in preservation and in our future presentation.

SUMMATION

This short but powerful epistle warns believers against false teachers who have infiltrated the church and urges them to contend for the faith. Jude lists some examples of God’s historical judgment upon people who have rebelled against him in the past and assures the believers that the intruders will likewise be judged. Jude encourages his readers to build themselves up on their most holy faith, pray in the Holy Spirit, keep themselves in God’s love and wait for the mercy of Jesus Christ that leads to eternal life. He advises them how to treat people who have come under the sway of the false teachers and closes his letter with a doxology that declares God’s greatness and his ability to preserve believers and present them blameless in his presence.

The Epistle Of Jude – Verses 1 and 2 – Introduction

Jude 3-11: Historical Judgments

Unmasking False Teachers in Jude 12-16: Key Metaphors Explained

BIBLIOGRAPHY

BOOKS

Barker, M. (2005). The Lost Prophet: the Book of Enoch and its Influence on Christianity. Sheffield Phoenix Press

Bauckham, R. (2015). Jude and the Relatives of Jesus in the Early Church. Bloomsbury Publishing

Charles, R. H. (2013). Book of Enoch. SPCK Publishing, London

‌Chester, A. and Martin, R. P. (1994). New Testament Theology: the Theology of James, Peter, and Jude. Cambridge University Press 

Currie, B, (2023). Meditations on the Single-Chapter Books of the Bible (Obadiah, Philemon, 2John, 3John, Jude). Assembly Testimony, Northern Ireland 

Davids, P. H. and Kostenberger, A.J. (2014). A Theology of James, Peter, and Jude: Living in the Light of the Coming King.  Zondervan, Grand Rapids 

Garrett, E. S. (2020). Jude: A Verse-By-Verse Commentary. Superior Word

Green, G. (2008). Jude and 2 Peter (Baker Exegetical Commentary on the New Testament). Baker Academic 

Green, M. (1987). The Second Epistle of Peter, and the Epistle of Jude: an Introduction and Commentary. Inter-Varsity Press, Leicester, England

Heiser, M. (2020). A Companion to the Book of Enoch: A Reader’s Commentary, Vol I: The Book of the Watchers (1 Enoch 1-36). Defender Publishing, Crane, Missouri

Jenkyn, W. (1865). An Exposition upon the Epistle of Jude Delivered in Christ Church. James Nichol, Edinburgh 

Knight, J. (1995).  2 Peter and Jude: 18 (New Testament Guides), Sheffield Academic Press 

Landon, C. (1996). A Text-Critical Study of the Epistle of Jude. Sheffield Academic Press.

Norman, J. (1982). A Commentary on the Epistles of Peter and Jude.  Adam & Charles Black, London 

Reed, Y. A. (2010). Fallen Angels and the History of Judaism and Christianity : the Reception of Enochic Literature. Cambridge Univ. Press.

Samra, J. G. (2016). James, 1 & 2 Peter, and Jude. Baker Books, Grand Rapids, Michigan 

Schreiner, T. R. (2003). 1, 2 Peter, Jude. Broadman & Holman, Nashville, Tenn. 

‌Vinson, R. B., Wilson, R. F. and Mills, W. E. (2010). 1 & 2 Peter; Jude.  Smyth & Helwys Pub, Macon, Ga 

Walker, D. H. (2013). The General Epistles of John & Jude (The Learners Greek New Testament Series). David Harris Walker Pub. 

JOURNAL ARTICLES

Bartholomä, P. F. (2008) “Did Jesus Save the People out of Egypt? A Re-Examination of a Textual Problem in Jude 5.” Novum Testamentum, vol. 50, no. 2, pp. 143–58. 

Eybers, I. H. (1975). “Aspects of the Background of the Letter of Jude.” Neotestamentica, vol. 9, pp. 113–23.

 Grace II, W. M. and Williams, J. (2015) “Jude.” Southwestern Journal of Theology, Vol. 58, No.1, pp.1-156

Jacobus, M. W. (1896). “The Letters of Peter and Jude.” The Biblical World, vol. 7, no. 4, pp. 280–89.  

Joubert, S. J. (1990). “Language, Ideology and the Social Context of the Letter of Jude.” Neotestamentica, vol. 24, no. 2, pp. 335–49. 

Lockett, D. (2015). “Objects of Mercy in Jude: The Prophetic Background of Jude 22-23.” CBQ, vol. 77, no. 2, pp. 322–36 

Mathews, M. D. (2010). “The Literary Relationship of 2 Peter and Jude: Does the Synoptic Tradition Resolve this Synoptic Problem?” Neotestamentica, vol. 44, no. 1, pp. 47–66. 

Mayor, J. B. (1905). “The Epistle of St. Jude and the Marcosian Heresy.” The Journal of Theological Studies, vol. 6, no. 24, pp. 569–77. 

Robinson, A., Llewelyn, S. and Wassell, B. (2018). “Showing Mercy to the Ungodly and the Inversion of Invective in Jude.” New Testament Studies, 64(2), pp.194–212.

DIGITAL 

Letter of Jude Word List https://vocab.perseus.org/word-list/urn:cts:greekLit:tlg0031.tlg026.perseus-grc2/?o=-1&page=all 

Posted in Exposition

Unmasking False Teachers in Jude 12-16: Key Metaphors Explained

Posted on by writtenexposition

COMMENTS ON JUDE CONTINUED

DESCRIPTION (12-16)

In this section (vv.12-16) Jude describes the ‘certain men crept in unawares’ of v.4. Twice in this section (vv.12 and 16) he refers to them, rather disparagingly, as ‘these.’ Notice that Jude uses this pronoun ‘these’ (hoútos) for the intruders five times in his letter:

  • v.8 these filthy dreamers
  • v.10 these speak evil
  • v.12 these are spots
  • v.16 these are murmurers
  • v.19 these be they who separate

METAPHORS FOR DANGEROUS MEN

12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;
13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness forever.

(12-13) In these two verses Jude employs six vivid metaphors to describe the intruders. Two metaphors are nautical, two astronomical and two agricultural:

  1. Nautical – hidden reefs
  2. Agricultural – selfish shepherds
  3. Astronomical – empty clouds
  4. Agricultural – fruitless trees
  5. Nautical – raging waves
  6. Astronomical – wandering stars

HIDDEN REEFS

Spilás means ‘rock’ This can mean a rock in the sea on which a vessel is shipwrecked. The ESV translates the plural here as ‘hidden reefs’ and NET, NLT and CSB as ‘dangerous reefs.’  Therefore the metaphor means that the false teachers cause Christian believers to shipwreck.

If the reference is to rocks in general then similarly the idea is that they cause people to stumble and fall.

Other translations (e.g. KJV, NIV) read the Greek text as spilṓ, meaning ‘spot’ or ‘stain.’ NIV says’ ‘blemishes.’ This idea of the pollution caused by sin would tie in well with ‘defile the flesh’ in v.8 and ‘the garment spotted by the flesh’ in v.23. If indeed Jude has the priority (i.e. was written first) and was used by Peter, it is interesting that this is how Peter interpreted the word. 2 Pet 2:13 says: ‘spots they are and blemishes.

Nevertheless, I accept the nautical reference – dangerous reefs that can cause shipwreck –  making the assumption that Jude is not talking about specks of dirt but spots of danger. To the unsuspecting person everything seems fine but below the surface these rocks will cause shipwreck.

SELFISH SHEPHERDS

This metaphor is not immediately obvious from the Authorised Version (KJV) translation but ‘feeding themselves’ (poimaínō) is literally ‘pasturing themselves’, ‘shepherding themselves,’ ‘serving themselves.’ Darby translates as ‘pasturing themselves,’ NIV as ‘shepherds who feed only themselves.’

They feed themselves brazenly, with no qualms; thinking only of themselves while taking advantage of the generosity of unsuspecting believers. NLT calls them ‘shameless shepherds.’ They gorge themselves at the ‘love-feasts.’

In the early church the Christians often gathered as equals for a communal meal known as a ‘love-feast’ (cf. Acts 2:46) which was connected with the Lord’s Supper (Communion, the Eucharist). Note that the Apostle Paul addressed similar abuses at love-feasts in the church at Corinth (1 Cor 11:20-22).

‘Feeding themselves’ (KJV) brings to mind the passage in Ezekiel 34:2-10 about the false shepherds of Israel:

2 Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?

8 As I live, saith the Lord GOD, surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves, and fed not my flock;

10 Thus saith the Lord GOD; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them. Ezekiel 34:2, 8,10 (see also 34:18)

EMPTY CLOUDS

Jude compares the false teachers to clouds that do not produce rain and are driven by the winds. They are useless, promising a lot but delivering nothing. They do not bring satisfaction or refreshment (cf. Prov 25:14). ‘Winds’ are sometimes associated with false doctrine (Eph 4:14; Heb 13:9). These men can change their teaching on a whim, they are unstable.

FRUITLESS TREES

The intruders are like late autumn trees without fruit, twice dead, uprooted (they have no source of life). KJV says ‘trees whose fruit withereth, without fruit’ which sounds strange but the Greek word translated ‘withereth,’ found only here in the New Testament, is phthinopōrinós. This is made up of phthínō, to decay, fail, wither, and opṓra, autumn – i.e. trees such as they are at in late autumn, dry, with no leaves;’ therefore Jude adds ‘without fruit.’ He says that they are twice dead (they have no fruit and they are uprooted) to emphasise the fact that the false teachers are totally useless; they are unproductive (cp. Mt. 7:15-20).

RAGING WAVES

These dreamers (v.8) are like turbulent waters; ‘raging waves of the sea, foaming out their own shame.’ ‘Raging’ is ágrios; belonging to the field, wild, untamed. This metaphor suggests that they were either wild in the sense of uncontrollable or wild in the sense of cruel or savage. Probably both were true of these men. ‘Foaming out’ (epaphrízō, to pour out like foam) occurs only here in the New Testament. ‘Shame’ is plural and may therefore mean shameless deeds or acts. Perhaps Jude had Isa 57:20 in mind: ‘But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.’

WANDERING STARS

‘Star’ is astḗr and ‘wandering’ is planḗtes, in which we see our English word planet. The intruders are like comets whose flight-paths appear quite random. For them the gloom of darkness has been reserved for eternity. Their eternal destiny will be deep darkness.

ENOCHS’S PROPHECY

14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,
15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.
16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage.

(14-15) At this point Jude offers supporting evidence from prophecy of God’s judgment upon the wicked by referring to a second apocryphal account. The first account he introduced with ‘Yet Michael’ (v.9), this one begins with ‘And Enoch'(v.14). He identifies his source as a prophecy attributed to Enoch and gives a direct quotation from 1 Enoch 1:9.

In order to suit his purpose, which is to show that the punishment of the intruders when ‘He cometh’ has been authoritatively predicted centuries before, Jude slightly modifies the quotation. He changes the ‘He cometh’ of the original document to ‘the Lord cometh’ and thus applies Enoch’s prophecy about a theophany by ‘the Holy Great One… the eternal God’ (possibly a reference to the Flood, Gen 7-8) to a prophecy of the coming again of Jesus Christ.

Jude views that prophecy as authoritative, not because it was given in the distant past, but because Enoch was the seventh from Adam; the number seven being highly significant to the Jews who considered it a symbol of completeness or perfection. The generations listed in Gen 5:3-21 are in the order: Adam, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch (as also Lk 3:37-38, working backwards).

Muriás means myriad or 10,000 but is sometimes used to express an unlimited number (Lk 12:1; Acts 21:20; Heb 12:22; Rev 5:11). For references to the Lord accompanied by angels see Deut 33:2; Dan 7:10; Zech 14:5; Mt 13:41; 25:31; Mk 8:38; 13:27; 1 Thess 3:13; 2 Thess 1:7).

‘Prophesied of these’ – Jude views Enoch’s ancient prophecy (about the Flood?) as relating to circumstances in Jude’s own day and asserts that the prediction of judgment has been fulfilled in the ‘certain men’ who have intruded into the early church. Jude may have taken this idea from 1 En 1:2-3 which specifically states that the prophecy is not for Enoch’s own day but relates to a future time: ‘I understood as I saw, but not for this generation, but for a remote one which is for to come.’

‘To execute judgment upon all’ Jude is not referring here to the universality of judgment (i.e. judgment upon all [people], including believers) but this is clearly a judgment upon all the ungodly who will be found guilty and punished. There is no suggestion of redemption in this verse for they are all described as godless. Jude repeats the word ‘ungodly’ in various forms (adjective, noun, verb) to emphasize that this is their outstanding characteristic. Their speech in particular is blasphemous, they have spoken ‘harsh words’ against the Lord.

(16) The thought of what the wicked say leads Jude to return to the subject of the dreamers of v.8 and describe them as ‘murmurers’ and ‘complainers.’ They are discontented and complain against God yet they live their lives according to their own appetites or desires (cf. vv. 11,18). They speak ‘great swelling words’ – oversized, swollen, boastful – i.e. they are bombastic men with great presentation skills. They will happily flatter people, pretending to be best friends but using them for their own gain.

The Epistle Of Jude – Verses 1 and 2 – Introduction

Jude 3-11: Historical Judgments

Contending for the Faith: Lessons from Jude 17-25

Posted in Exposition

Jude 3-11: Historical Judgments

Posted on by writtenexposition

COMMENTS ON JUDE CONTINUED

PURPOSE (3-4)

3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.
4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

Moving on from the initial greeting and description of the recipients in vv.1-2 Jude, in vv. 3-4, shifts to his purpose and the circumstances that have occasioned his writing. These two verses lay a foundation for the rest of the letter by introducing the threat from false teachings and the urgent need for believers to defend the true faith.

(3) Jude addresses the recipients as ‘beloved.’ He does this three times (3, 17, 20), in every case following it with an exhortation (contend, remember, build up). ‘Beloved’ (agapētós), meaning ‘worthy of love’ or ‘dear,’ expresses Jude’s deep affection for his readers.

There are two main, and opposing, views on what comes next. The first is that he changed his topic, the second that there is no indication of a change. Proponents of the first think that Jude originally intended to send a letter about ‘the common salvation’ but, sensing the pressing danger posed by false teachers, feels compelled to write urging the believers to ‘contend for the faith.’ Others see little difference between ‘the common salvation’ and ‘the faith which was once delivered’ and reckon that Jude is just saying that he did intend to write to them but has now written earlier because of the emergency of the situation.

‘The common salvation’ is that shared here and now by all Christians regardless of background (Jude may have had Jew and Gentile in mind).

Jude feels compelled (‘I have found it necessary’) to shift his focus from a discussion of ‘the common salvation’ to an exhortation for believers to ‘earnestly contend for the faith’ i.e. actively defend the faith. ‘Earnestly contend’ translates one very strong word in Greek (epagōnízomai – to fight [for], strive), which occurs only here in the New Testament. It refers not to warfare but to athletics, e.g. a wrestling match which requires strenuous activity and training. I am not sure whether the contending refers to a believer’s individual personal struggle or to collective concerted action by a group of Christians.

‘The faith’ does not refer to personal response to the gospel but to the body of faith i.e. essential Christian doctrine (cf. 1 Tim 3:16). Jude says that this was ‘once (hápax) delivered (handed down, transmitted).’ Hápax here means ‘once for all;’ therefore the doctrine is definitive and immutable. As it is fixed it cannot be changed to suit personal preferences; further additions or alterations are not permissible (Rev 22:18-19).

‘Saints’ – holy ones – is a term for Christian believers (1 Pet 1:15-16).

(4) Why is this call to defend the truths of the gospel necessary? Verse 3, which begins with ‘for,’ gives the reason.  It is because ‘certain men’ have infiltrated the church, subtly introducing false teachings. Jude does not name them but obviously has particular persons in view. They have ‘smuggled themselves in’ (NLT says ‘have wormed their way into…’). The Greek word pareisdúō – to enter without notice – occurs only here in the New Testament. ‘Crept’ in the KJV translation ‘crept in unawares’ aptly emphasizes the danger posed by these individuals; initially they appear harmless but slyly work to undermine the faith from within.

Even before discussing the characteristics of these men Jude comments that they were ‘long ago marked out for this condemnation’. ‘Before of old’ (long ago) translates pálai which, while not indicating a definite time, suggests that the condemnation (kríma, judgment) was not a recent development but rather a predetermined outcome from the distant past. It is clear from the use of the adverb pálai in Heb 1:1 (KJV ‘in time past’) that it refers to an unspecified past time in human history. This fact significantly weakens the argument that in this verse we have an example of Reprobation – the sovereign decision of God in eternity to pass over some people, deciding not to save them.

The Greek word prográphō translated as ‘ordain’, literally means ‘write publicly, ‘forewrite’ or ‘enrol.’ It also occurs in Rom 15:4. Thus the condemnation may either have been written ‘before’ as in time or ‘before’ as in openly or publicly.

‘This condemnation’ is a forward reference to vv.5-7 where Jude will demonstrate by use of three Old Testament examples that there is historical precedent for divine judgment against ungodliness. He refers to the punishment of rebellious Israelites, the judgment of the fallen angels and the destruction of Sodom and Gomorrah (vv.5-7).

The ‘certain men’ who have intruded are ‘ungodly’ (profane, impious). The word ‘ungodly’ occurs 5 more times in Jude’s letter: four times in v.15 and once in v.18. As a result of being ungodly these people do two things:

  • they corrupt God’s grace by turning it into a license for unrestrained immoral behaviour (sensuality, debauchery) – likely sexual immorality – thus perverting grace – the liberty that a Christian enjoys as a result of forgiveness and salvation (Rom 8:21).
  • they deny the authority of God and the Lord Jesus Christ, either explicitly or implicitly, through their rejection of his lordship. ‘Denying the only Lord God, and our Lord Jesus Christ.’ By their lewd actions they deny God (lit. ‘the only master’ despótēs – one with supreme authority) and the Lord (kúrios – one who owns or possesses) Jesus Christ. Some view the structure of the text as suggesting that ‘the only Lord God’ and ‘our Lord Jesus Christ’ are the same person. J.N.D. Kelly (1969, p. 252) comments:

The second charge is that they deny the only Master and our Lord Jesus Christ, i.e. both God the Father and Christ…The alternative translation, ‘deny our only Master and Lord, Jesus Christ….is equally possible linguistically, and the decision between them is not easy. The fact that there is a definite article before only Master and none before our Lord J.C. might seem to suggest that the whole complex expression applies to a single person, but this argument cannot be pressed: the article is often omitted before ‘God, ‘Lord’, and the like (…Eph. v. 5; 2 Thess. i.12; 1 Tim v. 21; Tit. ii. 13).

REMINDER (5-11)

In the following verses Jude reminds his readers of three notorious historical events from the Old Testament which illustrate the judgment of God upon evildoers:

EXAMPLE 1 – v.5 The wilderness generation – ‘destroyed;’

EXAMPLE 2 – v.6 angels – ‘everlasting chains;’

EXAMPLE 3 – v7. Sodom and Gomorrah – ‘the vengeance of eternal fire.’

(5) EXAMPLE 1 – Israel in the wilderness.

5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

Jude begins by complimenting the recipients on their knowledge (cf. Rom 15:14; 1 Thess 4:9; 1 Jn 2:21, 27) and says that he would like to remind them that the Lord, having saved the Israelites from Egypt, later (to deuteron, afterward, lit. ‘the second time’) destroyed many of them because of their unbelief. He is not saying this to frighten them but to make them aware that punishment awaits the ungodly men who have infiltrated the church. He is reassuring his readers because he says that they have been informed of these things and that ‘once for all’ (hapax). The knowledge that they have acquired ‘once for all’ is much more than familiarity with stories in the Old Testament; the reference is to their acceptance of the apostolic teachings (v.17).

Jude reminded them of the Exodus and of how the Lord delivered the Israelites out of Egypt but afterward destroyed those who did not believe. This illustration is taken from the book of Numbers which asserts that because of unbelief (Num 14:11; Deut 1:32) the wilderness generation, with the exception of Joshua and Caleb, would not enter the Promised Land (see Num 14:1-38; 26:64-65).

29 Your carcasses shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me,
30 Doubtless ye shall not come into the land, concerning which I swore to make — you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. Numbers 14:29-30

This unbelief of the Israelites in the wilderness is cited by way of warning in other biblical passages (Psa 95:10-11; 1 Cor 10:1-13; Heb 3:7-19).

‘The Lord’ – although many commentators (also citing Jn 12:41; 1 Cor 10:4, 9; Heb 11:26; 1 Pet 1:11) view the use of ‘the Lord’ in v.5 as evidence of involvement by the preincarnate Jesus in Old Testament events it is more likely that here ‘the Lord’ is just another way of saying ‘God.’ The next verse (v.6) referring back to ‘the Lord’ in v.5 says concerning the rebellious angels: ‘he hath reserved.’ The parallel passage in 2 Pet 2:4 specifically attributes that to God: ‘For if God spared not the angels that sinned.’

(6) EXAMPLE 2 – The imprisoned angels

6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

Verse 6 of Jude is one of the most controversial and fascinating verses in the Bible. It contains Jude’s second example of God’s punishment of wrongdoers in the past. Notice:

1. Fallen angels. – a group of angels rebelled against God. They did not keep (tēréō) the positions that had been assigned to them but instead chose to abandon their proper dwelling. ‘First estate’ (archḗ) is status, eminence, principality, dominion. These angels did not maintain the dominions for which they had administrative responsibility, and as well as that they lusted after human women, leaving ‘their proper dwelling place i.e. heaven (oikētḗrion: house, dwelling, abode – also occurs in 2 Cor 5:2).

2. Severe consequences. – As a result of their rebellion God has reserved (tēréō, kept) them in everlasting chains and in darkness awaiting the judgment of ‘the great day’ (see Acts 2:20; Rev 6:17; 20:10). Notice the word play on tēréō – they did not keep…the Lord has kept them. The imagery conveys the idea that their punishment is severe and eternal; they will never again enjoy the light of God’s presence.

3. Links to other biblical passages: Jude 6 corresponds to 2 Pet 2:4. Peter does not specify the sin that led to the angels’ punishment; we learn about that here in verse 6 of Jude. This verse is often linked to Gen 6:1-7 which relates how the ‘sons of God’ (an Old Testament term for angels, Job 1:6; 2:1; 38:7) cohabited with human women.

4. Lessons. This example demonstrates the seriousness of rebelling against God and the severity of the punishment that ensues.

Note: Jude refers to angels in vv. 6, 8, 9, 14.

(7) EXAMPLE 3 – Sodom and Gomorrah


7 Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

Does ‘even as’ i.e. ‘likewise’ or ‘in like manner’ refer to:

a) giving themselves over to fornication,’ or

b) being ‘set forth as an example,’ or

c) ‘suffering the vengeance of eternal fire?’

I would choose option a) – that their sin is in view. Here Jude compares Sodom and Gomorrah and their surrounding cities to the fallen angels. The similarity lies in the fact that both groups practised sexual promiscuity and and lusted after ‘strange flesh.’ The citizens of Sodom, Gomorrah, Admah and Zeboim (Deut 29:23; Hos 9:8) ‘gave themselves over to lewdness’ (ekporneúō) and lusted after different flesh. Heteras sarkos is ‘flesh of a different kind.’ Jude is making the point that ‘even as’ angels took human wives/women (Gen 6:1-7) so the people in these cities were so thoroughly immoral that they wished to have sexual relations with angels (Gen 19:5-9). Spiritual beings and mortals engaging in illicit relationships was a violation of God’s order (Psa 8:4-5). The people of these cities stand out as an example of unrestrained licentiousness. They are experiencing the punishment of eternal fire.

In verses 8-11 Jude applies the lessons from his three Old Testament illustrations of judgment to his present day situation and then alludes to four more Old Testament characters – the archangel Michael, Cain, Balaam, and Korah.


8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.

(8) ‘Likewise’ links the behaviour of the intruders, here called ‘dreamers’, to that of Jude’s three examples from Israelite history. The sins of the false teachers mirror those of Israel, the fallen angels and Sodom and Gomorrah. Jude lists them in reverse order. Like Sodom and Gomorrah etc. the intruders pollute their bodies (Jude has already referred to their debauchery in v.4). At the same time, like the rebellious angels they despise authority and like the Israelites they speak evil of dignitaries (in Num 14:1-4, the Israelites murmured against Moses, Aaron and the Lord).


9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. 10 But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.

(9-10) Having accused the intruders of despising authority and speaking evil of dignitaries Jude immediately contrasts their arrogance and presumption with the restraint shown by the archangel Michael in a dispute with the devil about the body of Moses. That story is not recorded in the Old Testament but, whatever the source, it was well-known to Jude and the recipients of his letter.

Michael means ‘who is like God.’

‘Archangel’ (chief angel) occurs in Jude 9 and 1 Thess 4:16.

Many commentators identify the archangel Michael in Jude 9 with Michael the prince (chief) in Dan 10:13, 21; 12:1 and the Michael of Rev 12:7-9.

Some (mainly Reformed) writers hold that Michael is a revelation of the preincarnate Christ. They base this on the meaning of his name and the fact that ‘angel’ equals ‘messenger.’

There is a view that ‘the body of Moses’ does not refer to his literal body but to his body of writing, i. e. The Law, Pentateuch (Jn 5:45; Acts 15:21; 21:21; 2 Cor 3:15).

Some suggest that the incident involving a disagreement between Michael and the devil occurred at the same time as that recorded in Zech 3:1-5.

It seems to me more sensible to take the passage at face value and accept that Jude refers to an occasion when Michael the chief angel was at odds with the devil (for reasons that are not stated) about the literal, physical body of Moses (see Deut 34:6). Jude does not provide full details because he is interested only in the attitude Michael displayed during the discussion. Michael did not pronounce a reviling judgment but deferred to the Lord’s authority as the one whose rightful position it was to rebuke the devil. Jude contrasts Michael’s attitude with the insolence of the intruders and their disrespect for authority (v.8).

Teaching by the apostle Paul about a proper Christian attitude is recorded in Tit 3:1-2: ​’Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men.’

The contrast with Michael continues in v.10. Michael did not pronounce judgment ‘but these men’ revile everything that they do not understand. They have no spiritual understanding but are driven by their basic instincts and desires – just like animals.

Notice the repetition of ‘blaspheme’ (v.8, 10, ‘speak evil of,’ v. 9 ‘railing’)


11 Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Korah.

Jude pronounces a woe upon the intruders. ‘Woe to them’ indicates displeasure and calls for retribution. He links their fate to that of three Old Testament figures: Cain, Balaam and Korah, who are not listed in the order in which they appear in the Old Testament. Each of these men represents a different form of rebellion against divinely-appointed authority.

CAIN – an example of godlessness.

BALAAM – an example of compromise for personal gain.

KORAH – an example of rebellion against authority.

Taken together they convey the extent to which the false teachers have rebelled against and rejected the ways of God. ‘For’, ‘because’- the reasons for the pronouncement of the woe are:

1) ‘they have gone in the way of Cain’

Cain (Gen 4:1-16; Heb 11:4) was the first son of Adam and Eve and is better known for having killed his brother Abel, thus becoming the first murderer in the human race. Jude, however, is not accusing the false teachers of being murderers. He is accusing them of being thoroughly evil. Cain is more than a murderer, he is the prime example of an evil person. The apostle John calls him a child of the Evil One: ‘Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.’ 1 John 3:12.

A godless person, Cain relied on his own resources, despising God’s way and the sacrifice that the Lord required. Jude’s opponents allowed themselves to live their lives in the way that Cain lived his – ‘they have gone in the way of Cain’ i.e. ‘they have travelled down Cain’s path.’ It was of their own volition.

2) ‘and ran greedily after the error of Balaam for reward’ (Read Num 22-24)

The false teachers have abandoned themselves (‘rushed headlong’, ‘totally committed themselves’) to Balaam’s error for profit. Balaam’s ‘error’ was not an unintentional mistake but a deliberate deviation from the truth of God. According to Num 31:16 and Rev 2:14 it was on his advice that the Midianites caused the Israelites to commit idolatry: ‘Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor, and there was a plague among the congregation of the LORD.’ Numbers 31:16.

The prophet Balaam is a prime example of someone who is willing to do anything, no matter how evil, for financial gain. Jude implies that the intruders have dedicated themselves to making money from their false teaching (cf. 1 Tim 6:5; Tit 1:11; 1 Pet 5:2).

In 2 Pet 2:15 the New Testament refers to ‘the way of Balaam, in Jude 11 to ‘the error of Balaam’ and in Rev 2:14 to ‘the doctrine of Balaam.’

3) ‘and perished in the gainsaying of Korah’

‘Gainsaying’ (antilogía) means ‘contradiction’ or ‘speaking against.’ It has to do with defiance against authority so some translate it as ‘rebellion.’ Korah (Num 16:1-40) was a Levite who mutinied against Moses and Aaron. He was privileged to be a Levite but was not satisfied with that position and level of responsibility; he thought that he should be a priest. He would not submit to the men to whom the Lord had entrusted leadership of the national worship. He, along with Dathan and Abiram, instigated a revolt, having recruited 250 of the most respected chiefs to join them. These arrogant, self-righteous men thought that they could come before God on their own merits so they tried to approach him without a mediator. The Lord opened up the ground so that Korah, Dathan, Abiram and their households were swallowed alive, while fire from heaven consumed their 250 co-conspirators.

The intruders Jude is writing about must have been rebelling against leaders in the church and causing unrest and division among the believers. The aorist tense (all three verbs in the verse are aorist) of the verb ‘they have perished’ dramatically views their fate as already sealed. Swift judgment upon them is certain.

The Epistle Of Jude – Verses 1 and 2 – Introduction

Unmasking False Teachers in Jude 12-16: Key Metaphors Explained

Contending for the Faith: Lessons from Jude 17-25

Posted in Exposition

The Epistle Of Jude – Verses 1 and 2 – Introduction

Posted on by writtenexposition

READING: Jude 1-25

FURTHER READING: Zechariah 3:1-4; 2 Peter 2:1-18; 3:1-3; Commentary on 2 Peter 2:1-22; The Book of Enoch

INTRODUCTION

The short Epistle of Jude, containing 461 Greek words, is a New Testament book which preachers and teachers tend to neglect. Often they concentrate more on 2 Peter, with which the Epistle of Jude shares a number of verses. The resemblances between them in ideas and wording are indeed striking. Jude 4-13 aligns with 2 Peter 2:1-17 and Jude 17-18 echoes 2 Peter 3:2-3. It is thought that the similarities may be explained either by literary dependence (i.e. one of them used the other as a source) or by a common source (i.e. each of the writers drew upon an earlier document or tradition). Generally speaking, scholars argue for literary dependence; with 2 Peter thought to be secondary. If Jude had access to all of 2 Peter, so the argument goes, surely he would have used more of it; so Peter must have used Jude. We shall leave that debate to others.

Equally unclear are the date the epistle was written, those to whom it was originally addressed and the exact occasion for writing. There is nothing in the letter that would establish its year of origin but, since its author claims to be Jude the brother of James, it must have been written before the end of the first century; probably between 65 and 80 CE.

There is also no hint as to the identity of the letter’s recipients. Jude addresses them as ‘beloved’ (‘Dear friends’) so he must have known them personally. During the first century heretical ideas and practices like those he describes emerged in Asia Minor so perhaps Jude is writing to a group of Jewish Christians there. His allusions to Old Testament characters and events and the presumption that his readers would understand them would indicate that both he and they had a Jewish worldview. He also refers to, and quotes, from Jewish apocryphal literature.

Although Jude addresses a specific situation his book is usually classified as one of the seven New Testament ‘catholic’ or ‘general’ epistles (James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude). These are circular letters addressed to the Christian church at large rather than to one specific destination. Jude is written in the form of a first century Christian letter. It commences with the name of the sender, the recipients, a greeting and ends with a doxology. Jude’s purpose in writing is to underscore and emphasise the personal responsibility of Christian believers to be vigilant against false teachers/teaching and ungodly practices.

There are a couple of sevens (v. 14 ‘the seventh from Adam’ and allusions to seven Old Testament individuals/ groups and associated events – Israelites, angels, Sodom & Gomorrah, archangel Michael, Cain, Balaam, Korah) but Jude has a noticeable penchant for triadic constructions. His grouping of elements together in threes displays his skill as a writer and is an example of the rhetorical device of amplification by accumulation, where a series of words or phrases with similar meanings are presented together to create a stronger statement and have greater impact. This skilful use of language helps make Jude’s message memorable, persuasive and therefore more likely to achieve its intended effect. Currie (2023) lists 22 triplets in an appendix to his comments on the Epistle of Jude.

SIMPLE DIVISION OF JUDE

1-2 Greeting

3-4 Purpose

5-11 Reminder

12-16 Description

17-23 Exhortation

24-25 Doxology

COMMENTS

GREETING (1-2)

1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called.
2 Mercy unto you, and peace, and love, be multiplied.

(1) In verse 1 Jude gives details of the author and the audience.

Jude

The writer identifies himself as ‘Jude ((Ioúdas) the servant of Jesus Christ, and brother of James’. This is a clear indication that Judas, the brother of Jesus, wrote this epistle. If the names in Mt 13:55 are listed in order of age then Jude may have been the youngest in the family. He may also have been married (1 Cor 9:5). There are several men in the New Testament called by the popular name Jude/Judas:

  • Judas, the half-brother of Jesus (Mt 13:55; Mk 6:3).
  • Judas [son] of James (Lk 6:16; Acts 1:13) also known as Lebbaeus Thaddeus or Thaddaeus (Mt 10:3; Mk 3:18). John calls him ‘Judas, not Iscariot (Jn 14:22).
  • Judas Iscariot, the disciple who betrayed Jesus (Mt 10:4, Lk 22:3-4).
  • Judas of Galilee, a revolutionary (Acts 5:37).
  • Judas, at whose home in Damascus Paul stayed after his conversion (Acts 9:11).
  • Judas, surnamed Barsabas (Acts 15:22).

Jesus Christ

Jude, while being Jesus’ brother, humbly calls himself a ‘slave’ rather than asserting his familial connection to Jesus Christ. This term ‘slave’, however, is often linked with Christian ministry (Rom 1:1; Gal 1:10; Phil 1:1; Col 4:12; Jam 1:1; 2 Pet 1:1) and therefore may also indicate someone specifically authorised to labour in the Lord’s service who, as such, deserves to be listened to and heeded. Jude states that he is a servant of Jesus Christ before mentioning that he is related to James; this would suggest that he prioritizes his submission to Jesus Christ over earthly ties (it is interesting that Jude’s brother James, in his epistle, introduces himself similarly as ‘James, a servant of God and of the Lord Jesus Christ’). Jude’s use of ‘servant’ therefore not only reflects an emphasis on his spiritual rather than familial relationship with Jesus but also establishes his authority to address his readers and warn them about the dangers of false teachings.

James

James, the brother of Jesus, was a prominent figure in the early church, particularly within the Jerusalem community (Mt 13:55; Acts 15:13; 21:18; 1 Cor 15:7; Gal 1:19; 2:9,12) and was so highly respected that he could be referred to simply as ‘James’ without any confusion. The author of the Epistle of Jude probably identifies himself as ‘the brother of James’ for two reasons: 1) to distinguish himself from other individuals named Jude or Judas in the early church and 2) to leverage the authority and recognition associated with James, the Lord’s brother. By identifying himself as ‘the brother of James’ Jude implicitly links himself to James’ authority and reputation. This was particularly important since, as someone who was not an apostle, Jude would not have been widely known. Associating himself with James enhances the impact of his message, due to James’s esteemed position and influence within the early church.

AUDIENCE

The letter is addressed to ‘them that are sanctified by God the Father, and preserved in Jesus Christ, and called.’ The terms ‘sanctified’, ‘preserved’, and ‘called’ are important theological concepts and together provide a concise definition of a true Christian believer:

Sanctification: This signifies being set apart for God’s purposes, a process of becoming more Christ-like.

Preservation: This emphasizes the ongoing (perfect tense – not only once but continuing) protection and security that believers have in Jesus Christ. This word (tēréō) in Jude 1 means ‘carefully guarded’ (see Acts 12:5; 16:23). There may also be the idea of preserved for Jesus Christ (cf. 1 Thess 5:23).

There are five references to ‘being kept’ (tēréō) in Jude: v.1 ‘preserved;’ v.6 ‘kept;’ v.6 ‘reserved;’ v.13 ‘reserved;’ v.21 ‘keep’

Calling: This refers to the divine initiative in salvation (Rom 1:6; 8:28; 1 Cor 1:24; 1Thess 2:12; 2 Thess 2:13-14; 2 Tim 1:9; 1 Pet 2:9; 5:10; Rev 17:14).

(2) Jude’s greeting in verse 2 is also a prayer: ‘Mercy unto you, and peace, and love, be multiplied.’ This is typical of early Christian letters; they often included a prayer or blessing for the recipients (e.g. 1 Pet 1:2). These three objective aspects of God’s grace are often interpreted subjectively. Only in Jude are they found together.

Mercy: Objective: mercy is God’s saving action in Christ. Subjective: the recipients need God’s forgiveness and compassion, especially in the face of the challenges they face.

Peace: Objective: reconciliation with God. Subjective: the inner harmony and wholeness that comes from a right relationship with God, even in the midst of trials.

Love: Objective: God’s love extended to sinners. Subjective: brotherly love between Christians.

The request that these blessings be ‘multiplied’ expresses Jude’s desire for the recipients to experience these qualities in abundance.

Jude 3-11: Historical Judgments

Unmasking False Teachers in Jude 12-16: Key Metaphors Explained

Contending for the Faith: Lessons from Jude 17-25

Posted in Exposition

Ezekiel 12: Prophecies of Exile and Judgment

Posted on by writtenexposition

INTRODUCTION

Ezekiel gives no new date marker at the beginning of chapter 12. The next one is not until 20:1 so in the absence of chronological data for chapters 12-19 one must assume that the messages they contain were delivered soon after the prophecies of chapters 8-11, during 592 BCE (8:1).

Since it would seem that the account of a trance which Ezekiel had communicated to his fellow-exiles (11:25) had had no effect upon them it was therefore essential that the theme of judgment upon Jerusalem and Judah be further developed, this is the main point of chapters 12-19. In chapter 12 Ezekiel emphasises the certainty of that impending judgment.

CHAPTER 12

1-2 A REBELLIOUS PEOPLE

3-7 THE PREDICTION OF EXILE ENACTED

8-16 THE FLIGHT OF THE PRINCE FORETOLD

17-20 THE TREPIDATION OF THE JUDAHITES ENACTED

21-28 THE OBJECTIONS OF SCOFFERS REFUTED

A REBELLIOUS PEOPLE (1-2)

1 The word of the LORD also came unto me, saying,
2 Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1-2

(1) The phrase ‘the word of the Lord came unto me saying’ signifies the commencement of a new message from YHWH.

(2) YHWH again addresses Ezekiel as ‘Son of man (adam)’ thus emphasising Ezekiel’s humanity in contrast to the Lord’s divinity. He says that Ezekiel dwells in the midst of a ‘rebellious house.’ This refers to the exiles who are already in Babylon along with Ezekiel. They are rebellious because they refuse to see or hear the truth (cp. Deut 29:3-4; Isa 6:9; Jer 5:21; Mk 8:18; Acts 28:27). The exiles probably shared the vain sentiments of the people back home in Judah whom Jeremiah (Jer 7:4) warned about misplaced trust in the temple. They thought that because the temple of the Lord was in Jerusalem the city would not fall to invading forces. Ezekiel needed to powerfully drive home the lesson that Jerusalem would indeed fall and that its inhabitants would be taken into exile.

THE PREDICTION OF EXILE ENACTED (3-7)

3 Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house.
4 Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity.
5 Dig thou through the wall in their sight, and carry out thereby.
6 In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel.
7 And I did so as I was commanded: I brought forth my stuff by day, as stuff for captivity, and in the even I digged through the wall with mine hand; I brought it forth in the twilight, and I bore it upon my shoulder in their sight.

(3-7) YHWH instructs Ezekiel to enact a drama of someone going into exile. Referring back to ‘which have eyes to see, and see not’ in v.2 notice the seven-fold repetition of ‘in their sight’ in vv. 3-7. Also, the words ‘by day’ are mentioned three times in these verses. Ezekiel is to make sure that his actions get the attention of his audience. Notice also ‘remove’ and ‘removing’ – these are from a word meaning captivity or going into exile.

Ezekiel receives specific instructions regarding the drama he is to act out.

a. He is to ‘prepare his stuff’ by day for going into exile (v.4). ‘Stuff’ – According to Strongs H3627 this word can refer both to a vessel or receptacle and also to utensils or items of equipment. Most translations say something akin to ‘pack your baggage’ but here the reference is more likely to the bag or knapsack itself rather than to the few basic items (e.g. clothing, bedding, cooking utensils, food) an exile would put in it. Thus the Christian Standard Bible translates ‘prepare thee stuff for removing’ as: ‘get your bags ready for exile.’ Ezekiel’s fellow exiles in Babylonia would have no problem recognising what he was portraying; they had done this very thing for real a few years earlier, in 597 BCE.

b. He is to go out in the evening as if escaping like an exile (v.4).

c. He is to dig a hole in the wall (of his house, the courtyard or the town?) and take his baggage (stuff) out through it (v.5).

d. He is to carry his bag on his shoulder into the pitch darkness with his face covered so that he cannot see the ground (v.6). Note that the word translated ‘twilight’ in KJV means thick darkness. It occurs in vv. 6, 7, 12 and Gen 15:17.

Perhaps this performance will enable his rebellious fellow-exiles to understand (v.3) that this will soon be the situation in Jerusalem. People there will soon be fleeing as emigrants, never to return. YHWH tells Ezekiel (v. 6b) that by acting out this scenario he will serve as a sign or portent to the house of Israel (see also v.11). Isaiah is another prophet said to have been a sign (Isa 20:3).

‘I did so as I was commanded.’ In v.7 Ezekiel confirms that that he has faithfully complied with YHWH’s instructions. He adds that he excavated the hole in the wall by hand; thus avoiding the noise of a pick or other instrument that in a real life escape might alert the enemy. The main emphasis, however, is on his exile’s pack; its significance is revealed in v.10.

THE FLIGHT OF THE PRINCE FORETOLD (8-16)

8 And in the morning came the word of the LORD unto me, saying,
9 Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou?
10 Say thou unto them, Thus saith the Lord GOD; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them.
11 Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity.
12 And the prince that is among them shall bear upon his shoulder in the twilight, and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, that he see not the ground with his eyes.
13 My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there.
14 And I will scatter toward every wind all that are about him to help him, and all his bands; and I will draw out the sword after them.
15 And they shall know that I am the LORD, when I shall scatter them among the nations, and disperse them in the countries.
16 But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the heathen whither they come; and they shall know that I am the LORD.

(8-9) The following morning Ezekiel receives further communication from YHWH in the form of a negative question: ‘hath not the house of Israel, the rebellious house, said unto thee, What doest thou?’ Ezekiel’s strange behaviour has caught the attention of his fellow-exiles who have asked about it. This presents an opportunity for him to explain the significance of his symbolic act.

(10-11) YHWH instructs Ezekiel to give the explanation in the form of an authoritative prophetic message. It begins with ‘Thus saith the Lord God,’ followed by a summary statement of the point of the drama. It is a message of impending disaster both for King Zedekiah and for all who remain with him in Jerusalem. Ezekiel uses ‘house of Israel’ in two different senses. Note that v.9 refers to the ‘house of Israel’ in Babylonia (cp. 11:15) and v.10 to the ‘house of Israel’ in Judah.

King Zedekiah of Judah is not mentioned by name but it is obvious that he is the person referred to. He is not called ‘the king’ (meleḵ) but ‘the prince’ (or chief). The Hebrew word for ‘prince’ is nasi.’ Many commentators point out that there is word play here on ‘prince’ (nasi) and ‘burden’ (maśśā). Greenberg (1983, p. 211) comments ‘The chief is this burden. Hebrew hannaśi hammaśśa hazze; this alliterative phrase is patterned after Jer 23:33.’ As well as a play on sound there seems also to be a pun on meaning. Ezekiel’s ‘burden’ was lifted up and borne on his shoulder, the term ‘prince’ refers to someone who is elevated or lifted up.

Some take ‘burden’ here to mean a threatening message, the word is used in that sense by other Old Testament prophets, but it only occurs here in Ezekiel and in the context must refer to the bag containing Ezekiel’s ‘stuff’ (v.4). Greenberg (1983, p. 212) explains: ‘The meaning of the sentence is: this burden – the exile’s pack – represents the chief and the Israelites of Jerusalem; they will be taken out of the city into exile. Two things are unexpected: the reference to two subjects, the chief (king) and the people, and the symbolic character of the exile’s pack (maśśā is linked to naśa ‘al katef “carry [the pack] on the shoulder” in vss.6f….’

Ezekiel’s message is that Zedekiah and his subjects will be carried into exile. Ezekiel himself is a ‘sign’ in that his actions represented the destiny and fate of King Zedekiah of Judah and the people of Judah. Note that the thought of Ezekiel as a sign reappears in 24:18-27 where he is forbidden to formally mourn the death of his wife; symbolising YHWH’s refusal to grieve for Jerusalem at the time of its destruction (24:24).

(12-14) Returning to the subject of the prince Ezekiel expands on his symbolic action. He predicts in detail Zedekiah’s flight from Jerusalem by night with his pack upon his shoulder and his eyes covered; probably to avoid recognition – but perhaps this also symbolises shame (cp. Jer 9:19).

Ezekiel predicts additional details that do not feature in his drama: Zedekiah will be pursued, apprehended, blinded and taken into captivity in Babylon. His supporters and troops will scatter in all directions and be pursued by the Babylonian forces. YHWH claims responsibility for these forthcoming events, saying (v.13) that Zedekiah will be metaphorically caught in his snare and trap.

The literal fulfilment of Ezekiel’s specific and accurate predictions is recorded in 2 Kgs 25:1-7; Jer 39:1-7; 52:1-11. These passages tell us that Zedekiah fled Jerusalem at night through a gap between  two walls, was captured by the Babylonians near Jericho and taken to Riblah to meet Nebuchadnezzar. As punishment for his revolt Nebuchadnezzar had Zedekiah watch the murder of his family before blinding him and transporting him to Babylon.

The abovementioned accounts (e.g. Jer 39:7) explain the riddle or apparent enigma in Ezek 12:13: ‘I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there.’ Zedekiah would be blinded before being transported to Babylon.

King Zedekiah himself may have been aware of this prophecy but failed to appreciate its significance. According to the first century CE historian Flavius Josephus, in his work ‘Antiquities of the Jews,’ Ezekiel wrote down this prophecy and sent a copy to King Hezekiah. He compared the prophecies of Jeremiah and Ezekiel and reckoned that these contradicted one another. He therefore decided not to believe either of them.

Josephus, living more than 600 years after this event, is the only source of this interesting but possibly unreliable piece of information:

Now as to Zedekiah himself, while he heard the prophet [Jeremiah] speak, he believed him, and agreed to every thing as true, and supposed it was for his advantage; but then his friends perverted him, and dissuaded him from what the prophet advised, and obliged him to do what they pleased. Ezekiel also foretold in Babylon what calamities were coming upon the people, which when he heard, he sent accounts of them unto Jerusalem. But Zedekiah did not believe their prophecies, for the reason following: It happened that the two prophets agreed with one another in what they said as in all other things, that the city should be taken, and Zedekiah himself should be taken captive; but Ezekiel disagreed with him, and said that Zedekiah should not see Babylon, while Jeremiah said to him, that the king of Babylon should carry him away thither in bonds….

For background it is worth reading all of chapter 7 in Book X of Josephus’ ‘Antiquities of the Jews’ (Ant. X. 7. 2)

(15-16) Now the prophet raises a faint note of hope with the mention of a ‘a few men’ of Judah (the remnant) who will be spared for the purpose of testifying to YHWH’s sovereignty. These people will recognise that it is their own idolatry that has brought the judgment upon them.

THE TREPIDATION OF THE JUDAHITES ENACTED (17-20)

17 Moreover the word of the LORD came to me, saying,
18 Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness;
19 And say unto the people of the land, Thus saith the Lord GOD of the inhabitants of Jerusalem, and of the land of Israel; They shall eat their bread with carefulness, and drink their water with astonishment, that her land may be desolate from all that is therein, because of the violence of all them that dwell therein.
20 And the cities that are inhabited shall be laid waste, and the land shall be desolate; and ye shall know that I am the LORD.

(17-20) Ezekiel receives a further communication directly from YHWH, instructing him to perform another symbolic action. He is to eat his food and drink water in a manner that portrays fear and anxiety. By shaking and trembling as he eats and drinks Ezekiel will visually convey the fear that the people of Judah will experience during the siege of Jerusalem. His actions will symbolise the people’s anxiety and deep distress in the face of that calamity. This prophetic sign suggests that even basic tasks like eating and drinking will be carried out with fear.

Ezekiel is to impart this message to ‘the people of the land,’ here a reference to the exiles who are with Ezekiel in Babylonia. It is about Jerusalem and the land of Israel. It is especially about those who live in Jerusalem and in ‘her land’ i.e. the territory surrounding the city, since they would be the ones enduring the siege and destruction first-hand.

Vv. 19b and 20 further explain Ezekiel’s symbolic act. The word translated ‘carefulness’ used with reference to how they will drink their water (v.19) and how they will eat their food (v.20) means ‘anxiety.’ It also occurs in 4:16 where in the context the anxiety is about running out of food. That fear of scarcity and famine that will be experienced during the siege seems to be in view here too.

The people of Jerusalem and Judah will also feel terror because their towns will be laid waste and the land will be stripped of everything. The Babylonians will pursue a scorched-earth policy; they will leave no people, animals, crops or infrastructure. There will be total devastation. The reason for this is once again said to be the unrestrained violence of the people of Judah (7:11, 23; 8:17).

As has already been said in v.16, the purpose of the desolation is so that the people will recognise the authority and sovereignty of YHWH – ‘ye shall know that I am the Lord.’

THE OBJECTIONS OF SCOFFERS REFUTED (21-28)

21 And the word of the LORD came unto me, saying,
22 Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth?
23 Tell them therefore, Thus saith the Lord GOD; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision.
24 For there shall be no more any vain vision nor flattering divination within the house of Israel.
25 For I am the LORD: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord GOD.
26 Again the word of the LORD came to me, saying,
27 Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.
28 Therefore say unto them, Thus saith the Lord GOD; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord GOD.

(21-25) Verses 21-28 address the people’s doubt and scepticism that Ezekiel’s prophecies will be fulfilled.

Ezekiel receives a new message from YHWH which is introduced by the usual formula ‘the word of the LORD came unto me, saying.’  As elsewhere, Ezekiel is addressed as ‘Son of man’ then YHWH highlights a saying that was popular in the land of Israel. This proverb (māšāl) mocks the prophets and reflects a general belief that the judgment they predict will never come to pass: ‘The days are prolonged, and every vision faileth’ (Cp. Ecc 8:11; 2 Pet 3:3-4). Despite the passing of time none of their prophecies of doom have come to fruition.

YHWH instructs Ezekiel to inform the Israelites that he will cause this proverb to cease – because the course of events will prove the proverb wrong. In fact it will be replaced by a new proverb: ‘The days are at hand, and the effect of every vision.’ i.e. the time is not far off and every vision will come to pass.

In addition, all false prophecies that flatter the people of Israel will cease. They are described as ‘vain visions and smooth divinations.’ These prophecies obtained through occult practices are by false prophets who flatter the people by predicting peace, security and the return of the Jehoiachin exiles from Babylon (for an example of this read Jer 28:1-17).

The coming judgment will expose their deceptive lies and bring their false assurances to an end. True predictions by genuine prophets of YHWH like Jeremiah and Ezekiel will come to pass but those expressed by the false prophets will fail. (Note that false prophecy is the subject of the next chapter -Ezekiel 13.)

In v.25 YHWH asserts his sovereign right to speak (declare judgment). Unlike the false prophets his words are truth and will be fulfilled soon. Through Ezekiel he declares that the judgment will come upon the current generation – ‘in your days.’ Once again he describes them as a ‘rebellious house’ (12:2, 3, 9, 25).

(26-28) Another communication from YHWH to Ezekiel is introduced by ‘the word of the Lord came to me saying.’ The prophecy that follows is similar but slightly different to that in the previous segment. Verses 20-25 relate to a proverb that denies that the prophecies of judgment would ever be fulfilled. In verses 26-28, however, YHWH quotes another proverb (‘they of the house of Israel say’) which promotes the equally erroneous view that that Ezekiel’s prophecies may well be fulfilled, but not for a very long time (‘the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.’). YHWH, however, confirms that Ezekiel’s prophecies will  be fulfilled soon.

SUMMATION

This chapter underscores the certainty of YHWH’s judgment. In it Ezekiel enacts the flight of a refugee. This sign-act is explained as predicting the attempted escape of King Zedekiah, and others, from Jerusalem. Ezekiel then enacts another drama, demonstrating the terror that the Jerusalemites will experience while the city is under siege. The remainder of the chapter addresses the apparent failure of Ezekiel’s visions of destruction. YHWH says that those prophecies will soon be fulfilled. Ezekiel is not a false prophet, his predictions will certainly come to pass.

Posted in Exposition

The Day of the Lord: Justice and Restoration in Obadiah 15-21

Posted on by writtenexposition

DELIVERANCE FOR ISRAEL IN THE DAY OF THE LORD (15-21)

The book of Obadiah is a prophecy against Edom, a nation closely related by kinship to Israel/Judah but one with a long history of opposition and aggression towards it. The first section of the book condemns Edom’s pride and lists its crimes (10-14), both passive and aggressive, against Israel/Judah.

In verses 15-21 the prophet shifts from the judgment on Edom to a broader picture of God’s judgment on all nations, plus the restoration of Israel. YHWH is Lord over human history and therefore will judge not only Edom (as promised in Obad 2-4 and 8-10) but the other nations also; on a future occasion known The Day of YHWH.

For the day of the LORD is near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head. Obadiah 1:15

(15) Verse 15 expands the scope of God’s judgment from Edom to all nations and introduces the ‘Day of the Lord’ with the word ‘for.’ This word connects the second oracle (vv.15-21) with the first as it refers back to the crimes against Judah outlined in vv.10-14. These crimes are the reasons for YHWH’s judgment upon Edom and the other nations in the Day of the Lord and for the lex talionis that will apply. Verses 15-16 contain three expressions of lex talionis:

as thou hast done, it shall be done unto thee

thy reward shall return upon thine own head

as ye have drunk…so shall all the heathen drink

RETRIBUTIVE JUSTICE

Lex talionis is a Latin expression for the legal principle of retributive justice. You might hear it referred to in everyday casual conversation as ‘tit for tat;’ ‘an eye for an eye;’ ‘it’s karma;’ ‘what comes around goes around;’ or ‘you reap what you sow.’

The law of retributive justice is clearly set out early in the Old Testament:

And if any mischief follow, then thou shalt give life for life,
Eye for eye, tooth for tooth, hand for hand, foot for foot,
Burning for burning, wound for wound, stripe for stripe. Exodus 21:23-25

In the New Testament it is mentioned by Jesus –

For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. Matthew 7:2

– just before he goes on to restate it positively in what has become known as the Golden Rule:

Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. Matthew 7:12

Also relevant is a statement in the New Testament by the apostle Paul:

Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. Galatians 6:7

The principle of sowing and reaping is a popular theme in gospel preaching and it is no less popular on Christian web sites. Much online content on the topic appears to be based on the work of John W. Lawrence (The Seven Laws of the Harvest : Understanding the Realities of Sowing and Reaping, Kregel Publications, Grand Rapids, MI, 1995).

I found five of the laws Lawrence identifies particularly interesting and instructive:

  • We reap only what has been sown.
  • We reap the same in kind as we sow (Gal 6:7-8)
  • We reap in a different season than we sow (Eccl 3:2; Gal 6:9)
  • We reap more than we sow (2 Sam 12:9-12; Hos 8:7)
  • We reap in proportion to what we sow (Prov 11:24-26; Mt 19:29; 2 Cor 9:6)

The principle of lex talionis underscores the justice of God’s judgment: Edom and the nations will face consequences proportional to their actions. The emphasis is on God’s fairness, as every nation will be held to account for its deeds.

THE DAY OF THE LORD

The Day of the Lord in the Old Testament refers to a time when YHWH decisively intervenes in human history, mainly in judgment. The concept may have developed from the idea of YHWH as a divine warrior who comes to the aid of his worshippers in battle (Isa 13:6; Ezek 13:5). The Day of the Lord is associated with divine justice and overwhelming violence.

The expression ‘the Day of YHWH’ may not have been coined by the prophet Amos (c.760 BCE) but he is our earliest Old Testament written source for it. Amos viewed the Day of YHWH as characterised by darkness (Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light. Amos 5:18 ).

More than 130 years after Amos the prophet Zephaniah listed more characteristics of the Day of the Lord; as well as darkness he included battle imagery such as noise, wrath, slaughter, destruction and finality (Zeph 1:14-18).

There are similar expressions that refer to this great event (e.g. ‘The day of the Lord’s vengeance’ Isa 34:8; ‘the day of the Lord of hosts’ Isa 2:12; ‘the day of the Lord’s wrath’ Zeph 1:18; ‘the day of the Lord’s anger’ Zeph 2:2; ‘the day of his fierce anger’ Isa 13:13) but according to Hoffmann (1981, p.39) the exact Hebrew expression ‘the Day of YHWH’ only occurs in six passages (Isaiah 13:6, 9; Ezek 13:5; Joel 1:15; 2:1, 11; 3:14; Amos 5:18; Obad 15; Zeph 1:7, 19).

For as ye have drunk upon my holy mountain, so shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been. Obadiah 1:16

(16) Verse 16 continues the theme of judgment, using the imagery of drinking as a metaphor for experiencing God’s wrath. If we assume that in v.16a YHWH is addressing Edom rather than Judah then ‘as ye have drunk’ refers to (literal) drinking by Edom on an occasion when Jerusalem was invaded and looted (probably during the reign of Jehoram of Judah). ‘My holy mountain’ is Zion (see also Psa 2:6; Isa 11:9; Joel 2:1). The idea of (metaphorically) drinking the cup of God’s wrath occurs frequently in the Old Testament and means undergoing divine judgment (e.g. Isa 51:17, 22; Jer 25:15-17; 49:12; Lam 4:21). As a result of that drinking (swallowing God’s wrath) YHWH’s enemies ‘shall be as though they had not been’ i.e. they will be completely destroyed.

Edom drank in revelry and celebration but the nations, including Edom, will drink from the cup of God’s judgment. The actions of Edom and the nations against Israel/Judah in the past will affect them in the future. Obadiah does not mention but doubtless assumes a major difference between what Edom has done and what YHWH will do. For Obadiah Edom’s actions against Judah were wrong whereas YHWH’s actions against Edom and the nations will be legitimate and just.

But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions. Obadiah 1:17

(17) Note the repetition of ‘shall’ in vv.17-21, emphasising that these predictions will surely come to pass.

As well as retribution against his enemies the Day of the Lord is associated with restoration, renewal and reward for his people. The word ‘but’ shows that a contrast is being drawn between the nations’ judgment and Israel’s restoration on the Day of the Lord. While the nations face destruction, there will be survivors in Zion (Jerusalem, Psa 48:2). YHWH will dwell in his temple on ‘Mount Zion’ (see Mic 4:1-2) and it will no longer be desecrated by Edom (v.16) but restored to holiness and purity. The “house of Jacob” (probably referring to Judah) will reclaim its land, from which it will have been dispossessed due to exile and oppression. This is a promise of restoration for God’s people. Note the repetition for emphasis – ‘possess their possessions.’ This suggests a period of peace and stability.

And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for the LORD hath spoken it. Obadiah 1:18

(18) This verse prophesies victory for Israel and destruction for Edom (‘house of Esau’) using parallelism.

the house of Jacob will be a fire

the house of Jacob [will be] a flame

the house of Esau [will be] stubble

Some commentators suggest that ‘house of Jacob’ may stand for Judah and ‘house of Joseph’ for the ten northern tribes of Israel. Thus the idea is of Israel in total. The imagery of fire (‘house of Jacob’) and flame (‘house of Joseph’) versus stubble (‘house of Esau’) highlights the overwhelming defeat that Edom will face. Fire consumes stubble quickly and completely, symbolising the destruction of Edom. The mention of ‘no survivor of the house of Esau’ reinforces the severity of Edom’s judgment. This statement is an example of a literary technique known as hyperbole (use of exaggeration for emphasis or effect) as v.21 predicts that ‘saviours’ will judge Edom. Assurance that these predictions will be fulfilled comes from the highest authority: ‘the Lord hath spoken it.’

And they of the south shall possess the mount of Esau; and they of the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin shall possess Gilead. Obadiah 1:19

(19) Verse 19 details Israel’s territorial expansion and the restoration of its land. The Negev (southern desert region) will take possession of Mount Esau (Edom’s territory) to the east, and the Shephelah (lowland region of Judah) will take over the land of the Philistines to the west (Isa 11:14; Zeph 2:4-7). Ephraim and Samaria represent the northern kingdom of Israel, Ephraim was the largest tribe and Samaria the capital. Benjamin (one of the two tribes in southern Israel) will take possession of Gilead (east of the Jordan River, i.e Transjordan).

And the captivity of this host of the children of Israel shall possess that of the Canaanites, even unto Zarephath; and the captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south. Obadiah 1:20

(20) Israel will not only regain its own land but will expand into the territories of its enemies. This verse speaks specifically of the return of Israelite exiles. One group of exiles will expand through territory formerly occupied by the Canaanites as far north as ‘Zarephath,’ a town some ten miles south of Sidon (in present-day Lebanon).

The ‘exiles of Jerusalem’ who are in ‘Sepharad’ will return and possess the cities of the Negev. Lipiński (1973, p.368) maintains: ‘There can be no doubt that Sepharad is identical with the Persian satrapy of Sparda, in Asia Minor. The name itself appears in the Aramaic inscription found at Sardis, the capital of that satrapy.’

This verse indicates indicates the regaining of Israel’s traditional lands and also expansion into territory beyond that which they previously controlled. It suggests a regathering of Israelites from distant lands.

And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’s. Obadiah 1:21

(21) The deliverance will be by ‘saviours’ (judges), presumably appointed by YHWH to guide the Israelites to a proper form of worship. The administration will have its headquarters in Jerusalem (Mount Zion). Ironically, in a reversal of Edom’s fortunes, the judges will rule over Edom (Mount Esau – i.e. Mt. Seir). The two mountains are compared in order to emphasize the change in circumstances for Edom and the nations. The closing phrase of Obadiah’s book envisages a utopian future. It points to a future time when theocratic rule will be established; ‘the kingdom shall be the Lord’s.’

SUMMATION

The message of Obadiah is primarily one of judgment against Edom. This is said to be because of its attitudes and actions towards Israel. Key themes are:

Judgment

Obadiah prophesies that YHWH will make Edom small among the nations because of its pride and arrogance. It will be destroyed because of its cooperation with foreign invaders and actions against Israel at a time of distress.

Retribution

The actions that Edom and other nations have taken against Israel will be repaid in kind. Lex talionis is a principle of divine justice – ‘as thou hast done, it shall be done unto thee’ (v.15).

Restoration for Israel

The prophecy of Edom’s doom also contains a message of hope for Israel. Obadiah promises that YHWH will deliver Israel from its enemies, that Israel will possess and even expand its former territory and that the kingship of YHWH will be manifested.

Despite its brevity the book of Obadiah communicates a powerful message about the consequences of sin and the triumph of God’s justice. It still serves today as a warning against pride, arrogance and betrayal. It is a reminder of God’s sovereignty and of his ultimate retribution against all who oppose him and his people.

BIBLIOGRAPHY

BOOKS

Alexander, T. D., Baker, D.W., and Waltke, B. (2015). Obadiah, Jonah and Micah. InterVarsity Press.

Assis, E. (2021). Identity in Conflict: The Struggle between Esau and Jacob, Edom and Israel. University Park, PA: Penn State University Press.

Currie, B, (2023). Meditations on the Single-Chapter Books of the Bible (Obadiah, Philemon, 2John, 3John, Jude). Assembly Testimony

Dicou, B. (1994). Edom, Israel’s Brother and Antagonist: the Role of Edom in Biblical Prophecy and Story. Sheffield: Jsot Press.

Ehud Ben Zvi (1996). A Historical-critical Study of the Book of Obadiah. Berlin; New York: Walter De Gruyter.

Jenson, P. P. (2009). Obadiah, Jonah, Micah. Bloomsbury Publishing USA.

Lawrence, J.W. (1995). The Seven Laws of the Harvest: Understanding the Realities of Sowing and Reaping. Grand Rapids, Mi: Kregel Publications.

Mason, R. (2004). Micah, Nahum and Obadiah. Bloomsbury Publishing.

McComiskey, T. E. (1993). The Minor Prophets / Vol. 2, Obadiah, Jonah, Micah, Nahum and Habakkuk. Grand Rapids, Mich.: Baker Book House.

Rushdoony, R. J. (2013). Sermons in Obadiah & Jonah. Chalcedon Foundation.

Simundson, D. J. (2011). Abingdon Old Testament Commentaries: Hosea, Joel, Amos, Obadiah, Jonah, Micah. Abingdon Press.

Sawyer, J. F. A. and Clines, D .J. A. (1983). Midian, Moab and Edom: The History and Archaeology of Late Bronze and Iron Age Jordan and North-West Arabia. A&C Black.

JOURNAL ARTICLES

Anderson, B.A. (2010). ‘Poetic Justice in Obadiah.’ Journal for the Study of the Old Testament, 35(2), pp. 247–255.

Anderson, B. A. (2012). “Edom in the Book of Numbers: Some Literary Reflections’ Zeitschrift für die Alttestamentliche Wissenschaft, vol. 124, no. 1, pp. 38-51.

Anderson, B. A. (2014) ‘The Reception of Obadiah: Some Historical, Ideological, and Visual Considerations.’ Proceedings of the Irish Biblical Association, 36-37 . pp. 17-35.

Assis, E. (2006). ‘Why Edom? On the Hostility Towards Jacob’s Brother in Prophetic Sources.’ Vetus Testamentum, 56(1), ppp. 1–20.

Assis, E. (2014). ‘Structure, Redaction and Significance in the Prophecy of Obadiah.’ Journal for the Study of the Old Testament, 39(2), pp. 209–221.

Bartlett, J. R. (1969). ‘The Land of Seir and the Brotherhood of Edom.’ The Journal of Theological Studies, 20(1), pp. 1–20.

Bartlett, J. R. (1977). ‘The Brotherhood of Edom.’ Journal for the Study of the Old Testament, 2(4), pp. 2-27.

Becking, B. (2016). ‘The Betrayal of Edom: Remarks on a Claimed Tradition.’ HTS Teologiese Studies / Theological Studies, 72(4). pp.1-4

Burdon, C. (1998). ‘Jacob and the Dominion of Edom.’ The Expository Times, 109(12), pp. 360-363.

Cannon, W. W. (1927). ‘Israel and Edom: The Oracle of Obadiah—II.’ Theology, 15(88), pp. 191-200.

Davies, G. I. (1977). ‘A New Solution to a Crux in Obadiah 7.’ Vetus Testamentum, 27(4), pp. 484–487.

Ferries, R. (2022). ‘Edom and Babylon: Archetypal Enemies of God and His People. A Comparative Analysis of Obadiah and Isaiah 13:2–14:23,’ Old Testament Essays 35 no.3, pp. 475 – 495.

Forder, A. (1901). ‘Sela or Petra, “The Strong City.” The Ruined Capital of Edom.’ The Biblical World, 18(5), pp. 328–337.

Glueck, N. (1936). ‘The Boundaries of Edom.’ Hebrew Union College Annual, 11, pp. 141–157.

Hoffmann, Y. (1981). ‘The Day of the Lord as a Concept and a Term in the Prophetic Literature.’ Zeitschrift für die alttestamentliche Wissenschaft, vol. 93, no. 1, pp. 37-50

Hwang, J. (2014). ”My Name Will Be Great among the Nations:’ The Missio Dei in the Book of the Twelve.’ Tyndale Bulletin, 65 (2): pp. 161–80.

Krause, J. J. (2008). ‘Tradition, History, and Our Story: Some Observations on Jacob and Esau in the Books of Obadiah and Malachi.’ Journal for the Study of the Old Testament, 32(4), pp. 475–486.

Lipiński, E. (1973). ‘Obadiah 20.’ Vetus Testamentum, 23(3), pp. 368–370.

Ogden, G. S. (1982). ‘Prophetic Oracles Against Foreign Nations and Psalms of Communal Lament: the Relationship of Psalm 137 to Jeremiah 49:7-22 and Obadiah.’ Journal for the Study of the Old Testament, 7(24), 89-97.

Robinson, T. H. (1916). ‘The Structure of the Book of Obadiah.’ The Journal of Theological Studies, 17(68), pp. 402–408.

Tebes, J. M. (2017). ‘Memories of Humiliation, Cultures of Resentment towards Edom and the Formation of Ancient Jewish National Identity.’ Nations and Nationalism, 25(1), pp.124–145.

Werse, N. R. (2013). ‘Obadiah’s ‘Day of the Lord:’ A Semiotic Reading.’ Journal for the Study of the Old Testament, 38(1), pp.109–124.

DIGITAL

ANDERSON, B. A. (2010) Election, Brotherhood and Inheritance:
A Canonical Reading of the Esau and Edom Traditions. Doctoral thesis, Durham University.

Posted in Exposition

Pride and Fall: Obadiah 1-14

Posted on by writtenexposition

As noted towards the end of my previous post Understanding the Book of Obadiah: A Concise Overview the prophecy of Obadiah to Judah about Edom falls into two main sections. The first section is historical, the second eschatological.

1-14 Declaration of Judgment on Edom

15-21 Deliverance for Israel in the day of YHWH

DECLARATION OF JUDGMENT ON EDOM (1-14)

1 The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle.

1. This verse introduces the prophecy of Obadiah with a superscription indicating that the author is a man called Obadiah. No chronological or biographical information is supplied. Obadiah means ‘servant of the Lord’ so this may either be the name of the writer or just a self-description (For a list of the other men in the Old Testament named Obadiah see Understanding the Book of Obadiah: A Concise Overview).

Obadiah claims to have received a ‘vision.’ This is a general word for divine communication but may also refer to oracles by false prophets (Jer 14:14; 23:16). Using the prophetic formula ‘thus saith the Lord God’ (Isa 7:7; Jer 7:20; Ezek 2:4) Obadiah clarifies that the source of his vision is the Lord God (Adonai YHWH, Gen 15:2; Isa 3:1; Jer 1:6; Ezek 2:4), and thus it has divine authority. Strangely he does not follow this saying with direct speech from YHWH but instead with words spoken by YHWH’s audience; ‘we’. Who the ‘we’ are is not specified, probably Obadiah means himself plus others in the nation of Israel/Judah. In the parallel passage Jeremiah says ‘I,’ meaning just himself (Jer 49: 14-16).

‘We have heard a report (cp. Isa 53:1) straight from YHWH, and [what’s more] an envoy has been sent among the nations.’ Since Obadiah and his associates heard the tidings directly from YHWH we must presume that it is YHWH who has sent out an envoy to summon the nations to war against Edom. Whether this ambassador is human or angelic is not stated. The perfect tense ‘has been sent’ means that this will surely happen. ‘Among the nations’ is used in the context of war in Jer 49:14; 50:2; 51:27; Joel 3:9. ‘Arise ye’ is a summons to battle, as in Jer 6:4, 5; 49:14, 28, 31. YHWH will cause the nations to go to war against Edom.

EDOM

In the Old Testament the ancient nation of Edom was a prominent enemy of YHWH and his covenant people Israel. Edom, meaning ‘red,’ was descended from Esau and Israel was descended from Esau’s twin brother Jacob (Gen 25:22-26). The story of this family is found in Genesis chapters 25-33. Genesis 36:1-43 gives Esau’s family record and also lists the early kings of Edom.

Saul, Israel’s first king, waged war against Edom (1 Sam 14:47-48) as did his successor David (1 Kgs 11:15-16). David successfully subdued Edom (2 Sam 8:13-14), making it a vassal state of Israel, which it remained under Solomon. When the Israelite monarchy divided after Solomon’s death Edom remained under the control of Judah. The books of Kings and Chronicles record several Edomite revolts against Judah. These were during the reigns of the Judahite kings Jehoshaphat (2 Chron 20:10-23), Jehoram (2 Kgs 8:20-22; 2 Chron 21:8) and Amaziah (2 Kgs 14:7; 2 Chron 25:1-11). According to Psa 137:7 the Edomites were also complicit in the destruction of Jerusalem by the Babylonians in 586/7 BCE.

In the Bible Edom is often associated with Mt Seir (Num 24:18; Deut 2:4; Judg 5:4; 2 Chron 20:10; 25:11; Isa 21:11). Its exact location is unknown but must have been in or close to Edom, probably in the Negev (a desert area to the south of Judah). The traditional territory occupied by Edom lay to the southeast of Israel in what is now southern Jordan and included two important commercial and military ports on the coast of the Red Sea, Elah (modern Eilat) and Ezion-geber (1 Kgs 9:26). The capital of Edom was Bozrah (Isa 63:1) but by the time of Amaziah (2 Kgs 14:7; 2 Chron 25:11-12) the nation’s main fortification was at Sela (modern Petra) which means ‘rock.’

2 Behold, I have made thee small among the heathen: thou art greatly despised.
3 The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?
4 Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD. Obadiah 2-4

Verses 2-4 give the reason for Edom’s judgement – pride.

2. ‘Behold’ directs the reader’s attention to what is going to happen. YHWH declares judgment on Edom saying that that the nation will be made small. This may be an ironic play on Gen 27:1 where Esau is described as Isaac’s ‘big son.’ YHWH will make the Edomites insignificant and despised among the nations. Their forefather Esau had despised the birthright (Gen 25:34), now his progeny will be despised.

3. Edom’s pride of heart is noted. The main idea is that of presumption, overstepping acceptable bounds (cp, 1 Sam 17:28). Pride comes first in the list of seven sins that YHWH hates (Prov 6:16-19). According to Prov 16:5 ‘everyone that is proud in heart is an abomination to the Lord…he shall not be unpunished.’ Isaiah maintains that the proud and lofty will be brought low (Isa 2:13-17). Down through the years people have made arrogant and foolish statements (that God himself could not sink the Titanic springs to mind) but surely Edom is a biblical example of the truth of Prov 16:18: ‘Pride goeth before destruction, and a haughty spirit before a fall’. Ironically Edom has become delusional, its proud heart has deceived it and in v.7 its allies will deceive it too.

‘Thou that dwellest in the clefts of the rock, whose habitation is high’. Since they live in mountainous regions and have a virtually impregnable stronghold at ‘the rock’ i.e. Sela (Petra) the Edomites trust in their natural fortifications. Sela‘ means rock. They believe that they are invincible and therefore they ask themselves the rhetorical question ‘Who shall bring me down to the earth? As Edom sees it the answer is ‘No-one!’

4. The correct answer to the question is given in v.4. No matter how high Edom exalts itself YHWH declares that he will bring them down from that perch. Using striking imagery Obadiah compares Edom’s fortress to an eagle’s eyrie (Job 39:27-30) situated at a great height ‘among the stars’ (Job 22:12). Edom’s pride and arrogance will result in humiliation. See Mt 11:23; 23:12.

As well as at Edom (Obad 3; Jer 49:16) the Old Testament prophets levelled the charge of pride at other nations also.

Assyria – Isa 10:12; Ezek 31:3,10; Zeph 2:13,15.

Babylon – Isa 47:8

Moab – Isa 16:6; Jer 48:29

Tyre – Ezek 28:2

5 If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grape gatherers came to thee, would they not leave some grapes?
6 How are the things of Esau searched out! how are his hidden things sought up!
7 All the men of thy confederacy have brought thee even to the border: the men that were at peace with thee have deceived thee, and prevailed against thee; they that eat thy bread have laid a wound under thee: there is none understanding in him.
8 Shall I not in that day, saith the LORD, even destroy the wise men out of Edom, and understanding out of the mount of Esau?
9 And thy mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.
10 For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off forever

Verses 5-10 declare the extent of Edom’s judgement.

5. Obadiah’s use of powerful imagery continues as in three conditional clauses beginning with ‘if’ he compares Edom’s destruction to a night-time robbery and to the work of grape gatherers. Note the double use of ‘came’ and ‘would they not’ in the two parallel statements in v.5.

‘If thieves came to thee, if robbers by night…would they not have stolen till they had enough?’

‘If the grapegatherers came to thee, would they not leave some grapes?’

These rhetorical questions make the point that robbers and reapers only take what they can carry; they do not take everything, they always leave something. Edom’s destruction, however, will be total, its plunderers will leave nothing. Between the two metaphors lies a dramatic aside ‘how art thou cut off,’ this is a mock lament.

6. The mocking continues in v.6 and emphasises the thoroughness with which Esau (standing for Edom) will be plundered as its enemies search for and dig out its hidden treasures.

7. The regional powers with which Edom has allied and agreed peace treaties will betray her. Who these confederates are is not stated but YHWH will have them turn against Edom. These allies will commit three acts of treachery against Edom. They will (1) expel Edom’s ambassadors from their borders , i.e. send them back to their own country, (2) deceive and overpower Edom, reneging on bilateral agreements that have been ratified with a covenant meal (e.g. Josh 9:12-15), and (3) wound Edom’s lower parts, i.e. ambush Edom and strike a blow from which it will not recover. YHWH will execute destruction on Edom by influencing its allies to attack her.

That there was ongoing diplomatic activity among the nations in that region is clear from Jeremiah chapter 27. Envoys from Edom, Moab, Ammon, Tyre and Sidon arrived at Jerusalem, no doubt to discuss forming an alliance against Nebuchadnezzar and his advancing forces. Jeremiah got involved and sent each of the representatives on their way back to their kings with a yoke as an object lesson, along with advice to submit to Babylonian rule.

8-10. Again taking up the topic of divine retribution foretold in vv.2-4 YHWH asks a rhetorical question, to which the expected answer is ‘Yes!’ ‘Shall I not in that day, saith the LORD, even destroy the wise men out of Edom, and understanding out of the mount of Esau?’ YHWH say that he will remove wise men from Edom so that her leaders will no longer have the discernment to make good decisions. Because of this Edom’s warriors will become demoralised and the army ineffective. They will be slaughtered by opposing military forces.

‘The mount of Esau’ (also v.21) refers to Mt Seir and stands for all of Edom (Ezek 35:15). Teman (as well as Sela. see v.3) was a town in Edom and was named after one of Esau’s grandsons (Gen 36:11; 1 Chron 1:36).

‘In that day’ refers to the time when the events of v.7 take place.

Edom was famous for its wisdom (Obad 8; Jer 49:7; see also 1 Kgs 4:30). Eliphaz, one of Job’s comforters (Job 16:2) was a Temanite (Job 2:11).

Verse 10 makes it clear that Edom deserved severe punishment because it did not respect the historical kinship bond with Israel. This is emphasized by the use of ‘thy brother Jacob’ meaning Israel. Israel was descended from Jacob and Edom from Jacob’s twin brother Esau. Israel was bitter at the violence perpetrated against it by Edom; this resentment is expressed very powerfully in the book of Obadiah. Because of hostility displayed towards Israel Edom will be disgraced and will cease to exist as a nation (‘cut off forever’).

11 In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them.
12 But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress.
13 Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity;
14 Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.

11. Verse 11 refers to a specific time of crisis for Judah when Edom was complicit with foreign invaders, taking sides with them as they attacked Jerusalem.

12-14. Verses 12-14 lists eight crimes which Edom perpetrated against Judah on that occasion. ‘In/on that day’ occurs nine times in vv.10-14.

  • You should not have gloated over your brother in the day of his alienation (v.12).
  • You should not have rejoiced over the people of Judah in the day of their ruin (v.12).
  • You should not have boasted in the day of distress (v.12)
  • You should not have entered the gate of my people in the day of calamity (v.13).
  • You should not have gloated over their disaster in the day of their calamity (v.13).
  • You should not have looted their wealth in the day of their calamity (v.13).
  • You should not have stood at the crossroads to cut off fugitives (v.14).
  • You should not have handed over survivors in the day of distress (v.14).

These crimes against Judah may have occurred during the Edomite rebellion c. 850 BCE in the reign of Jehoram of Judah but the dominant view among scholars, based on Psa 137:7, is that Obadiah was written soon after the fall of Jerusalem to the Babylonians in 587/6 BCE and that these verses refer to Edom’s behaviour at that time.

That view takes no account of the fact that the Edomites are not mentioned in the list of nations that helped the Babylonians at that time (2 Kgs 24:1-2). It also fails to explain Jer 40:11, which indicates that people from Judah fled from the Babylonians to other territories; a number of them finding refuge in Edom.

In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years: then he turned and rebelled against him. And the LORD sent against him bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy it, according to the word of the LORD, which he spoke by his servants the prophets. 2 Kings 24:1-2

Verse 14 brings to an end the oracle against Edom. The prophet now turns from the day of Judah’s calamity when Edom acted against it to another day; the Day of YHWH. On that day the situation will be reversed. Edom and the other nations will be judged and Israel will be delivered (v.17).

Posted in Exposition

Understanding the Book of Obadiah: A Concise Overview

Posted on by writtenexposition

The prophecy of Obadiah is the shortest book in the Old Testament and fourth of the twelve Minor Prophets (note: it comes fifth in LXX which has a different order for the first six Minor Prophets – Hosea, Amos, Micah, Joel, Obadiah, Jonah). It commences with a superscription (v.1) which states that it was written by someone called Obadiah and also that the subject matter concerns Edom. The remainder of the book is a diatribe against Edom, consisting of two oracles; the first denouncing that nation for sins committed against the people of Israel/Judah and the second a prophecy about the Day of YHWH.

AUTHORSHIP

Obadiah is a common Old Testament name that means ‘servant of the Lord’ so this may either be the name of the book’s author or just a self-description. A dozen men named Obadiah are mentioned in the Old Testament. Smith’s Bible Dictionary lists them as follows:

  1. A man whose sons are enumerated in the genealogy of the tribe of Judah. (1 Chronicles 3:21)
  2. A descendant of Issachar and a chief man of his tribe. (1 Chronicles 7:3)
  3. One of the six sons of Azel, a descendant of Saul. (1 Chronicles 8:33; 9:44)
  4. A Levite, son of Shemaiah, and descended from Jeduthun. (1 Chronicles 9:16; Nehemiah 12:25)
  5. The second of the lion-faced Gadites who joined David at Ziklag. (1 Chronicles 12:9)
  6. One of the Princes of Judah in the reign of Jehoshaphat. (2 Chronicles 17:7)
  7. The son of Jehiel, of the sons of Joab, who came up in the second caravan with Ezra. (Ezra 8:9)
  8. A priest, or family of priests, who settled the covenant with Nehemiah. (Nehemiah 10:5)
  9. The fourth of the twelve minor prophets.
  10. An officer of high rank in the court of Ahab. (1 Kings 18:3)
  11. The father of Ishmaiah who was chief of the tribe of Zebulun in David’s reign. (1 Chronicles 27:19)
  12. A Merarite Levite in the reign of Josiah, and one of the overseers of the workmen in the restoration of the temple. (2 Chronicles 34:12)

Nothing is known about no. 9 in Smith’s list, the author of the book of Obadiah.

DATE OF WRITING

The book of Obadiah contains no internal evidence that would indicate when it was written. No information about the author (except for his name) is given so it is virtually impossible to determine the date of writing. There are differing theories as to when the book was written. That depends upon how v.11 is interpreted.

In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them. Obadiah 11

There is disagreement as to whether this verse refers to what happened around the time of the siege and fall of Jerusalem to Nebuchadnezzar II in 587/6 BCE or to a much earlier event. The verse relates to an attack on Jerusalem, when the Edomites participated in the city’s destruction.

PRE-EXILIC VIEW

Those who consider that Obadiah was a pre-exilic prophet view Obadiah 11 as referencing an event much earlier in Judah’s history than the fall of Jerusalem to the Babylonians. They identify two possibilities:

a) The Edomite revolt during the reign of King Jehoram of Judah (c. 852-841 BCE) when, in league with the Philistines and the Arabians, the Edomites plundered the temple of YHWH in Jerusalem and also carried off the royal household.

In his days Edom revolted from under the hand of Judah, and made a king over themselves. So Joram went over to Zair, and all the chariots with him: and he rose by night, and smote the Edomites which compassed him about, and the captains of the chariots: and the people fled into their tents. Yet Edom revolted from under the hand of Judah unto this day... 2 Kings 8:20-22

In his days the Edomites revolted from under the dominion of Judah, and made themselves a king. Then Jehoram went forth with his princes, and all his chariots with him: and he rose up by night, and smote the Edomites which compassed him in, and the captains of the chariots. So the Edomites revolted from under the hand of Judah unto this day… 2 Chronicles 21:8-10

Moreover the LORD stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that were near the Ethiopians: And they came up into Judah, and broke into it, and carried away all the substance that was found in the king’s house, and his sons also, and his wives; so that there was never a son left him, save Jehoahaz, the youngest of his sons. 2 Chronicles 21:16-17

Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Philistia? will ye render me a recompense? and if ye recompense me, swiftly and speedily will I return your recompense upon your own head; Because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things: The children also of Judah and the children of Jerusalem have ye sold unto the Greeks, that ye might remove them far from their border. Joel 3:4-6

Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof; because they carried away captive the whole captivity, to deliver them up to Edom: But I will send a fire on the wall of Gaza, which shall devour the palaces thereof: And I will cut off the inhabitant from Ashdod, and him that holdeth the scepter from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD. Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant: But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof. Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath forever: But I will send a fire upon Teman, which shall devour the palaces of Bozrah. Amos 1:6-12

Keep not thou silence, O God: hold not thy peace, and be not still, O God.
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.
They have taken crafty counsel against thy people, and consulted against thy hidden ones.
They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.
For they have consulted together with one consent: they are confederate against thee:
The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes (Arabians);
Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;
Assur also is joined with them: they have helped the children of Lot. Selah. Psalms 83:1-8

b) Edomite conflict with Judah during the reign of King Ahaz of Judah (c. 732-716 BCE).

At that time did king Ahaz send unto the kings of Assyria to help him. For again the Edomites had come and smitten Judah, and carried away captives. The Philistines also had invaded the cities of the low country, and of the south of Judah, and had taken Beth-shemesh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo also and the villages thereof: and they dwelt there. 2 Chronicles 28:16-18

EXILIC VIEW

Those who view Obadiah 11 as referring to what happened around 586 BCE postulate that the prophet Obadiah wrote early in the exilic period, just after the fall of Jerusalem, of which he may have been a contemporary eyewitness. These are the relevant passages:

Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Raze it, raze it, even to the foundation thereof. Psalms 137:7

As for us, our eyes as yet failed for our vain help: in our watching we have watched for a nation that could not save us. They hunt our steps, that we cannot go in our streets: our end is near, our days are fulfilled; for our end is come. Our persecutors are swifter than the eagles of the heaven: they pursued us upon the mountains, they laid wait for us in the wilderness. The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen. Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked. The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thy sins. Lamentations 4:17-22

Thus saith the Lord GOD; Because that Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended, and revenged himself upon them; Therefore thus saith the Lord GOD; I will also stretch out mine hand upon Edom, and will cut off man and beast from it; and I will make it desolate from Teman; and they of Dedan shall fall by the sword. And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury; and they shall know my vengeance, saith the Lord GOD. Ezekiel 25:12-14

Moreover the word of the LORD came unto me, saying, Son of man, set thy face against mount Seir, and prophesy against it, And say unto it, Thus saith the Lord GOD; Behold, O mount Seir, I am against thee, and I will stretch out mine hand against thee, and I will make thee most desolate. I will lay thy cities waste, and thou shalt be desolate, and thou shalt know that I am the LORD. Because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end: Ezekiel 35:1-5

I favour the pre-exilic view that Obadiah lived and wrote during or soon after Edomite rebellion in the reign of King Jehoram (c. 852-841 BCE) but the dominant opinion among modern scholars is that the Book of Obadiah was written sometime in the 6th century BCE, probably in the early years of the Babylonian exile. This assumes that the occasion when Edom gloated over Jerusalem was its destruction by the Babylonians. Psalm 137:7 strongly supports that view. Its proponents, however tend to ignore Jeremiah 40:11, which indicates that people from Judah fled from the Babylonians to other territories; a number of them finding refuge in Edom.

PROPHETIC PARALLELS

The book of Obadiah contains obvious parallels with other Old Testament prophetic writings; especially Jer 49:7-16. The other passages are Lam 4:21; Joel 1:15; 2:32; Ezek 25:12-14; 35:5; also compare Psa 137:7; Mal 1:2-5.

BACKGROUND

Read: Gen 25-33

According to the Old Testament the nations of Edom and Israel traced their roots to a common ancestor. This was the patriarch Isaac, son of Abraham. Isaac fathered twin sons named Esau and Jacob. From Esau came the nation of Edom and from Jacob the nation of Israel.

According to the biblical account the twin brothers were rivals from before birth (Gen 25:19-34). Verse 22 of Gen 25 notes that in their mother Rebekah’s womb ‘the children struggled together within her.’ Concerned by this she inquired of YHWH and in reply received a significant prophecy:

And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger. Gen 25:23

Genesis does not clarify whether the prophecy relates to the two individuals (Esau and Jacob) or to the future nations (Edom and Israel) that would descend from them.

The rivalry between the twin brothers continued into adulthood but it the Genesis record would indicate that later on they more or less patched up their differences; which would lead one to the conclusion that the prophecy pointed to future national affairs. The brothers may have reached an accommodation of sorts but that was not the case with Edom and Israel. Despite the fact that the two nations had a common ancestor and were thus related by kinship, their history is marked by mutual hatred and hostility. The nation of Israel expected Edom to behave towards it as a brother should, unfortunately Edom did not share those same sentiments (Deut 23:7; Num 20:14-21).

The brotherhood of Edom and Israel is referred to several times in the Old Testament. It is stressed even in the account of the birth of the twin brothers Esau and Jacob with the comment that immediately after Esau was born ‘his brother came out’ (Gen 25:26). Other references to this kinship are in Num 2:14; Deut 2:4, 23:7; Amos 1:11; Obad 10, 12; Mal 1:2.

The treatment of Esau and Edom in the Pentateuch is comparatively neutral in tone but in the prophets they are referred to with hostility. The main reasons are 1) Edom’s history of aggression towards Israel, often in cahoots with other Canaanite nations that were unrelated by kinship and also 2) Edom’s expansion into Judean territory in the Negev (Ezek 35:10; 36:5; Obad 19-20, cp. 1 Esdras 4:50).

The bad press continues in the New Testament where Esau is viewed negatively in Rom 9:13 as regards election and in Heb 12:16-17 is cited as a negative example of someone who prefers the gratification of fleshly appetites to the blessing of God. There is no direct quotation from Obadiah in the New Testament.

THEMES AND PURPOSE

The Book of Obadiah has two main themes. One is the overthrow and destruction of Edom, Israel’s inveterate enemy. The other is the eventual glory of Israel/Judah in the Day of YHWH. The purpose of the book is therefore to prophesy Edom’s doom because of its pride and hatred of Israel/Judah and to encourage the Israelites/Judeans in the fact that a bright future lies ahead. The book divides as follows:

1-14 Declaration of Judgement on Edom

15-21 Deliverance for Israel in the Day of YHWH

KEY VERSE

…as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head. Obadiah 15

KEY PHRASE

the kingdom shall be the LORD’s. Obadiah 21

Posted in Exposition

PSALM 19:7-14

Posted on by writtenexposition

Hymn: Mission Praise No. 506, O Lord my God

Reading Psalm 19

According to the heading Psalm 19 is a psalm of David. We do not know when it was written but David, at some time, must have looked up and marvelled at what he saw in the heavens above him. I am sure that verse one is familiar to all of us: ‘The heavens declare the glory of God; and the firmament sheweth his handiwork.’ 

As David meditates on how the sun dominates and illuminates everything under it in physical life, he thinks about how the word of God dominates and illuminates in spiritual life. This leads him to contemplate divine revelation in nature and then reflect upon divine revelation in the written word. He ponders what the Bible is and the role it should play in the life of the believer.

The psalm easily divides into three sections which could be considered under the following headings:

1-6 THE REVELATION OF GOD IN THE SKY

7-9 THE REVELATION OF GOD IN THE SCRIPTURES

10-14 THE RESPONSE TO THE WORD OF GOD IN THE SERVANT

For the sake of precision, let me point out that in the first section (vv.1-6) about divine revelation in nature, the name ‘God’ (v.1) is used. This name ‘God’ would remind us that he is the sovereign creator.

In the last half of the psalm the name ‘the Lord’ is used; occurring seven times. The name ‘the Lord’ brings before us the mercy and love of the covenant-keeping God.

This evening I won’t deal with the psalm in detail but would just like to point out a few things from vv. 7-14 for your consideration.

(7-9) THE DESCRIPTION OF THE WORD OF THE LORD.

David makes six statements, each one containing a different name for the word of God, followed by a description of what it does.

It is perfect

‘The law of the Lord is perfect, converting the soul.’ (v.7a)

This means that the word of the Lord is without blemish, complete, lacking nothing. It is flawless, without error. It is not misleading, it has integrity. God’s word contains everything we need to know about who God is. It also tells us about ourselves and the devastating impact of our sins. It tells us about the atoning sacrifice of our Saviour and how we can be saved. God’s word is perfect, restoring the soul.

This word ‘restore,’ in Hebrew can mean to revive or to restore but it can also mean to return, as in repent. The KJV translates it as ‘convert’, ‘The law of the Lord is perfect, converting the soul.’

As it is read and applied God’s perfect word has an effect on the soul. His word tells how we can be returned to a right relationship with God. It restores us to God as it is the means by which we are drawn into a right relationship with him.

It is sure

‘The testimony of the Lord is sure, making wise the simple.’ (v.7b)

The testimony (covenant) of the Lord is ‘trustworthy.’ We can rely upon it. When all around us there is fake news and conflicting messages the truth of God’s word is unchanging; it is sure and trustworthy.

The word ‘simple’ does not refer to someone one who is incapable of understanding but to someone who is lacking in knowledge. The idea is of a rather naïve person who needs to gain wisdom in order to live a life that pleases the Lord. God will reveal himself to anyone who comes to the Bible with an open mind. His word makes us wise for without it we would be lost in our own confused thinking.

It is right

‘The statutes of the Lord are right, rejoicing the heart.’ (v.8a)

A statute is something appointed, that is, a directive which, if followed, will lead successfully to the goal of a productive and useful life. The thought is that of orders or directions, which if followed allow us to go where God wants us to go. God’s directions are exactly right and they are always right. David says that they cause the heart to rejoice. This is because they keep us in a right relationship with God.

It is pure

‘The commandment of the Lord is pure, enlightening the eyes.’ (v8b)

The word pure here means ‘without pollution’ and can describe the purity and radiance of sunlight. The NIV translates: ‘The commands of the Lord are radiant, giving light to the eyes.’

Psalm 119:105 says, ‘Thy word is a lamp unto my feet, and a light unto my path.’

Proverbs 6:23 says, ‘For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life.’

Without God’s word we would have no spiritual understanding. Like the brilliance of the sun it banishes the darkness and enables us to see clearly. Through it God shows us where to step, what to avoid and which way to take. By following God’s word we can make sound choices in life.

It is clean

‘The fear of the Lord is clean, enduring forever.’ (v.9a)

The fear of the Lord is clean – the word ‘fear’ is used for the word of God because the fear of the Lord is one of the effects God’s word has upon the heart. This is a literary technique known as metonymy (using a single characteristic of an object to describe the whole object). The word of the Lord produces reverence and awe. That fear of the Lord is clean;  i.e. it has a purifying effect on us, and it endures forever. It does not change.

1 Peter 1:24-25 says, ‘For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth for ever’ 

It is true

‘The judgments of the Lord are true and righteous altogether.’ (v.9b)

God’s judgments are true. The word ‘judgments’ here refers to God’s decisions. These are his declarations about what ought not to be and what should be. The idea behind ‘judgment’ is that of a legal ruling. All God’s decisions are based on the truth and are therefore righteous altogether. God gives true justice.

V. 10 THE DESIRE FOR THE WORD OF THE LORD

‘More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.’

The psalmist now speaks about the desirability of God’s word. David says that God’s word is sweeter than honey or the drippings from the honeycomb. If we love God, then his word will be precious to us, like gold, and sweet to us, like honey.

David’s words challenge us to ask: ‘What do I treasure most in life?’ Many people pursue wealth, success or pleasure. But David tells us that God’s word is more valuable than any of these things. It is more precious than gold because it produces what money cannot buy – wisdom, righteousness, and a relationship with God. It is sweeter than honey because it satisfies the deepest longings of the heart.

VV. 11-13 THE DISCERNMENT OF THE WORD OF THE LORD

‘Moreover by them is thy servant warned: and in keeping of them there is great reward. Who can understand his errors? cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.’

God’s word warns us against sins that we commit unintentionally and those which we commit wilfully. When we read God’s word it rewards us. That is, it produces good results by helping us to avoid falling into sin.

David, who calls himself a servant (v.11) of the Lord, realizes that, despite his knowledge of God’s word, he is prone to sin. He identifies two types of sins: secret faults and presumptuous sins. Hidden faults are those sins which we commit unknowingly and unintentionally. Wilful sins, on the other hand, are deliberate acts of disobedience when we know what is right but choose to ignore that and sin anyway.

Recognizing the fact that all of us, because of spiritual insensitivity, commit sins that we do not even discern, David (v.12) asks a rhetorical question: ‘Errors, who can discern them?’

As we read and study God’s word and allow it to direct our thinking, God will show us hidden faults in our lives which we could not otherwise see. Verse 12 reminds us that we must pray for cleansing from secret faults.

Verse 13 reminds us that believers ought also to pray for preservation from presumptuous sins. These are arrogant, premeditated sins which are committed wilfully. We presume that we can get away with them. We view them as insignificant, thinking and hoping that somehow God will see them that way as well.

If David could be cleansed from secret sins and preserved from committing presumptuous sins he would be innocent of ‘the great transgression.’ By this he probably means a state of rebellion against the Lord.

V. 14 THE DEVOTION OF THE SERVANT OF THE LORD

‘Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.’

David’s final plea is for his life to be pleasing to God – not just in outward actions, but in the words he speaks and the thoughts he thinks. He desires to live a life that honours God, recognizing that God is his Rock (strength and stability) and his Redeemer (the one who saves him).

SUMMATION

In Psalm 19:7-14 David celebrates the beauty, value, and power of God’s word. It is perfect, it is sure, it is right, it is pure, it is clean and it is righteous. It is more valuable than gold and sweeter than honey. It warns us of dangers and brings great reward when we follow it. It reveals our sins and leads us to forgiveness, and ultimately, shapes our lives so that we may live in a way that pleases God.

Let us therefore commit ourselves to treasuring God’s word; allowing it to restore our souls, guide our steps, and transform our hearts.

Short talk delivered at a Sunday evening prayer meeting, 22 September, 2024

Posted in Exposition

THOUGHTS ON 3 JOHN

Posted on by writtenexposition

INTRODUCTION

Consisting of just 219 Greek words 3 John is the shortest book in the New Testament. With 245 Greek words, 2 John is the next shortest. These two books by the same author share some similarities. They both appear to be personal letters addressed to individuals, from someone calling himself ‘the elder.’ 2 John is addressed to an anonymous lady and her children and 3 John to a man called Gaius. In each case, however, the content seems to be aimed at a wider readership. They have the same structure, similar conclusions and have ‘truth’ and ‘love’ as key words.

Neither letter records the writer’s name and date of writing but authorship has traditionally been ascribed to the Apostle John and the date of writing thought to be between 80 and 95 CE. Scholars also reckon that John was based in Ephesus at that time and, as the last of the twelve apostles still living, was a senior figure in the fellowship of Christian assemblies in Asia Minor.

Both epistles deal with the topic of hospitality, but from a different angle. On the one hand, 2 John forbids extending hospitality to visiting teachers who hold faulty teaching about Jesus Christ whereas, on the other hand, 3 John encourages the provision of hospitality and material supplies to itinerant Christian workers who have ‘gone out in the Name.’ The key verse in 3 John is v. 8 as it sums up John’s message to Gaius: ‘So we ourselves should support them so that we can be their partners as they teach the truth.’ 3 John 1:8 NLT

In 2 John the emphasis is more on the home whereas in 3 John the emphasis is on the church. Indeed, it is the only one of the Johannine writings, except the Revelation, that refers to ‘church’. 2 John, with its mention of deceivers, antichrist and teaching is more concerned with doctrine. 3 John mentions three men, at least one of whom is a church leader, and focuses more on personalities.

The occasion that inspired the writing of 3 John is unknown but may perhaps be reconstructed as follows from the sparse information in the epistle. John writes a personal note to a close friend called Gaius about a serious situation that has arisen in one of the Christian assemblies in Asia Minor. Gaius is an influential and hospitable member either of that assembly or of another one nearby. By sheer force of personality a man called Diotrephes has assumed leadership of the church, is refusing to receive itinerant Christian workers and has excommunicated other members of the church who opposed or disobeyed him. John has written to the assembly about these issues but Diotrephes has rejected his communication, made it clear that John is not welcome and has been spreading malicious rumours about him. John writes to encourage Gaius in his faith and exhort him to continue to extend hospitality to Christian workers. John himself will travel to the church urgently and will sort out the problem of Diotrephes.

Third John may be divided as follows:

1-2 SALUTATION
3- 8 PROSPEROUS GAIUS – WALKING IN THE TRUTH
9-11 PREEMINENT DIOTREPHES – WITHOUT TRUTH
12 PRAISEWORTHY DEMETRIUS – WELL-REPORTED OF THE TRUTH
13-14 CONCLUSION

SALUTATION (1-2)

(1) Like any first century Greek letter, 3 John begins with a salutation. As in 2 John, the writer identifies himself as ‘the presbyter (elder).’ This word can refer to an older man, which John certainly was at the time of writing, but in the early church it also referred to a church leader; of which there would have been a plurality in every assembly location (Ac 14:23; 20:17; Titus 1:5).

The elder addresses the letter to one person, a certain Gaius, whom he describes as ‘well-beloved’ in v.1 and also in vv. 2, 5 and 11. There are three references to love in the first two verses. The elder loves Gaius in truth i.e. he truly or genuinely loves him. Even though there is no definite article (‘the’) it may mean that the elder loves Gaius ‘in the truth’ i.e. they are fellow-believers in the truth about Jesus Christ. There are six references to truth in the epistle: vv.1, 3 twice, 4, 8, 12.

The name Gaius (meaning ‘rejoicing’) was popular in the Roman Empire at that time which would suggest that this man was a Gentile convert. There are three other men named Gaius in the New Testament:

  • Gaius of Macedonia Acts 19:29
  • Gaius of Derbe Acts 20:4
  • Gaius of Corinth Rom 16:23; 1 Cor 1:14

Some commentators speculate that Gaius of Corinth may have been the hospitable Gaius of 3 John since Paul says that he was his ‘host’ (Rom 16:23). That is unlikely because the Gaius in 3 John is one of the Apostle John’s converts (3 Jn 4) whereas the other three are closely associated with Paul. It would therefore seem that the Gaius of 3 John is a fourth Gaius, especially since there is no ancient tradition that links the epistle 3 John with Corinth.

(2) As in any secular letter of the time there follows a wish for the recipient’s good health and wellbeing. The verb eúchomai can mean ‘wish’ or ‘pray;’ perhaps the latter translation is more appropriate in this case. The elder addresses Gaius as ‘beloved’ (something like ‘dear friend’) and prays that Gaius may prosper (lit. be led along a good road; cp. Rom 1:10; 1 Cor 16:2) and be well even as his psyche (soul or life) is prosperous. This wish that Gaius might be as well off physically as he is spiritually may suggest that Gaius had some ongoing health problem(s).

PROSPEROUS GAIUS – WALKING IN THE TRUTH (3- 8)

(3) Having stated in v.2b that Gaius’ soul prospers, the elder proceeds to give his reasons for that confident assertion. He says that he rejoiced greatly when some of the brothers (see also vv.5, 10) came to him with a good report about Gaius’ faithfulness and adherence to the truth. The present participle in ‘coming’ and ‘testifying’ implies that these occurred more than once (‘the brothers coming and testifying’). Possibly the same ‘brothers’ who brought the good news about Gaius are those who also reported negatively on Diotrephes (v.10). ‘Even as’ – that the truth is in Gaius is exemplified by the fact that he always ‘walks (i.e. lives) in the truth.’

(4) Lit. ‘Greater than these I do not have joy that I hear.’ Referring to the occasions when he had heard good reports about Gaius the elder expands upon ‘rejoiced greatly’ (v.3) to say that nothing causes him greater joy than hearing reports like these about his ‘children’ (téknon). Presumably his children refers to converts who have come to faith in Jesus Christ through his ministry. The Apostle Paul uses téknon in this sense in 1 Cor 4:14; Gal 4:19; Phil 2:22. The joy that the elder experiences reflects his deep pastoral concern for the spiritual growth of his converts.

(5) Once again addressing Gaius as ‘beloved’ (vv. 1, 2, see also 11) the elder commends him for all his efforts for the brothers, even though they are strangers. What he does for them (i.e. his hospitality) is ‘a faithful thing’ – he is acting as a believer should. ‘And to strangers’ means ‘even to strangers.’ The strangers are the brothers, not a different group of people. They are fellow-believers, most likely itinerant preachers, unknown to Gaius.

‘You do the faithful thing’ is present tense but may also refer to future actions as if already accomplished. All that Gaius has done, currently does and will do for the brothers is an expression of his Christian faith.

(6) The brothers had testified to the truth that was in Gaius (v.3) but here it is said that they also testified to his love, speaking highly of him in the presence of the church. Most likely this means the presbyter’s assembly rather than Gaius’ assembly or the church at large. In the gospel and epistles of John ‘church’ only occurs here and in vv. 9 and 10 of this letter.

‘Whom if thou bring forward on their journey… thou shalt do well.’ To ‘bring them forward’ means to ‘send them on their way;’ the idea is that after extending hospitality Gaius would send them off equipped with enough food and money to last them until they reached their next destination (Acts 15:3; Rom 15:24; 1 Cor 16:6,11; 2 Cor 1:16; Tit 3:13). To send them on their journey like this would be ‘in a manner worthy of God. ‘Thou shalt do well’ is future which suggests that although the travelling workers had visited Gaius and then returned to the elder (v.3) they were about to go out again and would require hospitality from Gaius once more.

(7) ‘Because they have set out on behalf of the Name.’ ‘ Set out’ (exérchomai) is used of missionaries in Acts 14:20; 15:40. ‘The Name’ could refer to God but is more likely to refer to Jesus, as it does elsewhere in the New Testament (Jn 15:21; Acts 4:12, 17; 5:41; 9:16; 15:26; 21:13; Rom 1:5; Phil 2:9; 1 Pet 4:14). The reasons John gives for supporting the brothers are a) they are Christian missionaries, and b) they have no other means of support.

Perhaps to contrast with the begging activities of itinerant philosophers and representatives of pagan cults the Christian missionaries did not seek support (received nothing) from the Gentiles. Note that Jews used the word ‘Gentiles’ to refer to non-Jews whereas in this verse we have an example of its use by Christians to refer to non-believers.

(8) ‘We’ (i.e. Christian believers as distinct from non-believing Gentiles) are to receive such (i.e. those that match the criteria in v.7). Notice the word play: those who ‘receive’ (lambánō) nothing from the Gentiles ought to be ‘fully received’ (apolambánō) by the church. By receiving such people Gaius would prove to be a co-worker (sunergós, see also Rom 16:3; 2 Cor 6:1; Phil 2:25; Col 4:11) for the truth (the gospel message).

PREEMINENT DIOTREPHES – WITHOUT TRUTH (9-11)

(9) John now refers to the case of Diotrephes (his name means ‘God-nurtured’). This may have been his main motivation for writing to Gaius. He says ‘I wrote to the church’ which would suggest that in a letter that is no longer extant John wrote, perhaps to commend a worker or provide some teaching for the assembly, but the message was rejected by Diotrephes. This church where Diotrephes holds sway may be Gaius’ assembly also but since John seems to be informing Gaius of the situation it seems more likely that it is an assembly near Gaius.

John states that Diotrephes does not ‘receive’ him personally; i.e. he does not accept John’s apostolic authority. John notes that Diotrephes is someone who ‘loves to have first place.’ The present tense (‘loves’) denotes ongoing and habitual action. Egotistical and ambitious as he is, Diotrephes seems to have appointed himself as leader of the assembly and for some reason, whether doctrinal or personal, spurns the authority of the apostle John.

(10) In v.10 John lists four specific allegations about Diotrephes behaviour. ‘Which he doth’ is present tense. Diotrephes’ actions are continuous and ongoing.

  • He slanders John.
  • He refuses to accept the brothers (itinerant Christian workers).
  • He prevents others church members from extending hospitality to the brothers.
  • He expels those who disobey him and give hospitality to the brothers.

John says ‘wherefore, if I come, I will remember his deeds.’ This statement does not imply doubt about John’s arrival. He is promising to visit the assembly and publicly denounce Diotrephes (‘I will bring up, remind’). He will address Diotrephes’ deplorable behaviour when he visits.

(11) Once again calling Gaius ‘beloved’ John encourages him to imitate good and avoid evil. One who is good shows that he is of God whilst one who is evil has not seen God. The perfect tense of ‘has seen’ references a past event. ‘To see God’ is to have intimate knowledge of God (Jn 6:46; 14:9). John would not wish Gaius to imitate Diotrephes but in the next verse he mentions someone whom Gaius would do well to imitate.

PRAISEWORTHY DEMETRIUS – WELL-REPORTED OF THE TRUTH (12)

Implicit in the text is the suggestion that Gaius ought to imitate the life of Demetrius, who is a good person. His name meaning ‘belonging to Demeter’ (Demeter was a Greek fertility goddess) would suggest that he is a converted pagan. That he is ‘well spoken of by everyone and by the truth itself’ means that he has a good testimony and lives a life of truth. He is of good character and has a good reputation. Demetrius may have been the one who carried the letter to Gaius because John then adds a further endorsement: ‘we (pl) bear witness.’ John and his associates also vouch for Demetrius. John may have in mind the Old Testament requirement for three witnesses (Dt 19:15, cp. 1 Jn 5:7-8). The witness to Demetrius’ life and character was from a) everyone b) the truth, and c) John and his associates.

CONCLUSION (13-14)

The concluding words of 3 John are similar to those of 2 John 12-13. The elder ends on a personal note, saying that he looks forward to seeing Gaius, whom he asks to convey his greetings to other believers.

(13) John has been using the plural ‘we’ in v.12 but now changes to the singular ‘I’ in vv.13 and 14. He has told Gaius that he is coming to visit ‘shortly’ therefore he will not write more with a reed pen and ink (lit. black) but will talk to Gaius in person (lit, ‘mouth to mouth’).

(14) ‘Shortly’ is ‘immediately’ or ‘very soon’ and may reflect the urgency with which John needs to deal with the problem of Diotrephes. The letter closes with a three-fold greeting:

1. ‘Peace be to thee.’ John wishes a blessing upon Gaius (cp. Num 6:26).

2. ‘Our friends salute thee.’ John’s associates send their greetings as well.

3. ‘Greet the friends by name’ John asks Gaius to to pass on his greetings to each person individually rather than just as a group. This is the one and only time Christians are directly addressed as ‘friends’ in the New Testament.

SUMMATION

3 John highlights the topics of truth, hospitality and church leadership. It contrasts the behaviour of faithful and helpful believers like Gaius and Demetrius with the self-serving and divisive actions of Diotrephes and thus serves as both encouragement and warning.

Posted in Exposition

THOUGHTS ON 2 JOHN

Posted on by writtenexposition

INTRODUCTION

The Second Epistle of John, the second shortest book in the New Testament with only 245 Greek words, is a brief letter written in the Greek style that was common in the first century CE and is the only New Testament epistle addressed to a woman. At first sight, 2 John appears to be a personal letter, possibly sent to an individual Christian woman. However, the content of the letter is general enough to suggest a broader audience. Many scholars believe that ‘elect lady’ is a cryptic reference to a Christian church or community, rather than an actual person.

Traditionally, the letter is attributed to the Apostle John, who is thought to have written it from Ephesus, possibly to a Christian community in Asia Minor c. 80-95 CE. The letter mentions the Father and Jesus Christ but does not refer directly to the Holy Spirit. Like 1 John, its major themes are ‘love’ and ‘truth.’

The epistle divides as follows:

1-3 Address and salutation

4-6 Spiritual life: following God’s commands.

7-11 Spiritual dangers: repudiating deceivers.

12-13 Closing greeting.

ADDRESS AND SALUTATION (1-3)

(1) The author of the letter does not provide his name but instead identifies himself as ‘the presbyter’ or ‘elder,’ The definite article (‘the’) would suggest that he was a well-known figure among his recipients. The word ‘elder’ means an older man but in the early church it also carried the idea of maturity, dignity and authority. It signified a church leader/overseer.

For further reading see my earlier posts on presbuteros in the Pastoral Epistles:

(1) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – INTRODUCTION

(2) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – QUALIFICATIONS

(3) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – CONCLUSION AND BIBLIOGRAPHY

The letter opens with a greeting from ‘the elder’ to ‘the elect lady and her children.’ In vv. 1 and 5 ‘lady’ (kuria) is the feminine form of ‘lord’ (kurios). She is described as ‘elect’ (eklektḗ). Possibly the writer is using this designation to respectfully address a woman of distinction (something like ‘dear lady’). If so, she is a Christian woman who has children (v.4) and her own house (v.10).

Note, however, that both words may be proper names. Electa meaning ‘chosen, selected or excellent’ and Kyria meaning ‘strong, valued, essential, noble.’ The letter may therefore be written to a woman called Electa Kyria. Notice that Rom 16:13 has a similar masculine example that includes ‘elect.’

Various interpretations of ‘elect lady’ have been suggested, such as:

  • the lady Electa (it is, however, unlikely that one particular woman would be known and loved by all Christians or that two sisters in the same family would be named Electa, see v.13).
  • the noble Kyria
  • Dear lady – a courteous greeting.
  • Elect lady – the Christian church at large.
  • Elect lady (and your children) – a local church or Christian community (and its members).

Given the context of Roman hostility towards Christianity at the time, the latter interpretation seems likely. By using symbolic language, the author may have been attempting to protect the identities of both himself and his audience.

If the ‘elect lady’ is indeed figuratively a church then her children (téknois) are her spiritual offspring or members. Church members are referred to as ‘children’ several times in 1 John (1 Jn 3:1, 2, 10; 5:2). John says that he loves them (‘whom’ is plural) ‘in truth.’ This means that he’ ‘really’ or ‘truly’ loves them.

Not only is it a church that John loves but it is also well-known – because it is loved by all who know the truth. John here associates himself with all who ‘have known’ the truth. The perfect tense conveys two ideas: an action that has taken place in the past and its results that continue in the present. In John’s thinking he and all who know the truth are orthodox in their beliefs unlike the deceivers in vv.7-11. ‘Truth’ is mentioned five times in 2 John, all occurrences are in the first four verses.

(2) John expands upon v.1 and says that he loves the lady and her children ‘on account of the truth.’ He does not only love her because she is well-respected but also because they share the truth. This truth dwells (abides, remains) in us and will be with us forever. The emphasis is on the words ‘with us.’ This may be an indirect reference to the Holy Spirit (Jn 14:17; 15:26; 1 Jn 3:24; 5:7). The indwelling power makes us capable of Christian love.

(3) The salutation concludes with a blessing, expressing confidence that the recipients will receive grace, mercy, and peace from God the Father and the Lord Jesus Christ. God will support them (grace) and have compassion and pity on them (mercy) should they have to endure undeserved affliction. Grace and mercy will produce well-being (peace). These three things are associated with truth and love.

The formula ‘grace, mercy and peace’ occurs in other New Testament letters (1 Tim 1:2; 2 Tim 1:2; Tit 1:4). John says that grace, mercy and peace come from God the Father and from the Lord Jesus Christ, the Son of the Father. The expression ‘Son of the Father’ is unique to 2 John.

See: THE IDENTITY OF JESUS AS ‘SON OF’

The repetition of truth and love from v.1 marks the end of the opening salutation.

SPIRITUAL LIFE: FOLLOWING GOD’S COMMANDS (4-6)

(4) The next section shifts to a discussion about the spiritual life of the recipients. Having referred to truth and love at the end of v.3 the author takes these up as themes in vv.4-6. John expresses joy upon hearing that some members of the community are ‘walking in truth,’ living in accordance with God’s commands (1 Kgs 2:4; 2 Kgs 20:3; Psa 86:11; Isa 38:3; 3 Jn 3, 4). However, his use of ‘some’ suggests that not all are steadfast in their faith, indicating possible divisions or disagreements among the believers. Verse 4 attributes the command to live in the truth to the Father, not to the Lord Jesus Christ.

(5-6) Verses 5-6 make it clear that the command to live in the truth includes the obligation to love others. John emphasises the importance of love to resolve issues, reminding them that they are to love one another, a command which has been central since the beginning of Christianity. It is the new command which in the Fourth Gospel was issued by Jesus (Jn13:34; 15:12-17) but would have come from God (Jn 7:16-17). It is also attributed to God in 1 Jn 3:23. Love, John argues, is the foundation of all God’s commands.

‘Command’ appears four times in vv. 4-6. It appears three times in the singular; in v.4 (‘a command’), in v.5 (‘a new command’) and in v.6 (‘the command’). In v.6 it is in the plural (‘his commands’). The singular may perhaps refer to the specific command to love but the plural to all God’s commands.

Again emphasizing that the command is from the beginning, John in v.6 underlines the fact that they should love one another. He does this by reversing the order of the ideas of command and love; in v.5 command is followed by love, in v.6 love is followed by command. In v.6 he also uses ‘this’ and ‘that’ to provide emphasis: ‘this is love…that we should walk after his commandments.’ Obedience to the command to love is obligatory.

SPIRITUAL DANGERS: REPUDIATING DECEIVERS (7-11)

(7) John then moves on to warn against spiritual dangers, specifically false teachers who may lead believers astray. These ‘deceivers,’ as he calls them, have abandoned true doctrine and are opposing Christ, making them ‘antichrists.’ John cautions his readers to be vigilant so that they do not lose what they have worked for, but instead receive their full reward.

John links vv.7-11 with the preceding section vv.4-6 by the word hóti meaning ‘for’ or ‘because.’ He moves from rejoicing that his readers walk in truth to warning them against the malign influence of people who might mislead them into holding false beliefs. He claims that many deceivers have abandoned true doctrine and  ‘defected’ into the world (1 Jn 2:18-19). Switching from plural (‘many deceivers’) to singular (‘a deceiver’) John brands such a person as the deceiver and the antichrist. A deceiver is someone who figuratively wanders from the truth and leads others astray. An antichrist is someone who is actively opposed to Christ.

John says of the deceivers that ‘they confess not,’ – it is worth observing that often what people do not say can be more deceptive than what they actually do express.

Deceivers do not acknowledge ‘Jesus Christ coming in the flesh.’ ‘Coming’ (erchomenon) is a present active participle. What does John mean by this brief description of their heresy? Is he referring to Christ’s first or second coming, i.e. to his incarnation or to his parousia?

The usual interpretation takes this present active participle as meaning that the historical Jesus Christ came in the flesh and continues to remain in the flesh, i.e. he never stopped being human (see Patterson & Kelley, Women’s Evangelical Commentary NT, p. 879). It is thus a similar thought to 1 John 4:2 which is more precise as it has a perfect participle (elḗlythota):  ‘Jesus Christ having come in the flesh.’

Or, does the present participle have a future meaning? If it does then the deceivers either deny Christ’s future parousia or that it will be ‘in the flesh.’

(8) Since many deceivers are out and about John issues a strong warning to his readers. He instructs them using the imperative: ‘watch yourselves’ (‘be vigilant’ or ‘protect yourselves’). Self-effort is necessary, the believers must always be on the alert. This is because doctrinal error can result in loss. John presents this possibility negatively and then positively:

Do not lose what we have worked for. This refers to the missionary work and evangelistic effort that John and others have undertaken. It would be sad to lose what has been accomplished (cp. Gal 4:11; Phil 2:16).

That you may receive a full reward. This refers to the reward for service that believers will receive (Mt 5:12; Mk 9:41; Jn 4:35-36; 1 Cor 3:8; Rev 11:18; 22:12). Acceptance of false teaching will diminish that reward. John therefore warns them against complacency as he wants them to receive their reward ‘in full’ i.e. without anything lacking.

(9) Should someone, however, ‘transgress’ (run ahead, go beyond, make progress) and not remain in the doctrine of Christ then that person has never been saved. He may think that he is progressive but he does not have (possess) God. John draws a contrast between ‘whoever abideth not in the doctrine of Christ’ and ‘he that abideth in the doctrine of Christ.’ Someone with a wrong view of Christ has neither Christ nor the Father whereas someone who abides in the doctrine of Christ has both.

Whether the genitive (‘of’) is subjective (teaching from Christ) or objective (teaching about Christ) is matter of great debate. Either view makes sense but in view of the emphasis in 1 and 2 John on what is ‘from the beginning’ (1 Jn 1:1; 2:7, 13, 14, 24; 3:8, 11; 2 Jn 5, 6) it seems more likely that Christ’s own teaching is foremost in John’s mind, i.e. the genitive is subjective.

(10-11) CONTAMINATION BY ASSOCIATION

‘If there come any unto you, and bring not this doctrine…’ The two verbs ‘come’ and ‘bring’ together suggest the possibility that people are travelling about with the deliberate intention of promoting their false teaching. John may be aware of some who have already set out to visit the ‘elect lady’ for that purpose. He uses further imperatives: ‘do not receive’ and ‘do not greet’ to issue a clear instruction to reject false teachers and avoid any association with them. This is practical advice. Using the repeated negative ‘do not’ for emphasis, he warns the believers against what D. Moody Smith (1 2 & 3 John : Interpretation Commentary, p.145) aptly terms ‘contamination by association.’

Although hospitality was strongly encouraged in the early church (Acts 16:15; Rom 12:13; 1 Tim 3:2; 5:9-10; Tit 1:8; Heb 13:2; 1 Pet 4:9) the presence of false teachers in believers’ houses would make it easier for false teaching to be spread, especially since church services were usually held in homes.

Vv.10-11 make it clear that an individual Christian or a church has a responsibility to combat the spread of error by refusing to welcome false teachers into ‘the house’ or even to greet them cordially. The reason John gives for this is that anyone who welcomes and supports false teachers becomes complicit in their wrongdoing. Such a person ‘fellowships’ or ‘partners’ with the false teachers in their evil deeds. A similar thought is expressed by Paul in 1 Tim 5:22 where the same verb (koinōnéṓ̄) is used: ‘neither be partaker of other men’s sins.’ This apparent intolerance advocated by John demonstrates the seriousness with which the apostles regarded false teaching about the person of Christ. Such doctrine would undermine the true Christian faith so they were not prepared to permit or overlook it.

CLOSING GREETING (12-13)

John closes his letter by expressing his wish to visit in person. He has so much to write to them that he ‘did not wish’ to set out his thoughts on paper (lit. papyrus) and ink (lit. what is black). He looks forward to face-to-face (lit. mouth to mouth) communication that will bring ‘completed joy’ (see 1 Jn 1:4). He also sends greetings from the ‘offspring of your elect sister,’ which, if ‘elect lady’ in v.1 is indeed a metaphor for a church, suggests another Christian community sending regards.

SUMMATION

Though brief, 2 John is rich with meaning and insight into the early Christian church. It emphasises the importance of love and truth, warns against false teaching and teachers, and underscores the need for vigilance. Written in a time of persecution and uncertainty, this letter serves as both encouragement and a guide to maintaining the integrity of the Christian community.

Posted in Exposition

EZEKIEL 11 – THE GLORY DEPARTS

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INTRODUCTION

Ezekiel 11 is the last of four chapters (8-11) that describe Ezekiel’s second vision. The main topic of that vision is the gradual departure of YHWH’s kabod (Glory) from Solomon’s temple and the city, leaving Jerusalem without divine protection. It begins with a change of location for Ezekiel when in vision he is transported to the east gate of the temple where he observes a meeting of ‘the princes of the people.’

The bulk of the chapter consists of two disputation speeches. Put simply, a disputation speech presents one particular viewpoint and contradicts or refutes it by presenting the other side of the argument. There are ten such speeches in the book of Ezekiel (11:1-12; 11:14-21; 12:21-25; 12:26-28; 18:1-32; 20:32-34; 33:10-11; 33:17-20; 33:23-29; 37:11-14).

Chapter 11 closes with the departure of the kabod, Ezekiel’s return to Chaldea in vision and confirmation that he communicated details of the vision to his fellow-exiles.

There are two main divisions:

1-13 CONDEMNATION

14-25 RESTORATION

Each of these sections contains a disputation oracle.

CONDEMNATION (1-13)

(1) Ezekiel is transported to the eastern gate of the temple where he observes a meeting of twenty-five members of the Jerusalem elite. This is the same number of individuals as in 8:16 but cannot be the same men. The sun-worshippers in the inner court of the temple in chapter 8 would have been priests whereas those meeting at the east gate are called the ‘princes of the people.’ They are not priests, they are politicians. Two of the most notable are mentioned by name: Jaazaniah the son of Azur and Pelatiah the son of Benaiah.

(2-3) The Spirit informs Ezekiel that this group of influential men meets to plot evil and is responsible for giving harmful counsel to the Jerusalemites. Verse 3 gives an example of this counsel: ‘it is not near; let us build houses, this city is the caldron, and we are the meat.’ The Preacher’s Commentary says that: ‘the Hebrew wording of their boast is difficult to understand. It says literally, “Not build houses near? It is the pot, we are the meat!”

The exact meaning escapes us but obviously it is an arrogant assertion of confidence that goes against what YHWH was revealing through Jeremiah at the time. The elders are insisting that all is well while Jeremiah prophesies imminent destruction at the hands of the Chaldeans (Jer 37:14 – 38:4).

The following ideas might be conveyed in the proverb:

  • ‘All is well. Now is the time for us to build houses and restore the material damage done by Nebuchadnezzar and the Babylonians when Jerusalem under King Jehoiachin was besieged a few years ago (597 BCE).’
  • ‘We who live in Jerusalem are like meat in a cooking pot. We are the best bits. The exiles in Babylon are the offal, they have been thrown away. We are in a city that is under YHWH’s protection, the exiles in Babylon are obviously under his judgement.’
  • ‘Even if the Babylonians do attack it is much safer for us to be in the pot (within Jerusalem’s city walls) than outside it.’

In the verses that follow (especially vv. 7-12) their opinions are shown to be false.  Note that in Ezekiel caldron (siyr) occurs only in chapter 11 and in chapter 24. The latter contains the parable (or allegory) of the cooking pot.

(4-6) In the vision Ezekiel is commanded to prophesy and is empowered by the Spirit to speak YHWH’s words. They reveal that the leaders’ thoughts, intentions, motives and hypocrisy are known to the Lord. They, the leaders of the people, have been responsible for widespread violence and death in the city. This may refer to the slaughter carried out by the six executioners earlier in the vision (9:5-7).

(7-12) In this disputation speech by the Lord God (Adonai YHWH) the analogy of the caldron (cooking pot) as used by the leaders of Jerusalem is refuted. The city of Jerusalem is the cooking pot but YHWH asserts that dead bodies, not living people, is the meat. The leaders may think that the pot guarantees safety but they will be driven out of it to face what they fear most: a violent death by the sword. YHWH will remove them from Jerusalem and hand them over to foreign enemies who will slay them at Israel’s border. Notice the double occurrence of ‘I will bring you out’ (7, 9). This is language reminiscent of the Exodus. The imminent ‘bringing out,’ however, will not be to salvation but death. Notice also the double mention of ‘border’ (10,11).

YHWH reiterates (vv.11) that the city will not provide safety (‘be a pot for you’) and emphasizes that the leaders will be judged. The judgement will reveal YHWH’s sovereignty and lordship (‘ye shall know that I am the Lord’ vv.10,12). The Jerusalemites (represented by their leaders) will face consequences because: a) they have not followed the Lord’s decrees b) they have not kept his law, but c) they have adopted pagan practices. We learn from 2 Kgs 25:4-7 and Jeremiah 52:7-10 that what Ezekiel prophesied concerning the leaders of Judah literally came to pass.

(13) In Ezekiel’s vision the threat of impending judgement is emphasized by immediate judgement upon Pelatiah who drops dead while Ezekiel is prophesying. We do not know if Pelatiah really dies in Jerusalem at that time or if his death is just enacted in Ezekiel’s vision. Ezekiel’s reaction to this episode in the vision is one of concern that a remnant in Israel should survive. This is similar to a previous reaction by him in chapter 9: And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord GOD! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem? Ezekiel 9:8. De Vries (The Kābôd of Yhwh in the Old Testament, p.281) observes that: ‘Whereas in 9:8b he had called this out as a question, in 11:13b it is actually a statement: the interrogative particle is lacking this time.’

LOUD VOICE

In the second vision the Jerusalemites cry with a ‘loud voice’ (8:8), YHWH cries with a ‘loud voice’ (9:1) and Ezekiel cries with a ‘loud voice’ (11:13).

RESTORATION 14-25

The hope that a remnant will survive is addressed in the following section of the chapter. The prevailing view is turned on its head. There will indeed be a remnant but it will not arise from Jerusalem, it will come from the Jehoiachin exiles who are already in Babylon. In this section we have the first of three prophecies of restoration delivered by Ezekiel before the fall of Jerusalem (11:16-21; 16:60-63; 20:33-44). After he hears about the fall of Jerusalem (33:21) Ezekiel utters further prophecies of restoration in chapters 34, 36, 37 and 39.

(14-16) Still in vision the word of YHWH came to Ezekiel and quotes what the inhabitants of Jerusalem say about the exiles: ‘Get you far from the LORD: unto us is this land given in possession.’ The Jerusalemites have the notion that it is the exiles who are far from the Lord and that the ancestral land they have left behind now belongs to those remaining in the city. The exiles referred to are the royals and professional people (including Ezekiel) who were deported to Babylonia a few years earlier by Nebuchadnezzar in the Jechoiachin Exile of 597 BCE (2 Kgs 24:8-17). As a result of that deportation the people of Judah became divided into two groups; those in exile with Jehoiachin in Babylon and ‘the people that were left in the land’ (Jer 40:6) of Judah under Zedekiah. It was very much a ‘them and us’ situation although ongoing contact between the two groups (e.g. Jeremiah’s letter to the exiles – Jer 29) did occur.

Throughout Israel’s history the concepts of deity, kingship, people and land have been closely linked. In spite of the fact that they are idolaters it suits the Jerusalemites financially to claim allegiance to YHWH and promote the view that the exiles had been deported far away because he was angry with them. They said that YHWH had expelled them because of their wickedness and that therefore their ancestral land was forfeit. The Jerusalemites claimed that YHWH favoured them rather than the exiles because they still had the land, a functioning royal court, and (YHWH’s presence in) the temple. They must therefore be the remnant.

The exiles are described as Ezekiel’s ‘brethren’ and ‘kindred.’ As prophet to the exiles (3:11) Ezekiel very much identified with them and viewed them as family. In 33:21 and 40:1 he refers to the exile as ‘our captivity.’

Ezekiel’s prophetic answer to the Jerusalemites arrogation of land to themselves is that, contrary to expectations. YHWH has deliberately sent the exiles to Babylon because he controls history; the Babylonians carry out his will. The temple might be in Jerusalem (soon to be destroyed), but the exiles would have access to YHWH because he would be a ‘little sanctuary’ (or some suggest: ‘sanctuary for a little while’) for the exiles, in Babylon or wherever else they dwelt.

This is highly significant as it means all the benefits of YHWH’s presence, protection and favour transfer from those still dwelling in the land to the exiles.

(17-20) In this disputation oracle (vv.14-21) YHWH reveals that the exile will be temporary. A remnant will indeed return to the land of Israel but it will be from the Babylonian exiles, NOT from the dwellers in Jerusalem. Those who come back will clear the land of all the idols and images (7:20; 8:3) that defile it. That they should do so will be evidence of a change of heart. This change will be brought about by YHWH himself. He promises to replace their heart of stone with a heart of flesh so that they will be receptive to what YHWH wants. He will ‘take away their stony, stubborn heart and give them a tender, responsive heart’ (11:19 NLT). The covenant between YHWH and his people will effectively be re-established – ‘they shall be my people, and I will be their God’ – as a result of them keeping the Lord’s regulations and following his commands.

(21) It is not clear who v.21 refers to. Is this a prophecy that some of those who return from the exile will return to or persist in idolatry and therefore receive the consequences of their behaviour? Or is this a warning to the leaders and residents of Jerusalem who are mentioned earlier in the chapter (vv.2-6,15)?

(22-23) The final stage of the vision takes place. The cherubim and wheels take off from the eastern gate of the temple and carry YHWH’s enthroned kabod to the hill to the east of the city (Mount of Olives, Zech 14:4). The judgement can begin, Jerusalem is no longer under YHWH’s protection.

(24-25) The chapter ends with comments by Ezekiel explaining that once the vision ended he was returned to Chaldea by the Spirit of God. He the shared with the exiles what YHWH had shown him. It was a solemn message about the current state of Jerusalem and its impending destruction but one which contained hope of a remnant and a return from captivity. That must have been a great encouragement to his fellow-exiles.

Posted in Exposition

EZEKIEL CHAPTER 10 – COALS OF FIRE

Posted on by writtenexposition

INTRODUCTION

Chapter 10 of Ezekiel is a continuation of the prophet’s second vision and is the third of four chapters (8-11) in which Ezekiel relates details of a visit to Jerusalem which he experienced while in a prophetic trance. Bear in mind that that he was physically located in Babylon while taken to Judah temporarily in a vision.  Although complicated and repetitive, chapter 10 is important because it links back to the vision of YHWH’s kabod in chapter 1 and forward to its return in chapter 43.

The settings of Ezekiel’s first and second visions are different but the imagery is similar. Some small discrepancies in detail are noticeable but essentially chapters 1 and 10 each describe a firmament, a throne, winged creatures and wheels.

The parallels are as follows:

  • Four wings and four faces – 1:6 and 10:21
  • Human hand(s) – 1:8 and 10:8, 21
  • Each creature moves straight forward – 1:12 and 10:22
  • The four faces described – 1:10 and 10:14
  • A wheel beside each creature – 1:15 and 10:9
  • Wheels gleaming like beryl – 1:16 and 10:9
  • A wheel within a wheel – 1:16 and 10:10
  • Wheels travel in four directions without turning as they go – 1:17 and 10:11
  • Rims full of eyes – 1:18 and 10:12
  • The wheels moving in sync with the living creatures – 1:19 and 10:16
  • Spirit of the living creatures(s) – 1:21 and 10:17
  • The sound of wings – 1:24 and 10:5
  • Throne, firmament/sapphire – 1:26 and 10:1

The most important aspect of the chapter, however, is the location of the kabod (Glory, Presence) of the Lord. Because Judah and Jerusalem have been turning away from the pure worship of YHWH his Presence is gradually moving away from them (8:4; 9:3; 10:1, 10:18, 19; 11:23). This abandoning of the sanctuary by YHWH provides an explanation for the destruction soon to be wreaked by the Babylonians – the city is no longer under God’s protection. No doubt this revelation came as a great shock to a nation that thought itself invincible because of YHWH’s presence in the Jerusalem temple. Jeremiah, however, had warned them that such a belief was no longer valid: ‘Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD.’ (Jer 7:4)

Chapter 10 falls into two main sections:

(1-8) Preparations for Jerusalem’s Judgement

(9-22) Preparations for the Kabod’s Departure

(1-8) PREPARATIONS FOR JERUSALEM’S JUDGEMENT

Ezekiel continues his report of the second vision using the first person ‘I looked and behold.’ He uses this expression again in v. 9. What he sees is similar to the first vision of chapter 1 at Chebar. There he describes the figures as ‘living creatures’ (ḥayyāh), here in chapter ten he clarifies that they are, in fact, cherubim (vv. 15, 20). The chariot of the first vision reappears (10:1) and Ezekiel again sees the sapphire-like throne but makes no mention of any person on the throne. Note that in the book of Ezekiel ‘throne’ is only mentioned in the three visions that involve the kabod of YHWH (1:26; 10:1; 43:7).

Verse 2 does not clarify who speaks (probably YHWH) and commands the man clad in linen to go beneath the ‘whirlers’ (galgal), fill his hands with coals of fire and scatter them over the city. Galgal in 10:2, 6, 13; also 23:24; 26:10 is not the usual word for wheel (which is ’ôp̱ān). In Isa 5:28 and Jer 47:3 galgal refers specifically to chariot wheels. It is interesting that in Solomon’s temple, where this scene is set, the laver stands (1 Kgs 7:27-37) had carved panels decorated with lions, oxen and cherubim (1 Kgs 7:29) beneath which were wheels which the author of Kings (7:33) specifically says were made like chariot wheels.

The three imperatives in v.2 are Go, Fill, Scatter.

What do the coals signify? Many commentators point out that the mention of cherub(im) together with coals of fire is associated with judgement in 2 Sam 22:8-13 and Psa 18:8-13 (note: there is an opposite minority view that the coals are for marking those to be spared, see 9:4). Others, basing their conclusion on Isa 6:6-7, take the fire as a symbol of purification. Or, the fire may be symbolic of YHWH’s jealousy (8:5; Deut 4:24). The filling of both hands symbolises that the judgement will exhaustive.

That the cherub(im) here are the ones Ezekiel saw in his first vision and not the cherubim that covered the ark of the covenant (1 Kgs 6:23-28; 8:7) is clear because the latter were not located in the south side of the temple but in the Holy of Holies nor did they have wheels. ‘Cherub’ in v.2 is singular and possibly refers to the one nearest Ezekiel, or to the highest ranking of the four cherubim (cp 28:14), or to one especially associated with fire.

Ezekiel then sees the man in white linen go in as instructed, whereupon ‘the cloud’ fills the inner court (10:3) and then the whole temple (10:4). Presumably this refers to a cloud of smoke from the coals of judgement scattered on the temple by the man in linen. Alternatively, it might refer to the cloud of the kabod of YHWH that had previously filled the temple (1 Kgs 8:10-11) – although Ezekiel says in v.4 that here its brightness filled only the court. Solomon’s temple was literally burned by the Babylonians a few years later:

And in the fifth month, on the seventh day of the month, which is the nineteenth year of king Nebuchadnezzar king of Babylon, came Nebuzaradan, captain of the guard, a servant of the king of Babylon, unto Jerusalem: And he burnt the house of the LORD, and the king’s house, and all the houses of Jerusalem, and every great man’s house burnt he with fire. 2 Kings 25:8-9

In v.4 Ezekiel repeats the information already given in 9:3 that the kabod has moved to the temple exit and in v.5 concentrates on the scary noise made by the whirling wings. He uses a simile to describe the awesomeness of the sound, it was ‘as the voice of El Shaddai’ -God almighty.

In vv.6-8 Ezekiel’s attention focuses once more on the man dressed in linen. After the command of v.2 is reiterated a cherub reaches into the fire and places some (coals) into the man’s hands. Verse 8 explains how this is possible; the cherubim have hands under their wings, as in 1:8. The man in linen then leaves the scene in order to complete his task. The passage says of him: ‘he went in…..and went out.’ We are not told what happens to the coals of fire and what effect they have on the city. The man disappears and is not mentioned again.

(9-22) PREPARATIONS FOR THE KABOD’S DEPARTURE

THE WHEELS (9-13)

Again Ezekiel says ‘I looked and behold’ as his attention now shifts to the wheels. What he describes is essentially the same as 1:15-21 except that chapter 1 speaks of living creatures, here in chapter 10 they are called cherubim. For Ezekiel the noticeable aspects of the wheels are that a) their hubs are themselves wheels (v.10), b) they move forward in unison without veering off course (v.11) and c) they are full of eyes (v.12). Ezekiel emphasizes that the wheels move directly forward and maintain their course; the phrase ‘they turned not as they went’ occurs twice in v.11. In chapter 1 only the wheels were full of eyes, here the whole body – backs, hands and wings as well as the wheels – was full of eyes. They can see everything and nothing can divert them. In Ezekiel’s hearing (v.13) the wheels are instructed to turn or whirl (‘O wheel!’).

THE CHERUBIM (14-17)

10:14 begins exactly like 1:6 (‘and every one had four faces’) but there are differences in detail between the two accounts. In chapter 1 it is the four living creatures that have the faces but in chapter 10 it is grammatically unclear if the faces belong to the wheels or to the cherubim since the subject at the end of v.13 is the wheels. The cherubim, however, are the subject at the beginning of v.15 so it is more likely that Ezekiel is already thinking of them v.14. In 1:10 the faces listed are those of a human, a lion, an ox and an eagle, whereas in 10:14 they are the faces of a cherub, a human, a lion and an eagle. In chapter 1 Ezekiel just gives the position of two of the faces, the lion on the right and the ox on the left whereas in 10:14 he numbers the faces 1 to 4 (first, second, third, fourth).

In vv.15-17 he describes the cherubim taking off and notes that they and the wheels move in unison. This harmony is because the spirit of the living creature is in them, they are not machines – they share the same life. Whenever the cherubim fly the wheels go with them, whenever the cherubim are stationary the wheels are inactive as well. These observations are essentially the same as 1:19-21. As he views the scene Ezekiel realises that the cherubim are/is the ‘living creature’ (singular and feminine – ‘she is the creature’) of his first vision (10:15).

THE DEPARTURE (18-22)

Verse 18 describes another stage in the slow departure of the kabod from the temple. The ‘kabod of the God of Israel’ leaves the threshold of the temple and takes up position (on the sapphire stone, v.1) above the cherubim. The cherubim with the kabod above them then mount up and fly to the east gate, over which they hover while Ezekiel receives a further oracle in chapter 11. This gate was the main entrance to the temple complex.

The last three verses of the chapter (20-22) consist of editorial comment by Ezekiel in which he confirms:

  • his identification of the cherubim with the living creature that he saw under the God of Israel at the River Chebar. Note ‘God of Israel’ not ‘God of Judah.’
  • that the cherubim had four faces, four wings and hands like humans under their wings (1:8).
  • that their faces are the same as those he saw by the River Chebar i.e. man, lion, ox, eagle. There is no explanation about the cherub face of v.14 being replaced.
  • that they move directly forward. Nothing can stop the progress of YHWH’s throne-chariot. God can move around anywhere he pleases. This fact is important to Ezekiel, he mentions the idea several times (1:9, 12, 17, 19, 20, 21; 10:11,16, 22).

SUMMATION

Ezekiel chapter 10 continues Ezekiel’s report of experiences during his second vision. They are a dramatic portrayal of God’s righteous anger and determination to bring judgement upon a rebellious nation. The early verses of the chapter focus on coals of fire taken from between the cherubim and scattered over the city; an action that represents the fiery judgement about to befall Jerusalem. The awe-inspiring imagery of the cherubim and wheels emphasizes the holiness and majesty of the Lord. The gradual departure of God’s glory from the temple is a stark symbolic reminder of the withdrawal of both the Lord’s presence and protection from his people. The defeat and disaster that befalls them will not be because YHWH is dead or weak but because he is no longer in his temple and has left to be with the exiles in Babylon. Chapter 10 serves as a solemn warning about the dire consequences of sin and disobedience.

Posted in Exposition

PSALM 73: ASAPH’S STRUGGLE WITH DOUBT

Posted on by writtenexposition

Psalm 73, penned by Asaph, is a reflection on faith, doubt, and the ultimate understanding of God’s justice. Asaph, a worship leader for King David and Israel, composed twelve of the psalms collected in the Book of Psalms (Psalm 50, 73-83). We learn something of his role and experiences in the books of Chronicles (1 Chronicles 6:31-32, 39; 16:4-7; 25:1-2; 2 Chronicles 5:12),

ASAPH’S PROBLEM

Despite his dedication to the Lord’s work, Asaph experienced profound struggles. He confessed, ‘my feet were almost gone; my steps had well nigh slipped,’ reflecting a deep personal crisis. Let us explore his journey through Psalm 73 in five sections: A Close Call (1-3), A Confusing Problem (4-14), A Correct Understanding (15-20), A Contrite Apology (21-22), and A Clear Conclusion (23-28).

A Close Call (Verses 1-3)

Asaph begins with a confident declaration of God’s goodness but quickly shifts to his own turmoil: ‘But as for me, my feet were almost gone; my steps had well nigh slipped.’ His honesty resonates with many believers who, despite knowing God’s goodness, find themselves doubting when they observe the prosperity of the wicked. Asaph admits that envy led him to this precarious state, demonstrating how easy it is for us to lose focus on God and be consumed by our own circumstances.

A Confusing Problem (Verses 4-14)

Asaph grapples with a troubling observation: the wicked seem to prosper without suffering. He notes their pride, violence, arrogance, prosperity, and good health. He wonders at their apparent lack of troubles, although they scoff at God. This contradiction between his beliefs (that God blesses the upright) and his experiences leaves him puzzled and bitter. He questions the value of his righteousness, feeling as though his efforts to live a pure life have been in vain. This section captures the internal conflict many believers face when reality does not align with their expectations of divine justice.

A Correct Understanding (Verses 15-20)

In his confusion, Asaph wisely chooses to keep his doubts to himself to avoid spreading negativity among his community. Instead, he seeks understanding in the sanctuary (plural – perhaps translate ‘great sanctuary’) of God. The turning point occurs when he enters God’s presence, where he gains a new perspective. Asaph realizes that the prosperity of the wicked is fleeting and their ultimate end is destruction. This revelation restores his faith and clears his confusion, thus demonstrating to us the importance of seeking God’s perspective in times of doubt.

A Contrite Apology (Verses 21-22)

Asaph’s newfound understanding leads to a contrite apology to God. He acknowledges his foolishness and ignorance in allowing his emotions and circumstances to dictate his faith. By confessing his weaknesses, he demonstrates humility and the need for God’s wisdom. Moments like this are crucial in one’s journey as a believer, contrition is important in restoring one’s relationship with God.

A Clear Conclusion (Verses 23-28)

The psalm concludes with a reaffirmation of Asaph’s faith. He resolves to trust in God, and recognizes the benefits of divine guidance and eternal security. He highlights several key benefits of salvation:

  • God’s Presence: “Nevertheless I am continually with thee: thou hast holden me by my right hand.” (v. 23)
  • God’s Protection: “Thou shalt guide me with thy counsel, and afterward receive me to glory.” (v. 24)
  • God’s Person: “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.” (v. 25)
  • God’s Provision: “My flesh and my heart faileth: but God is the strength of my heart, and my portion forever.” (v. 26)
  • God’s Proximity: “But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.” (v. 28)

Summation

Asaph’s journey in Psalm 73 teaches believers the importance of maintaining faith amidst doubt and confusion. His honest confession of nearly slipping in his faith serves as a reminder that it’s natural to struggle but crucial to seek God’s perspective. By bringing our doubts to God, we gain clarity and an appreciation of his justice and goodness.

In conclusion, Asaph’s experience reminds us to judge our experiences by God’s word (the Bible), and not the other way around. True and lasting happiness is found not in worldly success but in our relationship with the Lord. As believers, let’s strive to keep our focus on God, especially in times of doubt, and trust in his ultimate justice and goodness.

Posted in Exposition

EZEKIEL CHAPTER 9 – THE EXECUTIONERS

Posted on by writtenexposition

INTRODUCTION

Ezekiel’s second vision extends from 8:1-11:25 and concerns the departure of YHWH’s kabod (Glory or Presence) from Solomon’s Temple in Jerusalem, thus signifying the removal of divine protection and the abandonment of the city to impending judgement. This will come in the form of a siege and destruction by Babylonian forces some five years later.

In chapter 8 Ezekiel has, in vision, been snatched away from Babylon to Judah and shown the state of religion in Jerusalem at that time (Aug/Sept 592 BCE). He was taken to four locations close to the sanctuary where he viewed progressively worse forms of idolatry take place:

  • An idol at the temple entrance.
  • Elders worshipping graven images.
  • Women weeping for Tammuz.
  • Sun worship in YHWH’s temple.

YHWH cannot be expected to remain where such abominations take place so in chapter 9 he initiates judgement upon Jerusalem and Judah.

9: 1-2 Judgement commanded.

9: 3-4 Marking foreheads.

9: 5-7, 11 Judgement executed.

9:8 Ezekiel’s reaction

9: 9-10 YHWH’s response.

JUDGEMENT COMMANDED (1-2)

Following on from the mention of idolaters crying to YHWH for mercy with a ‘loud voice’ at the end of chapter 8, verse 1 of chapter 9 begins with Ezekiel hearing the ‘loud voice’ of YHWH (or YHWH’s kabod) summoning those ‘that have charge over the city.’

‘in mine ears’ – YHWH was not addressing Ezekiel but speaking in his hearing.

These officials (the word means someone designated to carry out an official task) are called ‘men’ in vv.1-2 but seem to be supernatural creatures in human form, perhaps angels. Each is to carry what is termed an ‘instrument of destruction’ (v.1) and ‘implement of smashing/shattering) (v.2); probably a battle-axe or war-club (Jer 51:20).

In response to YHWH’s summons six men come from a northerly direction (i.e. from Babylonia), appearing from the upper gate situated at the north of the temple courts (2 Kgs 15:35; Jer 20:2). As instructed, each executioner carries a destructive weapon. A seventh (or perhaps one of the six) carries a writing kit (materials necessary for writing) at his waist. This supernatural scribe is dressed in linen which was a fabric was worn by priests (e.g. Exod 28:29-42; 39:27-29; Lev 16:4, 23) and heavenly beings (Dan 10:5; 12:6-7). Angels are often associated with judgement (e.g. Gen 19:15; 2 Sam 24:16; 2 Kgs 19:35; Psa 78:9; Mt 13:49-50; Ac 12:23; 2 Thess 1:7-8). The executioners and the scribe assemble beside the bronze altar.

MARKING FOREHEADS (3-4)

Just as in chapter 8 the idolatry viewed by Ezekiel in 4 locations gets progressively worse, so in chapters 9-11 the departure of the kabod progresses in 4 stages (9:3; 10:4; 10:18-19; 11:22-23). Verse 3a of chapter 9 interrupts the flow the story to inform the reader that even before Ezekiel sees this part of the vision the kabod has already risen from the cherub upon which it rested and has moved to the threshold (entrance) of the temple. The kabod sometimes appears in connection with judgement (Num 14:10; 16:19, 42).

The cherub here is not one of the winged living creatures that support the throne chariot of chapter 1 but one of two cherubim in a three-dimensional sculpture placed above the ark of the covenant (1 Kgs 6:23-28; 2 Chron 3:10-13; 1 Kgs 8:6-7; 2 Chron 5:7-8) in Solomon’s temple. Some suggest that the singular used here refers to both cherubim since the sculpture may have been crafted from a single lump of metal (1 Chron 28;18). LXX has the plural here , and also in 10:2.

CHERUB/CHERUBIM

‘Living’ cherubim are associated with the Garden of Eden (Gen 3:24; Ezek 28:14,16) and with theophanies (2 Sam 22:11; Psa 18:10; Book of Ezekiel).

In Solomon’s temple (as also in the Tabernacle before that) inanimate cherubim were depicted. I have given references for the three-dimensional sculpture(s) in the Holy of Holies above.

There were also two-dimensional representations of cherubim carved or engraved in friezes, upon doors, and on cultic stands (1Kgs 6:29;, 32, 35; 7:29, 36; 2 Chron 3:7). The motif of cherubim was so much associated with YHWH that he was known as ‘The Lord of hosts, the cherubim sitter/dweller’ (1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15; 1 Chron 13:6; Psa 80:1; 99:1; Isa 37:16).

Vv. 3b-4. ‘And he called to the man clothed with linen’ Strictly speaking ‘he’ is the kabod but the order is said to be issued by YHWH. He instructs the man in linen to go through the city and put a mark on the foreheads of those who grieve and lament over all the detestable things being done in Jerusalem. There is no indication that necessarily these people are righteous, the standard is set much lower than that. They just have to be those who sigh and groan silently at the lamentable state of religious and social affairs in Jerusalem.

That this mark is a sign of protection, distinguishing the condemned from those to be spared, is not stated, but presumably that is the case (cp. Cain, Gen 4:15; First Passover, Exod 12). The Hebrew word for ‘mark’ is tāw, the last letter of the Hebrew alphabet. Most English versions translate it as ‘signature’ in Job 31:35 (e.g. ‘Here is my signature! Let the Almighty answer me!’ ESV) which leads some commentators to conclude that the mark is God’s signature, therefore a person marked in this way belongs to God and will be spared.

Since tāw in Paleo-Hebrew script was written as a cross (something like the shape of a + or an x) it has been suggested that its occurrence in 9:4 is an Old Testament anticipation of the cross of Christ and its association with salvation. Personally, I find this very far-fetched.

JUDGEMENT EXECUTED (5-7, 11)

The other executioners are commanded to follow the man in linen and strike down everyone who does not have the protective mark, sparing neither the young nor the old including women and children, and beginning at the sanctuary (the temple). No-one is to be spared. Then the slaughter begins, starting with the elders (8:11? or 8:16?) who are at the front of the temple.

So unfit is the sanctuary for YHWH’s presence that in v.7 he commands that the executioners contaminate his own temple by filling the courts with slain. It was believed that blood, bones and dead bodies would defile religious shrines and render the sites unusable for worship; e.g. see the deliberate desecration of religious sites by King Josiah in 2 Kgs 23:12-20. Ezekiel uses this verb ‘defile’ (ṭām’āh) of the temple three times (5:11; 9:7; 23:38). Elsewhere he uses (ḥālal) meaning ‘pollute/profane’ (7:21, 22; 23:39; 24:21; 25:3; 44:7).

In v.11 the man in linen reports that he has done what he was commanded to do. He does not say whether the other six have accomplished their grisly assignment, presumably they have.

EZEKIEL’S REACTION (8)

While the men are carrying out their appointed tasks Ezekiel displays his concern for the nation by falling on his face and pleadingly asking YHWH if he intends to destroy the entire nation of Israel and city of Jerusalem in his fury. Will a remnant (6:8-10) not be spared? In 11:13b Ezekiel also falls on his face and asks the same question again.

YHWH’S RESPONSE (9-10)

Ezekiel’s intercession is to no avail. YHWH tells him that that things have gone too far. The iniquity of Israel and Judah is extremely great. Until this point it has either been ‘house of Israel’ (8:6, 10, 11, 12) or ‘house of Judah’ (4:6; 8:17), here they are combined, emphasizing the enormity of the sin and how widespread it is.

In this verse (9) ‘the land is full of blood’ and the city ‘full of perversity.’ In 7:23 ‘the land is full of bloody crimes and the city is full of violence’. In 8:17 ‘they have filled the land with violence.’

‘For they say, The LORD hath forsaken the earth, and the LORD seeth not.’ This refers back to the complaint of the elders in 8:12 but here the two parts of the saying are reversed. This reversal facilitates the irony of v.10; i.e. they say that YHWH does not see but he does see – and his eye will not spare (5:11; 7:4, 8:18; 9:5,10).

Again the ruthlessness of YHWH in judgement is emphasized.

SUMMATION

Ezekiel chapter 9 moves on from the reasons for YHWH’s judgement in chapter 8 to the execution of the judgement itself. The chapter underscores the severity of God’s punishment of sin and corruption. In this part of his second vision Ezekiel sees YHWH unleash six supernatural executioners upon Jerusalem, the city is doomed. Verse 11 does not state how many receive the mark. If the phrase in v.8 is translated ‘I alone was left’ rather than ‘I was left alone’ then it may be that Ezekiel thinks no Jerusalemite is to be spared, hence his despair. The vision concerning the departure of YHWH’s kabod from Jerusalem continues in chapter 10.

Posted in Exposition

IDOLATRY IN THE TEMPLE PRECINCTS – EZEKIEL CHAPTER 8

Posted on by writtenexposition

INTRODUCTION

Ezekiel 8:1 commences the second major section of the book. This segment spans twelve chapters, from 8:1 to 19:14, with the initial four chapters (8-11) presenting what is arguably the most significant of Ezekiel’s visions. These chapters narrate the dramatic departure of the kabod (glory) of YHWH from the Jerusalem temple.

This vision is then followed by twelve oracles of varying length, each commencing with ‘The word of the Lord came unto me, saying’ (12:1; 12:8; 12:17; 12:21; 12:26; 13:1; 14:2; 14:12; 15:1; 16:1; 17:1; 18:1) and treating some aspect of the forthcoming judgement upon Judah and Jerusalem.

EZEKIEL CHAPTER 8

Ezekiel 8:1-2 details the circumstances and commencement date relating to the vision of chapters 8-11 and the oracles of chapters 12-19 that follow.  The remaining verses provide justification for YHWH’s abandonment of his sanctuary. The chapter may be divided as follows:

The commencement date and circumstances of the vision and oracles (8:1-2)

The image that provokes jealousy (8:3-6)

Animal worship (8:7-13)

The weeping for Tammuz (8:14-15)

The worship of the Sun (8:16-18)

THE COMMENCEMENT DATE AND CIRCUMSTANCES OF THE VISION AND ORACLES (8:1-2)

In chapter 1 we discover that Ezekiel is a priest from Judah who had been deported, presumably as one of ten thousand elite citizens of Judah, by Nebuchadnezzar to Babylon along with King Jehoiachin (Ezek 1:1-2; 2 Kgs 24:13-14) in 597 BCE. At that time Ezekiel was twenty-five years of age. Five years later, at age thirty, YHWH called him to be a prophet to the exiles in Babylon. Ezekiel supplies precise dates for his prophecies, all (with the exception of 29:17) in chronological order (1:1-2; 8:1; 20:1; 24:1; 26:1; 29:1; 29:17; 30:20; 31:1; 32:1; 32:17; 33:21; 40:1).

Chapter 8:1 gives the date of Ezekiel’s second vision as the fifth day of the sixth month (Elul) of the sixth year of Jehoiachin’s exile (Aug/Sept 592 BCE), some thirteen (LXX) or fourteen (MT) months after the first vision. This is roughly halfway between the first siege of Jerusalem/Jehoiachin’s exile in 597 BCE and the forthcoming judgement of YHWH upon Judah and Jerusalem in the form of a second Babylonian siege (586/587 BCE).

On the recorded date Ezekiel was visited at his house by a group of ‘the elders of Judah,’ that is, the leaders of the Jewish community in exile in Babylonia. Why they wished to consult him on this occasion is not stated, unlike two other occasions (14:1-3; 20:1) when the purpose of their visit was to ‘inquire of the Lord.’ As the elders sat before Ezekiel YHWH took hold of him once more (see 1:3; 3:14) but this was not in response to any questions posed by them.

In this vision the mysterious supernatural figure of 1:27 returns, puts forth the likeness of a human hand ( i.e. he was not human), lifts Ezekiel by a lock (‘twisted’ i.e. tassel Num 15:38, 39) of hair and transports him to the Jerusalem temple where he shows him the sins of the leaders of Judah. There is some disagreement as to whether this figure is YHWH himself or a representative who speaks for him. There are certainly strong parallels between the description (of YHWH) in 1:27 and that in 8:2, although the characteristics are presented in reverse order.

1:27 the colour of amber

1:27 of his loins even upward

1:27 his loins even downward

1:27 the appearance of fire

———————————–

8:2 the appearance of fire

8:2 of his loins even downward

8:2 from his loins even upward

8:2 as the colour of amber

The figure certainly speaks as YHWH (‘my sanctuary’ 8:6; ‘provoke me to anger’ 8:17; ‘I will deal in fury,’ ‘I will not hear them’ 8:18) and later in the vision Ezekiel addresses him as ‘Lord God’ (9:8; 11:13).

THE IMAGE THAT PROVOKES JEALOUSY (8:3-6)

Having been snatched up in a trance by the mysterious figure and teleported from Babylonia to Israel (this happens another time in 40:1-2) and seeing what God was seeing (‘in the visions of God’), Ezekiel is deposited in the first of four locations – the north gate of Jerusalem, which is the ‘seat’ of an offensive idol that provokes jealousy. YHWH had made it clear to the Israelites in Ex 20:5; 34:14 that they were to worship him exclusively, he is a jealous God who will not share. This idol provokes YHWH to jealousy not only because it is a false god but also because of where it is situated; in the precincts of YHWH’s temple.

The statue is called a semel (translated ‘image’) in this passage, a word which occurs only here, in Deut 4:16 and in 2 Chron 33:7, 15. The 2 Chronicles passage describes the idol that King Manasseh of Judah (c. 686 to 642 BCE) set up in the temple, and later removed, as a carved semel. 2 Kings 21:7 clarifies that it was an Asherah pole, a representation of the goddess Asherah. Since the statue here in Ezekiel 8:3, 5 is said to be a semel what Ezekiel views in the vision may be another Asherah pole erected at the same site. Sweeney (Reading Ezekiel 2013, p.56), however, suggests that it may have been a stele, depicting Nebuchadnezzar and his gods (esp. Marduk) and commemorating Babylonian subjugation of the city at the time of Jehoiakim’s revolt in 598/597 BCE, which would have been erected in a prominent position like the temple courtyard.

Ezekiel reports that the kabod (glory) of YHWH there, as in the vision in the plain (3:2-23).

The kabod

Kabod occurs 199 times (excluding the proper name Ichabod) in the Old Testament and has the idea of weightiness. It carries various shades of meaning, including burden, riches, honour, respect, reverence, splendour, distinction, majesty, dignity and weight/mass. It is often translated into English as glory or presence. Kabod/glory is something that gives people or objects importance or makes them impressive:

Isa 60:13 – Isaiah speaks of the kabod of the trees of Lebanon.

Isa 16:11 – Isaiah wrote about the kabod of Moab, in 17:4 of Jacob and in 21:16 of Kedar.

Gen 45:13 – Joseph instructed his brothers to tell his father of all his kabod in Egypt.

YHWH’s kabod (glory)

There appears to be two sides to YHWH’s kabod (glory):

a) The glory the he himself manifests. b) The glory that is due to him.

It is the first of these that concerns us and there are various aspects to this.

i. The glory of YHWH in creation (Psa 19; 29; 57; 72; 96; 97; 102; 104; 108; 113; 138).

ii. The glory of YHWH’s works in history; especially in relation to Moses, Sinai (Ex 24:16-17; Deut 5:24) and the wilderness wanderings (pillar of fire and cloud).

iii. The glory of YHWH in Israel’s system of religion, his great power and majesty associated with the tabernacle (Ex 40:34-35) and later the temple (2 Chron 5:14; 7:1-2).

iv. The future eschatological glory of YHWH – mainly in Isaiah (e.g. Isa 60).

v. The glory of YHWH in theophany – mainly in Ezekiel where YHWH and his kabod are almost indistinguishable.

In Ezekiel 8:4 the kabod is called ‘the glory of the God of Israel’ – a title which only occurs in Ezekiel (8:4; 9:3; 10:19; 11:22; 43:2). In v.5 Ezekiel’s guide draws his attention to the semel that provokes jealousy located in the northern ‘entrance’ (this is the only occurrence of this Hebrew word in the Old Testament) and in v.6 asks him ‘Son of man, seest thou what they do?’ – this question is repeated in vv. 12, 15 and 17. This query would suggest that not only did Ezekiel see the statue but also people worshipping it. In this vision Ezekiel is being shown the reasons for the departure of the kabod from the temple (11:23) and for the forthcoming judgement and destruction.

There is much discussion about the subject of the infinitive ‘to drive away’ (KJV ‘go far off) in v.6. Ka Leung Wong (p.397) explains: ‘The crux of the problem lies in the word lrhqh which is a qal infinitive construct with l, having a feminine form. The main question is to decide what its subject is.’

The possibilities are the abominations, the people of Israel or YHWH. It can hardly be the abominations so which of the other two is it likely to be? Should it be translated a) to drive themselves away , or b) to drive me (i.e. YHWH) away?

Those who take the subject as YHWH point out that in the immediate context YHWH is the speaker and that the broader context (chapters 8-11) deals with the departure of YHWH’s kabod from the sanctuary. The problem for many is that this makes the departure of the kabod involuntary, i.e. YHWH is not departing of his own accord but is forced out of his own sanctuary because of the abominations present there.

The subject probably is the house of Israel. Although they are not literally far from YHWH’s sanctuary (since they are worshipping in the temple precincts) by their idolatry they figuratively drive themselves far from it, in a spiritual sense.

The standard view of chapters 8-11 is that they are chapters about the abandonment by YHWH of his sanctuary, thus depriving the people of his protection and leaving them open to defeat and exile. Ezekiel 5:11 would seem to support this view (Therefore, as I live” ​— ​this is the declaration of the Lord GOD ​— ​“I will withdraw and show you no pity, because you have defiled my sanctuary with all your abhorrent acts and detestable practices.” Ezekiel 5:11 CSB.)

An alternative, however, is that by the time of the vision of 8-11 YHWH’s mobile kabod had already left the Jerusalem temple and moved east to be with the exiles in Babylon (notice that it departs to there in 11:23 and comes from there in 43:2). According to this view chapters 8-11 are about a visitation in judgement. YHWH, having already departed from the temple, has temporarily returned in order to show Ezekiel the reasons for Jerusalem’s destruction (chapter 8) and to initiate the judgement (9:1 ff.). This theory is based on a statement in 43:3 which refers back to the vision of chapters 8-11: (‘And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face.’)

Verse 6 ends with the statement ‘and thou shalt see greater abominations.’ This saying is repeated in vv. 13 and 15.

ANIMAL WORSHIP (8:7-12)

Ezekiel’s guide then takes him to the entrance to the inner court and instructs him to view the practices being conducted inside the temple compound. This location is closer to the sanctuary than the first. It is unclear exactly how Ezekiel gains entrance but it involves a wall, a hole, further excavation by Ezekiel and the discovery of a secret door. Ezekiel, in vision, seems to break through a casemate wall and enter a room of a house. That dwelling either extends into the temple wall or is built in the space between double walls. There he encounters a group of seventy of the elders of Judah burning incense in front of animal reliefs or murals. These are said (v.10) to be depictions of reptiles and abominable beasts. ‘Abominable’ (šeqeṣ) occurs in Lev 7:21, eight times in Lev chapter 11 and in Isa 66:17. It describes ritually unclean animals including:

Lev 11:10-12 Creatures that live in water but do not have scales or fins.

Lev 11:13-20 Birds of prey.

Lev 11:20, 23 Some insects.

Lev 11:41-43 Reptiles.

Isa 66:17 Pigs, mice.

This scene is doubly abominable in that a) graven images are present, and b) that unclean foods are spread out for a ritual meal.

SEVENTY ELDERS

In Ex 24:9 seventy elders saw the glory of YHWH. In Num 11:25 the spirit of God rested upon seventy elders. Here seventy elders are offering incense to false gods.

The worship leader at this private ritual is named as Jaazaniah the son of Shaphan, who ‘stood’ in the midst of them. He is not the Jaazaniah of Ezekiel 11:1 because his father’s name is different. The verb ‘stand’ (āmaḏ), according to Strongs ‘has the sense of serving before someone, as Joseph served, stood before Pharaoh (Gen. 41:46).’ Likely Jaazaniah the son of Shaphan and the elders are not priests and therefore have no right to burn incense.

It may be that Jaazaniah the son of Shaphan was the brother of Gemariah the son of Shaphan the scribe (Jer 36:10, 12) who was supportive of the prophet Jeremiah (Jer 36:25). There are also references in Jeremiah to Ahikam (Jer 26:24) and Elasah (Jer 29:3) who are also said to be sons of Shaphan. Perhaps their father was Shaphan the scribe of 2 Kgs 22 who some thirty years earlier had read the rediscovered copy of the Torah to King Josiah, an event that sparked wide-ranging religious reforms.

Once again (v.12) Ezekiel’s supernatural guide asks him ‘hast thou seen? (8:6,15,17) and comments that the elders also worship in the dark (i.e. at night), in their own chambers. These men may have been occupying cell-like quarters meant for priests at the temple. Ezekiel includes similar accommodation in his plans for an ideal temple (45:1-11).

V.12 ends with an insight into the thinking of the elders who say: ‘The Lord seeth us not; the Lord hath forsaken the earth.’ This might mean that they thought they were acting in private and YHWH could not see them. It is, however, more likely that they are not referring to YHWH’s supposed inability to see but to his lack of interest and involvement. Somehow they were already aware that their idolatry had offended YHWH, his departure therefore inevitable. They accuse YHWH of forsaking the earth when, in effect, it was they who had forsaken him.

‘For they say.’ Ezekiel quotes what people are saying in other passages as well (9:9; 12:22; 18:2, 19; 20:49; 37:11).

Since the four episodes in this chapter are scenes of increasing abomination Ezekiel is once again told that even worse things than this are going on.

THE WEEPING FOR TAMMUZ (8:14-15)

Ezekiel’s guide now takes him to a new location; the north gate of the temple, where he sees a group of women weeping for Tammuz (Dumuzi). This was a fertility deity in Mesopotamian mythology usually depicted as a young man and said to be the consort of the goddess Ishtar (Inanna). He was associated with spring vegetation (died and then returned the following summer) and the cyclical nature of life, death and rebirth. The wailing for Tammuz was a feature of mourning rituals that lamented his death and looked forward to his return. This Babylonian cult must have been practised by some Jewish women in Jerusalem. This myth about a dying and rising god is thought to equate to the Egyptian one about Osiris and Isis and to the Greek story about Adonis and Aphrodite.

Again (v.15) Ezekiel is told that even worse things than this are going on.

THE WORSHIP OF THE SUN (8:16-18)

Ezekiel is now taken in vision to a fourth location. This is in the inner court before the entrance to Solomon’s temple and between the portico (’ûlām, porch, vestibule, 1 Kgs 6:3; 1 Chr 28:11; 2 Chr 3:4; Joel 2:17) and the altar. Presumably this was an area where only Levitical priests could enter (2 Chron 4:9; Joel 2:17). Here Ezekiel discovers a group of about 25 men (LXX says 20) facing eastward and worshipping the sun. That they are bowed down to the sun, standing with their backs toward the temple, is the ultimate act of disrespect and signifies a complete rejection of YHWH. They have literally turned their backs on him. This fourth scene is the climax of the abominations shown to Ezekiel, in ascending order of seriousness. There is an early Old Testament reference to solar worship in Job 31:26-28. That the practice of Sun worship took place in Judah is confirmed by 2 Kgs 23:5,11. There is a later reference to 25 men (11:1) but no indication that this is the same group.

In v.17 Ezekiel is once again asked if he has seen this. A rhetorical question then follows: ‘Is it not enough for the house of Judah to commit the detestable acts they are doing here, that they must also fill the land with violence and repeatedly anger me, even putting the branch to their nose?’ (CSB). This question, to which the answer is obviously ‘Yes!,’ is designed to emphasize that the practices Ezekiel has seen performed are abominations that provoke YHWH to anger. Three transgressions are listed:

  • The worship of false gods – committing abominations.
  • The land filled with violence. As in 7:23 idolatry is linked with social injustice.
  • The deliberate provocation of YHWH. They put a branch to their/his nose. What this involves is not known. If they put a branch to their nose possibly the reference is to an obscene worship ritual involving vine branches that provokes YHWH to anger. If they put the branch to his nose the implication is that they direct an obscene, arrogant and deliberately provocative gesture at YHWH. The word zemôrāh meaning branch or tendril occurs four other times in the Old Testament (Num 13:23; Isa 17:10; Ezek 15:2; Nah. 2:3) and refers to vines.

V.18. YHWH will therefore not spare them and will not have pity. Even though the people cry for mercy with ‘a loud voice’ he will not hear them. The thought of a loud voice is taken up again in the next verse (9:1) which begins with the ‘loud voice’ of YHWH.

SUMMATION

In chapter 8 Ezekiel is transported in vision from Babylonia to Jerusalem where he witnesses the idolatrous state of religion and society back home. He views scenes of idolatry in four locations. Each location is closer to the sanctuary itself and each scene of idolatry is progressively worse. The temple precincts are polluted, why would YHWH stay? Chapter 8 provides justification for the withdrawal of the kabod of YHWH from the temple (chapters 8-11). Once YHWH abandons Jerusalem because of his people’s sin it will no longer be inviolable; the Babylonians will be able sack the city.

This chapter sets the stage for the judgement to come, as YHWH withdraws His protection, leaving Jerusalem vulnerable to destruction. The vivid imagery and detailed narrative underscore the severity of the people’s sins and emphasize the dire consequences of forsaking YHWH for idols.

BIBLIOGRAPHY

de Vries, Pieter 2015. The Kābôd of Yhwh in the Old Testament: with particular reference to the Book of Ezekiel. BRILL.

‌Ackerman, Susan. “A Marzēaḥ in Ezekiel 8:7-13?” The Harvard Theological Review, vol. 82, no. 3, 1989, pp. 267–81.

Aharoni, Yohanan. “The Date of Casemate Walls in Judah and Israel and Their Purpose.” Bulletin of the American Schools of Oriental Research, no. 154, 1959, pp. 35–39.

Lapp, Nancy L. “Casemate Walls in Palestine and the Late Iron II Casemate at Tell El-Fûl (Gibeah).” Bulletin of the American Schools of Oriental Research, no. 223, 1976, pp. 25–42.

Wong, Ka Leung. “A Note on Ezekiel VIII 6.” Vetus Testamentum, vol. 51, no. 3, 2001, pp. 396–400.

Yamauchi, Edwin M. “Tammuz and the Bible.” Journal of Biblical Literature, vol. 84, no. 3, 1965, pp. 283–90.

Posted in Exposition

Living Out Our Faith: Practical Lessons from Hebrews 10:19-25

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Having Therefore… Let Us!

The words ‘Having therefore… let us!’ indicate a powerful transition in the Epistle to the Hebrews which divides the letter into two clear sections: the doctrinal (1:1-10:18) and the practical (10:19-13:25). Essentially, the second section calls us to live out what we have learned.

This blog post focuses on the practical exhortations found in Hebrews 10:19-25. But first, for those unfamiliar with the Epistle to the Hebrews, here is a brief introduction and summary of its content so far.

When was the book written?

The exact date of Hebrews is uncertain, but it must predate the Roman siege and destruction of Jerusalem in 70 CE, as this event is not mentioned in the letter. It was likely written in the mid-60s CE, considering that the Jewish worship system in the Second Temple was still active (10:11).

Who wrote the book?

The author of Hebrews remains unknown. Scholars have suggested various figures, including Paul, Barnabas, Luke, and Apollos. While many favour Paul due to thematic similarities, arguments against his authorship, such as a Greek style different to his letters and potentially conflicting statements about the source of teaching (Gal 1:12; Heb 2:3), make definitive attribution impossible. Ultimately, who the author was is not all that important when one considers that Hebrews extols the Lord Jesus. It argues for the supremacy of Christ; the book is all about him!

Who was it written to?

Hebrews, as the name suggests, was written to early Jewish Christians, probably in Palestine, who had faced persecution. Some had had property confiscated or destroyed but up to that point none of them had been killed (12:4). Despite their initial kindness and faithfulness to the persecuted (10:32-34), these believers had not matured spiritually (5:12-14). With a further wave of persecution looming some were considering abandoning Christianity to return to traditional Jewish practices. The letter was written to warn them about the dangers of apostasy (2:1-4; 3:1-4:13; 5:11-6:20; 10:26-39; 12:25-29), to set out the superiority of Christ over the Old Testament institutions and to encourage them to move on to maturity in their Christian faith.

One gets the impression that the content of Hebrews was first delivered as a sermon, then the author reproduced his notes as a letter.

1) His approach is informal; he uses first and second person pronouns like I, we, us and you.

2) The expressions he uses are conversational:

‘The things which we have heard,’ (2:1)

‘We have many things to say,’ (5:11)

‘Although we speak this way’ (6:9)

‘And what shall I more say? for the time would fail me to tell of Gideon, and of Barak…’ (11:32)

3) In 13:22 the author says: ‘And I beseech you, brethren, suffer (bear patiently with) the word of exhortation:’

That expression (‘word of exhortation’) also occurs in Acts 13:15. On their first missionary journey Paul and his friends went to the synagogue in Psidian Antioch one sabbath day and sat down. After the usual public reading of the scriptures the leaders of the synagogue issued an invitation to the visitors: ‘Ye men and brethren, if ye have any word of exhortation for the people, say on. Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience.’

Paul then proceeded to preach the longest of his sermons that we have on record. In Acts 13, therefore, we have an real-life example of ‘word of exhortation’ meaning a sermon.

Content and Purpose of Hebrews

The first section focuses on the person of Christ (1:1-4:13) and on the priesthood of Christ (4:14-10:18) . The whole epistle emphasizes the pre-eminence of Christ and the new covenant, frequently using the term ‘better’ to highlight this superiority. This is evident in several passages:

‘Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.’ (1:4)

‘For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.’ (7:19)

‘By so much was Jesus made a surety of a better testament.’ (7:22)

‘But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.’ (8:6)

‘It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.’ (9:23)

‘For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.’ (10:34)

‘But now they desire a better country, that is, a heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.’ (11:16)

‘Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:’ (11:35)

‘God having provided some better thing for us, that they without us should not be made perfect.’ (11:40)

‘And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.’ (12:24)

Although addressed primarily to Hebrew Christians, this is something that we need to know and appreciate today: The Lord Jesus Christ and all that we have in him is better than anything that we have ever had before.

Practical Lessons from Hebrews 10:19-25

Starting in Hebrews 10:19, the content of the letter changes from doctrine to practical application with the phrase ‘Having therefore.’ This signals a shift from knowledge to action, encouraging believers to live out their faith based on what they have been taught. The transition reminds us that the Bible is not merely for information but for transformation. We are to live out the truths we learn.

Having therefore’ – a great privilege
‘Let us’ – a great responsibility’

Let Us Draw Near (10:22)

We are invited to draw near to God with sincerity, faith, and a cleansed life. This direct approach, which was unthinkable for Old Testament believers, is now possible for all through Jesus’ sacrifice. Drawing near to God requires:

A correct heart: We must approach God sincerely and reverently, recognizing His holiness. Sincerity means coming to God with honesty, without pretence or hypocrisy.
A confident faith: We should draw near to God with full assurance of faith, trusting in His acceptance and promises.
A cleansed life: Our hearts and lives have been purified through Christ’s sacrifice, allowing us to approach God without guilt.

Let Us Hold Fast (10:23)

Believers are urged to hold fast to their confession of faith without wavering. This steadfastness is crucial in a world filled with uncertainties and challenges. Holding fast involves:

Continuing in our faith: Remaining unwavering in our beliefs despite opposition.
Living out our faith: Maintaining a high standard of Christian living.
Trusting God’s faithfulness: Believing that God, who has saved us, is faithful to His promises.

Let Us Consider One Another (10:24-25)

The final exhortation focuses on mutual encouragement within the Christian community. Believers are encouraged to:

Deliberate on how to encourage one another: Actively think of ways to spur each other on to love and good works.
Assemble together regularly: Not forsaking meetings, which provide fellowship and support.
Exhort one another: Continuously encourage and support one another, especially as the Day of Christ approaches.

Summation: Faith, Hope, and Love

As individuals and communities of faith, let us commit to:

Drawing Near: in faith
Holding Fast: to hope
Considering One Another: to promote love and good works

Together, let’s live out the faith, hope, and love that define our Christian walk, encouraging one another until the day of the Lord’s return.

Posted in Exposition

THE END IS NEAR – EZEKIEL CHAPTER 7

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Reading: Ezekiel 7:1-27

INTRODUCTION

Ezekiel 7:1 introduces a powerful and foreboding message from YHWH to the prophet Ezekiel, continuing the ominous prophecies about the judgement upon Judah and Jerusalem. Unlike the previous chapters (4-6) which held out some hope that a remnant would survive, this chapter does not mention that but rather makes it clear that disaster is imminent and unavoidable. The repeated emphasis on words like ‘day’ and ‘end’ underscores the urgency and finality of the impending judgement: for example: ‘the end is come’ (7:2, 6); ‘the day is come’ (7:10, 12); ‘the day draweth near’ (7:12); ‘the day of the wrath of the Lord’ (7:19).

DIVIDING THE PROPHECY

The prophecy in Ezekiel 7 naturally falls into two sections (vv. 2-4 and vv. 5-27), each beginning with ‘Thus saith the Lord God.’ However, for easier consideration it can be broken down into smaller segments:

7:2-4 Judgement announced

7:5-9 Unprecedented Disaster

7:10-13 Social Upheaval

7:14-16 Military Collapse

7:17-22 Signs of Despair

7:23-25 Make the Chain

7:26-27 Ineffective Leadership

JUDGEMENT ANNOUNCED (7:2-4)

In verses 2-4 the prophecy declares that disaster will strike not just Jerusalem and Judah but ‘the four corners of the land’ i.e. the whole land of Israel will be affected by the Babylonian invasion. The occurrence of ‘end’ five times in the first six verses emphasises the finality and certainty of the judgement

The end is presented as having already arrived (‘now’ – repeated v. 8), creating a sense of urgency and inevitability. The Preacher’s Commentary explains that:

The Hebrew word ba¯), translated here “has come” can also mean “is coming” and thus there is created a certain degree of uncertainty as to the exact timing of the events about which Ezekiel warns. Some of the usages of ba¯) by themselves would be grammatically almost certain to mean “has come” while others would by themselves mean “is coming.” That they are mixed purposely here suggests to the listener that there is an urgency to the timing. A process has started which will conclude quickly: it is not completed yet, but will not be delayed for long, either.

God’s anger is portrayed as a force that can be sent. ‘I will send mine anger’ shows that in actual fact it had not yet come. The people will be judged according to their sinful ways, particularly their idol worship, which Ezekiel refers to as ‘abominations’ (offensive things). This aligns with the New Testament depiction of the judgement of believers and unbelievers according to behaviour ( 2 Cor 5:10; Rev 20:12-13).

The severity of their sins means that YHWH will show no mercy or spare them from the judgement; they will face the consequences of their actions. The section concludes with the recognition formula ‘they shall know that I am the Lord.’ It is repeated in verses 9 and 27.

UNPRECEDENTED DISASTER (7:5-9)

Beginning with the authoritative ‘Thus saith the Lord God,’ this section describes an unparalleled disaster. The ‘only’ evil that will come upon them will be unprecedented and decisive. The word ‘watcheth’ in verse 6 is a verb meaning to wake up. Verse 6 ends and verse 7 starts with the same verb ‘come,’ which is repeated seven times in vv. 5-12. These terms highlight the immediacy of the calamity.

What Ezekiel meant by the word ‘morning’ (KJV) in verse 7 is not entirely clear. It translates a word meaning ‘ring’ or ‘turn’ and the main thought is of something round. It contains the ideas of cycle, turn of events, crown and has been translated as doom, morning and diadem (Isa 28:5). It occurs again in verse 10. ‘Morning’ probably fits well with the idea of wake up in the previous verse and thus signifies the dawn of a new day, a dreadful era the like of which the Israelites have never experienced before. That day is near and is a day of tumult (KJV ‘trouble’) in which they will hear the noise of war. That clamour is contrasted with the ‘sounding again of the mountains.’ This is not referring to an earthquake but most likely to the joyful conversation of workers at harvest time (Isa 16:10) in vineyards on mountain slopes; the opposite of the tumult of invasion. In this verse the imminence of judgement is conveyed by the following phrases: ‘the morning is come,’ ‘the time is come,’ and ‘the day…is near.’ Here ‘the day’ is introduced – a concept that will be developed from verse 10 onwards.

If translated ‘crown’ or ‘diadem’ rather than ‘morning’ it could be a reference to the Chaldean King Nebuchadnezzar.

Verses 8 and 9 again state that the punishment is the Israelites’ own fault and that no mercy or compassion will be shown by YHWH. These two verses are a repetition of verses 3 and 4 but with ‘that smiteth’ added after ‘ye shall know that I am the Lord.’ This emphasizes that the judgement is from YHWH. The additional wording forms a compound name of the Lord: YHWH-Makkeh, The Lord who smites. For other compound names see my post COMPOUND NAMES OF YHWH

SOCIAL UPHEAVAL (7:10-13)

Verses 10-13 depict a society in turmoil. The day of judgement has arrived, signified by the dawn of morning. Some commentators take ‘the rod hath blossomed’ etc. to refer to Judah; the idea being that pride has flourished among the people, contributing to their downfall, i.e. they have been over-confident. Violence has become a rod of wickedness, symbolizing the prevalence and severity of sin among the people.

I take it, however, that the rod refers to the Neo-Babylonian Empire and its swift rise to ascendancy in the Ancient Near East under the Chaldean kings Nabopolassar (626-605 BCE) and his son Nebuchadnezzar II (605-562 BCE). In the Bible a budding rod represents growth and prosperity (for the story about Aaron’s rod that budded, blossomed and bore almonds please read Numbers chapter 17). Three clauses describe the Chaldeans: 1) ‘the rod hath blossomed’ 2) ‘pride hath budded’ 3) ‘violence is risen up into a rod of wickedness.’ The prophet Habakkuk described this proud and violent nation as follows:

For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs.
They are terrible and dreadful: their judgment and their dignity shall proceed of themselves.
Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat.
They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand.
And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every stronghold; for they shall heap dust, and take it. Habakkuk 1:6-10

Like a rod that blossoms, buds and grows that nation will rise up as an instrument of God’s punishment upon Judah. What will be the result for the inhabitants of the land of Israel? – ‘None of the people will be left, none of that crowd—none of their wealth, nothing of value. Ezekiel 7:11 (NIV). The invasion will bring total societal collapse. So many people will die that there will be no lamentation for their fate. The usual burial practices will not be carried out.

The day of judgement approaches (12-13) and it will be a time of despair for all. Everyday business transactions will be meaningless as the population faces extermination or captivity. Neither the buyer nor the seller will find cause for rejoicing or mourning as the entire population will be consumed by the wrath of God. The buyer will not rejoice in having negotiated a favourable deal for he will never enjoy what he has purchased. The seller will not mourn over what he has parted with for it will be taken away from him in any case. The invaders will take everything, there will be nothing left to buy or sell.

The usual protections of property laws, like those in Leviticus (Lev 25:14, 24-28) regarding the Year of Jubilee, will be irrelevant in the face of such widespread destruction. Every fiftieth year property that had been sold would revert to the original owner or his heir, thus ensuring the protection of a family’s inheritance, i.e. ancestral land. Those who have sold property will not be able to reclaim it, even if they are still alive, because they will be in captivity.

The vision concerning the people (the whole multitude) will not turn back; i.e. the prophecy will not be reversed. Because of their sins they will not be able to preserve their lives.

MILITARY COLLAPSE 7:14-16

Despite the sounding of a trumpet to prepare for war no-one will respond. God’s wrath will paralyse the people, rendering them defenceless against the Chaldean invaders.

The judgement will come through external threats such as war (sword) and internal afflictions like pestilence and famine. Whether people are in the field or in the city, death will be inevitable. Those who escape the city will be killed by the invaders and those under siege inside the city will die of famine and plague. This repeats the prophecy of the three-fold judgement (sword, famine, pestilence) already given in 5:2, 12 and 6:11. According to v.16 some may flee to the mountains but they will be overwhelmed by their guilt and grief and ‘mourn like doves of the valleys’ (Isa 38:14; 59:11).

SIGNS OF DESPAIR (7:17-22)

The coming judgement will induce such terror that the entire population will be physically weak and feeble. They will wear sackcloth, a sign of mourning and repentance, and display horror and shame. They will show their grief by shaving their heads (see Mic1:16), a practice that was forbidden in Deut 14:1; especially for priests Lev 21:5; Ezek 44:20. The picture seems to be that they will dress in sackcloth but wear horror as an outer garment.

Silver and gold, which have been the cause of their spiritual stumbling, will not be able to ‘deliver them in the day of the wrath of the Lord.’ It will become worthless because there will be no food available to buy. They will therefore throw away their wealth (for similar see Isa 2:7-8, 20) in disgust because it has become ‘detestable’ (KJV ‘removed’). The word niddāh means a woman’s menstrual flow. In the Old Testament it refers to something regarded as impure, filthy, and unclean (Lev 20:21; Ez 9:11; Lam 1:17). It occurs again in the next verse, v.20.

Speaking of the whole nation in the singular as ‘he’ and ‘his’ the prophecy says that the Lord had given them wealth but since in their pride (KJV ‘majesty) they turned it into abominable idols, the Lord will make it an unclean thing (niddāh) to them (KJV ‘set it far from them’).

God will allow their wealth to be plundered and defiled by foreign invaders. ‘They shall pollute it’ simply means that the precious metals that have been made into idols will not be used for religious purposes but rather put to common use. There is no suggestion that the idols are holy. ‘Pollute’ (ḥālal) in that same sense occurs again in the next verse, v. 22.

God will turn his face away from his people, symbolizing his withdrawal of help and protection from them. This will allow the heathen enemy robbers to desecrate his ‘treasure’ (KJV ‘secret place‘). Some commentators view this as a reference to the temple and its destruction by the invaders but in Hebrew ‘temple’ is masculine. Greenberg (1983, p. 154) points out: ‘Judging from the feminine suffixes in the next clause (“it”) this is an epithet of the city or land of vs. 23 (both fem. in Hebrew); so T (“the land in which my Presence dwells).’

In this passage the Babylonians are referred to in disparaging terms (cp. Ezek 28:7; 30:11) as ‘the strangers’ (v.21), ‘the wicked of the earth’ (v.21), ‘robbers’ (v.22) and ‘the worst of the heathen’ (v.24).

MAKE THE CHAIN 7:23-25

The instruction ‘make the chain’ tells Ezekiel to perform another symbolic action that conjures up an image of captivity and exile (cp. Jer 27:2; Nah 3:10). He is to forge a chain. Jerusalem’s crimes will lead to its downfall; it is full of violence and capital crimes (lit. judgements of blood). Foreign conquerors (‘the evil ones of the heathen’ i.e. the worst of) will occupy Israelite homes, defile their sacred places and end their pride and power.

The conquest of the land, the destruction of holy sites, the occupation of homes by the invaders, and deportation fulfil the covenant curses of Leviticus chapter 26:31-33. Despite desperate attempts to bring about peace their efforts will be in vain and horror will certainly come upon them.

INEFFECTIVE LEADERSHIP 7:26-27

Calamity will be compounded by a lack of guidance. Prophets, priests and elders will have no answers as God will have withdrawn. There will be no words of revelation, knowledge or counsel and as a result all ranks of the population, the king, the prince (tribal chieftain), and the people of the land will be will be stricken with fear and despair.

God will bring on them the the evil that they have done to others. The judgement will be a direct consequence of their deeds and it will ensure that they recognize YHWH’s sovereignty and authority – ‘they shall know that I am the Lord.’

SUMMATION

This concludes the first major unit of the book, marking the end of the initial cycle of prophecies (chapters 4-7) which predicts dreadful judgements upon Judah and Jerusalem. Chapter 7 characterises these as retribution for their violence (7:7-11), improper use of wealth (7: 19-20), and idolatrous practices (7:20). It emphasises that they will be punished in accordance with their deeds (7:8, 9, 27) so they will suffer violence (7:25), their wealth will be unable to save them (7:19) and their holy places will be destroyed and defiled (7:24). This seventh chapter of Ezekiel presents a vivid depiction of impending judgment upon Judah and Jerusalem for their sins, highlighting the severity and inevitability of God’s wrath.

Posted in Exposition

AN ORACLE ADDRESSED TO THE MOUNTAINS OF ISRAEL – EZEKIEL 6:1-14

Posted on by writtenexposition

Ezekiel Chapter 6:

The chapter may be simply divided as follows:

1-4 PREDICTION

5-7 DESOLATION

8-10 PRESERVATION

11-14 LAMENTATION

INTRODUCTION

Ezekiel chapter six, like chapters four, five and seven, predicts severe judgements on the people and land of Judah. The structure of this chapter is similar to that of chapters thirty-five and thirty-six, which are also addressed to mountains. Chapter thirty-five is addressed to Mount Seir and the mountains of Edom and chapter thirty-six to the mountains of Israel. All three chapters (6, 35 and 36) have the same basic structure:

  • The word of YHWH comes to the prophet.
  • A prophecy is addressed to the mountain(s).
  • Bloodshed, death and destruction are predicted.
  • The power of the Lord is recognized.

1-4 PREDICTION

In v.1 the word of YHWH comes to the prophet with an instruction (v.2) to ‘set thy face towards the mountains of Israel’ and address the oracle to them. The expression ‘set thy face’ most likely implies taking up an attitude of opposition. It might also mean that Ezekiel is not to be afraid when delivering the message or even that he is literally to face westwards while speaking (see also 13:17; 21:2; 25:2; 28:21; 38:2).

With the exception of Josh 11:21 the phrase ‘mountains of Israel’ is found only in Ezekiel. It stands for the land of Israel (Deut 11:11 ‘a land of hills and valleys’) and indicates that YHWH will not only judge Jerusalem but also the whole land.

Where there are hills or mountains one also finds valleys, ravines and watercourses and these are all addressed in v.3. Ezekiel, of course, was not asked to literally speak to geographic features. Rather, here we have a technique known as personification – attributing human qualities or characteristics to something that is not human. To the personified locations YHWH issues a threat of invasion (‘a sword upon you’). The purpose of this punishment is that the ‘high places,’ which have been associated with idolatrous worship, might be utterly destroyed.

The cultic practices at the high places were syncretic in that the people worshipped YHWH there but combined this with rituals associated with other deities, such as Baal, Asherah and the planets (2 Kgs 23:4; Ezek 8:16). In connection with this v.4 mentions altars, images and idols.

Altar (mizbēaḥ) – this word is derived from a verb meaning to slaughter and refers to a raised location where sacrifices are offered.

Image (ḥammān) – solar pillar (Isa17:8; 2 Chron 34;4,7) or incense altar.

Idols (gillûlim) – Always occurring in the plural, this is Ezekiel’s favourite word for the false deities worshipped by Israel and Judah. It is thought to have derived from the Hebrew for ‘dung’ and is therefore derogatory and contemptuous. Ezekiel refers to deities other than YHWH as ‘dung-gods.’ YHWH will cast down the slain before the idols.

5-7 DESOLATION

The first half of v.5 repeats the end of v.4 that dead Israelite bodies will lie before their idols. V.5b adds that their bones will be scattered round about the altars. This emphasizes the futility of idolatry. The people would be slain as they sought help from their idols and their corpses would be lying uninterred on the ground as if offered as human sacrifices to those idols. Ironically, the Babylonians would show no mercy to the Israelite idol worshippers, even though they were idolaters too.

Verses 6-7 predict total desolation. Their towns will be waste and the high places ruined. The altars and idols will be cut down and their works wiped out. ‘Your altars,’ ‘your idols’ and ‘your works’ stress that not only did the useless idols belong to the people of Judah but also that they had manufactured these images themselves. Everything relating to the idol worship would be obliterated. That these should be destroyed is the stated purpose for total destruction.

‘high places’ Before the construction of Solomon’s temple as the central shrine for the worship of YHWH rites and sacrifices were conducted at local shrines called high places (e.g. 1 Sam 9:13, 19, 25; 10:5; 1 Kgs 3:2). We read of them first in Lev 26:30 and especially in the Kings, Chronicles and the Prophets. According to Deut 12:2-3 these locations ought to have been destroyed once the Israelites entered the Promised Land but the Israelites, whose God had appeared to Moses at Mount Sinai, easily adopted the Canaanite custom of conducting religious rites on hills and worshipped YHWH in such locations. Unfortunately, they adopted heathen practices as well, especially those associated with the fertility cults, such as male and female sacred prostitution.

The Old Testament uses the following words in this connection:

qāḏēš / qeḏēšāh Deut 23:17-18; 1 Kgs 14:24; 15:12; 22:46; 2 Kgs 23:7; Hos 4:4

zōnāh Gen 38:15; Lev 21:7; Deut 23:18; Prov 7:10; Jer 2:20; Ezek 23:44; Hos 2:5

possibly also ‘ministering women’ Ex 38:8; 1 Sam 2:22

Three of Judah’s kings – Asa (1Kgs 15:12-14), Hezekiah (2 Chron 32:12) and Josiah (2 Kgs 23:4-20) – attempted to quash idolatry, with varying degrees of success.

V.7. Still addressing the personified mountains of Israel YHWH says to them that when they see the fallen corpses ‘ye shall know that I am the Lord.’ This expression is repeated in vv. 7, 10, 13, 14.

8-10 PRESERVATION

YHWH via Ezekiel prophesies that a remnant will survive the siege of Jerusalem and will eventually remember him (cf. Zech 10:9)and repent of their evil ways (see also 12:16;14:22). This idea of a remnant featured in the symbolic act of 5:3-4. Although the message is mainly one of desolation a glimmer of hope lies in the fact that the nation will not be totally wiped out. That God will preserve some is an indication of grace.

Many commentators take the verb in v.9 as passive and translate as ‘I am broken.’ YHWH, like a husband whose wife has been unfaithful, is grief-stricken and broken-hearted by their ‘whorish heart’ and by the severity of the punishment that he must inflict upon them. The use of ‘whorish’ and ‘whoring’ may reference the link between idolatry and impure sexual practices.

Others take the verb as reflexive and translate as ‘ when I will break’ or ‘when I shall have broken for myself’ (i.e. for my own glory or reputation) – ‘their whorish heart and their eyes’. ‘Break their eyes’ is an unusual expression that might mean ‘destroy their pride’ (cf. Lev 26:19). This would cause them to realise that their idolatrous practices provoked YHWH and cause them to ‘loathe themselves’ and repent (36:31-32). V.9 emphasizes the emotions that will be felt by both YHWH and the people.

V.10 repeats the expression ‘they shall know that I am the the Lord.’ This will be because he will keep his word and carry out the punishment. This prophecy is not an idle threat.

11-14 LAMENTATION

Ezekiel is instructed to clap his hands, stamp his feet and wail ‘Alas!’ over the fate of the house of Israel. These extravagant gestures express deep emotion at the draconian punishment to come upon Jerusalem. It is unlikely that the emotion is joy (as in 25:6 where clapping and stamping are linked as well) at the prospect of God’s righteous judgement upon idolators but is more likely to be grief or regret at what the people will have to suffer (21:12-14). Jeremiah also wept over the fate of the people (Jer 9:1).

Verse 11 ends with a further prediction of the three main causes of death that will come upon the people: sword, famine and pestilence. These correspond to the portions into which Ezekiel’s shaved hair was symbolically divided (5:2, 12). Sword equals war, famine equals hunger and pestilence equals disease. Verse 12 explains that these disasters will prevail in different places and in different circumstances: those afar off will die by plague, those near will be killed by the sword and those that remain will die of starvation in the siege. The use of ‘far off, ‘near’ and ‘remains’ makes the point that everyone will be affected. God’s wrath will come upon them wherever they are. Although he was physically located in Babylon Ezekiel in v.12 seems to be speaking as if he were at Jerusalem, since the location of those that will remain and undergo siege is Jerusalem. It is interesting that plague, war and famine are the same penalties which were specified in Lev 26:25-26 for violation of the covenant. ‘Fury’ at the end of v.12 reiterates YHWH’s anger at idolatry. He will certainly carry out these threats.

Verse 13 repeats the picture in v.5 of dead bodies strewn about in front of the idols at their idolatrous shrines and again repeats ‘then shall they know that I am the Lord.’ The verse lists types of location at which altars to idols were typically situated – hills, mountains, trees – and mentions the oak tree in particular. Hosea 4:13 adds poplar and elm.

‘upon every high hill, in all the tops of the mountains, and under every green tree‘

This phrase upon every high hill, in all the tops of the mountains, and under every green tree is drawn upon by various Old Testament authors when describing the high places and groves at which idolatrous worship in Israel took place. Some include all three locations (mountain, hill, tree), others just one or two. I have found the following examples, perhaps there are more.

MOUNTAIN, HILL, TREE

Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree: Deuteronomy Ezekiel 12:2

Then shall ye know that I am the LORD, when their slain men shall be among their idols round about their altars, upon every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer sweet savour to all their idols. Ezekiel 6:13

They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. Hosea 4:13

HILL and TREE

For they also built them high places, and images, and groves, on every high hill, and under every green tree. 1 Kings 14:23

And they set them up images and groves in every high hill, and under every green tree: 2 Kings 17:10

And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. 2 Kings 16:4

He sacrificed also and burnt incense in the high places, and on the hills, and under every green tree. 2 Chronicles 28:4

For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot. Jeremiah 2:20

Whilst their children remember their altars and their groves by the green trees upon the high hills. Jeremiah 17:2

For when I had brought them into the land, for the which I lifted up mine hand to give it to them, then they saw every high hill, and all the thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering: there also they made their sweet savour, and poured out there their drink offerings. Ezekiel 20:28

MOUNTAIN and TREE

Inflaming yourselves with idols under every green tree, slaying the children in the valleys under the clefts of the rocks? Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these? Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice. Isaiah 57:5-7

The LORD said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. Jeremiah 3:6

MOUNTAIN AND HILL

And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter, when the towers fall. Isaiah 30:25

Your iniquities, and the iniquities of your fathers together, saith the LORD, which have burned incense upon the mountains, and blasphemed me upon the hills: therefore will I measure their former work into their bosom. Isaiah 65:7

My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth, and none did search or seek after them. Ezekiel 34:6

TREE

Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD. Jeremiah 3:13

MOUNTAIN

And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour’s wife, neither hath come near to a menstruous woman, Ezekiel 18:6

And that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbour’s wife, Ezekiel 18:11

That hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour’s wife, Ezekiel 18:15

Verse 14 promises that the Lord will ‘stretch out his hand’ in judgement. The result will be desolation and waste wherever they live. The desolation will be worse than that of ‘the wilderness toward Diblath.’ This most likely refers to the Arabian desert which lies to the east and south of the Dead Sea.

The location of Diblath is not known. Various unlikely suggestions have been put forward including;

Almon Diblathaim / Beth Diblathaim – in Moab, east of the Red Sea – Num 33:46-47; Jer 48:22

Riblah – on the Orontes river – 2 Kgs 25:6-7, 18-21; Jer 39:5-6; 52:9-11, 24-27

The oracle concludes with a further repetition of the recognition formula ‘they shall know that I am the LORD’ (vv. 7, 10, 13, 14).

SUMMATION

In this chapter the prophet Ezekiel receives a message from YHWH. He is to address this to the mountains of Israel and inform them that YHWH will bring devastation upon the high places, altars, and sacred pillars where the people have practised idolatry and worshipped false gods. The oracular speech describes how the people of Judah will be slain, their idols destroyed, and their land left desolate as punishment for their disobedience and rebellion against God. Despite this severe judgement, the Lord will leave a remnant who will remember him and acknowledge his sovereignty.

Posted in Exposition

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

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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 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!’

Posted in Exposition

FOUR SYMBOLIC ACTS IN EZEKIEL 4:1-5:4

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The Siege of Jerusalem: Contextual Background

Ezekiel chapter 4:1-5:4 is a continuation of the spirit’s speech to Ezekiel which commenced in 3:24. In it he receives instructions concerning his first messages to his fellow exiles in Babylon. He is to enact four dramatic performances which together represent YHWH’s judgement that is soon to come upon Judah. The drama relates to its capital city Jerusalem and the consequences of the forthcoming siege of the city by Nebuchadnezzar II.

At that time, of course, Ezekiel’s fellow exiles did not expect anything like that to happen. These prophecies are delivered by Ezekiel early in the period commencing with his call to the prophetic ministry (c. 593 BCE) and ending with the fall of Jerusalem (586 BCE). In 597 BCE Nebuchadnezzar had deposed Jehoiachin of Judah and exiled him along with ten thousand of his subjects (2 Kgs 24:8-16), including Ezekiel (1:1-3). He then installed Jehoiachin’s uncle Zedekiah as a puppet king. With this relatively stable government in Judah the exiles were doubtless looking forward to a soon return to their homeland. They could not have known then that Zedekiah (2 Kgs 24-25; 2 Chron 36; Jer 3) would cast off his allegiance to the Babylonians; provoking a violent response by Nebuchadnezzar. In order to quell the revolt by his Judaean vassal Nebuchadnezzar marched to Riblah in Syria where he established campaign headquarters (2 Kgs 25:6, 20; Jer 39:5; 52:9, 26). From that base his army invaded Judah and destroyed its fortified towns (Jer 44:2) before besieging Jerusalem in the ninth year of Zedekiah. Eventually, after a two and a half year siege, the city fell to the Babylonians in 586 BCE. Zedekiah’s family and the nobles of Jerusalem were executed, after which Zedekiah himself was blinded and transported to Babylon as a prisoner of war (2 Kgs 25:6-7).

Ezekiel’s dramatic performances feature:

4:1-3 A model of a siege – representing the siege of Jerusalem.

4:4-8 A number of days spent lying on his left and right sides – representing the duration of judgement .

4:9-17 Consumption of small amounts of bread and water – representing a famine in Jerusalem.

5:1-4 A haircut and shave – representing the fate of Israel.

Some scholars are of the opinion that because Ezekiel does not explicitly state ‘I did this’ for each drama he may have just described the details of his vision to the people without physically acting out these scenarios. However, I take that Ezekiel literally carried out YHWH’s instructions since 4:12 makes it clear that the bread was to be baked in the sight of the people. In addition, impressive symbolic actions by Israel’s prophets were not unusual in that era (1 Kgs 11:30, 22:11; 2 Kgs 13:17; Isa 20:2-4; Jer 13:1-11, 19:1-10).

4:1-3 A MODEL OF A SIEGE

Ezekiel, once again addressed as ‘thou, son of man,’ is instructed to get a (clay) brick, set it before him, and inscribe a diagram of Jerusalem on it. He is then to impersonate the Babylonians by enacting a siege of the city. In practice, Ezekiel may have depicted siege warfare by drawing but the verbs (lay, build, cast, set, take) suggest it is more likely that he made little models and moved them towards his clay brick. These models were of:

a fort – siege works or a tower, manned by archers and slingers (2 Kgs 25:1).

a mount – mounds or ramps constructed of debris (earth, wood, stone) which were built against the walls of a besieged city. Siege towers and battering rams could be pushed up these ramps and from them attack troops could scale the walls using siege ladders. They would then fight their way to the city gates and open them.

a camp – living quarters of an army contingent. As well as fighting men this would have included sappers (who tunnelled under the walls to collapse them) and siege engineers.

battering rams – these wheeled vehicles had a heavy ram suspended from the roof by ropes, one of its ends being a large metal blade. The operators repeatedly slammed this into city gates and walls in order to breach them. These prefabricated machines were generally transported flat pack and assembled on site.

From the details in these three verses one can easily imagine the noise, mayhem and devastation of ancient siege warfare. Men shouting, rams battering, slingers and archers from both sides raining down stones and arrows at one another, the defenders throwing down flaming torches to set the attacking war engines and troops alight. Ezekiel’s enactment of such a siege that would soon be experienced by Jerusalem must have shocked his fellow countrymen.

Ezekiel was also to set up a flat iron pan or griddle between him and his model of the city and glare (‘direct your face forward’) at it. This obstruction probably represented the barrier between YHWH and the house of Israel and the stare represented God’s angry intentions towards Jerusalem. The visual demonstration of a siege serves as a prophetic ‘sign’ to the house of Israel of the impending destruction of Jerusalem.

4:4-8 A NUMBER OF DAYS SPENT LYING ON HIS LEFT AND RIGHT SIDES

Ezekiel is then commanded to lie on his left and right sides for a specific number of days, symbolically bearing the sin of the people of Israel. Each day probably represents a year of punishment for Israel’s iniquity. This act serves as a vivid illustration of the consequences of Israel’s rebellion against God.

Having impersonated the Babylonians in the first episode Ezekiel now has to play the part of Israel. He is instructed to lie on his left side for 390 days and after that lie on his right side for 40 days. The first period relates to the ‘house of Israel,’ the second to the ‘house of Judah. Ezekiel is told that each day represents one year (vv. 5-6).

Apparently in the Ancient Near East directions were indicated from a position facing east. North (the northern kingdom of Israel) was therefore on the left side and South (the southern kingdom of Judah) on the right. Another example of this in Ezekiel is 16:46: ‘And thine elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters.’

Concerning the years, we have no idea what dates are referred to. In fact, even the number of years for the house of Israel is unclear for although the Hebrew Masoretic text reads 390 years the Greek LXX says 190 years. Scholars and commentators have fertile imaginations and many ingenious suggestions have been put forward.

Since 390+40=430 (the period of time spent by the children of Israel in Egypt) some see this as symbolic of years of oppression or wilderness experience for Israel. See also Ex12:40 and Gal 3:17.

There is some disagreement as to whether the days represent years of sin or the years of punishment for sin. The first would look back to years of iniquity, the other point forward to years of judgement. Basing their opinion on v.9b some commentators maintain that the 390 years and the 40 years run concurrently, although v.6 says ‘when thou hast accomplished them (390), lie again (40)…’ which strongly suggests that they are consecutive.

There also seems to be no agreement on a terminus a quo (start date). For the 390 years of iniquity a popular choice is the period from the the division of Israel in 931 BCE to the fall of Babylon in 539 BCE. Others think that the period is 390 years from the construction of Solomon’s temple in the tenth century BCE. A valid point made by several commentators is that the dates in the book of Ezekiel are based on the deportation of Jehoiachin in 597 BCE, on this basis they speculate that the 390 and 40 years of punishment run consecutively from then until the Maccabean Revolt in 167 BCE.

As regards the 40 year period of Judah’s iniquity some say it began during the reign of King Josiah (640 -609 BCE) and ended with the Fall of Jerusalem (586 BCE), others that it commenced during the long (2 Kgs 21:1), evil (2 Kgs 21:10-16; 23:26-27) reign of Manasseh (lived c. 697-642 BCE).

A few of the commentators I have read give the 430 years a future application, maintaining that because the northern tribes would not have received Ezekiel’s prophecy then these days have yet to be fulfilled. They assert that Ezekiel is portraying judgement that will fall on all Israel (5:4). This, in their view, will occur at the end of the age.

It therefore seems that this is to be a long drawn out drama. Ezekiel is to lie first on his left side for 390 days and then on his right for 40 days ‘to bear the iniquity’ of the house of Israel and the house of Judah. This bearing of the nation’s iniquity is not vicarious but rather Ezekiel’s period of suffering and discomfort symbolizes the pain that Israel will endure at the hands of the Babylonians. During this display YHWH will ‘put ropes on’ Ezekiel, perhaps inflicting him with some kind of temporary paralysis, in order to prevent him from turning from one side to the other.

Again (v.7) Ezekiel is instructed to stare/glare at his siege model while he is lying on his side with his arm uncovered (see v.4). This may symbolize an unimpeded warrior ready for battle (cp. Isa 52:10). He is also to prophesy against Jerusalem. Perhaps, however, there is one crumb of hope in Ezekiel’s message in that the judgement is for a set period and will one day come to an end.

Possibly Ezekiel did not lie immobile 24-7 but just lay for several hours per day as the passage represents him carrying out other activities like enacting the siege, baking bread, drinking water, shaving etc.

4:9-17 CONSUMPTION OF SMALL AMOUNTS OF BREAD AND WATER

In these verses Ezekiel is instructed to eat a specific ration of food, prepared from a mixture of grains and legumes. This is limited by weight and represents the scarcity of food that the people of Jerusalem would experience during a siege. This action demonstrates the severity of the impending judgment upon Israel.

He is directed to mix flour from six types of grain in one vessel and prepare enough bread to eat ‘ from time to time’ (v.10, i.e. at a set time each day) during the 390 day period that he would lie on one side or the other. These grains are: wheat, barley, beans (see also 2 Sam 17:28), lentils, millet and fitches (a species of wheat). This unusual mixture of cereals was to be baked in full view of his fellow exiles (v.12), using human excrement as fuel. The amount of Ezekiel’s daily allocation of this disgusting food is 20 (Babylonian) shekels – approximately 8 ounces or 227 grams – and his intake of water is restricted to one sixth of a hin – about 0.6 litres. That the quantities are to be precisely measured out (cp. Lev 26:26) emphasizes that these are starvation rations. Ezekiel’s general state of health will deteriorate on such an unbalanced diet. The main point of this symbolic action is that siege, starvation and famine will soon be the lot of the residents of Jerusalem. There will be a shortage of food and water therefore rationing will apply (vv.16-17). Rationing is described in Isa 30:20 as ‘the bread of adversity and the water of affliction’ (see also 1 Kgs 22:27).

Ezekiel is instructed to eat the bread ‘as barley cakes.’ The idea seems to be that of eating them with enjoyment or enthusiasm thus suggesting that during the siege of Jerusalem people will be delighted to have something to eat, even if it is polluted.

In verse 13 the Lord says ‘thus shall the children of Israel eat defiled bread among the Gentiles, whither I will drive them’ (for YHWH driving the Israelites out see Jer 8:3; 16:15; 24:9; 27:10,15), Ezekiel’s starvation diet teaches his fellow Israelites a double lesson: it predicts the forthcoming siege of Jerusalem and also the defilement of the exile that would follow it. The may mean that the food they will eat abroad is defiled since it will not be slaughtered, produced, handled and prepared in accordance with the dietary laws in the Torah. It could also mean that they will be defiled by adopting heathen manners and customs during the Exile (cp. Hos 9:3-4 for a similar sentiment).

Even though Ezekiel was receiving these directions while in a prophetic trance his priestly upbringing seems to have automatically triggered an immediate protest at the instructions concerning the bread. That his problem concerns the use of human excrement as fuel is clear from YHWH’s response in v.15: ‘Lo, I have given thee cow’s dung for man’s dung, and thou shalt prepare thy bread therewith.’ Bread baked over dried cow manure will still be defiled but perhaps to Ezekiel it seems a little less revolting. In any case, it will still sound disgusting and memorably make the point to his audience.

Ezekiel’s request for relief begins with a passionate outburst ‘Ah Lord God!’ and he goes on to explain that thus far his life has not been ‘polluted.’ One would think that Ezekiel’s objection is based on either the regulations concerning unlawful mixing (Lev 19:19; Deut 22:9) or on the strict rules about the disposal of human waste (Deut 23:12-14). However, he mentions neither of these but gives as his reason (‘for’ v.14) the fact that he had never done the following things:

  • Eaten an animal that died of itself (Lev 11:39; 17:15; 22:8; Deut 14:21, cp. Ezek 44:31).
  • Eaten an animal that was torn in pieces (Ex 22:31; Lev 22:8).
  • Eaten abominable flesh – this was meat left over from peace offerings and not eaten by the third day (Lev19:7).

These things bear no relation to baking bread over human excrement but Ezekiel seems to be asserting that he has kept all the dietary regulations since his youth, and cites these three cases in point. It is commendable that Ezekiel lived a blameless life before his prophetic call and that during his ministry his conscience was so sensitive that he instinctively wanted to live his life in obedience to God’s requirements. What a great lesson and example for us today!

After granting Ezekiel a concession on the fuel YHWH further declares: ‘Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment: That they may want bread and water, and be astonished one with another, and consume away for their iniquity.’ Ezekiel 4:16-17

‘staff of bread’ – means supply of bread, that which human beings depend on for survival. See also Lev 26:26; Psa 105:16; Isa 3:1; Ezek 5:16; 14:13. The siege of Jerusalem will result in the rationing of food and water. Bread will be doled out by weight and water by measure. The people will partake of their daily rations ‘with astonishment’ (extreme fear and apprehension) and will ‘consume away for their iniquity,’ i.e. they will waste away. Ezekiel uses this same expression three times when prophesying YHWH’s judgement (4:17; 24:23; 33:10).

This drama symbolizes and emphasizes the severity of the judgement that will befall Jerusalem. The scarcity of food and water will lead to desperation and despair among the people. This judgment is portrayed as a consequence of the people’s sin and disobedience.

5:1-4 A HAIRCUT AND SHAVE

Again addressing him as ‘Mortal’ YHWH reveals to Ezekiel details of the fourth drama that he must enact. He is to take a sharp knife and shave his head and beard. Using a knife as a razor is a powerful depiction of the judgement that will come upon the people of Jerusalem. The shaving of the head and beard was a sign of mourning (Isa 22:12; Jer 16:6) or disgrace (2 Sam 10:4; Mic 1:16) in ancient Near Eastern cultures and Israelites were forbidden by the law (Lev 19:27; 21:5; Deut 14:1) to practise this custom.

Using balances Ezekiel is to weigh and divide the hair that he has shaved off. This intimates that God is supervising the judgements (see 5:12; 6:12). Unlike the previous three dramas (chapter 4), in this case Ezekiel is to perform the symbolic actions AFTER the set number of days he has to lie on one side or the other (‘when the days of the (mock) siege are fulfilled,’ 5:2).

  • He is to burn one third of the hair ‘in the midst of the city,’ i.e. on his brick representing Jerusalem. This symbolizes the destruction of Jerusalem by fire and of its inhabitants by famine and pestilence (5:12).
  • He is to strike another third of the hair with a sword symbolizing that many people will suffer a violent death in battle.
  • He is to throw the remaining third to the winds, symbolizing the dispersion of the people of Judah.
  • He is to take a small number of the scattered hairs and bind them in the hem of his garment. He then has to take some of these and burn them in the fire. This indicates that even a remnant (symbolizing either those who survive the Babylonian invasion and siege or those who remain faithful to YHWH) will not be spared from God’s judgement but will find themselves in desperate circumstances. This action emphasizes the severity of the consequences of disobedience.

We now move into the next section which begins with an oracle against Jerusalem (5:5-17) in which YHWH explains the symbolism of the haircut and shave in 5:1-4.

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

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

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Introduction

Ezekiel 3:16 begins with a standard prophetic word formula (c. 50 times) that will become familiar as we progress through the book: ‘the word of the Lord came unto me saying.’ It next occurs at 6:1 which would suggest that that 3:16-5:17 is one unit. This unit consists of several addresses by YHWH to Ezekiel and also includes a couple of Ezekiel’s reactions/responses to YHWH’s words (3:16; 4:14).

3:16-21 The Watchman Parable

After a seven day period of stunned anticipation Ezekiel receives a message from the Lord informing him that he has been given the specific role of watchman to the house of Israel. The parable of Ezekiel as a watchman occurs in two chapters of the book (3:17-21 and 33:1-9) but falls into three parts:

Part 1 – Found only in chapter 33.

1 Again the word of the LORD came unto me, saying,
2 Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman:
3 If when he seeth the sword come upon the land, he blow the trumpet, and warn the people;
4 Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head.
5 He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul.
6 But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand. Ezekiel 33:1-6

Part 2 – Found in both chapter 3 and chapter 33

16 And it came to pass at the end of seven days, that the word of the LORD came unto me, saying,
17 Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me.
18 When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand.
19 Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.
20 Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.
21 Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:16-21 and also 33:7-9

PART 3 – Found only in chapter 3.

20 Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.
21 Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:20-21

In this article we shall only deal with material found in Ezekiel 3:16-21.

Speaking in the first person the Lord addresses Ezekiel not by name but as ‘mortal’ and makes him watchman for the house of Israel. In ancient times, a watchman patrolled the walls of a city (2 Sam 18:24-27; 2 Kgs 9:17-20) and was responsible for keeping guard and for alerting the citizens to approaching dangers. Similarly, Ezekiel is appointed by the Lord as a spiritual watchman for the ‘house of Israel.’ Whenever he hears a message from YHWH it is his responsibility to convey that message and warn the people about impending consequences (3:17).

The Weight of Prophetic Responsibility – Illustrating the Prophet’s Task as a Watchman and the Consequences of Silence

In vv.18-21 YHWH introduces the idea of prophetic responsibility and elaborates on the role of watchman by outlining various scenarios involving a word from the Lord (‘when I say’) and possible prophetic responses to it. It is notable that YHWH does not use military style language (Isa 21:6-8; Jer 6:17), which one might expect, when expanding upon the role of watchman but rather expresses himself in legal terms more appropriate to the courtroom. The language is that of a judge addressing ‘the wicked man’ (in the second person ‘you’) while pronouncing the death sentence upon him: ‘When I say unto the wicked, Thou shalt surely die’ (3:18).

Four cases are set out in two sets of two. The grammar is not quite parallel but the meaning is. In each of the two sets we have one example of the prophetic watchman not fulfilling his role and one example of him fulfilling that role, and the consequences of each.

Case 1 (3:18) The prophet is made aware that the death sentence has been passed but does not warn the wicked man. The consequences are two-fold: a) the wicked man will die in his sin. b) the prophet will be held responsible for the wicked man’s death, because he failed to warn him.

Case 2 (3:19) The prophet is made aware that the death sentence has been passed and does warn the wicked man, who does not turn from his sin. The consequences are two-fold: a) the wicked man will die in his sin. b) the life of the prophet will be preserved.

Case 3 (3:20) ‘The righteous man’ turns from his righteousness and commits iniquity and the prophet does not warn him. The consequences are two-fold: a) The man’s former righteousness will not be remembered so he will die in his sin. b) because he did not warn the man the prophet will be held responsible for his death.

Case 4 ((3:21) The prophet warns the righteous man not to sin and the righteous man does not sin. The consequences are two-fold: a) the righteous man will live. b) the prophet’s life is preserved.

In summary, Ezekiel 3:16-21 depicts the prophet’s role as a watchman, emphasizing the weighty responsibility of delivering God’s warnings and messages to the people. Ezekiel’s task as a watchman is to ensure that he communicates to the people exactly what he hears from YHWH. The warnings will be solemn. What Ezekiel will be announcing is a legal decision that has already been taken and will not be revoked.

3:22-27 EZEKIEL’S CONFINEMENT AND DUMBNESS

In 3:22-23 we have Ezekiel as narrator introducing a series of three messages from YHWH, all of which begin with the words: ‘And thou, o son of man’ (3:25; 4:1; 5:1). The first message (3:24b-27) reveals to him further information about the conduct of his ministry. The second (4:1-17) orders him to symbolically represent the siege of Jerusalem and in the third (5:1-17) he is told to symbolically represent the fate of the inhabitants after fall of the city.

A Valley Encounter: The Glory of YHWH Revisited – Ezekiel’s Solitude and the Renewal of Divine Encounter

Ezekiel records (vv.22-24) that he was told to leave the Israelites among whom he found himself and go out into the solitude of a valley, presumably near Tel-Abib (3:15). When he had complied with this instruction the glory of YHWH appeared to him just as it had in his inaugural vision by the river of Chebar (1:1-3:14).

Bound with Cords: The Symbolism of Confinement

Again (see 2:2) the spirit enters him and sets him on his feet, telling him that he is to go back to his house and remain shut up there. Using the ‘son of man’ formula the spirit proceeds to emphasize the strictness of this confinement using the imagery of being bound with cords. As a result Ezekiel will not be able to go out among the people, they will have to come to him (8:1; 14:1; 20:1; 33:30). Although the text says that ‘they’ will bind Ezekiel it is generally understood that the binding will be done by YHWH, especially in light of 4:8. It is not the action of the Israelites.

Silenced Tongue: Understanding the Impact of Muteness on the Prophet’s Role

In vv. 26-27 Ezekiel is informed that his tongue will cleave to the roof of his mouth with the result that he will be speechless except when YHWH commands him to speak. Even then he will only be able to say what YHWH wants him to say and must begin his messages with ‘Thus saith the Lord God.’ The purpose/result of Ezekiel’s dumbness is that he will not be ‘a reprover’ to rebellious Israel.’ What is meant by ‘one who chides,’ ‘one who rebukes’ (compare Prov 9:7; 24:25; 25:12; 28:23)?

Some suggest that the idea of a reprover here is a legal concept. To reprove may perhaps mean to conduct a legal case (Job 40:2), or to preside or arbitrate at a trial (Job 9:33 daysman) and thus ensure a fair hearing. Trials took place at the gate of a city, which is where the reprover would exercise his role (Isa 29:21; Amos 5:10). This view seems to fit well what we have said about vv.16b-21 where the role of the watchman is expressed in legal terms.

The legal dispute in view is therefore that between YHWH and Israel. Ezekiel is not permitted to become involved. He is confined to his house and cannot go out among the people or sit with the elders at the city gate. He cannot see what is going on and react to it but can only speak what he is told to say by YHWH. He is dumb and therefore cannot exercise a mediatorial role between YHWH and Israel. He cannot intercede for them because the trial is already over, No negotiation or dialogue is possible. Communication is only one way; from YHWH to Israel. The decision has been made and the verdict pronounced. Ezekiel’s role is to proclaim the coming judgement.

Ezekiel’s Silent Years

Three passages refer to the onset of Ezekiel’s dumbness and its removal (3:22-27; 24:25-27; 33:21-22). The chronology of the book of Ezekiel would indicate that the limitations of confinement and the state of silence imposed upon him by the Lord may have lasted from the time of his call (c. 593 BCE) for a period of about seven years; ending only the evening prior to Ezekiel hearing the news (from a refugee one year following the event i.e. 585 BCE) that his prophecies of judgment have been fulfilled by the destruction of Jerusalem by the Babylonians (586 BCE).

21 And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten.
22 Now the hand of the LORD was upon me in the evening, before he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21-22

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

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

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EZEKIEL’S CALL TO BE A PROPHET – 2:1- 3:15

BACKGROUND

In chapter one Ezekiel has a vision of YHWH (Yahweh – the Lord) coming from the direction of the north in a storm cloud, borne along by a strange chariot composed of four living creatures and with wheels which travelled in all directions at once. Above the living creatures is a crystal dome upon which he sees YHWH in human form sitting upon a throne, surrounded by a brightness resembling a rainbow. Overcome by this sight of ‘the glory of YHWH’ Ezekiel falls upon his face and hears a voice speaking to him.

In 2:1- 3:15 Ezekiel reports the speech in which YHWH calls him to be a prophet, authorised to speak on YHWH’s behalf. The speech divides into five sections, all of which are introduced with the formula ‘and he said to me.’

2:1-2 ‘And he said to me‘- Ezekiel is commanded to stand.

Ezekiel receives a direct command from YHWH to stand on his feet; signifying a readiness to receive the message that the Lord is about to communicate to him. YHWH addresses him as ‘son of man’ (son of Adam; son of a human). ‘Son of’ denotes membership of a particular class; e.g. ‘prophet’s son’ in Amos 7:14. In Ezekiel this form of address is used only by YHWH and is a key phrase in the book. Referring to Ezekiel as ‘mortal’ or ‘human being’ emphasizes his weakness and insignificance in light of the glory and majesty of YHWH that he is witnessing in the vision.

When YHWH speaks to him Ezekiel is set upon his feet by the ‘spirit.’ This again emphasizes Ezekiel’s weakness, he can do nothing apart from the power of God. In the call narrative the spirit lifts and set him on his feet (2:2), a hand holds out the scroll (2:9) and the Lord feeds him the scroll (3:2). Ezekiel’s only action, if one might call it that, is to eat the scroll (3:3). The Spirit entering into Ezekiel symbolizes divine transformation and empowerment, preparing him for the task ahead. As a prophet he will have to rely totally upon the Lord.

2:3-10 ‘And he said to me‘ – Ezekiel is sent to rebellious Israel.

God commissions Ezekiel as a prophet to the rebellious ‘sons of Israel.’ Although Ezekiel’s ministry would be to the people from Judah who were with him in exile yet throughout the book he often addresses Israel as a whole (the other tribes had already been exiled for more than 120 years) and characterizes them as rebellious. This is a reminder that misfortune befalls them because they have failed YHWH, not because YHWH has failed them.

The fact of YHWH’s displeasure is driven home by use of the word ‘nation’ (gôyim), also used for the heathen, pagan Gentile nations around (Ex 9:24; 34:10; Ezek 5:6-8). God does not say here that they are his people, in fact, in 3:11 he just refers to them as Ezekiel’s people (‘thy people’).

‘They and their fathers have transgressed against me…’ (2:3). Israel’s rebellious attitude can be traced back a long way. It was a characteristic their ancestors and could thus be almost viewed as hereditary. It is to these impudent (hard of face, obstinate) and stiffhearted (hard hearted) people that YHWH is sending Ezekiel. He is to tell them ‘Thus saith the Lord God’ (2:4). This messenger formula is another key phrase in the book. The messages that Ezekiel delivers do not originate in his own mind but are directly from YHWH, delivered via Ezekiel acting as a conduit.

Since the people are rebellious they may refuse to listen to what Ezekiel says but whether or not they heed the message they ‘shall know that there hath been a prophet among them’ (2:5). That which Ezekiel predicts will come to pass.

Ezekiel is not to be afraid of these people who are characterized by harshness but is to be courageous in the face of opposition. The briers, thorns and scorpions (2:6) are usually viewed as describing the challenging and hostile environment in which Ezekiel will carry out his prophetic ministry (since the first two are plants it is likely that ‘scorpion’ also refers to a thorny plant, e.g. 1 Kgs 12:11). Ezekiel will be rejected and humiliated by the people. On the other hand, the idea may be that Ezekiel will be metaphorically surrounded by briers, thorns and scorpions, which will serve to protect him from the hostility of his fellow countrymen. Ezekiel is commanded to speak the Lord’s words boldly, regardless of whether the reaction is positive or negative (2:7).

In 2:8 Ezekiel is rather strangely exhorted not to be ‘rebellious like that rebellious house.’ Israel has been called ‘rebellious’ in vv. 5, 6 and 7 and now in v. 8 there is repetition of the word ‘rebellious.’ The focus is therefore on Israel’s rebelliousness; it is because of this that Ezekiel is being sent to them as a prophet. Ezekiel, however, is not to be like them, he is to open his mouth and eat whatever YHWH gives him. This command to eat is repeated in 3:1. Ezekiel at this stage has no idea what he is to eat.

In 2:9-10 Ezekiel sees a hand hold out a scroll which is then spread out before him so that he can glance at it. He notices that the writing covers both back and front of the scroll and that it contains ‘lamentations and mourning and woe.’ It would seem that the message written on it is one of judgement.

3:1-3 ‘And he said to me‘ - Ezekiel is commanded to eat the scroll.

YHWH repeats the command to Ezekiel to eat whatever he finds; that turns out to be the scroll, an inedible object. Fortunately for Ezekiel, he did not have to eat a physical scroll, this was happening in his trance-like state. Even at this point Ezekiel does not protest, in fact, he does not speak at all throughout the entire inaugural vision. Exercising unconditional obedience, he receives and consumes the scroll, symbolizing the word of God. He thus fills his ‘belly’ and ‘bowels’ (his innermost being) with it. The act of eating is also symbolic; it emphasizes the need for Ezekiel to fully digest, assimilate and comprehend YHWH’s message before sharing it with others.

Ezekiel reports that the scroll tastes as sweet as honey. The prophet Jeremiah (15:16) also reported that (metaphorically) feeding upon God’s word brought him joy: ‘Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts.’ (See also Psa 19:10)

3:4-9 ‘And he said to me‘ - Ezekiel is formally commissioned as YHWH’s prophet to Israel.

Ezekiel is now commissioned to go and deliver God’s words to the house (family) of Israel. He is not to speak his own thoughts but to convey the divine message faithfully and accurately. His Israelite audience speaks the same language as him so communication ought to be fairly easy. The message, however, will meet with resistance and rejection. This is emphasized with a comparison. Were YHWH to send Ezekiel to many foreign nations which speak an unintelligible language (like the Babylonian overlords/invaders) they would readily receive the message, in contrast to rebellious Israel, who will reject it.

Unlike the other prophets Ezekiel is not sent with a message of hope that would enable Israel to repent and avoid judgement. He just has to deliver God’s words verbatim in spite of the fact that there will be no response. YHWH already knows (3:7) that the message will be rejected. Israel does not heed YHWH so they certainly will not heed Ezekiel. The success of Ezekiel’s ministry will not be measured by results but by his obedience in proclaiming what YHWH tells him to say.

Verses 8 and 9 return to the thought of Israel’s hardness already mentioned in 2:4. Israel is tough but YHWH will make Ezekiel equally tough. Verse 8 says he will be tough-browed; i.e. brazen (see Jer 3:3). Similarly in v. 9 Ezekiel’s brow will be like an adamant (unbreakable material) harder than flint; i.e. diamond (see Jer 17:1). Again Ezekiel is told not to be afraid and again Israel is described as a ‘rebellious house.’

3:10-11 ‘And he said to me‘ - Ezekiel is commanded to go to his fellow exiles

These verses sum up Ezekiel’s task. When Ezekiel hears all the words that the Lord will speak to him he is to lay them to heart and go and announce them to the exiles (‘them of the captivity’). All the other prophets of YHWH lived in the land of Israel and prophesied to the people there but Ezekiel is commissioned to directly address his fellow exiles; both he and they have been deported along with King Jehoiachin c. 597 BCE (1:2) and are now on foreign soil, far from the land of Israel. The message he has for them does not originate with him but comes from the Lord: ‘Thus saith the Lord God.’

3:12-15 Ezekiel describes his departure from YHWH’s presence and his arrival at Tel-Abib.

Ezekiel describes how that, still in his prophetic trance and experiencing the vision of God, the wind (or the Spirit of God) metaphorically (not physically, see 8:3; 11:1, 24) levitates and teleports him to Tel-Abib. That Ezekiel was still experiencing the vision is clear from his report that he heard the great rumbling sound (of an earthquake) and that the noise he heard was from the wings of the living creatures, the wheels, and the overall movement associated with the divine presence (3:13). The great rumbling sound which he hears symbolises the powerful presence of God. The declaration, “Blessed be the glory of the Lord from its place,” expresses praise for God’s majestic and glorious presence. Possibly it was sung by the cherubim.

Ezekiel describes his state of mind while he is carried away as ‘bitter.’ At what we are not told. He may have been bitter at the adamance of Israel or bitter because he has been called to be God’s spokesman to the people, with no likelihood of them paying attention to his message. In spite of his internal struggles he feels the strength of the Lord’s hand upon him, providing divine empowerment for his prophetic mission, . Jeremiah (Jer 15:17) seems to have have had a similar melancholy reaction to the grievous message he would announce.

Back in Tel-Abib (3:15) with the exiles Ezekiel says that he ‘sat where they sat.’ Sitting among them is a demonstration of Ezekiel’s identification with the people to whom he is sent, sharing in their experiences and challenges. Apparently he is so shocked and overwhelmed by the vision that he sits in stunned silence for seven days.

SUMMATION

In this section of the call narrative (2:1-3:15), Ezekiel receives a divine commission and is made aware of the difficulty of the task ahead. However, he receives assurance of God’s protection and empowerment. The stage is now set for Ezekiel’s prophetic ministry to the rebellious house of Israel.

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

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

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

Posted in Exposition

The Half-Shekel Ransom: Exodus 30:11-16

Posted on by writtenexposition

Introduction

Within the pages of Exodus, nestled among the divine instructions for the construction of the tabernacle, we come across a peculiar commandment concerning the census tax, or atonement money. 

This command lies in a block of chapters (25-31) in which the Lord directly addresses Moses and communicates the blueprint of the Tabernacle in a series of seven speeches. Each speech begins with the words: ‘and the Lord spoke unto Moses’ (25:1; 30:11; 30:17; 31:1; 31:12; 31:16; 31:18). Chapters 25-31 are prescriptive; that is, they lay down a set of instructions.

At the end of the book of Exodus there is another block of chapters (35-40) which are descriptive. They repeat more or less the same details contained in the prescriptive chapters. This is done in order to emphasize the meticulous adherence of the Israelites to the divine instructions for the construction of the Tabernacle; delivered to Moses on Mount Sinai. This latter descriptive section is characterized by the words: ‘as the Lord commanded Moses’ (39:1, 5, 7, 21, 26, 29, 31; 40:19, 21, 23, 25, 27, 29, 32).

Sandwiched between the prescriptive section (25-31) and the descriptive section (35-40) is the account of Israel’s sin in worshipping the Golden Calf (32-34).

In Exodus 30, strangely placed between the instructions concerning the incense altar and the brass laver (basin), is the command to conduct a census.

Divine Directive

30:11: And the LORD spake unto Moses, saying,

This discourse marker introduces the instructions that follow and is a reminder of divine interest and guidance in human affairs.

Preventing Plague

30:12: When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.

Moses (‘thou’ is singular) receives a command to take a census ; lit ‘when you lift up the head of the sons of Israel.’ Notice the emphasis on the idea of numbering, occurring four times in this verse. To ensure protection from plague (lit. ‘blow’) each eligible male counted was to pay a ransom for his life at the time of registration. Many commentators explain away the fear of plague (plague and census are also linked in 2 Sam 24) as a taboo or superstition, common among peoples in the ancient world, that a deity might easily become angry at a time of census. The reason is not explained here but I suspect there is much more to it than that.

Perhaps expiation or appeasement for the recent apostasy was necessary at the time of this census; expressed as a ‘ransom’ (a price paid in exchange for release) or as the related word ‘atonement’ (30:15-16). Somehow it seems significant that the two blocks of chapters about the Tabernacle referred to in the introduction above are connected by the story of the Golden Calf. This incident involving the worship of a representation of deity as a golden bull (32:8) violated the covenant almost as soon as it was ratified (20:3), almost scuppered the recently established relationship between the Lord and his people and nearly derailed the whole tabernacle project. The Lord was angry and would have destroyed the people but for three intercessions by Moses (32:11-14; 32:31-33:3; 33:12-17). Intercession was followed by repentance, forgiveness, covenant renewal and eventually the Lord’s presence among the people but there would still be punishment for the sin. Exactly what it would be and when it would fall was not revealed (32:34).

Half a Shekel

30:13:This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the LORD.

Here, the prescribed amount of the ransom is revealed – half a shekel, according to the sanctuary shekel. It is thought that the sacred or holy shekel may have been heavier than a normal shekel and probably weighed about 12 grams. The shekel was not a coin but a unit of weight. This ransom payment was therefore about 6 grams in weight. The sanctuary shekel is further defined as being equivalent to twenty gerahs – another unit of weight that is thought to be Babylonian. We are not told here what was to be weighed out but from Exodus 38:25-26 we learn that the ransom was paid in silver. The total amount collected was 100 talents plus 1775 shekels. There were 3000 shekels in a talent so the total number of shekels was 301775. This represented a half-shekel per head given by 603550 men. At approximately 6 grams per half shekel the weight of silver given was just under 4 tonnes.

30:14: Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD.

The census tax is required from all males who are twenty years old and above and this verse emphasizes that this offering is to the Lord. An offering was something that was lifted up in an act of dedication, elevated, i.e. a gift. This verse repeats ‘every one that passeth among them that are numbered’ from v.13. ‘Every one’ could refer to either male or female but in the Numbers 1 census those twenty years and above were males old enough to serve as soldiers. Perhaps we have here a practical hint as to how the census might be taken. Each man must have passed from one designated area to another, handing over a half-shekel at the point of registration.

Equal Offering, Equal Atonement

30:15:The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the LORD, to make an atonement for your souls.

Regardless of one’s wealth, everyone is to give the same amount, emphasizing equality in the offering. The amount payable was not calculated on the basis of inheritance or income but was a poll tax, a fixed sum. Note the comparisons: ‘rich’ and ‘poor’, ‘more than’ and ‘less than.’ The purpose of the offering is to make atonement (‘covering over’ i.e. appeasement) for their lives.

Use of the atonement money

30:16: And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls.

Moses was to take ‘the silver of coverings-over (plural)’ and use it for the service of the Tabernacle. In this context, as Ex 38:27-28 makes clear, ‘service’ refers to the construction of the Tabernacle, not its ongoing running costs. There we learn that the silver from this census was used to cast the bases of the sanctuary and the veil and to plate the tops of the pillars and make hooks for the pillars.

As part of the Tabernacle this silver becomes a tangible memorial, a constant remembrance either ‘of the people’ of Israel in the presence of the Lord, or a reminder ‘to the people’ that they belong to the Lord.

Frequency

In Exodus 30 the half-shekel ransom is presented as a one-time obligation on the part of the people of Israel. In later times, however, this command was used by the kings (2 Kgs 12:5-17; 2 Chron 24:4-14) and also by the Pharisees during the Second Temple period as the basis for imposing an annual temple tax upon the Jewish people (Mt 17:24).

Commentators, on the basis of the stated figures, tend to view this census in Exodus 30:11-16; 38:25-28 as the same one recorded in Numbers chapter 1. There is an argument for, but also one against, them being one and the same:

For: The figures do match. In Exodus 38:25-26 the weight of silver collected equalled a half shekel from 603550 men. In the Numbers 1 census the figures for fighting men from each of the Israelite tribes added up to 603550 (Num 1:46).

Against: The dates do not match. According to Num 1:1-2 the command from the Lord to conduct the Numbers 1 census came on day 1, month 2, year 2 after the exodus from Egypt. According to Ex 38:27-28 the silver from the Exodus 30 census was used in the construction of the Tabernacle. The Tabernacle, however, was erected on day 1, month 1, year 2 after the exodus (Ex 40:17). The Tabernacle had already been completed before the census of Numbers 1 took place.

Lessons for today

Although caution is advisable when dealing with texts which are set in the ancient world far removed from us and from our way of thinking nevertheless it is possible to extrapolate some principles from the half-shekel ransom which could be applied in gospel preaching today.

  • v.12 All are guilty Romans 3:23
  • v.12 ‘to the Lord.’ It is God who has been offended and must be appeased.
  • v.12 Refusal resulted in exclusion from the sanctuary and exposure to coming judgement.
  • v.13 The ransom price is set by God – a specific amount.
  • v.14 There are no exemptions. All who have reached a certain age are accountable.
  • v.14 Everyone who brings the ransom price is counted (Jn 10:14).
  • v.15 The price is the same for every person, all souls are of equal value in the eyes of God.
  • v.15 The ransom applies to all classes alike. Rank and possessions make no difference.
  • v.15 The ransom price is within the reach of all.
  • v.15 The ransom price is sufficient (Heb 10:14). Nothing can be added to it (nor can it be diminished).
  • v.16 The ransom serves as a memorial before the Lord.

The Septuagint (Greek Old Testament, LXX) translates the Hebrew word kōp̱er (ransom) in Ex 30:12 as lútron. This word occurs twice in the Greek New Testament (Mt 20:28; Mk 10:45), in each instance referring to the Lord Jesus Christ.

Posted in Exposition

GUARDIANS OF EDEN: THE MYSTERY OF THE CHERUBIM – Genesis 3:24

Posted on by writtenexposition

Introduction: Genesis as a Fundamental Pillar of Biblical Insight

Since it occupies first place in the canon of scripture, it almost goes without saying that a grasp of the book of Genesis is necessary for a proper understanding of the rest of the Bible. It is:

– a book of revelation – because the information in it has been revealed by God via transmission through Moses. Its contents are therefore fact and not fiction.

– a book of introduction (as its name indicates) – because it records how things began. Genesis mentions the beginning of such things as the universe, human beings, marriage, murder, music, agriculture, languages and the nations.

The book falls naturally into two parts: primaeval history and patriarchal history. Chapters 1-11 record four key events of global significance: The Creation, The Fall, The Flood and The Babel Crisis. The second part, chapters 12-50, concentrates on the life- stories of four key characters: Abraham, Isaac, Jacob and Joseph. Also within the book the family trees of ten significant individuals are given. Their records are introduced with the words ‘these are the generations of’:

Adam – 5:1; Noah – 6:9; Shem – 11:10 (10:1, 22); Ham – 10:1 (10:6); Japheth – 10:1 (10:2); Terah – 11:27; Ishmael – 25:12; Isaac – 25:19; Esau – 36:1l; Jacob – 37:2.

Background: Genesis 1-2 and the Duality of Creation Accounts

Genesis 1:1-2:3 records what is often referred to as the first account of creation. This section divides into three main episodes. The first two episodes together occupy six days, the third one day, the seventh. They are:

  • Gen 1:1-13 The creation of the inanimate world
  • Gen 1:14-31 The creation of living creatures; these occupy three spheres: sea, air and land.
  • Gen 2:1-3 God’s rest after his creative activity.

Chapter 2:4 begins what many scholars term the second account of creation. The reason for the idea that there are two accounts of creation is that each passage emphasizes a different name for God. Within Genesis 1:1-2:3 the name Elohim (trans. ‘God’) is used some thirty-five times. At the beginning of chapter two, however, there is a noticeable shift. In the second section YHWH Elohim (trans. ‘the Lord God’) is used, occurring twenty times within 2:4-3:24 . Whilst fully recognising this fact I think it unlikely that there are two accounts of creation. Chapter two simply continues with additional details of the creation of humanity on the sixth day; in other words, it is an expansion of 1:26-30. Genesis chapter two (along with chapter three) supplements chapter one.

The Paradise Narrative: Genesis Chapters 2 and 3

Genesis 2

Gen 2-4-7 – This section revisits the creation of man, emphasizing that Adam was created by God from the dust of the ground and that God breathed life into him.

Gen 2:8-14 – God plants a garden paradise called Eden into which he sets man. The garden is described as beautiful and abundant. It is watered by a river that flows through it; dividing into four streams. In the middle of the garden stand the tree of life and the tree of the knowledge of good and evil.

Gen 2: 15-17 – God gives Adam responsibility for tending the garden (2:15) and in 2:16-17 he personally addresses Adam instructing him not to eat from the tree of the knowledge of good and evil. To do so will result in death.

Gen 2:18-25 – God declares that it is not good for man to be alone. God creates animals which are brought to Adam and named by him but no animal is suitable as a companion for Adam. God therefore creates woman (Eve) from one of Adam’s ribs. Adam recognises Eve as bone of his bone and flesh of his flesh.

Gen 2:24-25 – The chapter concludes with a statement about marriage. It declares that a man shall leave his parents, cleave to his wife, and the two shall become one flesh. The final verse notes that the Adam and Eve are naked but not ashamed.

Genesis 3

This chapter describes the events surrounding what has become known as the Fall of Man.

Gen 3:1 – The cunning serpent engages in conversation with the woman and questions God’s instruction not to eat of the tree of the knowledge of good and evil.

Gen 3:2-3 – Eve accepts the serpent’s insinuation (v.1) that God was being restrictive rather than generous and in her response to the serpent she both subtracts from God’s word (she omits the word ‘freely’) and adds to it (‘we cannot touch it’). You will recall that Revelation 22:18-19 contains prohibitions against adding to or taking away from the word of God.

Gen 3:4-5 The serpent (vv. 4-5) dismisses as untrue God’s warning that eating of the forbidden fruit would result in death and says that God has told the humans that in order to restrict their development. God does not want them to ‘know good and evil’. This expression seems to mean ‘have wisdom’ or ‘have the ability to understand’, ‘weigh up and discriminate’; for example: see Dt 1:39; 2 Sam 19:35; Isa 7:15-16 and Solomon’s prayer for understanding: Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people? 1 Kings 3:9

Gen 3:6 – The fall of humanity. Eve takes the fruit and eats it, then gives it to her husband, Adam, who also eats it.

Gen 3:7-19 These verses outline the results of disobedience. The man and the woman become aware of their nakedness and shame. They therefore sew fig leaves to cover themselves, and hide from God. God confronts them, and pronounces specific consequences that each party (the serpent, the woman, and the man) must face for their actions.

Gen 3:20-24 – In v.20 Adam names his wife Eve, meaning ‘living,’ signifying her role as the mother of all living. In v.21 God provides leather clothes for Adam and Eve before expelling them for the Garden of Eden in order to prevent them from eating from the tree of life and living forever in their fallen state. The entrance to the garden is blocked by cherubim and a flaming sword.

Unveiling Controversies and Posing Inquiries

Over the centuries Genesis 2 and 3 have been two of the most controversial and most discussed chapters of the Bible. A wide spectrum of opinion has been held and a variety of views put forward. Many believe that the events of Genesis 3 literally and physically happened as described, others maintain that the episode in Eden is myth or an allegory to explain sin and suffering, a few express an extreme view that the serpent is actually the hero of the story (since it ‘correctly’ predicted that the humans would not literally die the day they ate the forbidden fruit).

The Paradise Narrative raises many questions in the mind of the reader. These include:

  • How does one account for a talking animal (serpent)?
  • Where was Adam when Eve was having a conversation with the serpent?
  • Had Adam informed Eve about the prohibition? It had been given before she was created (2:16-17, 22).
  • Why did Adam not refuse to eat the fruit?
  • Why is no explanation given for the serpent wishing to bring about the catastrophe of the fall?
  • Why is there no further discussion of this episode in the Old Testament?
  • What does the passage mean by ‘life?’
  • What does the passage mean by ‘death?’
  • What does the passage mean by ‘day’ (2:17; 3:5)?
  • Are cherubim real or imaginary creatures?

The biblical passage does not address these questions.

Regardless of whatever view is held on the literalness or otherwise of the paradise story no-one can deny that, insofar as the biblical narrative is concerned, it marks a turning point in human history. The introduction of sin into the world disturbed the close relationship between God and human beings, disrupted the harmony of creation and introduced mortality, conflict, and suffering. The paradise narrative advances themes of good and evil, of original sin, human nature, free will, responsibility, separation from God and the hope of redemption. The consequences of the choice made by Adam and Eve and its impact on collective and individual destiny are subjects which everyone should ponder.

These themes are explored as the biblical revelation progresses but admittedly I find it strange that the fall of man does not feature in the rest of the Old Testament scriptures – with the possible exception of the following verses:

Job 31:33 (If I covered my transgressions as Adam, by hiding mine iniquity in my bosom),

Psa 51:5 (Behold, I was shapen in iniquity; and in sin did my mother conceive me.)

Isa 43:27 (Thy first father hath sinned, and thy teachers have transgressed against me.)

Hos 6:7 (But they like men have transgressed the covenant: there have they dealt treacherously against me.) The word translated ‘men’ is ’āḏām, leading some to suppose an Adam covenant.

The paradise narrative is referred to in the following New Testament passages, most of which are in the writings of the apostle Paul.

  • John 8:44 The devil is the father of lying. He told Eve the first recorded lie ‘in the beginning’.
  • Rom 5:12-21- Death through a literal Adam, the federal head of humanity.
  • Rom 8:18-23 – Creation subjected to futility.
  • 1 Cor 11 – Headship applied to corporate worship. Paul’s argument is based on the creation order.
  • 1 Cor 14:34 Women/wives to keep silence in the church. Paul refers to the Old Testament statement that a woman ought to be to be submissive (Gen 3:16).2 Cor
  • 2 Cor 11:3 Paul refers to the deception of Eve by the serpent.
  • 1 Tim 2:13-14 Paul’s teaching regarding women in the church is based on the order of creation.

The Cherubim: Guardians Beyond the Boundaries of Eden

So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. Genesis 3:24

In Genesis 3:24 we have the first appearance of cherubim. After the fall they are positioned at the east side of the Garden of Eden, along with the revolving flaming sword, to guard the path to the Tree of Life. It would seem that they are stationed there as boundary markers to prevent Adam and Eve, now expelled from the Garden, from returning and consuming the fruit, which would potentially grant them immortality in a state of sin. It is clear from the verse that their function was negative rather than positive. They were not there to point the way back to the Garden of Eden and the Tree of Life but to bar access to them.

The verse tells us hardly anything about these creatures but would indicate that they are animate beings whose primary function is to act as guardians. It does not specify the number of cherubim nor does it say what form they took or give a description of their appearance. However, their activity at the close of the story of the fall serves as a salutary reminder of the fateful consequences of human sin and disobedience.

Posted in Exposition

PHILEMON: LESSONS IN FORGIVENESS, RECONCILIATION, AND TRANSFORMATION

Posted on by writtenexposition

Introduction:

In the rich tapestry of the New Testament, the epistle to Philemon stands out as a concise yet deeply personal letter from the apostle Paul. Comprising only 25 verses, it focuses on a specific situation, making it distinct from more extensive New Testament works. Philemon is neither a theological treatise (like Romans) nor a general epistle (like James, 1 & 2 Peter, 1 & 2 & 3 John, Jude); it is a narrative woven with the threads of three main characters – Paul, Philemon, and Onesimus. It is interesting to delve into this brief yet profound letter to uncover the lessons it offers on forgiveness, reconciliation, and the transformative power of the Christian gospel.

Philemon: A Portrait of Riches, Refreshment, Righteousness, and Repute:

Philemon, a converted Gentile residing in Colossae, emerges as a figure of wealth and influence. A slave owner with a spacious home, he opened his doors to the Colossian church, embodying hospitality and leadership. The very name “Philemon,” meaning ‘affectionate’ or ‘kindly,’ resonates with the refreshing spirit attributed to him in the letter (v.7).

Moreover, Philemon is portrayed as a righteous man, saved through the ministry of the apostle Paul (v.19). His good reputation (he was held in high esteem by Paul) is evidenced by the expressions of love, prayers, generosity, and hospitality that permeate the letter (vv. 5, 7, 21, 22).

Onesimus: From Slavery to Salvation:

Contrasting with Philemon’s social standing, Onesimus enters the narrative as a slave – one of millions in the Roman Empire. The name “Onesimus,” meaning ‘useful,’ takes on a bitter irony, as he had defrauded his master, no doubt making him seemingly ‘useless’ in Philemon’s eyes (v.11).

Onesimus, however, undergoes a profound transformation. From a runaway slave who stole from his master, he becomes a faithful and beloved brother in Christ (Col 4:9), saved through his encounter with the apostle Paul.

Paul: Preacher, Prisoner, Peacemaker:

In the character of Paul, we see a relentless preacher of the gospel, undeterred by societal divisions. Whether addressing the wealthy Philemon or the lowly Onesimus, Paul recognizes the universal need for salvation.

Paul writes this letter from his first imprisonment in Rome (c. 60-62 CE), emphasizing his status as a prisoner throughout (vv. 1, 9, 10, 13, 23). A peacemaker at heart, Paul intervenes on behalf of Onesimus, seeking reconciliation between master and slave.

Background and Division of the Letter:

The letter to Philemon is part of the Prison Epistles (Ephesians, Philippians, Colossians, and Philemon), composed during Paul’s first Roman imprisonment, and sent from Rome to Philemon in Colossae.

The content of the letter is often divided into three sections: for example:

1-7 Paul’s praise for Philemon, 8-21 Paul’s plea for Onesimus, and 17-25 Paul’s plans for himself.

Or

1-7 Paul’s partnership in prayer, 8-16 Paul’s plea for a prodigal, 17-25 Paul’s promise of payment.

A more detailed breakdown into nine smaller units reveals the intricacies of Paul’s message.

1-3 THE GREETING

4-7 THE THANKSGIVING

8-10 THE APPEAL

11-13 ONESIMUS

14 PHILEMON’S AGREEMENT SOUGHT

15-17 PHILEMON & ONESIMUS (‘YOU’ & ‘HIM’)

18-19 PHILEMON’S DEBT TO PAUL

20-22 WHAT PHILEMON CAN DO FOR PAUL

23-25 CLOSING GREETINGS

Conclusion: Lessons in Forgiveness and Transformation:

Despite its brevity, the letter to Philemon holds significant lessons. It showcases forgiveness, reconciliation, and the transformative power of the gospel in the social context of the Roman Empire. Paul’s appeal to Philemon to receive Onesimus not as a slave but as a beloved brother subtly challenges the accepted norms of the time, offering a timeless example of Christian principles in action (Receive him v.12; Receive him forever v.15; Receive him as myself v.17.

Philemon, Onesimus, and Paul – three distinct characters contributing to a narrative rich in lessons that resonate across the centuries.

Posted in Exposition

PSALM 61

Posted on by writtenexposition

(To the chief Musician upon Neginah, A Psalm of David.)

1. Hear my cry, O God; attend unto my prayer.

2. From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I.

3. For thou hast been a shelter for me, and a strong tower from the enemy.

4. I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. Selah.

5. For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name.

6. Thou wilt prolong the king’s life: and his years as many generations.

7. He shall abide before God for ever: O prepare mercy and truth, which may preserve him.

8. So will I sing praise unto thy name for ever, that I may daily perform my vows.

INTRODUCTION

The Book of Psalms is possibly the best-loved book in the Bible. It stands as a testament to prayer, worship, praise, thanksgiving, adoration, and unwavering confidence in the Lord. It is a spiritual repository, encapsulating the full spectrum of human experience. Remarkably, despite its antiquity, it resonates with the same emotions, conflicts, and apprehensions that pervade contemporary life. It candidly articulates doubts, fears, grief, and anxieties, as well as assurance, trust, and hope.

It may be helpful to bear the following in mind when perusing the Psalms:

  1. Poetic Essence: The Psalms are steeped in the art of Hebrew poetry, this may not be obvious in English translations.
  2. Lyrical Tradition: Originally intended for musical accompaniment, the Psalms are compositions which were designed to be sung.
  3. Devotional Utility: These verses are ideally suited for both public and private acts of worship.
  4. Historical Anchorage: The Psalms derive their authenticity from genuine life experiences and historical events, notably episodes from the life of King David, particularly when on the run from King Saul and later, his own son Absalom.
  5. Prophetic Dimensions: It is said that the New Testament features two hundred and nineteen quotations from the Old Testament, of which one hundred and sixteen are drawn from the Book of Psalms. Many of these citations are prophecies, foreshadowing the advent of the Lord Jesus Christ.
  6. Doctrinal Significance: The Psalms provide profound insights into the character of God. They impart theological teachings concerning the nature, attributes, mercies, and works of God.

The Book of Psalms thus serves a dual purpose. It imparts doctrinal truths about God and the Lord Jesus Christ while also furnishing guidance to us for daily living as believers This is consistent with the overarching intent of the Old Testament scriptures which is expressed by the Apostle Paul in Romans 15:4: “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.”

Historically, the Book of Psalms has been embraced by Christians through the centuries, although its origins were as Israel’s hymnal. The Psalms were originally intended to be sung – they are essentially poems set to music – but modern Christianity has mostly departed from this practice. The Psalms, however, remain an enduring source of spiritual contemplation and devotional help.

In this post I hope to shed some light on the title of this Psalm, offer a concise summary of its contents, and conclude with a brief reflection on its pivotal statement.

THE TITLE AND HISTORICAL CONTEXT OF PSALM 61

Among the 150 Psalms, more than a hundred bear an inscript (heading or caption) containing specific details about the Psalm, along with directions for musicians regarding the tune or musical accompaniment. These titles, likely added sometime after the collection of the Psalms, date back to ancient times. Some words in these titles are so old that their meanings were lost even before the time of Christ, leaving rabbis to speculate about their significance. One such enigmatic word appears in the title of Psalm 61, and that word is “Neginah.”

The title of Psalm 61 reads: “To the chief musician upon Neginah, A Psalm of David.”

“Neginah” (singular) appears only here, while some other Psalms (4, 6, 54, 55, 67, 71) feature the plural form, “Neginoth,” in their headings. The term “Neginoth” can denote either “music” or “song” (as seen in Job 30:9, Psalms 69:12, Lamentations 3:14, and Lamentations 5:14) or even refer to a stringed instrument, as observed in Habakkuk 3:19:

“The LORD God is my strength, and he will make my feet like hinds’ feet, and he will make me to walk upon mine high places. To the chief singer on my stringed instruments (neginoth).”

Scholars debate whether “Neginah” in the title of Psalm 61 refers to a specific tune or melody or perhaps an ancient stringed instrument, details of which have faded into history. Other Psalms incorporate musical instruments in their titles, such as:

  • “Alamoth” in Psalm 46, thought to be a high-pitched harp.
  • “Gittith” in Psalms 8, 81, and 84, something akin to a guitar.
  • “Mahalath” in Psalms 5 and 88, indicating flutes.
  • “Sheminith” in Psalms 6, 12, and 1 Chronicles 15:21, referring to lyres or harps.

Notably, “A Psalm of David” reveals that King David penned this particular Psalm. Of the 150 Psalms, David is credited with composing 73, while the remaining ones are attributed to various authors, including Asaph (50; 73-83) , Ethan the Ezrahite (89), Heman the Ezrahite (88), Moses (90), and Solomon (127). David wrote so many psalms that he was known as “the sweet psalmist of Israel.” 2 Sam 23:1

THE ESSENCE AND MESSAGE OF PSALM 61

Psalm 61 lies within a cluster of Psalms (56-64) which offer sombre glimpses into King David’s life and the challenges he confronted. This brief Psalm traces the author’s emotional journey, beginning with desperation and culminating in a reaffirmation of trust in God. Whilst the specific circumstances are not elaborated, the Psalm provides a glimpse into the author’s inner turmoil, frustration, and mental anguish as he cries out to God in anticipation of relief.

Verse 1 commences with an urgent yell of desperation: “Hear my cry, O God!” The Psalmist conveys his sense of distance from God by claiming to call from the “end of the earth,” symbolizing alienation and indicating dire circumstances. His heart is faint with despair (“heart” here signifies courage that has failed) thus mirroring the inner turmoil of the Psalmist.

However, amid his despair, the Psalmist realizes that there is only one who can help in times of great need – God. Therefore, he reaches out to the Almighty for comfort and strength. This underscores for us the importance of turning to God in prayer even in the darkest moments of life.

In verses 2-4, the Psalmist invokes three powerful metaphors to describe God: a high rock that offers refuge, a strong tower that symbolizes security, and peaceful shelter (under God’s wings). These images emphasize God’s omnipotence and reliability in all circumstances. This confidence that the Psalmist has in God’s protection and strength is rooted in past experiences.

In the latter part of the psalm, the author expresses unshakable confidence in God’s faithfulness: “For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name.” This declaration underscores the fundamental belief that God not only hears but also responds to the sincere petitions of His worshippers. It is enduring faith like this that has sustained believers through the ages.

The Psalmist concludes with a commitment to ongoing worship: “So will I sing praise unto thy name forever, that I may daily perform my vows.” This reflects a resolute dedication to a life of worship and gratitude, acknowledging that the relationship with God transcends a single moment of need and extends into daily devotion, from the present into eternity.

THE PIVOTAL STATEMENT OF PSALM 61

Allow me to conclude with a reflection on what is, for me, the key statement within this Psalm:

Verse 2b states, “When my heart is overwhelmed: lead me to the rock that is higher than I.”

This text reveals a profound truth – that, despite our faithfulness to God, life can be fraught with challenges and difficulties.” “When” rather than “If” underscores the fact that every believer, at some point, will experience moments of overwhelming despair. The word “overwhelmed” paints a vivid picture of being buried beneath darkness, crushed, and enshrouded by life’s burdens.

Christians can find themselves overwhelmed in various ways:

  1. Overwhelmed by Sin: Despite being cleansed from sin, Christians can still falter and err. This realization of our sinful nature can be overwhelming. Yet, we have the means to rise above it through confession and seeking God’s forgiveness. 1 John 1:9 “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”
  2. Overwhelmed by Sorrow: This world is filled with sorrow, stemming from the consequences of human actions and the fragility of life. Loss, betrayal, and shattered dreams can bring overwhelming grief. In such moments, we turn to God for solace.
  3. Overwhelmed by Suffering: Suffering is an undeniable part of life. Illness, mortality, and witnessing the suffering of others can lead to feelings of being overwhelmed. In these times, we rely on God’s strength to endure.
  4. Overwhelmed by Service: While serving God is a privilege, it can also become burdensome. Burnout, disappointment, and feeling unappreciated can make service overwhelming. It is crucial to rely on God for strength and guidance in service.

In all these scenarios, the Psalmist’s cry becomes our own: “When my heart is overwhelmed: lead me to the rock that is higher than I.” It is a reminder that, in times of despair, we must turn to the Lord, the One who stands as our refuge and stronghold, and acknowledge our dependence on God’s strength to navigate life’s challenges and maintain our devotion to Him. Notice the four ‘I will’s in the psalm.

v.2 ‘I will cry’

v.4 ‘I will abide’

v.4 ‘I will trust’

v.8 ‘I will sing praise’

So, as we ponder Psalm 61, we find in its verses a timeless guide for seeking solace in God’s unwavering presence, irrespective of life’s overwhelming moments. Like other psalms, Psalm 61 has been a source of strength and comfort for countless believers throughout history. Its enduring appeal lies in its capacity to speak to the human condition and offer a pathway to deeper spiritual connection and understanding.