bible-study – Page 3 – Written Exposition

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

Posted on 24th Jan 202418th Dec 2025 by writtenexposition

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

Exposition

The Half-Shekel Ransom: Exodus 30:11-16

Posted on 14th Jan 202418th Dec 2025 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.

General

Entering Uncharted Territory: Lessons from Joshua for the Year Ahead

Posted on 31st Dec 202318th Dec 2025 by writtenexposition

READING: Joshua 3:1-7 (NKJV)

¹ Then Joshua rose early in the morning; and they set out from Acacia Grove and came to the Jordan, he and all the children of Israel, and lodged there before they crossed over. ² So it was, after three days, that the officers went through the camp; ³ and they commanded the people, saying, “When you see the ark of the covenant of the LORD your God, and the priests, the Levites, bearing it, then you shall set out from your place and go after it. ⁴ Yet there shall be a space between you and it, about two thousand cubits by measure. Do not come near it, that you may know the way by which you must go, for you have not passed this way before.”
⁵ And Joshua said to the people, “Sanctify yourselves, for tomorrow the LORD will do wonders among you.” ⁶ Then Joshua spoke to the priests, saying, “Take up the ark of the covenant and cross over before the people.” So they took up the ark of the covenant and went before the people.
⁷ And the LORD said to Joshua, “This day I will begin to exalt you in the sight of all Israel, that they may know that, as I was with Moses, so I will be with you.

As we stand on the precipice of a new year, the words from Joshua 3:4 resonate deeply: ‘you have not passed this way before.’ The closing days of 2023 prompt reflection on a year filled with challenges and sorrows for many. Now, with 2024 about to unfold before us, we find ourselves at the threshold of uncharted territory, much like the Israelites preparing to enter the Promised Land.

In Joshua chapter 3, the Israelites, after forty years in the wilderness, were about to cross the River Jordan. This significant crossing marked a transition from the familiar to the unknown, mirroring our own journey into the coming year. Here are some insights from Joshua 3:1-7 that can guide us as we step into the uncharted terrain of 2024:

Relying on God’s Presence

In verse 3, the Israelites are instructed to follow the Ark of the Covenant, representing God’s presence (Exodus 25:22a). To navigate the challenges of the unknown, they must keep their eyes fixed on the Ark. Similarly, in 2024, we need to rely on God’s presence, avoiding the temptation to blindly follow the crowd. Fixing our gaze on the Lord and following where he leads will guide us through unfamiliar situations.

Relying on God’s Power

Joshua’s call to the people to sanctify themselves in verse 5 precedes a promise of wonders from the Lord. The Israelites faced a daunting obstacle – the flooded Jordan River (v.15). Yet, their obedience activated God’s power, parting the waters for their safe passage. As we enter 2024, this reminds us to rely on God’s power to overcome obstacles that may seem insurmountable. Obedient faith can unleash divine wonders in the midst of fear and uncertainty.

Relying on God’s Promise

God’s reassurance to Joshua in verse 7 echoes through time: ‘As I was with Moses, so I will be with you.’ Just as God kept His promises to the saints of old, he remains faithful today. In the unknown terrain of 2024, we can rely on God’s promises. His enduring presence, power, and faithfulness will carry us through whatever challenges and opportunities lie ahead.

As we embark on the uncharted journey of 2024, let us heed the lessons from Joshua 3:1-7. Embrace God’s presence, trust in his power, and hold fast to his promises. The unfamiliarity of the path ahead is an invitation to step out in faith, for, as Joshua 3:4 reminds us, ‘you have not passed this way before.’ Throughout the year ahead may we be guided by God’s grace and marked by a steadfast reliance on him. Happy New Year!

Exposition

GUARDIANS OF EDEN: THE MYSTERY OF THE CHERUBIM – Genesis 3:24

Posted on 23rd Dec 202318th Dec 2025 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.

Exposition

PHILEMON: LESSONS IN FORGIVENESS, RECONCILIATION, AND TRANSFORMATION

Posted on 16th Nov 202318th Dec 2025 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.

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.

General

EXPLORING THE ENIGMATIC CHERUBIM IN THE BIBLICAL NARRATIVE

Posted on 13th Oct 202318th Dec 2025 by writtenexposition

INTRODUCTION

It seems that Cherubim are seldom mentioned in church services these days although occasionally the hymn ‘Holy, Holy, Holy’ by Reginald Heber (cherubim and seraphim, falling down before Thee), or, the Christmas carol ‘In The Bleak Midwinter’ by Christina Rossetti, (Angels and Archangels, May have gathered there, Cherubim and seraphim, Thronged the air) might be sung.

These mysterious and awe-inspiring celestial creatures, however, have fascinated theologians, scholars, and Christian believers for centuries. ‘Cherub’ (singular) or ‘cherubim’ (plural) occur more than ninety times in the Bible. They are mentioned early in Genesis and also in the books of Exodus, Numbers, Samuel, Kings, Chronicles, the Psalms and Ezekiel. They appear in connection with the Garden of Eden, the Ark of the Covenant, the Tabernacle and Solomon’s Temple. They are referred to a couple of times in the New Testament; by name in the epistle to the Hebrews and by implication in the Revelation.

The Bible does not provide us with a clear and concise description of the cherubim but they are generally depicted as hybrid winged creatures with multiple faces and multiple bodies/body parts. Nor does the Bible explain their exact roles and functions. Likely there was no need to explain these things to the first readers of the biblical books, to whom they would already have been familiar.

PSEUDO-DIONYSIUS THE AREOPAGITE

In the Christian era possibly one of the earliest, and certainly the most influential, student of angelology was Pseudo-Dionysius the Areopagite. Little is known about this scholar who wrote pseudonymously using the name of of Dionysius the Areopagite, a convert of the Apostle Paul following his sermon on the Areopagus (Mars Hill) in Athens (Acts 17:34). Pseudo-Dionysius was probably born in the late fifth or early sixth century C.E. Some speculate that this author might have been a Syrian monk, or that perhaps he was Peter the Iberian (c. 417-491 C.E.), a Christian theologian and Neoplatonist. That Pseudo-Dionysius was a Christian is not even certain but he was definitely a Neoplatonist philosopher.

The earliest reference to the writings (Corpus Areopagitum) of Dionysius the Areopagite is by Severus of Antioch in records of a theological conference held in 532 C.E. Around that same time John of Scythopolis wrote a commentary on Pseudo-Dionysius’ works. As well as ten letters Dionysius’ writings include treatises on ‘The Divine Nature’, ‘The Mystical Theology’, ‘The Celestial Hierarchy’, and the ‘Ecclesiastical Hierarchy’.

As the blurb to Wear and Dillon’s book ‘Dionysius The Areopagite And The Neoplatonist Tradition’ explains:

Dionysius manipulates a Platonic metaphysics to describe a hierarchical universe: as with the Hellenic Platonists, he arranges the celestial and material cosmos into a series of triadic strata. These strata emanate from one unified being and contain beings that range from superior to inferior, depending on their proximity to God. Not only do all things in the hierarchy participate in God, but also all things are inter-connected, so that the lower hierarchies fully participate in the higher ones. This metaphysics lends itself to a sacramental system similar to that of the Hellenic ritual, theurgy. Theurgy allows humans to reach the divine by examining the divine as it exists in creation.

For the topic of Cherubim the treatise which is of interest is that on celestial hierarchy. The concept of ‘hierarchy’ is an important and influential contribution by Dionysius to the discussion about God, about how he has ordered his creation, how extends himself in love to his creation and how his creation reaches back to, and becomes one, with him. Dionysius proposed that the means by which this is accomplished is that of hierarchy. The hierarchy is one of spiritual enlightenment, with those higher up (superior) best able to receive the divine light. Each order in the hierarchy functions as a messenger for the one above it and out of love passes the divine light down through the ranks, diluted according to the ability of each to receive it. Using categories from the Bible (Gen. 3:24; Isa. 6:2; Rom. 8:38; Eph. 1:21; Col. 1:16 ) Pseudo-Dionysius proposed a hierarchy of angels consisting of three ranks of three orders:

First rank (highest): SERAPHIM, CHERUBIM, THRONES

Second rank (middle): DOMINIONS, POWERS, AUTHORITIES

Third rank (lower): PRINCIPALITIES, ARCHANGELS, ANGELS

Pseudo-Dionysius was the first to systematise the hierarchy of immortal, inherently good, spiritual energies that control the celestial spheres and carry out the divine will. His views helped spark an interest in the study of the doctrine of angels (angelology) that has continued through the centuries and into modern times (for example; ‘Catechesis on the Angels’ by Pope John Paul II and ‘Angels: God’s Secret Agents’ by Billy Graham). Even today the ‘Celestial Hierarchy’ usually forms the basis of serious discussion on the ranking of the ‘choirs’ (categories) of angels.

EXPLORING THE ENIGMATIC CHERUBIM IN THE BIBLICAL NARRATIVE

I intend to embark on a journey to understand something of the multifaceted nature of cherubim in the biblical narrative and propose delving into their appearances in the sacred texts to discover what, if anything, is said or implied about their roles, functions and symbolism.

BIBLIOGRAPHY

BOOKS

Coakley, S. and Stang, C.M. (2011). Re-thinking Dionysius the Areopagite. Hoboken: John Wiley & Sons.

Graham, B. (2011). Angels: God’s Secret Agents, Thomas Nelson.

Ivanović, F. (2011). Dionysius the Areopagite between Orthodoxy and Heresy. Cambridge Scholars Publishing.

Wear, S. K. and Dillon, J. (2013). Dionysius the Areopagite and the Neoplatonist Tradition. Ashgate Publishing, Ltd.

WEBSITES

esoteric.msu.edu. (2000) Dionysius the Areopagite: Celestial Hierarchy. [online] Available at: https://esoteric.msu.edu/VolumeII/CelestialHierarchy.html [Accessed 13 Oct. 2023].

Exposition

PSALM 61

Posted on 28th Sep 202318th Dec 2025 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:

Poetic Essence: The Psalms are steeped in the art of Hebrew poetry, this may not be obvious in English translations.
Lyrical Tradition: Originally intended for musical accompaniment, the Psalms are compositions which were designed to be sung.
Devotional Utility: These verses are ideally suited for both public and private acts of worship.
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.
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.
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:

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.”
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.
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.
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.

General

A GOOD WORD

Posted on 27th Aug 202318th Dec 2025 by writtenexposition

‘Heaviness in the heart of man maketh it stoop: but a good word maketh it glad.’ Prov 12:25

Have you ever had heaviness of heart? Have you ever been anxious, worried about the present and apprehensive about what the future might hold. If so you are not the only one. All of us at one time or another find ourselves in that situation. This little verse addresses the problem of a heavy heart.

It paints a picture, in just a few words, of someone who is bowed down, who is figuratively stooped and bent over because of an anxious heart. This person is downcast and discouraged, full of uneasiness, fear, apprehension and stress. This is someone who has come to the end of his tether, who just does not know what to do. Worry has given way to despair, and the burden is so heavy that this person has hit rock-bottom, now looks downward all the time, and cannot even look up for help.

But then something occurs that brings about a noticeable change. Depression and dejection have lifted. That person is no longer stooped, the load has lightened. What has happened? A good word was spoken to him, and this good word banished the heaviness in his heart.

We human beings need to hear a good word every now and then. From time to time we all require encouragement. In this verse a wise man observed that a good word makes a person glad. The good word actually uplifts the anxious heart.

Think of some examples of individuals in the Bible who had heaviness of the heart;

Nehemiah:- ‘And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven.’ Neh 1:4

David:- ‘I am troubled; I am bowed down greatly; I go mourning all the day long.’ Psalm 38:6

Jeremiah:- ‘When I would comfort myself against sorrow, my heart is faint in me.’Jer 8:18

Where is that necessary ‘good word’ likely to come from. Let me suggest three possible sources.

1. THE WORD OF GOD

‘…thy word was unto me the joy and rejoicing of mine heart…’ Jer 15:16

Ideally, for a Christian, the first recourse for support should always be the living word of God. We ought to turn immediately to the Bible whenever we need ‘a good word’. There are many ‘exceeding great and precious promises’ (2 Pet 1:4) and encouraging verses in God’s word. Verses such as:

‘For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.’ 2 Tim 1:7

‘Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD.’ Psalm 31:24

‘Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.’ Jn 14:27

When we are bowed down with worry let us turn to the Bible, and find relief from heaviness of heart.

2. THE ASSEMBLY OF GOD

‘Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.’ Heb 10:25

We ought to receive encouragement at the meetings of the assembly of God, the local church. There may be exceptions but, generally speaking, whenever we attend a meeting, especially the ‘Breaking of Bread’, we receive ‘a good word’ as a result of hearing:

The hymns of worship sung.
Thanks given to God for his great plan of salvation.
The word of God publicly read and preached.
The name of the our Lord Jesus uplifted and praised.

3. THE CHILDREN OF GOD

Still thinking of v.25 of Hebrews 10:

“… exhorting one another: and so much the more, as ye see the day approaching.” Hebrews 10:25

Every Christian has a responsibility to encourage others. According to the author of the Epistle to the Hebrews this is something we ought to do often. Do you ever take the time to speak ‘a good word’ of encouragement and comfort to a fellow-believer?

Finally, it is possible to become so bowed down with anxiety that we just don’t get anything from reading the Bible, attending church meetings (even if able to do so), or conversing with other Christians. In the event that we find ourselves in such a distressing situation let us console ourselves with the thought that God loves us. At the very least, when nothing else seems to be going right, we can rely on that.

‘The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.’ Jer 31:3

Notice that ‘thee’ is singular. God’s love for each one of us is personal and individual.

Aren’t we thankful that there is a remedy for heaviness (anxiety, fear and apprehension) in our hearts. This verse supplies the solution. Proverbs 12:25 says plainly that ‘a good word’ will restore our joy.

‘Heaviness in the heart of man maketh it stoop: but a good word maketh it glad.’

Exposition

1 JOHN 2:24-29

Posted on 24th Aug 202318th Dec 2025 by writtenexposition

John has already encouraged his followers by telling them (v.20) that they know all things because they possess the Holy Spirit. This is in contrast to those who deny that Jesus is the Christ and thus deny the Father as well as the Son.

ETERNAL LIFE

[24] The main translations do not make it clear that the word ‘you,’ as the first word in the verse, is emphatic. Some translations, such as the Darby Bible, convey this by opening the verse with ‘as for you.’ This shows that the apostle John is continuing to draw contrasts between the believers and the antichrists, as in vv. 22-23. He encourages his followers to make sure that the foundational truths that they had heard from the beginning of their Christian profession remain in them. If these teachings that they have heard from the beginning remain in them then they will remain in God the Father and his Son, Jesus Christ. The repetition of ‘which ye have heard from the beginning’ emphasizes the importance of adherence to the truths of the gospel message.

[25] The readers are reminded of the promise that ‘he’ (i.e. Jesus Christ himself) has given them, which is the gift of eternal life. In the Johannine Writings the word epaggelía (‘promise’) only occurs here and in 1 Jn 1:5, where it is translated ‘message.’ The promise referred to may be that given by Jesus in Jn 10:28.

[26 – 27] John now summarises what he has already written to them in vv. 18-25.

In v.26 he again addresses the topic of false teachers and adds to what he has already said by describing them as people ‘who are seducing you’; thus labelling them as deceivers who are trying to lead his readers astray. John, however, is writing to inform the believers and warn them about wrong teachings that would undermine their faith.

In v.27 he again refers to the spiritual resource that the believers have in the Holy Spirit who is the anointing (chrísma) from Jesus Christ (autós – ‘himself’, ‘the same’ – as in 2:20). This is another reason, besides the warning from John, why they need not be deceived by false teachers. The Holy Spirit instructs them about everything they need to know and what he teaches is truthful and reliable. They are to remain in the true teaching, as indeed they have, and thus abide in Christ.

[28 -29] ‘And now’ shows that John is about to move on to a different topic. He makes the transition by repeating the exhortation to his ‘little children’ (tekníon) to abide in Christ and asserts that doing so will produce two results at Christ’s Second Coming.

Abiding in Christ will bring confidence (parrēsía) when he shall appear (phaneróō – make know, manifest, visible). Parrēsía occurs four times in 1 John. It relates to confidence before Jesus Christ at the Parousia (2:28; 4:17) and confidence before God in prayer (3:21; 5:14).

In addition, abiding in Christ will result in ‘not being ashamed’ before him at his parousía (coming, advent, presence). This is the only reference to parousía in John’s writings. The word is also used for the second advent of Christ in the writings of Paul (1 Cor 15:23; 1 Thess 2:19; 3:13; 4:15; 5:23; 2 Thess 2:1,8), James (5:7,8) and Peter (2 Pet 1:16; 3:4,12).

Parousía is one of three technical terms the New Testament uses for the Second Coming of Christ. The others are epipháneia (2 Thess 2:8; 1 Tim 6:14; 2 Tim 4:1,8; Titus 2:13) and apokálupsis (1 Cor 1:7; 2 Thess 1:7; 1 Pet 1:7, 13).

Being confident and unashamed convey the idea that judgement is connected with the Parousia so in v.29 John advises his readers that since the judge is righteous they too ought to be righteous. i.e. do what is right, live in a manner that is acceptable to God. At the end of v.29 John introduces a topic that he will now take up in chapter three and to which he will return several times (3:9; 4:7; 5:1,4,18). The topic is the idea that Christians are ‘born of God’.

THE TEN IMPERATIVES IN 1 JOHN

Exposition

1 JOHN 2:3-11

Posted on 20th Aug 202318th Dec 2025 by writtenexposition

The latter section of 1 John chapter 1 contains three assertions, aimed at false teachers, which begin with the expression ‘If we say.’ These are:

1:6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:

1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.

1.10 If we say that we have not sinned, we make him a liar, and his word is not in us.

ASSURANCE

This section in chapter 2:3-11 contains another three assertions but these are aimed at believers, whose faith might have been rocked by false teaching and who are in need of assurance that they are genuine Christians. These assertions all begin with the expression ‘ the person who says’ ( KJV ‘he that saith’). They are:

2:4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.

2:6 He that saith he abideth in him ought himself also so to walk, even as he walked.

2:9 He that saith he is in the light, and hateth his brother, is in darkness even until now.

These might actually be direct quotations from John’s opponents who were not genuine. Anyone, however, who can truthfully say: ‘I know him’, ‘I live in him’ and ‘I live in the light’ is sure to be a true Christian.

2:3 John introduces the theme of obedience and its relation to knowing God. He emphasizes that the evidence of a genuine relationship with God is seen in willingness to obey God’s commands. True knowledge of God is not just theoretical but results in a transformed life, characterized by a desire to follow God’s teachings and live in obedience to His will.

‘I KNOW HIM’

‘Hereby’ This phrase en toútō without a noun antecedent is a device John uses frequently in this epistle (2:3, 5, 3:10,16, 19, 24; 4:2, 6, 9, 10, 13; 5:2) to mark the change to new topic or to emphasize the importance of what he is about to say.

‘We know that we know.’ The first ‘we know’ is present tense and the second is perfect tense. The latter has the idea of ‘we have come to know’ indicating that the knowledge was obtained once for all and is continuing; it is a past experience that has ongoing consequences in the present.

‘him‘ Jesus Christ the Righteous One who is our advocate and propitiation (2:1-2).

2:4 John emphasizes his point by giving a negative example. He asserts that merely claiming to know God without obedience is a lie. Claiming to know God while living in disobedience is hypocritical and untrue. Our actions must match our words.

2:5 John restates positively the point that true knowledge of God should lead to a life of obedience and righteousness. When people genuinely obey God’s word, it is an indication that the love of God is being perfected or completed in them. By ‘the love of God’ does John mean their love for God (objective genitive) or God’s love for them (subjective genitive)? Both human love for God (cp. Ex 20:6; Jer 2:2) and God’s/Jesus’ love for human beings (cp. Jn 15: 9-10; 1 Jn 4:12) could be in view, but probably more the former.

An essential component of genuine love for God is obedience to God’s commands. It is a clear sign that one is truly a member of God’s family, and knows him intimately.

‘I LIVE IN HIM’

2:6 Once more John sets a high standard for the believers. Claiming to live (menṓ, remain) in Christ requires a life that emulates Jesus’ character, conduct, and teachings. This verse emphasizes that being a Christian involves imitating Christ and growing in Christlikeness in our daily lives. One must walk (peripatéō) as he walked.

THE COMMANDMENT IS BOTH OLD AND UP-TO-DATE

2:7 Having already mentioned the idea that the keeping of God’s/Jesus Christ’s commandments perfects love John now addresses the Christians as ‘beloved’ (agapētós)- N.B: other manuscripts read ‘brothers’ (adelphós). John assures his readers that his message is not a new teaching. ‘New’ has the idea of ‘novel’ or ‘previously unheard of’. The command to love had been around for a very long time e.g. ‘Love God and love your neighbour!’ (Deut 6:5; Lev 19:18; Mt 22:37-40; Rom 13:8; 2 Jn 6). This command is something that they had possessed (‘ye had’) ‘from the beginning’ i.e. since they first heard the gospel. Here ‘commandment’ in the singular, as elsewhere in John’s writings, refers to the commandment of love (Jn 13:34; 15:12; 1 Jn 3:23; 4:21; 2 Jn 5-6).

THE COMMANDMENT IS BOTH NEW AND TRUE

2:8 ‘Again’ i.e ‘on the other hand’ or ‘on second thought’. Here John seems to present a paradox by calling it both an old command and a new command. While the command to love one another is not new, in a sense it (‘which thing’) is new both in their case and in the case of Jesus Christ. For them it is new because they have recently come from darkness to light. As regards Christ it is new because he reaffirmed it. He called it new (Jn13:34) and exemplified it in his life (Mk 10:21; Jn 11:5,26; 13:1; 15:13; 19:26). Its full expression was realised first of all in Jesus Christ and now in them as they walk as he walked.

N.B. I have taken ‘which thing’ as referring to the command to love. Strictly speaking, this is grammatically incorrect as the noun ‘commandment’ is feminine but the pronoun ‘which thing’ is neuter. But what else could John have in mind? For various suggestions as to what ‘which thing’ might refer to please consult technical commentaries. As far as I know, there is not a satisfactory solution to this grammatical difficulty.

‘The darkness is passing (present tense) and the true light is now shining.’ John tells the believers that something wonderful is happening; darkness is dissipating (parágō) and the light is shining. This is a process that is not yet complete but will presumably be fulfilled at the Second Coming (2:18 ,28), which John reckons will be soon. The apostle Paul articulates a similar thought in Rom 13:12.

The concepts of darkness and light recur in the writings of John and make an appearance early in his Gospel as themes in the Prologue. For some thoughts on the themes in the Prologue (Jn 1:1-18) please see my previous posts:

(1) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(2) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(3) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(4) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(5) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(6) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

‘I LIVE IN THE LIGHT’

2:9 John highlights the inconsistency of claiming to live in the light (in Christ) while harbouring hatred or ill-will towards a fellow believer (‘adelphós’ – ‘brother’, ‘one of the same origin’ – Whether singular ‘brother’ or plural ‘brethren’ this is a New Testament technical term for a Christian believer either male or female, generally speaking no gender distinction is implied e.g. Jn 21:23; Acts 9:30; Rom16:14). Love for others, especially within the Christian community, is a key marker of walking in the light of Christ.

2:10 John states that someone who loves his or her fellow believers lives in the light. Love enables believers to walk in righteousness and unity with one another, removing obstacles that might cause them to stumble or fall away from their faith.

2:11 John reiterates the significance of love by maintaining that hatred towards a fellow believer is evidence that someone in a state of spiritual darkness. Hatred blinds an individual to the truth and causes him to walk aimlessly without direction or understanding.

Thus John maintains that being in the light and hating one’s brother are mutually exclusive. With John there are no grey areas, there is either light or darkness, there is either love or hatred. He restates this thought in 3:15 and 4:20.

In the 1871 JFB ‘Commentary Critical and Explanatory of the Whole Bible’ the authors include a quotation which gives a useful summary of vv. 10-11:

“In him who loves there is neither blindness nor occasion of stumbling [to himself]: in him who does not love, there is both blindness and occasion of stumbling. He who hates his brother, is both a stumbling-block to himself, and stumbles against himself and everything within and without; he who loves has an unimpeded path” [BENGEL].

BIBLIOGRAPHY

Jamieson, R., Fausset, A. R., and Brown, D. Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 528.

THE TEN IMPERATIVES IN 1 JOHN

Exposition

1 JOHN 2:1-2

Posted on 8th Aug 202318th Dec 2025 by writtenexposition

2:1-2 JESUS CHRIST IS OUR ADVOCATE

My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (KJV)

These two verses follow on from the previous chapter which is about Jesus Christ (1:1-4), Fellowship (mentioned 4 times in 1:3-7) and Sin/sins (9 times in 1:7-2:2). John addresses his audience affectionately as ‘my little children,’ showing his pastoral concern for those younger in the faith than he is and at the same time reminding them of his authority. Tekníon (‘little sons’) is the diminutive of the Greek ‘sons’ (‘son’ is téknon) and in this epistle occurs here and at 2:12; 3:18; 4:4, 5:21. A different word for ‘little children’ (paidíon meaning ‘infants) is used at 2:13,18. In John’s Gospel Jesus uses both words in addressing his disciples: tekníon in Jn 13:33 and paidíon in Jn 21:5.

John gives one of his reasons for writing as the desire that they avoid sinning but, at the same time, he acknowledges that they may still fall into sin at times. They are not sinless but they are to sin less.

‘And’ has the idea of ‘furthermore’. John recognizes that a Christian will sin from time to time. The change from the indefinite third person ‘any man’ to the first person plural ‘we’ is notable in that the apostle John includes himself along with those he is addressing as someone who is liable to sin. He assures them that believers who sin have an ‘advocate’ before God the Father in Jesus Christ. If those he is writing to (scholars often refer to them as ‘the Johannine community’) commit sin Jesus Christ is their advocate with the Father, just as he is John’s advocate too.

An advocate (paráklētos) is someone who is called to another person’s side to provide help or comfort. It can mean a legal adviser who represents someone in court but it refers more generally to someone who provides help of any kind. The main thought is of aid, encouragement or comfort. The emphasis is not so much on the ability of the advocate to help but on his dignity or standing as someone who can bring about a positive outcome for the person in trouble. In the New Testament the word occurs only here (2:1) and in The Upper Room Ministry section (Jn 13-17) of John’s Gospel (Jn 14:16, 26; 15:26; 16:7). In John’s Gospel the Paraclete is the Holy Spirit. On this point The Complete Word Study Dictionary helpfully comments that: ‘Christ designates the Holy Spirit as Paraclete (John 14:16), and calls Him állos, another, which means another of equal quality and not héteros, another of a different quality. Therefore, the Holy Spirit is designated by Jesus Christ as equal with Himself, i.e., God (1 John 2:1).’ In 1 John the Paraclete is Jesus Christ. He is described as ‘the Righteous One,’ emphasizing His perfect and sinless character, which qualifies him to be our advocate.

John goes on to explain that Jesus’ role as the advocate is rooted in His sacrificial work on the cross. He is the propitiation for our sins, which means His death on the cross reconciles us with God and satisfies God’s righteous demands for justice.

PROPITIATION

Verse 2 begins with ‘And,’ which tells us that what follows is another comment by John on the topic of sin. The word ‘He’ (lit. ‘himself’) keeps our attention focused on Jesus Christ. It is he, no one else, who is ‘the propitiation for our sins.’

The Greek word hilasmos here translated ‘propitiation’ occurs only twice in the New Testament; both occasions are in 1 John (2:2; 4:10). It is an act of atonement (the reconciliation of human beings with God) and a means of appeasing God’s wrath. The word carries two main connotations; propitiation and expiation. There is ongoing debate as to which is most prominent. Some scholars emphasize propitiation (an averting of God’s wrath), others expiation (removal of sin, cleansing). The object of propitiation is a person (God), the object of expiation is a problem (sin). Some Bible versions try to convey both ideas by translating hilasmos as ‘atoning sacrifice’. However, hilasmos does not focus on sin itself but on the means by which sins are dealt with and forgiven.

Jesus Christ the Righteous is the hilasmos. Because he is righteous he was able to be the sacrifice that is the means of appeasing the God’s anger and of delivering human beings from the defilement of sin. Sins are forgiven on the basis of his completed work on the cross.

Importantly, John clarifies that Jesus’ sacrifice as a means of propitiation is not for the benefit of a particular group (like the Johannine community) but is directed to the whole world. Kósmos is the universe or world and its contents; people and things. Here it may be a figure of speech (metonymy) meaning ‘the inhabitants of the world.’

Note that some translations, including the KJV, insert ‘the sins of‘ before ‘the whole world’ but this is not in the original. ‘For the whole world’ does not refer back to ‘for our sins’ but is one of three perí (concerning or regarding) clauses in verse 2, all of which link back to hilasmos.

‘himself the propitiation (hilasmos) –

perí (concerning) our sins
not perí (concerning) our own alone
but also perí (concerning) the whole world‘

1 Jn 2:2 does not teach universalism. In 1 Jn 5:19 John clearly distinguishes between those who are ‘of God’ and ‘the world’.

For a detailed technical treatment of the words and grammar in verse 2, including the triple perí, please see:

Do, T., 2013, ‘Does πϵρὶ ὅλου του̑ κόμου imply “the sins of the whole world” in 1 John 2,2?’ Biblica, Vol. 94, No. 3, pp. 415–435.

THE TEN IMPERATIVES IN 1 JOHN

Exposition

NEHEMIAH 13:15-31

Posted on 30th Jul 202318th Dec 2025 by writtenexposition

13:15-22 RESTORATION OF SABBATH OBSERVANCE

Nehemiah finds that in his absence (‘in those days’) some in Judah have not been observing the Sabbath, but engaging in trade and commerce on the holy day. The offenders listed were involved in the main industry – agriculture – and included wine makers, farmers, fruit growers and haulage operatives. The word translated ‘sheaves’ means ‘heaps’ and need not be restricted to grain. As well as violating the command not to work, the loading and transportation of goods by donkey into Jerusalem also transgressed the concept of no (or very limited) travel on the Sabbath (Ex 16:29; Acts 1:12). Sabbath observance is prescribed in the one of the Ten Commandments (Ex 20:8-11; 31:12-17) and was viewed by Isaiah (56:1-8) as something that results in blessing. The prophets Jeremiah (17:19-27), Ezekiel (20:12-24) and Amos (8:4-5) identified profanation of the Sabbath as a cause of the woes that befell the Israelites; because they had became just like the heathens around them.

Nehemiah also observes that merchants from Tyre who had set up a trading colony in Jerusalem were selling fish and all kinds of wares to the local people on the Sabbath.

THE PHOENICIAN PORT OF TYRE

Tyre was an important port for the Phoenicians, a nation famous in ancient times for seafaring and commerce. Just as the Arabs with their camel trains dominated the transportation of goods over land so the Phoenician merchant navy dominated the shipping routes; conveying goods to and from the three continents (Africa, Asia and Europe) bordering the Mediterranean. They carried not only seawater fish from the Mediterranean and freshwater fish from the Nile but also an abundance of other foodstuffs, exported in cylindrical clay jars. These included: fish paste, pine nuts, olives, olive oil, wine, honey and grain. They shipped luxury goods like furniture, metal tableware (e.g. decorated bowls, candelabra), purple dye, and carved ivories, and were also experts in the delivery of bulk timber by sea (1 Kgs 5:9; 1 Chron 22:4; 2 Chron 2:3-16; Ezra 3:7). The prowess of the Phoenicians (Tyre and Sidon) as merchants and human traffickers is acknowledged by the Old Testament Hebrew prophets (Isa 23:1-8, 17-18; Ezekiel 27:1-36; 28:1-5; Joel 3:4-7; Amos 1:9). Ezekiel chapter 27 is of special historical interest because it not only gives a list of commodities traded by the Tyrians but also details the many and widespread locations where they did business.

NEHEMIAH PROMOTES SABBATH OBSERVANCE

Nehemiah confronts the Judaean nobles and accuses them of profaning the Sabbath (for this expression see: Neh 13:17, 18; Ezek 20:16, 21, 24, ; 22:8; 23:38) and adding to God’s wrath against them. He warns them about God’s punishment (13:18). He then institutes practical measures to enforce Sabbath observance and ensure the sanctity of the day.

Nehemiah closes the gates of Jerusalem on the Sabbath and initially has his servants guard them so that no burden could be carried into the city.
Some of the merchants camp outside the city gates so that the locals can go out and buy from them. Nehemiah tells them to leave or face forcible removal. They leave.
Nehemiah then hands over responsibility for guarding to gates to the Levites, after they purify themselves for the Sabbath.

13:22 Nehemiah again asks God to take note of his actions and ‘spare’ (have compassion on) him.

13:23-29 PROBLEM OF EXOGAMOUS MARRIAGES

Upon his return from Persia Nehemiah discovers that in his absence an old issue has resurfaced. Some Israelite men have married foreign women, contrary to God’s law (Deut 23:3-6)and the covenant that had been signed in chapter ten. One of the points of that covenant was the cessation of exogamous marriage (10:30). Nehemiah cites two specific examples of the problem.

1) Half the children spoke (Aramaic?) in a foreign dialect and could not speak ‘the language of the Jews’ i.e. Hebrew. Nehemiah could easily distinguish between the speech of children of Ashdodite mothers and that of children from all Jewish households. He was concerned about ungodly foreign cultural influence and was also very much aware that Jewish national identity was bound up with the worship of God. Since Hebrew was the language of the Jewish religion children who did not speak it could not be taught or understand the scriptures. Men who had married foreign wives were not only neglecting the Hebrew language, they were jeopardizing the purity of the Jewish religion.

Nehemiah therefore takes the offenders to court and challenges their actions. He calls down the curses of the broken covenant upon them, subjects them to a public shaming ritual (see Isa 50:6) and makes them take an oath once again not to marry their children off to foreigners. The reason (vv. 26-27) given for this is the sin of Solomon. In spite of the fact that God loved him (2 Sam 12:24-25) and made him king over all Israel (1 Kgs 4:1) Solomon entered into diplomatic marriages with foreign wives (1 Kgs 11:1-10; 2 Chron 8:11) who led him away from the true worship of Yahweh.

2) Jehoiada, son or grandson of the High Priest Eliashib, had married the daughter of Sanballat the Horonite, who was an enemy of Nehemiah (2:19; 4:1-2, 7; 6:1-9, 14) and a pagan. In the regulations recorded in Lev 21:10-15 the high priest was required to ‘take a virgin of his own people to wife’. In practical terms this prohibition against marrying a foreign wife probably extended to the sons and grandsons of a high priest since they could possibly become high priest in the future. Nehemiah expelled Jehoiada from Judea.

Nehemiah’s prayer at the end of this section (v29) is not about himself but he instead directs his prayer against the high priestly family who, because of intermarriage, had set a bad example to the people, defiled the priesthood and broken the covenant of 10:29-30.

13:30-31 SUMMARY OF NEHEMIAH’S CULTIC REFORMS

Nehemiah ends his memoir by summarizing his main achievements. He lists these as action taken against foreign marriages (10:30; 13:23ff), reorganisation of the temple duties of the priests and Levites (10:37-39; 12:44-47; 13:12-13), the institution of a wood offering (10:34) and the revival/rescheduling of the firstfruits offering (10:35-37).

SUMMATION

Nehemiah chapter thirteen emphasizes the need for continual vigilance in upholding God’s standards and reminds us that spiritual renewal is an ongoing process. The chapter underscores the importance of maintaining purity, honouring the Lord’s demands, and the people of God keeping separate from unholy influences. In spite of Nehemiah’s accomplishments chapter thirteen ends on a somewhat negative note. Sadly, the Israelites do not seem to have shared Nehemiah’s enthusiasm for the things of God. They yielded to secular and religious pressure from outside their community and, despite pledging ‘to walk in God’s law’ (10:29), they abandoned their commitments concerning intermarriage (10:30), Sabbath observance (10:31), and support of the Temple service (10:37-39) soon after Nehemiah left for Persia.

Chapter thirteen records Nehemiah’s final efforts to restore Jerusalem’s spiritual and moral fabric, and provides us with valuable examples of active leadership, faithfulness, and a timely warning about the possibility of departure from the will of God.

BIBLIOGRAPHY

BOOKS

Carson, D.A. (2018). NIV Biblical Theology Study Bible : Follow God’s Redemptive Plan as it Unfolds Throughout Scripture [Previously published as NIV Zondervan Study Bible]. Grand Rapids, Mi: Zondervan.

Grabbe, L.L. (2012). An introduction to Second Temple Judaism : History and Religion of the Jews in the time of Nehemiah, the Maccabees, Hillel and Jesus. London Bloomsbury.

Knut Larson, Anders, M. and Dahlen, K. (2005). Ezra, Nehemiah, Esther. Nashville, Tenn. Broadman & Holman C.

López-Ruiz C. and Doak, B.R. (2019). The Oxford Handbook of the Phoenician and Punic Mediterranean. New York, NY: Oxford University Press.

Ruckman, P.S. (2004). The Books of Ezra, Nehemiah, Esther. (The Bible Believer’s Commentary Series).

JOURNAL ARTICLES

Berlin, A.M. (1997). From Monarchy to Markets: The Phoenicians in Hellenistic Palestine. Bulletin of the American Schools of Oriental Research, 306, pp.75–88. doi:https://doi.org/10.2307/1357550.

Master, D.M. (2014). Economy and Exchange in the Iron Age Kingdoms of the Southern Levant. Bulletin of the American Schools of Oriental Research, 372, pp.81–97. doi:https://doi.org/10.5615/bullamerschoorie.372.0081.

Noonan, B.J. (2011). Did Nehemiah Own Tyrian Goods? Trade between Judea and Phoenicia during the Achaemenid Period. Journal of Biblical Literature, 130(2), pp.281–298. doi:https://doi.org/10.2307/41304201.

Nehemiah 13:1-3

Nehemiah 13:4-14

Exposition

NEHEMIAH 13:4-14

Posted on 16th Jul 202318th Dec 2025 by writtenexposition

13:4-9 EXPULSION OF TOBIAH FROM THE TEMPLE

The main problem Nehemiah addresses in this section is the fact that Eliashib the priest had allowed Tobiah the Ammonite, a non-Jew, to occupy a spacious ‘room’ in the temple. Some suggest that Tobiah may have used the space for commercial purposes since in 13:5 the word liškāh (translated ‘room’ or ‘chamber’) often means storeroom (1 Chron. 9:26; 2 Chron. 31:11; Ezra 8:29; Neh. 10:38-39), but 13:7 uses the word nišḵāh, which refers to living quarters.

ELIASHIB

This ‘Eliashib the priest’ is probably the same Eliashib who was High Priest at that time (3:1, 20-21; 12:10, 22; 13:28) and would certainly have had the authority provide this space to Tobiah. He had participated in the building of the walls (3:1) but thereafter continued to associate with (‘allied’ = ‘close to’ v.4b) Nehemiah’s enemy Tobiah, especially while Nehemiah was away from Jerusalem. Sometimes ‘the priest’ is shorthand for ‘High Priest’, for example: Zadok (1 Kgs 1:8, 26, 32, 34, 38, 39, 44, 45; 2:35; 4;2 ,4) and Joshua in Ezra chapter 3, cp. Zech 6:11).

TOBIAH

Tobiah first appears in 2:10 where he is mentioned as one of the local dignitaries unhappy that Nehemiah had come ‘to seek the welfare of the people of Israel’. He and his friends mocked Nehemiah’s work on the walls, saying that the walls would be so weak that even a fox could knock them down (4:3). Tobiah, however, seems to have established close links with local Israelite officials, including members of the priesthood. This he partly achieved through marriage alliances with prominent Israelite families:

‘Moreover in those days the nobles of Judah sent many letters unto Tobiah, and the letters of Tobiah came unto them. For there were many in Judah sworn unto him, because he was the son in law of Shechaniah the son of Arah; and his son Johanan had taken the daughter of Meshullam the son of Berechiah (see 3:30). Also they reported his good deeds before me, and uttered my words to him. And Tobiah sent letters to put me in fear’ Neh 6:17-19

The provision by Eliashib the priest of a large ‘room’ in the temple for use by Tobiah (13:5) was a serious violation of the law as Deut 23:3-6 prohibited non-Jews from entering the temple or participating in its worship. It would seem that little has changed since then; even today some religious leaders still think that they are above God’s laws.

The room allocated to Tobiah was in an area of the temple which had been designated for the storage of paraphernalia relating to worship (12:44,) such as:

Grain offering

Frankincense

Vessels

Agricultural tithes (corn, new wine, oil).

The people had previously committed themselves in writing to provide the above items and store them in the Temple (9:38; 10:38-39). These goods were for the support of temple staff: the Levites, the singers, the porters and the priests. Although the items had been sanctified (12:47), Eliashib the priest had removed them from the storage area in order to accommodate Tobiah. This was a deliberate act of desecration.

Nehemiah emphasizes that he was out of the country (because he had returned to report to the king in Persia) when this happened and did not therefore become aware of it until he returned to Jerusalem (13:6-7). Neither Eliashib nor Tobiah may have expected Nehemiah to return so soon.

Nehemiah was furious when he heard of the arrangement and took immediate action to correct the problem. Determined to restore the temple to its proper state he used his power as Persian governor to overrule this poor decision by the temple authorities. He summarily removed Tobiah’s furniture and belongings (13:8) and had the area purified (13:8-9) and restocked.

13:10-14 REORGANISATION OF THE LEVITES

Nehemiah learns that the giving of tithes had ceased during his period of absence with the result that the Levites and the singers, who were responsible for conducting the temple services (‘that did the work’ KJV), had not received their portions of tithes and offerings.

The Torah envisaged that the tribe of Levi would be supported by the other tribes by means of the tithe (Num 18:21-24; Deut 14:27-28). The apostle Paul directly references this Old Testament system and applies its principles to the support of Christian workers in the New Testament era:

Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel. 1 Cor 9:13-14

The Levites had therefore left their duties (13:10, ‘fled’ i.e. the situation was forced upon them) and returned to their fields in order to support themselves financially; thus severely disrupting the worship of Yahweh. The passage may imply that this state of affairs was brought about by Tobiah’s occupation of the storage unit.

In theory the Levites ought not to have had pastureland other than that surrounding towns that had been allocated to them by the Lord (a list of the ‘Levitical cities’ is recorded in Josh 21:1-41 and in 1 Chron 6:54-81). It would seem, however, that in Nehemiah’s day Levites lived and farmed in various additional locations throughout the territory of Judah (7:72; 11:20; 12:27).

Since the ruling class in Judah had neglected their responsibilities with regards to the financial support of the Temple personnel, Nehemiah, as Persian governor, conducted a court case against them (13:11a) and accused them of forsaking the house of God, i.e. of breaking the covenant they made in 10:29ff. The word translated as ‘rebuke’ (5:7) and ‘contend’ (13:11,17, 25) in KJV means ‘to conduct a lawsuit or legal case’.

Nehemiah then gathered ‘them’ (the Levites and singers, not the rulers) together and got them back to their work in the temple. With the temple service revived the people of Judah responded positively. Soon the tithes were given and collected and proper distribution of the provisions restored. Nehemiah seized the opportunity to reorganise the Levites (13:13). No longer would responsibility for looking after the temple storerooms and distribution of support for the Levites be controlled by one man who, like Eliashib, might prove unreliable. Instead, Nehemiah assigned these tasks to a panel of three officials, Shelemiah, Zadok and Pedaiah. Hanan the son of of Zaccur, the son of Mattaniah was appointed to assist them. All of these committee members were honest and trustworthy men who, it appears, acted on behalf of the main parties which had an interest in the smooth operation of the system of tithing.

Shelemiah was a priest.

Pedaiah was a Levite (cp 3:25).

Hanan, presumably, was a singer. He was a grandson of Mattaniah who was the Temple choirmaster (11:17, 22; 12:8, 25).

Zadok the Scribe would have represented the interest of the Persian government.

13:14 – Throughout this chapter Nehemiah finishes his account of each reform with a short prayer (13:14, 22, 31). Here he asks God not to blot out the good deeds he had so loyally and faithfully performed for the temple of God and its services.

In this prayer Nehemiah uses the metaphor of God maintaining a ledger. The idea occurs several times throughout scripture, for example: Psa 56:8; 139:16; Isa 65:6; Dan 7:9-10; Mal 3:16; Rev 20:12; 21:27.

Nehemiah 13:1-3

Nehemiah 13:15-31

General

LET THE PEACE OF GOD CALL THE SHOTS IN YOUR HEART!

Posted on 9th Jul 202318th Dec 2025 by writtenexposition

‘And let the peace of God rule in your hearts.’ Colossians 3:15

I don’t know about you but I have never been much interested in sport. I do not follow any teams and am always at a loss when others start a conversation about cricket, soccer, rugby and (even at this Wimbledon season) tennis.

In the world of the New Testament it was athletic competitions with one winner rather than ball games or team sports that the people enjoyed. Since many of the big sporting events in those days were held in honour of pagan gods it is highly unlikely that the apostle Paul was a sports fanatic. However, he would certainly have been aware of major competitions like the four main Panhellenic Games: the Olympic, Pythian, Nemean and Isthmian Games. The latter games were held in honour of the sea-god Poseidon every two years at Corinth, a city where Paul lived for a year and a half (Acts 18:11).

Although not a fan Paul did make several allusions to sport in his letters:

APOSTLE PAUL’S REFERENCES TO ATHLETICS

1 Cor 9:24-27 speaks of the winner’s crown and the possibility of being disqualified.

2 Cor 5:10 mentions the judgement seat of Christ – bema – a raised platform on which the judges sat.

Galatians 2: 2 says; ‘lest I run or had run in vain.’

In Galatians 5:7 Paul again talks about running well (cp. Heb 12:1).

In Ephesians 6:12 he maintains: ‘we wrestle not against flesh and blood’

In Philippians 3:14 he says: ‘I press toward the mark for the prize of the high calling in Christ.’

Near the end of his life Paul wrote: ‘I have fought the good fight, I have finished the race, and I have remained faithful. And now the prize awaits me—the crown of righteousness, which the Lord, the righteous Judge, will give me on the day of his return. And the prize is not just for me but for all who eagerly look forward to his appearing.’ 2 Tim 4:7-8 (NLT)

Here in Colossians 3:15 the reference is not to competitors but to someone who moderates a sporting event – a referee or umpire .

The term ‘rule’ is the verb brabeúō which describes the activity of an umpire at the games. It means ‘to act as an umpire (brabeus)’.

Paul’s advice to the Christians at Colosse was: ‘Let the peace of God be the umpire in your hearts!’

In other words:

‘Let the peace of God call the shots in your life!

‘Let the peace of God be the umpire that settles your emotions and your decisions!

‘Let the peace of God rule in your hearts!’

How do most of us react whenever we have a bad day, when things are uncertain and everything seems to get on top of us? Often we get grumpy, irritable and upset.

In this verse the apostle Paul tells us that whenever we confront difficult situations we should let God’s peace dominate every emotion. We must choose to let God’s peace settle any detrimental thoughts and feelings that might rise up in our minds. We are not to get into an emotional frenzy. The peace that comes from God will be a guide that orders and directs our decisions, relationships and actions but order to let this peace call the shots we must acknowledge the lordship of Jesus Christ and follow his instructions.

Whenever we let this umpire called ‘divine peace’ control the game of life all decisions will be correct. There will be no anxiety, fretfulness or worry, and definitely no need for the spiritual equivalent of review technology like Hawk-Eye.

So, whenever overwhelmed by problems or emotions that would disturb us, we ought to stop, refocus, and let God’s peace call the shots in our hearts.

The umpire always has the final say. Does God’s peace serve as umpire in your heart, and in mine?

‘And let the peace of God rule in your hearts.’ Colossians 3:15

Exposition

NEHEMIAH 13:1-3

Posted on 4th Jul 202318th Dec 2025 by writtenexposition

Nehemiah chapter 13 concludes the book of Nehemiah and provides insight into the reforms implemented by Nehemiah upon his return to Jerusalem from Persia. The background to chapter 13 may be summarised as follows:

BACKGROUND TO NEHEMIAH CHAPTER 13

Nehemiah, a Jewish cupbearer to king Artaxerxes I (465-424 BCE) of Persia, received news from home about the deteriorating state of Jerusalem and its broken walls. He therefore sought permission from the king for leave of absence from his job at Susa in order to return to Jerusalem, rebuild the walls and restore the glory of the city.

Having obtained the king’s blessing and support, Nehemiah travelled to Jerusalem in 445 BCE (2:1; 5:14) and rallied the people to rebuild the walls. Despite some local opposition, the walls were completed in fifty-two days (6:15). Nehemiah then focused on the spiritual renewal of the Jewish community. After twelve years in Jerusalem (5:14; 13:6) Nehemiah returned to the Persian court in 433 BCE. He must have continued to receive news from Jerusalem because he soon became aware that, in a spiritual sense, things were not progressing well there since his departure.

In chapter 13, Nehemiah returns to Jerusalem after an unspecified period of absence in Babylon. The date was probably 430 or 429 BCE. True enough, he finds that the people have reverted to various forms of disobedience and have neglected the laws of God. This final chapter highlights several significant events:

13:1-3 SEPARATION RENEWED

13:4-9 EXPULSION OF TOBIAH FROM THE TEMPLE

13:10-14 REORGANISATION OF THE LEVITES

13:15-22 RESTORATION OF SABBATH OBSERVANCE

13:23-29 PROBLEM OF EXOGAMOUS MARRIAGES

13: 30-31 SUMMARY OF NEHEMIAH’S CULTIC REFORMS

13:1-3 SEPARATION RENEWED

‘On that day’ (‘at that time’ i.e. in Nehemiah’s era) there was a public reading from the ‘book of Moses’ (cf. 2 Chron 25:4.; 35:12; Neh 8:1). This is certainly a reference to the torah (first five books of the Old Testament) since vv. 1b-2 cite Deut 23:3-6; a section of law dealing with persons excluded from Israelite worship. When the passage was read aloud the people learned that Ammonites or Moabites were specifically excluded from any religious assembly of Israel until ten generations had passed. This rule was to last forever. Interestingly, the reasons given for that do not include the origin of the two nations from the incestuous sexual relations each of Lot’s daughters had with him (Gen 19:30-38). Rather, the prohibition was based on on historical events. These two nations had opposed the Israelites after the exodus from Egypt and had hired a non-Israelite prophet called Balaam to curse them (Num 22-24). This, in turn, triggered a curse on them in accordance with God’s promise to Abraham in Gen 12:2-4. Although he could not actually bring himself to curse the Israelites Balaam nevertheless advised the Moabites how to lead them into sin (Num 31:16; 2 Pet 2:15; Jude 11; Rev 2:14).

MOAB

The Bible has nothing good to say about the Moabites or Ammonites but Moab in particular is singled out for criticism. The prophet Jeremiah gives a penetrating assessment of this inveterate enemy of the Israelites in his book:

‘Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed.‘ Jer 48:11

Moab, as we have mentioned, had a bad beginning. Nevertheless, like many who oppose God and his people today, everything seemed to go well for them. Their history was characterized by comfort and prosperity. Unlike Israel, nothing disturbed or interfered with their lives of ease. They were never taken into captivity. Jeremiah paints a word picture from the ancient process of wine-making. Totally at ease in its wickedness, unthinking and unconcerned about its sinful idolatry, never having yearned for deliverance, Moab went to rot.

Jeremiah’s metaphorical language conveys a sense of stagnation and lack of transformation. Despite being a nation that had been established for a long time, Moab had never undergone significant changes or been refined through challenging experiences. As a result, the character and behaviour of the Moabites remained unchanged, they were self-assured and unyielding. This important verse condemns Moab’s pride and self-reliance, suggesting that their failure to grow spiritually and morally would lead to their downfall and judgment from God. Devastation would come upon Moab as a consequence of their actions.

After the public reading of the law a ‘separation’ (Ezr 9:1; 10:11; Neh 10:28) of ‘the mixture’ took place. Not just Ammonites and Moabites were separated, but all foreigners. Intermarriage with the Canaanite nations had been forbidden because family relationships with idolators was perceived as likely to cause a turning away from the worship of Yahweh, the one true God (Deut 7:3-4). This problem seems to have plagued the Israelites throughout their history. During the era of Ezra and Nehemiah at least three attempts were made over a period of thirty years (468-429 BCE) to resolve the issue. Although these measures were fairly drastic (e.g. mass divorce, covenant not to intermarry), they were not entirely successful (Ezra 9-10; Neh 9:2; 10:28-30; 13:1-3). Nehemiah returns to the topic of unacceptable marriages later in the chapter.

The New Testament teaches the same general principle; that when it comes to spiritual matters a mixture never produces positive results. Every so often there must be a return to the word of God; accompanied by self-assessment leading to remedial action. 2 Corinthians 6:14-18:

‘Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you.’

Nehemiah 13:4-14

Nehemiah 13:15-31

Exposition

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

Posted on 6th Jun 202318th Dec 2025 by writtenexposition

Ezekiel’s vision of the glory of the Lord is one of the most famous passages in the Bible. It is an elaborate, powerful and awe-inspiring description of God’s presence and majesty. Here is a summary of the key elements of the vision:

SUMMARY

The vision begins with Ezekiel seeing a great storm coming from the north. The storm is accompanied by lightning, thunder, and a brilliant light. In the centre of this light, Ezekiel sees what appears to be four living creatures. Each creature has four faces and four wings. Their legs are straight, and their feet resemble those of a calf. Their faces represent different aspects of creation: a human face, a lion face, an ox face, and an eagle face. These living creatures move with incredible speed and coordination, and their wings touch one another as they move.

The vision continues with Ezekiel seeing wheels, described as ‘terrifying’ (1:18), beside the living creatures. The wheels are covered in eyes and travel along with the living creatures, following their movements without turning.

Above the heads of the living creatures, Ezekiel sees a firmament (dome) that resembles a crystal expanse. Above it is a throne-like structure that appears like sapphire, and upon the throne is a figure that looks like a man. This figure shines with a brilliant light and is surrounded by a radiance that resembles a rainbow.

The vision concludes with Ezekiel understanding that this extraordinary sight represents the glory of the Lord.

COMMENTS

From verse four Ezekiel attempts to describe what he sees. The opening words are ‘And I saw.’ The expression occurs again in vv. 15 and 27.

He observes a whirlwind, symbolizing a powerful and dynamic force, coming from the north. Jeremiah also spoke of God’s judgement as a whirlwind (23:19; 25:32). In the ancient Near East there was a notion that the gods dwelt in the north. Ancient Canaanites (e.g. Hurrians, Hittites) believed that Baal lived at Mount Zaphon (zaphon became the Hebrew word for northward, the direction ‘north’). The Babylonians also believed that the gods resided in the north. Isa 14:13 refers to this belief by the nations. In Job 26:7; 37:22 the north is viewed as the opposite of earth; perhaps suggesting heaven as God’s home.

Israelites associated ‘the north’ with threats from hostile forces like Assyria and Babylonia. Ezekiel later prophesies that the final invasion of Israel before complete restoration will come from the north (38:6,15). From Ezekiel’s perspective, it is also the direction from which the Babylonian army will invade Judah.

The whirlwind is accompanied by a great cloud with blazing fire that seems to be consuming itself. In the Bible theophanies (appearances of God) are often described in terms of an atmospheric storm (Ex 19:16-18; Deut 33:2; Judg 5:4; Job 38:1; 40:6; Psa 18:7–15; 29:3–9; 50:3; 97:1-5; 104:3; Isa 29:6; Jer 23:19; Nah 1:3; Hab 3:8-15; Zech 9:14).

The cloud contains a fire, of which Ezekiel says ‘and a brightness about it.’ This is repeated in 1:27. The same word is used in Dan 12:3 of the brightness of heaven. The brightness and radiance of the fire are ‘like’ amber, which suggests a golden, glowing colour. The LXX and Vulgate translate ‘amber’ as ‘electrum’ – a shiny metal compounded of four parts gold and one silver (white gold). The only biblical occurrences of the word are in Ezekiel 1:4, 27; 8:2.

The storm, cloud and fire are symbols of wrath which together communicate the idea of the awe-inspiring presence and majesty of God.

Notice that Ezekiel avoids speaking of Yahweh in tangible terms. He describes God in the language of simile, using the terms ‘like’, ‘as’, ‘appearance’ or ‘likeness’ (1;4, 5, 13,16, 22, 24, 26, 27). Yahweh is indescribable, thus Ezekiel uses these words meaning ‘as it were’.

Within the whirlwind and fire, Ezekiel sees the ‘likeness’ of four living creatures (ḥayyāh -wild animals, as opposed to domestic animals). Verses 5b-14 give a description of these creatures. They have a human-like appearance, which probably implies that they possess intelligence and understanding. Each of them has (one head with) four faces, and four wings. Obviously supernatural beings, they are identified as cherubim in Ezek 10:1-22.

Ezekiel notes that their legs are straight, resembling the legs of a calf. Probably each creature has just one leg (Heb: ‘a straight foot’) with a hoof like a calf’s hoof, but, since Ezekiel says they were humanoid (presumably one head, human hands), he may mean that they have two legs each. Their hooves have a sparkling appearance, reminiscent of burnished bronze. The legs are described as ‘straight’. Some interpret this as meaning that the legs are parallel, others that they have no knee joints by which to bend their legs. This would imply that they never sit or lie down; they are constantly on the move.

1:10 describes the faces in some detail.

Lion – fearsome beast – Num 23:24; 24:9; Judg 14:18; 2 Sam 1:23.

Eagle – magnificent bird – Deut 28:49; 2 Sam 1:23; Job 39:27-30; Jer 48:40; Lam 4:19.

Ox – prized domestic animal – Ex 21:35- 22:15; Job 21:10; Prov 14:4.

Man – rules over over the animal kingdom – Gen 1:28; Psa 8:6-8.

From Ezekiel’s viewpoint (the south) coming towards him from the north was the human face at the front, the eagle face behind, the lion face to the right, the ox face to the left. In Ezekiel 10:14 the ox face has been changed to the face of a cherub and is called ‘the first face’.

In 1:8-9 and again in 1:11-12 their wings and movement are described. The four beings are connected to each other by two wings, thus forming a square. Two expressions are used in 1:9 and again in 1:12 to describe their movement:

a) ‘they turned not when they went’ and

b) ‘they went every one straight forward’.

Later, in v.24, Ezekiel describes the noise of the wings.

There are four wheels, representing mobility, under the four creatures. Each has the appearance of a wheel spinning within a wheel. They are described in vv. 15-21. The high rims (rings , v.18) are full of eyes – symbolizing the Lord’s omniscience (2 Chron 16:9; Zech 4:10, cp Rev 4:6, 8).

1:19-21 The wheels and the creatures move together as directed by the spirit. In 1:4 rûaḥ (wind, mind, breath, spirit) is translated ‘wind’, but in v.12 it is generally read as ‘spirit’. ‘The spirit of the living creature was in the wheels’ is usually interpreted as referring to the divine spirit. The LXX and Vulgate, however, render it ‘the spirit of life’, i.e. the life-giving spirit of the Lord. It may be, however, that Ezekiel just means that propulsion comes from the wind created by the whirling of the wheels. Ezek 10:13 says: ‘As for the wheels, they were called in my hearing the whirling wheels.’ (ESV). The cherubim look straight ahead, not up, as they move along.

Verse 22 introduces the firmament (dome, broad expanse, platform) above the heads of the four creatures (‘living creature’ – collective noun in the singular, see v.16 ‘the four had one likeness’). The best known use of this word ‘firmament’ is in Gen 1:6 where it is used of the heavens in the description of the second day of creation.

Although the passage primarily focuses on the visual aspects of Ezekiel’s vision we learn that his revelatory experience contained audio as well (1:24, 25, 28). In connection with the platform being borne by the creature Ezekiel mentions the great noise made by the wings (v.24). It is like ‘the noise of many waters’, ‘the sound of the Almighty’, and ‘the tumult of an army’. Ezekiel not only hears the noise of the wings below the expanse but also when the creatures let down their wings and stand still he hears a voice (or noise, sound) coming from above it; from the throne of the Lord.

The throne seems to be made of sapphire, which is blue in colour (see also 10:1). Elsewhere Micaiah the son of Imlah (1 Kgs 22:19) and Isaiah (Isa 6:1) saw Yahweh sitting on a throne. Above the throne Ezekiel sees a human figure. This is the appearance of the kabod (glory, lit. weight) of Yahweh in human form (1:28).

From the loins up (in everyday speech we would probably say: ‘from the waist’) this figure has the colour of amber and from that area downward the appearance of fire. The complete figure is enshrouded by a brightness that shines like a rainbow. Light is the overwhelming feature of the Lord’s presence since all the main parts of the vision (creatures, wheels, firmament, throne) are described in terms of fire and colour. The following colours are mentioned:

amber -1:4, 27

burnished brass (polished bronze) – 1:7

the colour of a beryl – 1:16

the colour of the terrible (awe-inspiring) crystal i.e. ice, frost – 1:22

the appearance of sapphire – 1:26

The vision began with a storm (1:4), in v. 28 the mention of a rainbow suggests that the vision is now over. Ezekiel is overwhelmed by the experience and reacts by falling on his face. He then hears a voice speaking to him.

SUMMATION

The function of this first vision in the book of Ezekiel is to validate Ezekiel’s claim to be a prophet of the Lord. His experience of the theophany / encounter with the kabod of the Lord establishes his prophetic authority. The vision proves that Ezekiel is not like the other Israelite exiles in Babylon. He sees and hear things that they cannot see or hear and must therefore act as a messenger of God’s word to them. The splendour of the glory of the Lord serves as a powerful affirmation of Ezekiel’s prophetic commission and will motivate and give him confidence to proclaim God’s messages to the people.

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

‘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

General

WHO WAS ZADOK THE PRIEST?

Posted on 5th May 202318th Dec 2025 by writtenexposition

INTRODUCTION

The term ‘Zadok the Priest’ usually brings to mind a piece of music composed by George Frideric Handel in 1727 and first performed during the coronation of King George II and Queen Caroline of England on 11th October of that year. Since then this iconic anthem has been sung at the coronation of every British monarch (with the exception of Edward VIII who abdicated the throne before the date set for his coronation) and was therefore played during the coronation of King Charles III and Queen Camilla.

‘Zadok the Priest, and Nathan the Prophet anointed Solomon King.
And all the people rejoiced, and said:
God save the King! Long live the King!
May the King live for ever,
Amen, Alleluia.’

The biblical passage 1 Kings 1:38-48 is the inspiration for those words of the anthem:

So, what does the Bible tell us about Zadok?

THE HISTORICAL CONTEXT OF ZADOK’S STORY

Zadok was a priest in the time of King David and King Solomon who ruled over the ancient kingdom of Israel; David being the second king and Solomon his son and successor. David is believed to have become king around 1010 BCE, while Solomon reigned c. 970 – 930 BCE. David established Jerusalem as the capital of Israel and united the Israelite tribes into a single kingdom, Solomon was known for his wisdom, for building the first Temple in Jerusalem, and for expanding Israel’s trade and influence. Zadok is famous for anointing Solomon as king.

ZADOK’S GENEALOGY

In 1 Chronicles 6:3-8 and 6:50-53, Zadok is listed as a descendant of Eleazar, Aaron’s third son. In 1 Chronicles 24:3, Zadok is again listed as a descendant of Eleazar. This genealogy stretching back to Aaron demonstrates that Zadok was of the priestly family descended from Aaron (the brother of Moses). He was therefore a member of the Aaronic priesthood.

ZADOK’S LOYALTY TO KING DAVID

Almost nothing is known about Zadok’s early life but it seems that he may have belonged to a family of warrior priests. We learn that David was proclaimed king of Judah after the death of King Saul and established his capital in Hebron (2 Sam 2:1-4) where he reigned over Judah for seven and a half years before being acclaimed as king over all Israel (2 Sam 5:1-5). 1 Chronicles chapter 12 records that thousands from Israel defected to David at Hebron and in the census list of armed contingents that came over to David there is a reference (vv. 27-28) to ‘Zadok, a young man of valour.’

The young Zadok supported David’s cause and appears to have been rewarded for his loyalty. Once David firmly established the united monarchy he appointed Zadok and Abiathar as co-priests (2 Sam 8:17; 20:25) in Jerusalem; likely as keepers of the Ark of Covenant which had been transported there and housed in a tented shrine (2 Sam 6:1-17; 7:2; 1 Kgs 2:26; 1 Chron 16:39-40). In David’s administration Zadok also served as chief officer of the Aaronites (1 Chron 27:17) and he worked closely with another priestly colleague called Ahimelech in the organisation of the rotating courses of the priests for religious service (1 Chron 18:16; 24:3, 6, 31).

Later Zadok again aligned himself with the king when David’s son Absalom rebelled. Since it seemed likely that Absalom’s conspiracy to usurp the throne would succeed David decided to flee Jerusalem. Zadok, Abiathar and a group of Levites left the city with him, taking the Ark of the Covenant as well. David, however, convinced that Jerusalem was the place where the ark ought to be, asked them to take it back. The two priests did so and, along with their two sons, remained there as secret agents. They kept David informed of events in the city (2 Sam. 15:13-36; 17:15-22). After Absalom’s rebellion failed David sent Zadok and Abiathar as emissaries to the elders of Judah in order to win back their support and negotiate his return to Jerusalem. Their mission was successful (2 Sam 19:11-15).

ZADOK’S INVOLVEMENT IN THE ANOINTING OF KING SOLOMON

Zadok once again demonstrated his loyalty to King David in the matter of Adonijah’s failed rebellion. Adonijah was the fourth son of King David, born in Hebron (2 Sam 3:4). He attempted to seize the throne while his father was still alive. The events surrounding Adonijah’s revolt are described in 1 Kings 1:5-53. Since David had grown old and infirm, Adonijah saw himself as the heir apparent and arranged to hold a grand feast at which he intended to proclaim himself king, and to which he invited many of David’s officials and supporters; but did not include others whom he knew would be loyal to David. The latter included Solomon, Nathan the prophet and Zadok the priest. Adonijah had the support of Joab, the commander of David’s army, and Abiathar the priest (for Abiathar’s part in the insurrection Solomon later dismissed him from his position as priest, 1 Kgs 2:26-27).

The prophet Nathan and Bathsheba, Solomon’s mother, brought the matter of Adonijah to David’s attention. He immediately took action to ensure that Solomon would be his successor. David instructed Nathan the prophet and Zadok the priest to proclaim Solomon as king (1 Kgs 1:34) and ride him on David’s own mule to the Gihon spring, where he would be officially anointed king over Israel.

So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David’s mule, and brought him to Gihon.
And Zadok the priest took a horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon. 1 Kgs 1:38-39

This was done, and the people rejoiced, while Adonijah’s followers fled in fear. Thus David settled the succession question by appointing Solomon co-regent. Father and son ruled together until David’s death. Solomon was later anointed as king a second time; along with him Zadok was anointed to be (chief) priest (1 Chron 29:22), possibly serving for a time at Solomon’s temple.

SOME LESSONS FROM THE LIFE OF ZADOK

Be loyal to God and to your leaders. Zadok was loyal to God and to King David. Even when David made mistakes, Zadok remained faithful. This is a valuable lesson for us to learn, it is important to be loyal to those in authority, even when they make mistakes.

Be a person of action. Zadok was a man of action. He was willing to stand up for what he believed in, even when it was difficult to do so. We ought to be willing to stand up for what we believe in, even when that involves personal cost.

Be a person of integrity. Zadok was a man of integrity. He was honest, trustworthy. and was doubtless a great example to his children. David described Zadok’s son Ahimaaz as ‘a good man’ (2 Sam 18:27) – he may have been the same Ahimaaz who married Solomon’s daughter Basmath (1 Kgs 4:15). Another of Zadok’s sons (or perhaps a grandson? 1 Chron 6:8-9), Azariah, was one of the top officials in Solomon’s administration (1 Kgs 4:2).

Zadok was a priest who faithfully served God and the king. He made sound choices in life and was able to play an important role in the history of Israel. He is therefore an example for us to follow.

Exposition

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

Posted on 21st Apr 202318th Dec 2025 by writtenexposition

1. Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. 2. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, 3. The word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him.

INTRODUCTION AND SUPERSCRIPTION

These verses introduce the book of Ezekiel and provide historical background, as well as some information about the prophet Ezekiel and his message. They indicate when and where he was active; thus situating his visions within a specific historical and cultural context.

1:1 Ezekiel’s prophetic ministry is said to have begun ‘in the thirtieth year.’ The significance of the ‘thirtieth year’ is not explained but it is usually understood to mean that Ezekiel was thirty years of age at the time. The date given is the fifth day of the fourth month. This would have been the month of Tammuz and therefore the time of year was late June/early July.

The vision occurred while Ezekiel was among the exiles by the Chebar, which was most likely a canal near Babylon. It seems that many exiled Jews had been settled in this area. Ezekiel’s location by the canal underscores the fact that he was living among the exiles and sharing in their experiences and struggles.

1:2 Verse 2 provides more detailed historical context by specifying that it was the fifth year of King Jehoiachin’s exile. This information dates Ezekiel’s inaugural vision (592 BCE) and places it within the larger context of the Babylonian exile.

King Jehoiachin (2 Kgs 24:6-16; 2 Chron 36:9-10, also known as Jeconiah (Jer 24:1; 27:20; 28:4; 29:2) and Coniah (Jer 22:24, 28; 37:1), was the son of King Jehoiakim of Judah and a grandson of King Josiah. Jehoiachin became king of Judah at the age of eighteen (2 Kgs 24:8). His short reign was marked by political instability and conflict with the Babylonians. According to the Chronicler he ‘did that which was evil in the sight of the Lord’ (2 Chron 36:9). Jeremiah 22:24-30 has the Lord directly addressing Jehoiachin, prophesying his captivity and exile in Babylon. The Lord also declared that Jehoiachin’s descendants would neither prosper nor sit on the throne of David, thus signifying the end of the dynasty.

In 597 BCE King Nebuchadnezzar of Babylon deported King Jehoiachin of Judah along with many of the leading citizens of Jerusalem (2 Kgs 24:15-16); including Ezekiel, who would have been twenty-five years of age at that time. Jehoiachin’s captivity in Babylon lasted for thirty-seven years. During that time, he was reportedly well-treated by the Babylonians and eventually released from captivity by King Evil-Merodach, who succeeded Nebuchadnezzar as ruler of Babylon. According to 2 Kings 25:27-30, Jehoiachin was then given a high position at the Babylonian court (new clothes, a daily allowance for the rest of his life, and allowed to dine at the king’s table).

Despite his short troubled reign and his captivity in Babylon, Jehoiachin was an important figure in the history of Judah. His deposition and deportation marked the beginning of the Babylonian Exile, a period of great spiritual and cultural significance for the Israelites. The Exile came to an end in 538 BCE.

During this difficult time Ezekiel, himself taken into captivity during Jehoiachin’s reign, provided spiritual guidance and hope to the exiles over a period of twenty years. The date of his inaugural vision in verse 2 is the first chronological marker in the book. The others are:

8:1 The vision of idols and abominations in the temple.

20:1 Ezekiel’s response to the elders.

24:1 The parable of a cooking pot

26:1 Threats against Tyre.

29:1 Prophecy against Egypt.

29:17 Desolation of Egypt.

30:20 Pharaoh’s defeat.

31:1 The cedar of Lebanon.

32:1 Lament over Pharoah..

32:17 Lament over Egypt.

33:21 News of the Fall of Jerusalem.

40:1 Vision of a new temple.

1:3 Verse 3 identifies Ezekiel as a member of the priestly class. This would suggest that his prophetic message was informed by his knowledge of Jewish ritual and tradition, which gave him religious authority to speak on behalf of God. Note that many respected commentators confidently assert that Ezekiel was a Zadokite priest. This they assume purely on the basis that Ezekiel speaks highly of the Zadokites in chapters 40-48, which contain his vision of how a future ideal temple might look and operate. In these chapters Ezekiel assigns a dominant role to the Zadokites (43:18-27; 44:15-16; 45:4; 46:19-24), presumably as a reward for remaining relatively (22:26) faithful (44:10-11, 15-16; 48:11) during the Exile. There is zero scriptural evidence for Ezekiel having a Zadokite heritage.

The reference to the “hand of the Lord” being upon him indicates that Ezekiel was divinely inspired and empowered to deliver God’s message to the exiles. The ‘land of the Chaldeans’ refers to the Neo-Babylonian empire ruled over by Nebopolassar (627-605 BCE) and his son Nebuchadnezzar (605-562 BCE).

SUMMATION

The opening verses of Ezekiel set the stage for the prophetic message that follows. The fact that Ezekiel received his vision among the exiles by the Chebar canal underscores the fact that his message is directed to the Israelite community in exile. The political and social upheaval of the time is also reflected in the references to King Jehoiachin’s exile and the Babylonian conquest.

Ezekiel 1:1-3 offers spiritual lessons that are still relevant today:

First, we see that God is not limited by our circumstances. Even in the midst of exile and captivity, God can still reveal himself and speak to his people.

Second, we see that God chooses ordinary people to do extraordinary things. Ezekiel was a priest, but God called him to be a prophet and to deliver his message to the exiles.

Finally, we see that God’s word is powerful and authoritative. Ezekiel’s prophetic message was not his own, but rather it came directly from God.

As we read the book of Ezekiel, we are reminded that God is sovereign over all of history, and that his word has the power to transform our lives and to give us hope even in the midst of difficult situations.

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

General

COME, SEE, GO, TELL

Posted on 9th Apr 202318th Dec 2025 by writtenexposition

Matthew 28:5-7

5 ‘And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.
6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
7 And go quickly, and tell his disciples that he is risen from the dead;’

In these verses from Matthew’s gospel there are four verbs which, for me, sum up the message of Easter. The four words are imperatives, i.e. they give an order or instruction. They are commands. COME, SEE, GO, TELL.

The Lord Jesus had been betrayed by Judas Iscariot, forsaken by his disciples, denied by Peter, tried by the Jewish and Roman authorities, sentenced by Pontius Pilate, crucified at Calvary, and buried in a new tomb belonging to Joseph of Arimathea. Afterwards, on the morning of the first day of the week, some women came to the garden tomb to anoint the body of Jesus with spices. Would they be able to gain access?

When they arrived they were surprised to find that there had been a great earthquake and a large stone that sealed the entrance to the tomb had been rolled back by an angel. He said that they were not to fear and that he knew that they were seeking Jesus. So he told them to ‘come.’

COME!

The Bible contains many invitations! The word “come” occurs often in the Bible. The first mention is in Gen. 7:1 when God called Noah and his family to come into the ark so that they might be saved from the flood. For Noah and his family to be saved they had accept the Lord’s invitation. This is still true today.

Jesus issued that same invitation in Matthew 11:28. ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest.’ That invitation still goes out to all who labour under the heavy burden of sin and guilt. Come, by faith, to the one who is no longer in the tomb! He has risen from the dead and is now in heaven! Come to Jesus who offers forgiveness, support and relief!

SEE!

The words ‘look’ and ‘see’ are similar but not exactly the same in meaning. When we casually look at something, we may not fully grasp what we are looking at. We may not comprehend the significance. By contrast, when we truly ‘see’ something we understand it. The angel wanted the women to ‘see’ (grasp and understand) that the tomb was empty; that Christ had risen from the dead and is alive forever.

GO!

The women were told to go. There was no suggestion or intention that from then on they should just stare into the empty tomb. As soon as we reach the point of seeing the empty tomb and trusting the living Lord Jesus Christ as Saviour, we must ‘go’. We ought to go and learn more about him. We should go to him in prayer. We need to go and fellowship with like-minded believers (Acts 2:42).

TELL!

The women were instructed to tell the disciples about the resurrection. We too ought to tell the good news to those who are lost and dying. It is neither necessary nor practical for everyone to be involved in missionary activity abroad. You can do it wherever you are. In Mark 5 a demon-possessed man who was healed by Jesus wanted to journey with the Lord but was told instead to go home to his friends and tell the great things the Lord had done for him (Mk 5:19).

Have you COME? Do you SEE? If so, GO and live for him and TELL others about what he has done for you.

‘He is not here: for he is risen!’

The message of Easter is COME, SEE, GO, TELL

General

NATHAN : PROBABLY THE MOST INFLUENTIAL PROPHET MOST PEOPLE HAVE NEVER HEARD OF

Posted on 9th Apr 202318th Dec 2025 by writtenexposition

Although it was still seven months to the coronation of King Charles III at the time of publication, the British tabloid newspaper Daily Mail printed ‘An A to Z guide to the Coronation’ by Claudia Connell on Saturday, October 15, 2022. The following was listed under N:

Nathan the Prophet

Perhaps not the most familiar of prophets but next May he’s going to be name-checked by the Archbishop of Canterbury in front of millions of TV viewers around the world. During the anointing of the King, the Archbishop will recall ‘as Solomon was anointed King by Zadok the Priest and Nathan the Prophet.’

Who was Nathan the prophet and what was his legacy?

INTRODUCTION

Nathan the Prophet is a biblical character who was active in the political and religious life of Israel during the reign of King David c. 1000 BCE. He is the second of two prominent prophets in the Books of Samuel each of whom had a strong influence on King David. These two prophets lived during a period of great social, political and religious change; Samuel, who preceded Nathan, identified more with the earlier way of life, Nathan with the latest developments.

In the years leading up to 1000 BCE there was a growing trend in the Ancient Near East away from loose tribal confederacies towards the centralisation of political power. This produced a gradual change from a pastoral, nomadic existence to a more settled urban way of life, with the economy based on agriculture rather than herding. Territory (where one lived) rather than tribe (who one was) began to take precedence. Monarchy, rather than chiefdom, became the political norm. In spite of the inevitable loss of freedom and additional expense involved the Israelites desired this type of arrangement. Ignoring warnings by Samuel (1 Sam 8:11-18) they insisted that they too wanted government by a king – a system that had already been adopted by Edom (1 Chron 1:43) and Ammon (1 Sam 12:12). Samuel eventually succumbed to pressure (1 Sam 12:1) and reluctantly anointed Saul as the first king of Israel. Later he also anointed David (1 Sam 16:13), the second king.

Nathan the prophet had a close relationship with David and was considered one of his most trusted advisors. He is connected with several important events in David’s reign, including the confrontation with David over his affair with Bathsheba and the anointing of Solomon as David’s successor.

2 Samuel 7:1-29 & 1 Chron 17:1-27 A ‘HOUSE’ FOR GOD AND A ‘HOUSE’ FOR DAVID.

Nathan’s role in these chapters is significant for he delivers a message from God to King David regarding the building of the Jerusalem temple.

Having built a ‘house’ (palace) for himself in Jerusalem David expressed to Nathan his desire to build a ‘house’ (temple) for Yahweh. Nathan, rather presumptuously and without consulting Yahweh, told David to go ahead with the building project. However, Yahweh spoke to Nathan and instructed him to tell David that he would not build the temple, but that his son would do that. Nathan mediated this message to David, emphasizing that it was God’s plan and that David should not be discouraged since God would establish a ‘house’ (dynasty) for David. His offspring would reign over Israel and, by implication, the kingdom would last forever. Christians view this as a prophecy of the coming of Jesus Christ, who would be a descendant of David and establish an eternal kingdom.

2 Samuel 12:1-25 NATHAN, DAVID, BATHSHEBA AND URIAH

In 2 Samuel chapter 12, the prophet Nathan again plays a crucial role in delivering a message from God, this time to confront King David about his sin with Bathsheba and the murder of her husband Uriah.

The story of David, Bathsheba, Uriah, and Nathan in 2 Samuel 11 is a complex and interesting narrative that highlights themes of power, lust, betrayal, and repentance. It concerns King David’s sexual liaison with Bathsheba, the wife of Uriah, one of David’s elite soldiers. It also details the role of Nathan the prophet, who is sent by God to confront David with his sin and call him to repentance.

David is described as staying behind in Jerusalem while his army goes out to battle. From his rooftop, he sees Bathsheba bathing and is overcome with lust for her. He sends for her and sleeps with her, even though she is married to Uriah, who is away fighting in the war against the Ammonites.

When Bathsheba becomes pregnant and send word to David, he tries to cover up his sin by bringing Uriah back from the front lines and encouraging him to go home and sleep with his wife. Uriah refuses to go to his house, saying that it would be unfair to enjoy home comforts while his fellow soldiers are still at war. David then sends Uriah back to the battlefield with a letter to Joab, the commanding officer of the army, instructing him to put Uriah in the front lines of battle and then withdraw so that Uriah will be killed. Uriah dies as planned, and David then takes Bathsheba as his wife.

Displeased with David’s actions YHWH sends Nathan the prophet to confront him. Nathan approaches David with a parable about a rich man who had taken a poor man’s only lamb, which the poor man loved and cared for like a daughter. In spite of the fact that he had many animals of his own, the rich man slaughtered the poor man’s lamb in order to feed a visitor. Outraged by the rich man’s actions David declares that he deserves to die for his cruelty. At this point, Nathan reveals that the rich man in the parable is David, who had committed a much greater injustice by taking Bathsheba (another man’s wife) and killing her husband.

Convicted by Nathan’s words David confesses his sin, acknowledging his guilt before God. Nathan tells David that God has forgiven him but warns him that there will be consequences for his actions, including the death of the child that Bathsheba is carrying. In addition, members of David’s own family would rebel against him and try to oust him as king.

The story of David, Bathsheba, Uriah, and Nathan is a cautionary tale about the dangers of power and lust, and the importance of accountability and repentance. It highlights the role of the prophet as a messenger of God speaking truth to the wealthy and influential and calling for justice and righteousness. It also underscores the idea that powerful leaders are not above the law and that all actions have consequences, both for the individual and for those around them.

1 Kgs 1:1-46; 4:5 SOLOMONS’S ACCESSION NARRATIVE

Nathan played a significant role in the succession of Solomon as king of Israel after David. As had been prophesied following David’s sin with Bathsheba, much strife and conflict took place within David’s family. David had many sons, and there seemed to be no clear line of succession. Adonijah, one of the sons, assumed that he was next in the line of succession and took steps to appoint himself co-regent with David, who was then in old age.

Nathan, however, intervened to ensure that Yahweh’s plan for the throne of Israel was fulfilled. He advised Bathsheba to go to David and remind him of a promise made to her that her son, Solomon, would succeed him on the throne (1 Kings 1:11-14). Nathan also supported Bathsheba’s claim by approaching David and confirming that Solomon was indeed the one to succeed him. Thus, through Nathan’s intervention, Solomon was anointed as king with David’s blessing, ensuring a relatively peaceful and orderly transition of power.

1 Chron 29:29 & 2 Chron 9:29 THE BOOK OF NATHAN THE PROPHET

The Book of Nathan the Prophet is mentioned in both 1 Chronicles 29:29 and 2 Chronicles 9:29. These verses suggest that Nathan wrote a historical account of King David’s reign, and that this account was preserved as a written record and was a source available to the compiler(s) of the Books of Kings and Chronicles. Material from it may also have been used in the Books of Samuel.

The mention of the Book of Nathan the Prophet in these verses reminds us that other texts and traditions existed as part of the religious and cultural landscape of ancient Israel, but did not become part of the biblical canon and have not survived.

2 Chron 29:25 NATHAN ASSISTED DAVID IN THE ORGANIZATION OF PUBLIC WORSHIP

2 Chronicles 29:25 describes the actions of Hezekiah, the thirteenth king of Judah, as he restores the worship practices of the temple in Jerusalem. The verse states:

‘And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet: for so was the commandment of the LORD by his prophets.’

From this verse we learn that temple worship traditions and instructions handed down by earlier generations, in this case from David, Gad, and Nathan, were observed for centuries. Three hundred years after their institution Hezekiah honoured these traditions and instructions; ensuring the continuity of religious practices for which Nathan the prophet had been partly responsible.

SUMMATION

Nathan the Prophet played an important role in the lives of two kings and in the development of Israelite religion and literature. He was important as a prophet of Yahweh and for his good interpersonal, political and organisational skills. He is credited with having prophesied to David about the future of his dynasty and the construction of the temple in Jerusalem. He also confronted David about his affair with Bathsheba and helped to facilitate the succession of David’s son, Solomon, to the throne.

In addition to his role as an advisor to the king, it seems that Nathan was also a writer and historian. According to 1 Chronicles 29:29 and 2 Chronicles 9:29, he wrote a history of the reigns of David and Solomon, called the ‘Book of Nathan the Prophet’.

Overall, Nathan’s historical significance lies in his role as a key figure in the history of ancient Israel. As prophet and counsellor to kings he played an important role in the political and religious affairs of the Israelites, and his writings and prophecies helped to shape their religious and cultural identity.

BIBLIOGRAPHIES

1) GENERAL BIBLIOGRAPHY

BOOKS

Alter, R. (2009). The David Story: A Translation with Commentary of 1 and 2 Samuel. W. W. Norton & Company.

Alter, R. (2013). Ancient Israel : the Former Prophets : Joshua, Judges, Samuel and Kings : a Translation with Commentary. New York: W.W. Norton & Company.

Anderson, A. A. (1989). 2 Samuel. Paternoster.

‌Auld, A. G. (2011). I & II Samuel : a Commentary. Louisville, Ky.: Westminster John Knox Press.

‌Baretz, J. (2015). The Bible on Location. U of Nebraska Press.

Barron, R. (2017). 2 Samuel. Grand Rapids, Michigan: Brazos Press, A Division Of Baker Publishing Group.

‌Brenner, A (1994). A Feminist Companion to Samuel and Kings. Sheffield: Sheffield Academic Press.

Beal, L. W. (2014). 1 & 2 Kings. InterVarsity Press.

Brueggemann, W. (2000). 1 & 2 Kings. Grand Rapids, Mich.: W.B. Eerdmans.

‌Brueggemann, W. (2012). First and Second Samuel. Louisville, Kentucky: John Knox Press.

Cartledge, T.W. (2001). 1 & 2 Samuel. Macon, Ga.: Smyth & Helwys Pub.

Chisholm, R.B. (2013). 1 and 2 Samuel. Grand Rapids, MI: Baker Books.

Franke, J. R. and Oden, T. C. (2014). Joshua, Judges, Ruth, 1-2 Samuel. InterVarsity Press.

Fox, E. (2014). The Early Prophets : Joshua, Judges, Samuel, and Kings : a New Translation with Introductions, Commentary, and Notes. New York: Schocken Books.

Galil, G. Levwinson-Gilboa, E. Maeir, A. M. and Kahn, D. (2012). The Ancient Near East in the 12th-10th centuries BCE : Culture and History : proceedings of the international conference, held at the University of Haifa, 2-5 May, 2010. Münster: Ugarit-Verlag.

Gordon, R.P. (1984). 1 & 2 Samuel. Sheffield: JSOT.

‌Huffmon, H. B. (2008). A Tale of the Prophet and the Courtier: A Responsive Reading of the Nathan Texts. In S. Dolansky (Ed.), Sacred History, Sacred Literature: Essays on Ancient Israel, the Bible, and Religion in Honor of R. E. Friedman on His Sixtieth Birthday (pp. 33–42). Penn State University Press.

Japhet, S. (2009). Kingship. In The Ideology of the Book of Chronicles and Its Place in Biblical Thought (pp. 308–383). Penn State University Press.

Jones, G.H. (1990). The Nathan Narratives. Sheffield: Jsot Press.

Laffey, A. L. (1988). An Introduction to the Old Testament : a Feminist Perspective. Philadelphia: Fortress Press.

‌Lamb, D.T. (2021). 1–2 Kings. Zondervan Academic.

Lipinski, E. (2020). JERUSALEM IN THE BRONZE AGE AND IRON AGE I. In A History of the Kingdom of Jerusalem and Judah (Vol. 287, pp. 7–26). Peeters Publishers.

McKenzie, S. L. (2000). King David : a Biography. New York: Oxford University Press.

‌McShane, A. (1990). Lessons for Leaders. John Ritchie Ltd. Kilmarnock

McShane, A. (2002). I & II Kings. John Ritchie Ltd. Kilmarnock

MacLeod, F. (2016). 1 & 2 Kings: A Devotional Look at the Kings of Israel and Judah. Createspace Independent Publishing Platform.

Mann, T. W. (2011). 2 Samuel. In The Book of the Former Prophets (1st ed., pp. 171–242). The Lutterworth Press.

‌Nelson, C. M. (1982). 1 & 2 Kings, Interpretation : a Bible Commentary for Teaching and Preaching, Old Testament. Atlanta: John Knox Press.

Newsome, J.D. (1982). 1 Samuel, 2 Samuel. Atlanta (Ga.): Knox Pr.

Peters, F. E. (1985). Holy Land, Holy City. In Jerusalem: The Holy City in the Eyes of Chroniclers, Visitors, Pilgrims, and Prophets from the Days of Abraham to the Beginnings of Modern Times (pp. 3–41). Princeton University Press.

Petroelje, S.L. (2012). Discover 2 Samuel. Faith Alive Christian Resources

Rosenberg, J. (1986). King and Kin : Political Allegory in the Hebrew Bible. Bloomington: Indiana University Press.

‌Rossier, H.L. (2015). Meditations on 1 Kings. Irving Risch.

Rossier, H.L. (2015). Meditations on 2 Samuel. Irving Risch.

Segal, A. F. (2012). No Peace in the Royal Family. In Sinning in the Hebrew Bible: How The Worst Stories Speak for Its Truth (pp. 180–221). Columbia University Press.

Taylor, W. M. (1875). David, King of Israel: His Life and its Lessons, New York: Harper & Brothers

Willis, J. T., Graham P. M., Marrs, R. R. and Mckenzie, S. L. (1999). Worship and the Hebrew Bible : Essays in Honour of John T. Willis. Sheffield, England: Sheffield Academic Press.

Witherington, B. (2014). Courting the Prophets: Prophets and the Early Monarchy. In Jesus the Seer: The Progress of Prophecy (pp. 62–103). 1517 Media.

Woodhouse, J. and Hughes, R.K. (2015). 2 Samuel : Your Kingdom Come. Wheaton, Illinois: Crossway.

‌JOURNAL ARTICLES

Bishop, E. F. F. (1935). Why ‘Son of David’?. The Expository Times, 47(1), pp.21–25.

Bodner, K. (2001). Nathan: Prophet, Politician and Novelist? Journal for the Study of the Old Testament, 26(1), pp.43–54.

Bosworth, D. A. (2006). Evaluating King David: Old Problems and Recent Scholarship. CBQ, 68(2), pp. 191–210.

Bowman, J. (1989). David, Jesus Son of David and Son of Man. Ancient Near Eastern Studies, 27(0), pp.1–22.

Brown, R. M. (1984). The Nathan Syndrome: Stories with a Moral Intention. Religion & Literature, 16 (1), pp. 49–59.

Haran, M. (1999). The Books of the Chronicles ‘of the Kings of Judah’ and ‘of the Kings of Israel’: What Sort of Books were they?. Vetus Testamentum, 49(2), pp.156–164.

Harper, W. R. (1904). Constructive Studies in the Prophetic Element in the Old Testament. IV. Prophecy and Prophetism during the Davidic Period. The Biblical World, 24(1), pp. 47–58.

Harrington, D. J. (1991). ‘Jesus, the Son of David, the Son of Abraham …’; Christology and Second Temple Judaism. Irish Theological Quarterly, 57(3), pp.185–195.

Kalimi, I. (2016). Reexamining 2 Samuel 10-12: Redaction History versus Compositional Unity. CBQ, 78(1), pp. 24–46.

Kingsbury, J.D. (1976). The Title ‘Son of David’ in Matthew’s Gospel. Journal of Biblical Literature, 95(4), p.591.

Levin, Y. (2006). Jesus, ‘Son of God’ and ‘Son of David’: The ‘Adoption’ of Jesus into the Davidic Line. Journal for the Study of the New Testament, 28(4), pp.415–442.

Pagani, S. (2017). « Roi ou serviteur » ? La tentation du Prophète, ou le choix d’un modèle. Archives de Sciences Sociales Des Religions, 62(178), pp.43–68.

Reich, K.H. (2003). Teaching Genesis: A Present‐Day Approach Inspired by the Prophet Nathan. Zygon®, 38(3), pp .633–641.

Smith, S.H. (1996). The Function of the Son of David Tradition in Mark’s Gospel. New Testament Studies, 42(4), pp.523–539.

Van der Bergh, R. H. (2008) Deadly Traits: A Narratological Analysis of Character in 2 Samuel 11. Old Testament Essays, 21, pp.180-192.

Wantaate, F. (2019), Nathan as a Courageous Follower: An Inner Texture Analysis of 2 Samuel:1-14, American Journal of Biblical Theology, Vol. 19 (10)

2) BIBLIOGRAPHY FOR 2 Samuel 7:1-29 & 1 Chron 17:1-27 A ‘HOUSE’ FOR GOD AND A ‘HOUSE’ FOR DAVID.

BOOKS

Avioz, M. (2006). Nathan’s Oracle (2 Samuel 7) and its Interpreters. Bern ; Oxford: Peter Lang.

Eslinger, L. (1994). House of God or House of David. Sheffield Academic Press.

Janthial, D. (2013). L’oracle de Nathan et l’unité du livre d’Isaïe. Berlin: Walter de Gruyter.

Knoppers G. N. (2007). ‘Changing History: Nathan’s Oracle and the Structure of the Davidic Monarchy in Chronicles’, In M. Bar-Asher et al (eds), Shai le-Sara Japhet: Studies in the Bible, its Exegesis and its Language, (pp. 99-123). Jerusalem: The Bialik Institute

MacDonald, N. (2015). Covenant and Election in Exilic and Post-Exilic Judaism. Tübingen, Germany, Mohr Siebeck.

Schniedewind, W.M. (1999). Society and the Promise to David : the Reception History of 2 Samuel 7:1-17. New York: Oxford University Press.

JOURNAL ARTICLES

Avioz, M. (2004). Nathan’s Prophecy in II Sam 7 and in I Chr 17: Text, Context, and Meaning. Zeitschrift für die Alttestamentliche Wissenschaft, 116(4). pp. 542-554

Avioz, M. (2006). Josephus’ Retelling of Nathan’s Oracle (2 Samuel 7). Scandinavian Journal of the Old Testament, 20(1), pp. 9–17.

‌Cudworth, T.D. (2016). Yahweh’s Promise to David in the Books of Kings. Vetus Testamentum, 66(2), pp.194–216.

Johnston, G. H. (2011). The Nature of the Davidic Covenant in the Light of Intertextual Analysis. A Paper Presented to the Old Testament Narrative Literature Study Group National Meeting of the Evangelical Theological Society: San Francisco.

Knoppers, G. N. (1996). Ancient Near Eastern Royal Grants and the Davidic Covenant: A Parallel? Journal of the American Oriental Society, 116(4), pp. 670–697.

Kruse, H. (1985). David’s Covenant. Vetus Testamentum, 35(2), pp. 139–164.

Mroczek, E. (2015). How Not to Build a Temple: Jacob, David, and the Unbuilt Ideal in Ancient Judaism. Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period, 46(4/5), pp. 512–546.

Phillips, A. (1966). The Interpretation of 2 Samuel xii 5-6. Vetus Testamentum, 16 (2), pp.242–244.

Sergi, O. (2010). The Composition of Nathan’s Oracle to David (2 Samuel 7:1–17) as a Reflection of Royal Judahite Ideology. Journal of Biblical Literature, 129(2), pp. 261–279.

Ttsevat, M. (1963). STUDIES IN THE BOOK OF SAMUEL: III The Steadfast House: What Was David Promised in II Sam. 7:11b—16? Hebrew Union College Annual, 34, 71–82.

Tsevat, M. (1965). The House of David in Nathan’s Prophecy. Biblica, 46(3), pp. 353–356.

Tsumura, D. T. (2010). Tense and Aspect of Hebrew Verbs in 2 Samuel 7:8-16—from the Point of View of Discourse Grammar. Vetus Testamentum, 60 (4), pp. 641–654.

Zimran, Y. (2014). “The Covenant Made with David”: The King and the Kingdom in 2 Chronicles 21. Vetus Testamentum, 64 (2), pp. 305–325.

‌3) BIBLIOGRAPGY FOR 2 Samuel 12:1-25 NATHAN, DAVID, BATHSHEBA AND URIAH

BOOKS

Afoakwah, J. D. (2015). The Nathan-David confrontation (2 Sam 12:1-15a) : a Slap in the Face of the Deuteronomistic Hero? New York: Peter Lang Edition.

Boda, M.J. (2021). A Severe Mercy : Sin and Its Remedy in the Old Testament. University Park, PA: Penn State University Press.

Karras, R. M. (2021). I Have Sinned Against the Lord: Sex and Penitence. In Thou Art the Man: The Masculinity of David in the Christian and Jewish Middle Ages (pp. 101–135). University of Pennsylvania Press.

McLaughlin, J. L. (2021). ‘Collateral Damage: Divine Punishment of Others for David’s Sins in 2 Samuel.’ In J. L. McLaughlin & C. Carvalho (Eds.), God and Gods in the Deuteronomistic History (pp. 143–159). Catholic University of America Press.

Koenig, S. M. (2018). Bathsheba Survives. University of South Carolina Press.

Mohammed, K. (2015). David in the Muslim tradition : the Bathsheba affair. Lanham, Maryland: Lexington Books.

Salisbury, J.E. (2001). Encyclopedia of Women in the Ancient World. Santa Barbara, Calif.: Abc-Clio.

‌The (2019). LIFE Women of the Bible. Time.

Widmer, M. (2015). David: Repentant Sinner, Priestly Intercessor, and Yhwh’s Change of Mind (2 Samuel 24). In Standing in the Breach: An Old Testament Theology and Spirituality of Intercessory Prayer (Vol. 13, pp. 224–250). Penn State University

JOURNAL ARTICLES

Abasili, A. I. (2011). Was it Rape? The David and Bathsheba Pericope Re-examined. Vetus Testamentum, 61(1), pp.1–15.

Berger, Y. (2009). Ruth and the David—Bathsheba Story: Allusions and Contrasts. Journal for the Study of the Old Testament, 33(4), pp. 433–452.

Berman, J. (2013). Double Meaning in the Parable of the Poor Man’s Ewe (2 Sam 12:1–4). Journal of Hebrew Scriptures, Vol. 13. Article 14.

Buford, M. A. (2009). The Nathan Factor: The Art of Speaking Truth to Power. Journal of Biblical Perspectives in Leadership, 2(2), 95-113.

Cohen, H.H. (1965). David and Bathsheba. Journal of the American Academy of Religion, XXXIII(2), pp.142–148.

Daube, D. (1982). Nathan’s Parable. Novum Testamentum, 24(3), 275–288.

Dorn, L. O. (1999). Untranslatable Features in the David and Bathsheba Story (2 Samuel 11–12). The Bible Translator, 50(4), pp. 406–411.

Firth, D. (2008). David and Uriah (With an Occasional Appearance by Uriah’s Wife) – Reading and Re-Reading 2 Samuel 11. 21. Old Testament Essays, 20/2, pp. 310-328

Garsiel, M. (1993). The Story of David and Bathsheba: A Different Approach. CBQ, 55(2), pp. 244–262

Jacobs, J. (2013). The Death of David’s Son by Bathsheba (II Sam 12:13-25): A Narrative in Context. Vetus Testamentum, 63(4), pp. 566–576.

Lasine, S. (1984). Melodrama as Parable: The Story of the Poor Man’s Ewe-Lamb and the Unmasking of David’s Topsy-Turvy Emotions. Research affiliated with Wichita State University

‌Létourneau, A. (2018). Beauty, Bath and Beyond: Framing Bathsheba as a Royal Fantasy in 2 Sam 11,1-5. Scandinavian Journal of the Old Testament, 32(1), pp.72–91.

Nicol G. G. (1998) David, Abigail and Bathsheba, Nabal and Uriah: Transformations within a Triangle, Scandinavian Journal of the Old Testament, 12 (1), pp. 130-145.

Schipper, J. (2007). Did David Overinterpret Nathan’s Parable in 2 Samuel 12:1-6? Journal of Biblical Literature, 126(2), pp. 383–391.

Van der Bergh, R. H. (2008). Is Bathsheba Guilty? The Septuagint’s Perspective. Journal for Semitics 17, no. 1 182-193.

4) BIBLIOGRAPHY FOR 1 Kgs 1:1-46; 4:5 SOLOMONS’S ACCESSION NARRATIVE

BOOKS

Finkelstein, I. and Silberman, N. A. (2007). David and Solomon. Simon and Schuster.

‌Kalimi, I. (2018). Writing and Rewriting the Story of Solomon in Ancient Israel. Cambridge University Press.

Miller, V. (2019). A King and a Fool?: The Succession Narrative as a Satire. Leiden, The Netherlands, Brill.

JOURNAL ARTICLES

Ball, E. (1977). The Co-Regency of David and Solomon (1 Kings I). Vetus Testamentum, 27(3), pp.268–279.

Frolov, S. (2002). Succession Narrative: A “Document” or a Phantom? Journal of Biblical Literature, 121(1), 81–104.

Langlamet, F. (1982). DAVID, FILS DE JESSÉ: UNE ÉDITION PRÉDEUTÉRONOMISTE DE L’« HISTOIRE DE LA SUCCESSION ». Revue Biblique (1946-), 89(1), pp. 5–47.

Willis, J., Pleffer, A., & Llewelyn, S. (2011). Conversation in the Succession Narrative of Solomon. Vetus Testamentum, 61(1), pp. 133–147.

General

‘INTENDING AFTER EASTER’

Posted on 1st Apr 202318th Dec 2025 by writtenexposition

READING ACTS 12:1-4, 20-23

‘And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.’ Acts 12:4

I have chosen this text for a ‘Thought for the Week’ because it is the only mention of Easter in the Bible (AV) and because the events of this chapter occur around Eastertime. King Herod Agrippa I was looking ahead to Easter, which was about a week away, and had plans for what he would do thereafter. He was ‘intending after Easter’.

Marcus Julius Agrippa I (King Herod Agrippa 1), born in 10 BCE, was one of four members of the Herodian dynasty mentioned in the New Testament. The others are:

His grandfather, Herod the Great, king of Judea, who reigned at the time of Jesus’ birth. In the Gospel of Matthew chapter 2 he orders the massacre of all male infants in Bethlehem in an attempt to kill the baby Jesus.
His uncle, Herod Antipas – He was one of Herod the Great’s sons, and ruled over Galilee and Perea during the time of Jesus’ ministry. He was the ruler who executed John the Baptist and who mocked Jesus at his trial.
His son, Marcus Julius Agrippa II (Herod Agrippa II), who ruled over parts of Judea and Galilee. He is called King Agrippa in the Book of Acts, which describes how he heard the apostle Paul’s defence against accusations of blasphemy.

See my posts: KING HEROD AGRIPPA II (part 1); KING HEROD AGRIPPA II (part 2); KING HEROD AGRIPPA II (part 3)

This man Herod Agrippa I in Acts 12, was the grandson of Herod the Great and ruled over Judea and Samaria. He was brought up and educated along with the imperial family in Rome and was a close personal friend of the emperors Gaius (Caligula) and Claudius who granted him wide areas of territory to rule on Rome’s behalf as a client king.

Herod Agrippa I was a successful politician who managed to balance dual identity as a Jew and a Roman. Whilst maintaining excellent relations with Rome he acted as a devout Jew while in Judaea. He observed the festivals, offered sacrifices at the temple, and donated generously to Jewish causes. He was generally popular and was particularly highly regarded by the Jewish religious leaders whose approval he cultivated, especially the Pharisees.

As Acts 12:3 mentions, he also persecuted the early church, hoping to please the Jews who vehemently opposed the Christians. He executed James, the brother of John, and arrested Peter, planning to kill him ‘after Easter’.

The Greek word translated ‘Easter’ in Acts 12:4 is pascha which occurs 29 times in the New Testament. In 28 of those occurrences it is rendered ‘passover’ – referring to the night when the Lord passed over Egypt and killed all the firstborn of Egypt (Ex. 12:12). The Authorized Version (King James), like the modern Bible Versions, uses the word ‘passover’ where this word pascha occurs; with the notable exception of Acts 12:4, where it translates it as ‘Easter.’

The AV translators took on board Luke’s comment at the end of verse 3: ‘Then were the days of unleavened bread’. This tells us that Peter was arrested during the Festival of Unleavened Bread (Nisan 15-21). Since it always followed the Passover (Nisan 14th) the Passover that year had already come and gone. Herod could not possibly have had the Passover in mind as regards his plans for Peter. The next Passover was a year away! It seems likely that Herod had in mind an Ancient Near Eastern pagan spring festival (now called Easter) in honour of the goddess Astarte/ Ishtar which was celebrated around the same time as Passover and which was due to fall within a few days.

The end of Acts chapter 12 records that Herod Agrippa I died suddenly at Caesarea Maritima after the people hailed him as a god. ‘The angel of the Lord smote him’ (Acts 12:23) for accepting divine honours and he died in 44 CE at the age of fifty-four. His intentions were unfulfilled.

Many people make plans for the period after Easter, whether to travel, work, study or relax. Few, however, bear in mind that there may be unforeseen circumstances or changes that affect them. They might never be able to carry out their intentions. Herod was no doubt confident that he would execute Peter after Easter but things did not quite work out as he had planned. After Easter Herod was no longer alive.

This is a salutary lesson for those of us who have plans for the week ahead, and beyond. Our intentions, unlike those of Herod, might be legitimate and good. For some, however, carefully laid plans might not come to pass. Life is uncertain and time is short. Are there matters that we really ought to sort out before Easter? Is there someone we should speak to about spiritual matters? Is there unresolved friction with another family or church member? Is there sin that needs to be confessed to God and forsaken?

Most of us have plans for Easter and hope to see them through. Let us not forget, however, the sad case of King Herod Agrippa I – who was ‘intending after Easter’.

General

SOME THINGS SAID TO BE ‘OF DAVID’ IN THE OLD AND NEW TESTAMENTS

Posted on 6th Mar 202318th Dec 2025 by writtenexposition

King David is a towering figure in the Bible. His name (according to my search of a KJV Bible app) occurs 841 times in the Old Testament and 54 times in the New Testament. The following is a list of things that are said to be ‘of David:’

OLD TESTAMENT

House of David – 1 Sam 20:16; 2 Sam 3:1; 7:26; 1 Kgs 12:26; 13:2, 14:8; 2 Kgs 17:21; 1 Chron 17:24; 2 Chron 10:19; 21:7; Neh 12:37; Psa 122:5; Isa 7:2, 13; 22:22; Jer 21:12; Zech 12:7, 8, 10, 12; 13:1.

City of David – 2 Sam 5:7; 6:16; 1 Kgs 2:10; 3:1; 9:24; 11:27, 43; 14:31; 15:8, 24; 22:50; 2 Kgs 8:24; 9:28; 12:21; 14:20; 15:7; 15:38; 16:20; 1 Chron 11:5, 7; 13:3; 15:1, 29; 2 Chron 8:11; 9:31; 12:16; 14:1; 16:14; 21:1, 20; 24:16, 25;27:9; 32:5,30; 33;14; Neh 3:15; 12:37; Isa 22:9.

Days of David – 2 Sam 21:1; 1 Kgs 2:1.

Throne of David – 1 Kgs 2:12, 24; Isa 9:7.

Statutes of David – 1 Kgs 3:3.

Heart of David – 1 Kgs 8:17.

Sons of David – 1 Chron 3:1, 9.

Reign of David – 1 Chron 4:31.

Mercies of David – 2 Chron 6:42; Isa 55:3.

Order (legal decision) of David – 2 Chron 8:17.

Way(s) of David – 2 Chron 11:17; 34:2.

Lord God of David – 2 Kgs 20:5; 2 Chron 21:12.

Commandment (edict) of David – 2 Chron 29:25; 35:15.

Instruments of David – 2 Chron 29:26; Neh 12:36.

Words of David – 2 Chron 29:30.

Writing of David – 2 Chron 35:4.

Ordinance of David – Ezra 3:10.

Sepulchres of David – Neh 3:16.

Horn of David – Psa 132:17.

Tower of David – Song of Solomon 4:4.

Tabernacle of David – Isa 16:5; Amos 9:11.

Seed of David – Jer 33:22.

NEW TESTAMENT

Son of David – Mt 15:22; 20:30, 31; 21:9, 15; 22:42.

House of David – Lk 1:27.

City of David – Lk 2:11.

Seed of David – Jn 7:42; Rom 1:3; 2 Tim 2:8.

Mouth of David – Acts 1:16.

Mercies of David – Acts 13:34.

Tabernacle of David – Acts 15:16

Root of David – Rev 5:5; 22:16.

Offspring of David – Rev 22:16

General

THE MANNA POINTED TO JESUS CHRIST

Posted on 4th Mar 202318th Dec 2025 by writtenexposition

READING: Exodus 16:4, 14-18; Numbers 11:7-9; John 6:35, 41, 48, 51.

It was bread from heaven – divine source – heavenly: Exod 16:4; Neh 9:15; Jn 6:33, 35, 41, 48, 51

It was small in size – humanity, humility Exod 16:14

It was round in shape – eternity – Exod 16:14

It was white in colour – purity – Exod 16:31

It was sweet to the taste – Psa 34:8; 1 Pet 2:3-4

It was sufficient for all. – Exod 16: 16-18

General

‘TOGETHER’ AS CHRISTIANS

Posted on 16th Dec 202218th Dec 2025 by writtenexposition

QUICKENED (MADE ALIVE) TOGETHER – EPHESIANS 2:5

Even when we were dead in sins, [God] hath quickened us together with Christ, (by grace ye are saved;)

RAISED TOGETHER – EPHESIANS 2:6a

And hath raised us up together,

SEATED TOGETHER – EPHESIANS 2:6b

and made us sit together in heavenly places in Christ Jesus:

GATHERED TOGETHER – MATTHEW 18:20

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

STRIVING TOGETHER – PHILIPPIANS 1:27

Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;

TALKING TOGETHER – LUKE 24:14

And they talked together of all these things which had happened.

LIVING TOGETHER – 1 THESSALONIANS 5:10

Who died for us, that, whether we wake or sleep, we should live together with him.

Exposition

OUTLINE OF THE BOOK OF EZEKIEL

Posted on 15th Dec 202218th Dec 2025 by writtenexposition

The precise dates given throughout the book of Ezekiel show that his prophecies centred on a specific major event in the history of Judah, that is, the Fall of Jerusalem in 587 BCE. The book therefore divides into two main sections: prophecies relating to the ten years leading up to the Fall of Jerusalem ( chapters 1-32) and prophecies relating to time after the Fall of Jerusalem (chapters 33-48).

The material is arranged in five blocks:

PART 1 – EZEKIEL’S CALL TO THE PROPHETIC MINISTRY – CHAPTERS 1-3

1:1-3 – Introduction and superscription

1:4-28 – Vision of the glory of YHWH

2:1 – 3:27 – Ezekiel’s Commission

PART 2 – ORACLES OF WARNING TO ISRAEL AND JUDAH – CHAPTERS 4-24

4:1-5:4 – The siege of Jerusalem portrayed in symbolic acts

5:5 – 17 – A prophetic sermon directed against Jerusalem

6:1 – 7: 27 – A prophecy of judgement on the land of Israel

8:1 – 11:25 – A vision of God’s glory leaving the Temple

12:1 – 14:23 – False Prophets

15:1-8 – Jerusalem as a useless charred vine

16:1-63 – Jerusalem as Yahweh’s adulterous wife

17:1-24 – The allegory of two eagles and a vine

18:1-32 – Individual responsibility

19: 1-14 – A lament over the rulers of Israel

20: 1-49 – A review of Israel’s history

21:1-32 – The sword of destruction

22:1- 31 – Sinful Jerusalem

23:1-49 – Two unfaithful sisters

24:1-14 – Sayings on the cooking pot

24:15-27 – The death of Ezekiel’s wife

PART 3 – ORACLES AGAINST THE SURROUNDING NATIONS – CHAPTERS 25-32

25:1-7 – Against Ammon

25:8-11 – Against Moab

25:12-14 – Against Edom

25:15-17 – Against the Philistines

26:1 – 28: 19 – Against Tyre

28:20 -26 – Against Sidon

29:1 – 32:16 – Against Egypt

PART 4 – A MESSAGE OF HOPE AND RESTORATION -CHAPTERS 33-39

33:1-20 – The prophet as watchman

33:21-22 – News of the Fall of Jerusalem

33:23-29 – Prophecy against those who remained in Jerusalem

33:30-33 – God addresses Ezekiel: a prophet whose predictions had been fulfilled

34:1-31 – The false shepherds of Israel and the true shepherd

35:1-15 – Oracle against Edom

36:1-38 – Renewal promised to Israel

37:1 -14 – The valley of dry bones

37: 15-28 – Two sticks – reunification

38:1-39:29 – Oracle against Gog of Magog

PART 5 – THE NEW ISRAEL – CHAPTERS 40-48

40:1 – 43:12 – The vision of a new temple

43:13 – 46:24 – The worship in the new temple

47:1-12 – The life-giving river

47:13-48:35 – The Land and the City

Exposition

WELCOME TO THE BOOK OF EZEKIEL!

Posted on 10th Dec 202218th Dec 2025 by writtenexposition

Welcome to Ezekiel! What are today’s readers to make of this strange book, and of this weird prophet – someone who saw visions of fire, wheels and creatures with multiple wings and faces, and who shaved off his hair with a sword and did not mourn his own wife’s death?

He was one of the writing prophets, men who were convinced that God spoke to them and through them. Their all-holy God controlled not just his own people but also the surrounding pagan nations and would definitely judge sin. Eventually, however, he would restore his people and all creation. When did they write?

These prophets were active for several centuries after the time of King Solomon. Following his death in 931 BCE the kingdom divided into two territories: Israel to the North and Judah in the South.

THE PRE-EXILIC PROPHETS

The prophets addressing Israel (and the approximate dates of their ministries) were;

Jonah c. 780 -753 BCE

Amos c. 765-753 BCE

Hosea c. 755-725 BCE

In 722/721 BCE the Northern nation Israel was taken into captivity in Assyria and the Southern nation, Judah, continued as an independent state.

The early pre-exilic prophets in Judah were:

Micah c. 735-690 BCE

Isaiah c. 740-680 BCE

The late pre-exilic prophets in Judah were:

Nahum c. 630 BCE

Zephaniah c. 625 BCE

Habakkuk c. 607 BCE

Joel c. 590 BCE

Jeremiah c. 627-580 BCE

In 587/586 BCE the city of Jerusalem fell to the Babylonian army and there was a mass deportation of Jews to Babylon .

THE EXILIC PROPHETS

Obadiah ? c. 585 BCE – we do not know when he prophesied.

Ezekiel c. 593-571 BCE

Daniel c. 605-535 BCE

THE POST-EXILIC PROPHETS

Haggai 520 BCE

Zechariah c. 520-500 BCE

Malachi c 420 BCE

Daniel (Dan chp. 1) had been taken to Babylon in 605 BCE when Nebuchadnezzar invaded Judah under King Jehoiakim after defeating the Egyptians at the battle of Carchemish (see Jer 46.) Some years later (597 BCE), ten years before the fall of Jerusalem in 587 and the Exile, Nebuchadnezzar deported King Jehoiachin of Judah and ten thousand of the political and religious elite into captivity in Babylon. Ezekiel was one of those elite. 2 Kings 24:8-16:

8 Jehoiachin was eighteen years old when he began to reign, and he reigned in Jerusalem three months. And his mother’s name was Nehushta, the daughter of Elnathan of Jerusalem.

9 And he did that which was evil in the sight of the LORD, according to all that his father had done.

10 At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem, and the city was besieged.

11 And Nebuchadnezzar king of Babylon came against the city, and his servants did besiege it.

12 And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers: and the king of Babylon took him in the eighth year of his reign.

13 And he carried out thence all the treasures of the house of the LORD, and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said.

14 And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths: none remained, save the poorest sort of the people of the land.

15 And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon.

16 And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon.

Ezekiel was therefore in exile in Babylon during the final siege and fall of Jerusalem. Although based far away in Babylon, he prophesied to the people living back in the homeland, Judah.

Ezekiel wrote in the first person throughout his long and complex book which is is grim and intimidating. He experienced strange visions and often dwelt on God’s wrath. The Book of Ezekiel, however, is quite easy to follow as it is highly organized and precise. The prophet records the dates of sixteen revelations and for eleven of those he gives the year, the month and the day (1:2; 8:1; 20:1; 24:1; 29:1; 29:17; 30:20; 31:1; 32:21; 33:21; 40:1).

Exposition

THE BOOK OF EZEKIEL – BIBLIOGRAPHY

Posted on 10th Dec 202218th Dec 2025 by writtenexposition

BOOKS

Adams, J, 1928, The Hebrew Prophets and Their Message for To-day, T & T Clark, Edinburgh

Anderson, L. 1997, They Smell Like Sheep, Howard Books, New York

Berry, B. 2022, Ezekiel’s Temple, Scripture Teaching Library, Northern Ireland

Biggs, C. R. 1996, The Book of Ezekiel, Epworth Press, London

Bishop, E. F. F. 1962, Prophets of Palestine, Lutterworth Press, Cambridge

Brueggemann, W. and Miller, P. 2000, Texts That Linger, Words That Explode, Fortress Press, Minneapolis

Carro, D., Poe, J. T., Zorzoli, R.O. and Mundo, E. 2009, Comentario Bíblico Mundo Hispano, Casa Bautista of Pubns, El Paso

Carvalho, C. L. and Niskanen, P. V. 2012, Ezekiel, Daniel, Volume 16 in New Collegeville Bible Commentary: Old Testament, Liturgical Press, Collegeville

Christman, A G. R., 2005 What Did Ezekiel See? Brill, Leiden

Cook, S. L. and Patton, C. 2004, Ezekiel’s Hierarchical World: Wrestling with a Tiered Reality, Brill, Boston

Craigie, P. C. 1983, Ezekiel in the Daily Study Bible, Saint Andrew Press, Edinburgh

Davidson, A. B. 1893. The Book of the Prophet Ezekiel, with Notes and Introduction, Cambridge University Press, Cambridge

Davis, E.F., 1989, Swallowing the Scroll : Textuality and Dynamics of Discourse in Ezekiel’s Prophecy, The Almond Press, Sheffield

Davis, M. C. 2014, Living With The Glory Of The Lord: Ezekiel’s Prophecy, John Ritchie Ltd., Kilmarnock

Dempsey, C. J. 2000, The Prophets: a Liberation-Critical Reading, Fortress Press, Minneapolis

Eichrodt, W, 1970, Ezekiel: a Commentary in Old Testament Library, SCM Press, London

Ellison, H. E. 1958, Men Spake from God: Studies in the Hebrew Prophets, Eerdmans, Grand Rapids

Gaebelein, A. C. 1918, The Prophet Ezekiel: An Analytical Exposition, Fleming H. Revell Company, London

Gingrich, R. E. 2005, The Book of Ezekiel in Outline Form, Riverside Printing, Memphis,

Greenberg, M. 1983, Ezekiel 1-20 in The Anchor Yale Bible Commentaries, Doubleday & Company, New York

Haran, M. 1985, Temples and Temple-service in Ancient Israel, Eisenbrauns, Winona Lake

Heaton, E. W. 2001. The Old Testament Prophets: A Short Introduction, Oneworld Publications, London

Hewlett, H. C. 1962, The Companion of the Way, Moody Press, Chicago

Hoeck, A. and Manhardt, L. 2010, Ezekiel, Hebrews, Revelation in Come and See: Catholic Bible Study Series, Emmaus Road Publishing, Steubenville, Ohio

Jeffery, P. 2005, Opening Up Ezekiel’s Visions, Day One Publications, Leominster

Job, J, 1983, Watchman in Babylon: A Study Guide to Ezekiel, Paternoster Press, Exeter

Johnson, A. 1979, The Cultic Prophet and Israel’s Psalmody, University of Wales Press, Cardiff

Johnson, A. R. 1962. The Cultic Prophet in Ancient Israel, University of Wales Press, Cardiff

Johnson, D. 2010, A Commentary on the Book of Ezekiel, Darren Johnson

Kamionkowski , S. T. and Kim, W. (eds) 2010, Bodies, Embodiment, and Theology of the Hebrew Bible, T & T Clark International, New York

Kraus, H-J, 1966. Worship in Israel: A Cultic History of the Old Testament, Basil Blackwell, Oxford

‌Kutsko, J.F., 2000, Between Heaven and Earth : Divine Presence and Absence in the Book of Ezekiel, Eisenbrauns, Winona Lake

Lang, B. 1983. Monotheism and the Prophetic Minority: An Essay in Biblical History and Sociology (Social World of Biblical Antiquity No. 1), Sheffield Academic Press

Legge, D. 2001, Ezekiel: A Study of His Book, Preach The Word, Portadown

Levine, B. A. 1997. In the Presence of the Lord: A Study of Cult and Some Cultic Terms in Ancient Israel (Studies in Judaism in Late Antiquity). Brill Academic, Leiden

Lucas, E. 2002, Ezekiel: A Bible Commentary for Every Day in The People’s Bible Commentary Series, The Bible Reading Fellowship, Oxford

McKeating, H. 1995. Ezekiel, Sheffield Academic Press, Sheffield

Matties, G. 1990, Ezekiel 18 and the Rhetoric of Moral Discourse, Scholars Press, Atlanta

‌Melvin, D.P., 2013, The Interpreting Angel Motif in Prophetic and Apocalyptic Literature. Fortress Press, Minneapolis

Moughtin, S. 2008, Sexual and Marital Metaphors in Hosea, Jeremiah, Isaiah, and Ezekiel, Oxford University Press

Olley, J. W. 2009, Ezekiel: A Commentary Based on Iezekiēl in Codex Vaticanus, Brill, Leiden

Patmore, H.M., 2012, Adam, Satan, and the King of Tyre, Brill., Leiden

Prévost, J. 1997, How to read the Prophets, Continuum, New YorkPower, B. A, 2000, Iconographic Windows to Ezekiel’s World, National Library of Canada, Ottawa

Renz, T. 1999, The Rhetorical Function of the Book of Ezekiel, Brill, Leiden

Riddle, J. 2022, Ezekiel: Coming Back from Exile, John Ritchie Ltd., Kilmarnock

Robinson, T. H. 1948, Prophecy and Prophets in Ancient Israel, Duckworth, London

Rofé, A. 1997, Introduction to the Prophetic Literature, Sheffield Academic Press

Rowley, H. H. 2010. Worship in Ancient Israel: Its Forms and Meaning, Wipf & Stock, Eugene, Oregon

Ruiz, A. and Asurmendi, J. M. 1990, Ezequiel, Editorial Verbo Divino, Navarra

Ruthven, J. M. 2003, The Prophecy That is Shaping History: New Research on Ezekiel’s Vision of the End, Xulon Press, Fairfax

Sanford, W., Hubbard, D. A., Bush, F. W. and Allen, L. C., 1996, Old Testament Survey : the Message, Form, and Background of the Old Testament, W.B. Eerdmans, Grand Rapids

Sawyer, J. F. A, 1993. Prophecy and the Biblical Prophets, Oxford University Press

Strine, C.A., 2013, Sworn Enemies: the Divine Oath, the Book of Ezekiel, and the Polemics of Exile,Walter de Gruyter, Berlin

Taylor, J. B. 1984, Ezekiel in Tyndale Old Testament Commentaries, Inter-Varsity Press, Leicester

‌Tooman, W.A., 2011, Gog of Magog: Reuse of Scripture and Compositional Technique in Ezekiel 38–39, Mohr Siebeck, Tübingen

Toy, C. H. 1899, The Book of the Prophet Ezekiel: A New English Translation with Explanatory Notes and Pictorial Illustrations, Dodd, Mead and Company, New York

Vaughan, P. H. 1974. The Meaning of ‘Bama’ in the Old Testament: A Study of Etymological, Textual and Archaeological Evidence, Cambridge University Press.

Von Rad, G. 1972. The Message of the Prophets, Harper & Row Publishers, New York

Westermann, C. 1991, Basic Forms of Prophetic Speech, Westminster John Knox Press, Cambridge

Wood, A. 2008, Of Wings and Wheels: A Synthetic Study of the Biblical Cherubim (Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft, Bd. 385). De Gruyter, Berlin

‌Yee, G.A., Page, H.R. and Coomber, M.J.M., 2016, The Prophets: Fortress Commentary on the Bible Study Edition. Augsburg Fortress, Minneapolis

JOURNAL ARTICLES

Ackerman, S. 1989, ‘A Marzēaḥ in Ezekiel 8:7-13?’, The Harvard Theological Review, Vol. 82, No. 3, pp. 267-281

Adams, S. L. 2008, ‘Between Text and Sermon: Ezekiel 34: 11-19’, Interpretation, Vol. 62, No. 3, pp. 304-306

Alexander, R. H. 1974, ‘A Fresh Look at Ezekiel 38 and 39’, Journal of the Evangelical Theological Society, Vol. 17, No. 3, p. 932

Allen, L. C. 1989, ‘The Rejected Sceptre in Ezekiel XXI 15b, 18a.’, Vetus Testamentum, Vol. 29, No.1, pp. 67-71

Allen, L. C. 1992, ‘The Structuring of Ezekiel’s Revisionist History Lesson (Ezekiel 20:3-31)’, CBQ, Vol. 54, No. 3, pp. 448-462

Allen, L. C. 1993, ‘The Structure and Intention of Ezekiel 1’, Vetus Testamentum, Vol. 43, No. 2, pp. 145-161

Almalech, M. 2005, ‘Contextual Aspects of the Saying for the Boiling Pot – Ezekiel 24’, paper presented at the 11^th International Early Fall School in Semiotics at Southeast Europe Centre for Semiotic Studies, New Bulgarian University, Sofia

Ameisenowa, Z. 1949, ‘Animal-Headed Gods, Evangelists, Saints and Righteous Men’, Journal of the Warburg and Courtauld Institutes, Vol. 12, pp. 21-45

Arbel, D. 2005, ‘Questions about Eve’s Iniquity, Beauty, and Fall: The “Primal Figure” in Ezekiel 28:11-19 and “Genesis Rabbah” Traditions of Eve’, Journal of Biblical Literature, Vol. 124, No. 4, pp. 641-655

Astour, M. 1976, ‘Ezekiel’s prophecy of Gog and the Cuthean Legend of Naram-Sin’, Journal of Biblical Literature, pp. 567-579

Barrick, W. B. 1982, ‘The Straight-Legged Cherubim of Ezekiel’s Inaugural Vision (Ezekiel 1:7a)’, CBQ, Vol. 44, pp. 543-550

Barrick, W. D. 2007, ‘Eternal Security and Perseverance: Ezekiel 33:12-19, Testamentum Imperium, Vol. 1.

Barrick, W. D. 2007, ‘Ezekiel 33:12-19 and Eternal Security’, paper presented at Evangelical Theological Society, Far West Region Annual Meeting, 20 April.

Berry, G. R. 1915, ‘The Authorship of Ezekiel 40-48’, Journal of Biblical Literature, Vol. 34, No. 1, pp. 17-40

Berry, G. R. 1932, ‘The Title of Ezekiel (1:1-3)’, Journal of Biblical Literature, Vol. 51, No. 1, pp. 54-57

Berry, G. R. 1937, ‘The Glory of Yahweh and the Temple’, Journal of Biblical Literature, Vol. 56, No. 2, pp. 115-117

Berry, G, R. 1939, ‘The Composition of the Book of Ezekiel’, Journal of Biblical Literature, Vol. 58, No. 2, pp. 163-175

Bevan A. A. 1903, ‘The King of Tyre in Ezekiel XXVIII’, Journal of Theological Studies, Vol. 16, pp. 500-505

Block, D. I. 1987, ‘Gog and the Pouring out of the Spirit: Reflections on Ezekiel XXXIX 21-9’, Vetus Testamentum, Vol. 37, No. 3. pp. 257-270

Block, D. I. 1988, ‘Text and Emotion: A Study in the “Corruptions” in Ezekiel’s Inaugural Vision (Ezekiel 1:4-28)’, CBQ, Vol. 50, pp. 418-442

Block, D. I. 1991, ‘Ezekiel’s Boiling Cauldron: A Form-Critical Solution to Ezekiel XXIV 1-14’,Vetus Testamentum, Vol. 41, No. 1, pp. 12-37

Block, D. I, 1992, ‘Beyond the Grave: Ezekiel’s Vision of Death and Afterlife’, Bulletin for Biblical Research’, Vol. 2, pp. 113-141

Block, D. I. 1992, ‘Gog in Prophetic Tradition: A New Look at Ezekiel XXXVIII 17’, Vetus Testamentum, Vol. 42, No. 2, pp.154-172

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Houk, C. B. 1971, ‘The Final Redaction of Ezekiel 10’, Journal of Biblical Literature, Vol. 90, No. 1, pp. 42-54

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Hullinger, J. M. 2010, ‘The Function of The Millennial Sacrifices in Ezekiel’s Temple, Part 1’, Bibliotheca Sacra, Vol. 167, No. 1, pp. 40-57

Hullinger, J. M. 2010, ‘The Function of The Millennial Sacrifices in Ezekiel’s Temple, Part 2’, Bibliotheca Sacra, Vol. 167, No. 2, pp. 166-179

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MacKay, C. 1965, ‘Why Study Ezekiel 40–48?’, The Evangelical Quarterly, Vol. 37, No. 3, p. 155- 167

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Exposition

1 PETER 5:5-14 – CLOSING WORDS

Posted on 3rd Dec 202218th Dec 2025 by writtenexposition

1 Peter 5:5-7 EXHORTATION TO ASSEMBLY MEMBERS

1 Peter 5:8-11 A WARNING ABOUT THE ADVERSARY

1 Peter 5:12-14 FAREWELL AND FINAL GREETINGS

5:5-7 Just as in 3:1, 7 Peter uses the word ‘likewise’ to stay on the same subject but address his remarks to a different group of people. Here he continues with the idea of subordination and, having addressed the elders in v.1, now addresses the ‘younger.’ Although ‘younger’ is masculine Peter possibly has in mind every member of the assembly who was not an elder, rather than just the younger men. He instructs them to be subject to the elders (church leaders).

Without diminishing the leadership role Peter exhorts them all, including elders, to have an attitude of subordination to one another and to ‘clothe’ (egkombóomai) themselves with humility. This word is derived from egkómbōma – an apron or garment with strings that a slave wore when working. Humility (tapeinophrosúnē) is the attitude of lowliness of mind that Christians ought to display toward one another. A similar sentiment using the same word is expressed by the apostle Paul in Eph 4:2; Phil 2:3 and Col 3:12. Peter asserts that this is the will of God by quoting Prov 3:34 LXX. That verse is also quoted in James 4:6; a similar passage which also refers to resisting the devil (4:7) and to humbling oneself before God, who will later exalt (4:10).

The thought changes from humility in relation to others to humility before God. ‘Therefore’ (i.e. because God resists the arrogant but honours the humble) they should also subordinate themselves to God, knowing that he will exalt them in due time. They are to accept that, despite the persecution and uncomfortable situation in which they find themselves, everything is under God’s control (‘powerful hand’). The mighty hand of God is an Old Testament idea: Exod 12:3, 9, 14,16; Deut 9:26; Ezek 20:33.

Divine Provision – God gives grace to the humble.

Divine Promotion – God will exalt the humble in due time.

The contrast is between humbling and raising up. See 1 Sam 2:7-9; Ezek 17:24; Mt 23:12; Lk 1:52; 14:11; 18:14.

5:7 DON’T WORRY

‘Casting all your care upon him; for he careth for you.’ 1 Peter 5:7 This is not an imperative but a participle following ‘humble yourselves’ (6a). See Psa 55:22.

It is interesting that the apostle Peter employed a term from his former occupation as a fisherman to advise Christians how to handle the cares and worries of daily life. What does ‘casting’ involve? It calls for ‘throwing away’ and ‘letting go.’ This verse falls naturally into two sections; each emphasizing a responsibility. Our part: ‘casting all your care upon him’ and God’s part: ‘he careth for you.’ Let us follow Peter’s advice, bearing in mind those two parts. We do the casting, God does the caring.

The Action: ‘casting’

The Amount: ‘all’

The Advocate ‘on him’

The Affection: ‘he careth’

The Administration: ‘for you’

5:8 STAY AWAKE

‘Be sober’ (nḗphō) – be serious i.e. stay focused

‘Be vigilant’ (grēgoreúō) – stay awake.

Peter knew from experience how difficult it was to stay awake. He fell asleep in the Lord’s hour of need. Grēgoreúō is the word for ‘watch’ in the Gethsemane episode and occurs three times in Mark’s account (14:34, 37, 38).

‘And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch…..And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? Watch ye and pray, lest ye enter into temptation…’

By the way: The Lord Jesus had asked his disciples to watch and pray with Him in the Garden of Gethsemane, to help him through a difficult time. He was praying and suffering anguish such as no-one has ever suffered and went back to receive encouragement from his friends – but they were asleep. He woke them the first time, but thereafter let them sleep. Jesus had to bear his burden alone. Peter and the others who slept were able to serve him later on but never again did they have the opportunity to watch with Jesus in his hour of agony. The friend you fail today, you may not see again tomorrow. You may never have another opportunity to encourage, or display an act of kindness. Now back to the passage under consideration

5:9 FIGHT THE ADVERSARY

Peter tells them to keep calm and stay awake because there is a serious threat. Peter knew from experience how dangerous Satan was (Lk 22:31). The adversary is like a lion circling to ‘gulp them down’ (katapínō). This word can also mean ‘destroy’ or ‘overwhelm.’ Peter warns the believers about the person, power and purpose of Satan.

His Desire: ‘your adversary’ – He is an enemy.

His Danger: ‘a roaring lion’ – He is a formidable foe. – Psa 22:13

His Disposition: ‘ the devil’ – He slanders and falsely accuses.

His Determination: ‘walketh about’ – He never gives up.- Job 1:7

His Devouring: ‘may devour’

His Defeat: ‘resist stedfast in the faith’

They are to resist the Devil, firm in their faith. Firm and determined opposition is imperative. They are not told how to resist here but see Eph 6:10-13. The reference is most likely to their personal faith rather than faithfulness or the body of truth. A motivating factor in resisting the devil is knowing, as they do, that they have solidarity with other believers. The same kinds of sufferings are being experienced by the worldwide ‘brother hood’ (adelphótēs). Peter sets the suffering of Christian believers in Asia Minor in a global perspective.

‘ World’ – could be earth, inhabited world or world order.

5:10 ‘But’ – they have one who is more than a match for the adversary. He is the ‘God of all grace’ i.e. he gives help in every situation. He is the one who has called them in Christ (see also 1 Pet 1:15; 3:9, 21) to eternal glory. Their trials on earth will be short-lived but their glory will be eternal. Olígos could mean ‘little’ (a bit) but since the contrast here is with eternal glory it must mean a ‘little while.’

Next comes a promise, in the future tense. It is not a prayer. Four strong verbs emphasize their permanent vindication:

RESTORE (katartízō) complete, put back in order. For example, the fishing nets in Mt 4:21.

ESTABLISH (stērízō) make permanent. For example, the great gulf fixed in Lk 16:26.

STRENGTHEN (sthenóō) make strong.

SETTLE (themelióō) to lay on a firm foundation, secure by fixing firmly in place.

5:11 A doxology similar to that in 4:11b.

5:12-14 FAREWELL AND FINAL GREETINGS

‘By Silas’ See my post SILVANUS

For commendation of the bearer of a letter see: 1 Cor 16:10-11; Eph 6:21-22; Col 4:7-9; Tit 3:12-13.

‘Exhorting’ This could be a one word summary of 1 Peter. This letter gives instruction and encouragement to face persecution with hope and patience.

‘Testifying’ bearing witness. What he says carries weight.

‘God’s true grace’ This is the state they will enter at the unveiling of Jesus Christ (1:3). It is authentic, God will certainly fulfil his promises.

‘She who is at Babylon, elect like you, sends you her greetings’

Who was the lady? a) Peter’s wife 1 Cor 9:5? b) the church in the area Peter was writing from? A picturesque description. Compare 2 John 13.

What does ‘Babylon ‘ refer to? It is unlikely that the author was writing from Babylon on the Euphrates as it lay in ruins at that time. It is possible that he wrote from Rome. The city may have been a metaphor for a place of evil ( Rev 14:8; 17:5,18; 18:2. It was the capital of the pagan world. Or. since Babylon would have conjured up the idea of the Dispersion and the Exile in the minds of the Jewish believers the church at Rome was thought to be in Babylon because that was its place of exile. The Christians were sojourners and temporary aliens (1:1, 17;2:11).

‘Marcus my son’ John Mark the Evangelist. Peter had a close relationship with Mark.

The Christians are ‘all’ to greet each other with a kiss of love.

The letter closes with a prayer that this persecuted church will know peace. The peace is in Christ.

Peace as a Gift John 14:27

Peace as a Guard Phil 4:7

Peace as a Guide Col 3:15

Peace as a Goal Heb 12:14

1 PETER BIBLIOGRAPHY

1 PETER – INTRODUCTION

1 PETER – OUTLINE

1 PETER 1:1-2 – COMMENTS

1 PETER 1:3-12 – COMMENTS

1 PETER 1:13 – 2:3 – COMMENTS

1 PETER 2:4-10 – COMMENTS

1 PETER 2:11-17 – COMMENTS

1 PETER 2:18-25 – COMMENTS

1 PETER 3:1-12 – COMMEN TS

1 PETER 3:13-17 – COMMENTS

1 PETER 3:18-22 THE SPIRITS IN PRISON

1 PETER 4:1-6 THE GOSPEL PREACHED TO THE DEAD

1 PETER 4:7-19 LIVING WITH ‘THE END’ IN VIEW

1 PETER 5:1-4 – EXHORTATION TO ELDERS

Exposition

1 PETER 4:7-19 LIVING WITH ‘THE END’ IN VIEW

Posted on 23rd Nov 202218th Dec 2025 by writtenexposition

4:7-11 CHRISTIAN BEHAVIOUR AS THE END APPROACHES

4:12-19 SUFFERING FOR THE GLORY OF GOD

4:7-11 CHRISTIAN BEHAVIOUR AS THE END APPROACHES

[4:7] The conjunction ‘but’ connects this passage back to the judgement of God (v.5). That is part of the consummation of history which is here called ‘the End’. That time is ‘at hand’ (Mk 1:15; Rom 13:12). For similar expressions see:

1 Cor 7:29 ‘the time is short’.
Heb 10:25 ‘as ye see the day approaching’.
1 Jn 2:18 ‘it is the last time’.

In light of the nearness of ‘the End’ Christians ought to be watchful and well-behaved (Mt 24:45-25;13; Mk 13:33-37; Rom 13:11-14; Phil 4:4-6; Heb 10:23-31; Jas 5:7-11; Rev 22:12).

‘sober’ (sōphronéō) self-controlled They are to remain clear-headed and not get overly-excited or emotional (see 2 Thess 2:2). It is not necessary for them to give up their usual routine, they are to be disciplined (nḗphō) and alert so that they can pray.

[4:8] Above everything else they are to keep their love for one another at full strength (see 1:22; 2:17) for love will cover a multitude of sins. This is a quotation from Prov 10:12. They are not to harbour grudges but overlook the offences of others.

‘fervent’ intense (ektenḗs)

‘have’ hold fast, adhere, cling (échō)

[4:9] ‘be hospitable’ (philóxenos)

This probably refers to the hosting of travelling apostles or other Christians. Hospitality was to be exercised without grumbling, especially perhaps should the visitors decide to overstay.

[4:10-11] ‘As every man hath received the gift (chárisma), even so minister the same one to another, as good stewards of the manifold grace (cháris) of God.’

This is a general exhortation to Christians to use whatever gift they have received for the benefit of others. Every Christian is a steward (oikonómos). In those days a steward was the slave entrusted with managing his master’s household and property. The local church is viewed as a household in 1Tim 3:5, 15.

‘As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.’

(poikílos) means many in number and varied in kind. God’s grace is diversified, it is bestowed freely and takes many forms. The word ‘manifold’ occurs twice in 1 Peter:

1 Pet 1:6 ‘manifold temptations’

1 Pet 4:10 ’ manifold grace of God’

Peter mentions two categories of gift which perhaps together stand for all of the gifts. These are a) speaking and b) serving. His not concern is not just with the gifts but also how they are exercised.

Those who speak (preach and teach) should speak realizing that they are speaking the words of God ( 2 Cor 5:20; 1 Thess 2:13). ‘Oracles’ are divine utterances (Acts 7:38; Rom 3:2). Those who serve are not to depend upon their own resources but must rely on the strength that God supplies. Keating (2011, p.108) comments: ‘Our ability to exercise these gifts does not come from within us — God himself supplies the words to speak and the strength to serve.’

‘Giveth’ – supplies (chorēgéō) This verb originally referred to the provision of a choir for a public festival at the benefactor’s own expense. Eventually it carried the idea of lavish or unstinting giving.

All speaking and serving should have the glorification of God through Jesus Christ as the chief aim.

V.11 finishes with a short doxology to God, the relative pronoun does not refer to Jesus Christ but to God. ‘Glory’ links to ‘glorified’ in the previous clause. ‘Dominion’ (krátos) is power, might, sovereignty. The doxology, like many in the Bible, ends with an ‘Amen’ – may it be so! (Neh 8:6; Psa 41:13; Rom 1:25; Gal 1:5; Phil 4:20; 1 Pet 5 :11).

From its first mention in Num 5:22 and a passage in Deut 27:15–26 (where the word appears 12 times) it would seem that ‘Amen’ started life in the Old Testament as a sort of legal shortcut. Instead of formally repeating all the words of an oath, Israelites would merely say: ‘Amen.’ ie, ‘I agree with that.’

4:12-19 SUFFERING FOR THE GLORY OF GOD

This section returns to the theme of suffering which was introduced in 1:6 and which has been present throughout the letter so far (1:6-7; 2:18-25; 3:9-18; 4:1-4). There is no noticeable connection between this section and the previous verses but there are a few less obvious links.

The word (xenízō) meaning ‘think it strange’ or ‘be surprised’ is used in v. 4 and v.12.
The notion of glorifying God occurs in v. 11 and in v.16.
The idea of impending judgement is in v.5 and in vv.17-18.

4:12-16 The Christians will be partakers of Christ’s suffering. Peter reminds these ‘strangers’ and ‘aliens’ (1:1; 2:11) that even in their trials they are ‘beloved’ (agapētós). Using word play (see xenízō v.4) they are not to be ‘shocked’ (xenízō) as if it would be a ‘strange’ (xénos) thing for them to face a ‘fiery ordeal’ (púrōsis) lit. ’burning’. It is to try them: the word ‘is’ (gínomai); a present participle meaning ‘to begin to be.’ Their trial would be ongoing, not just a one-off event.

[13-16]

v.13 They will have future glory.

v. 14 God will have present glory.

‘But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.’

Their fiery trial amounts to ‘sharing’ (koinōnéṓ̄) in the sufferings of the Messiah. This should cause them to ‘rejoice’ (chairete) and also, when Christ’s glory is revealed, they will then ‘rejoice with exultation’ ( charete agalliomenoi).

Note the word ‘also.’ Their rejoicing in suffering now is but a foretaste of the rapturous joy they will experience when the glory of Christ will be fully revealed.

When Christians are insulted on account of Christ they are ‘blessed,’ not just in the future but in the present time. This section is reminiscent of the beatitudes in Mt 5:11-12. Peter has already mentioned the topic of suffering unjustly in 2:20 and 3:17.

The verb ‘to insult’ or ‘reproach’ (oneidízō), and its noun (oneidismós), is used elsewhere to describe how Jesus Christ was treated:

Mt 27:44 ‘cast…in his teeth.’

Rom 15:3 ‘that reproached thee.’

Heb 11:26 ‘the reproach of Christ

Heb 13:13 ‘bearing his reproach.’

The Christians who suffer unjustly because of Christ are already blessed for (i.e because) ‘the spirit of glory and of God resteth’ upon them. Achtemeier (2009, p.308) comments:

‘The clause is framed in uncharacteristically awkward prose …with repeated neuter articles preceding genitival phrases tied together with a coordinating “and,” thus making both phrases appear to modify “Spirit. “

J. N. D. Kelly (1969, p.186) explains:

‘In part the wording is inspired by LXX Is. xi. 2 (‘and the Spirit of God shall rest upon him’). But while the broad meaning of the sentence is reasonably clear, the Greek is bafflingly difficult to construe, and it is possible that the original text (copyists very soon began altering it) is lost. As the text stands, we have the neuter definite article with the genitive ‘of the glory’ (to tes doxes) followed by and, and then a second neuter definite article with Spirit of God (to tou theou pneuma). The article may be repeated so as to give emphasis: ‘the Spirit of the glory—yes, the Spirit of God’. In both cases, on this assumption, it is one and the same Spirit, the genitives denoting its possessor and source, which is first (because of the mention of glory in 13) described as ‘the glory’, and then for purposes of clarification as ‘God’. Admittedly the reduplicated article is cumbersome, but this is the best sense that can be made of the sentence. An alternative explanation is that two distinct subjects are required, and so we should take ‘the of the glory’ as a substantival phrase equivalent to ‘the presence of the glory’, i.e. the Shekinah; but the precedents quoted for this use of the bare article (Mt. xxi. 21; i Cor. x. 24; Jas. iv. 14; 2 Pet. ii. 22) are instances of a well recognized usage which is of dubious relevance here. The motive, too, for this curious periphrasis, alleged to be reverence, is odd in view of the writer’s readiness to speak of the divine glory elsewhere.’

‘On their part he (it) is evil spoken of, but on your part he (it) is glorified’ probably refers back to the ‘name of Christ’ in v.14a.

Verse 15 begins with a ‘But.’ Peter reminds his readers that the promised blessedness does not apply to those who are badly treated for criminal behaviour. He gives four categories which seem to be listed in descending order of gravity:

1) Murderer

2) Thief

3) Evildoer (kakopoiós) see 2:12,14; 3:17

4) Busybody (allotrioepískopos) mischief-maker, meddler, one who gets involved in the affairs of other people.

This is a hapax legomenon, a word that occurs just once in a body of literature. There are more than fifty such words in 1 Peter. A list of New Testament hapax legomena may be viewed or downloaded here.

There is no shame, however, in someone suffering as a ‘Christian’ (follower of Christ) but he should rather glorify God ‘on this behalf’ i.e. on being described as a Christian, on account of bearing the name ‘Christian.’ This is one of the earliest (see Acts 11:26; 26:28) occurrences of ‘Christian and the first to bring out the stigma ‘(ashamed’ v.16) attached to such a designation in the society of the time.

[17-19] ‘For’ explains the reason why Christians who suffer unjustly should give God glory in that situation. Peter is assuring the Christians that those who persecute them will not go unpunished. They must realize that God’s first concern is with believers, he will certainly turn his attention to the ungodly sinners later. In fact, the suffering which the believers endure now represents the beginning of God’s final judgement (note the absolute tó kríma ‘the judgement’) on all human beings see 1: 17; 2:23; 4:5.

The idea that judgement will start with God’s people is present in the Old Testament:

‘Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.’ Isa 10:12

‘For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.’ Jer 25:29

‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.’ Ezek 9:6

Also:

‘Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.

In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness.
For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us,
in order that he may not take vengeance on us afterward when our sins have reached their height.’ 2 Macc 6:12-15 RSV

‘So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:

Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:

Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;

And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,

In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.’ 2 Thess 5:4-8

Peter emphasizes the point that it is much better to suffer the refining judgement of God as a Christian now than the later damnation of the ungodly who reject God’s good news. He does this by use of two parallel questions each beginning with ‘And.’

v. 17b ‘and if it first begin at us, what shall the end be of them that obey not the gospel of God?,

v.18 ‘And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?’

These two questions have much the same meaning, the latter is almost an exact citation of Proverbs 11:31 LXX.

The conclusion of v.19 is that in such circumstances Christians ought to realize that their suffering is not random but is in accord with the will of God. They must therefore commit their souls (i.e. themselves’) to God and continue in active well-doing. God is the faithful Creator, he has the power to create and therefore has the power to sustain them. He is someone who can be trusted. The word (ktístēs) for Creator occurs only here in the New Testament.

1 PETER BIBLIOGRAPHY

1 PETER – INTRODUCTION

1 PETER – OUTLINE

1 PETER 1:1-2 – COMMENTS

1 PETER 1:3-12 – COMMENTS

1 PETER 1:13 – 2:3 – COMMENTS

1 PETER 2:4-10 – COMMENTS

1 PETER 2:11-17 – COMMENTS

1 PETER 2:18-25 – COMMENTS

1 PETER 3:1-12 – COMMEN TS

1 PETER 3:13-17 – COMMENTS

1 PETER 3:18-22 THE SPIRITS IN PRISON

1 PETER 4:1-6 THE GOSPEL PREACHED TO THE DEAD

1 PETER 5:1-4 – EXHORTATION TO ELDERS

1 PETER 5:5-14 – CLOSING WORDS

Exposition

1 PETER 5:1-4 – EXHORTATION TO ELDERS

Posted on 14th Nov 202218th Dec 2025 by writtenexposition

Chapter five naturally divides into the following sections:

5:1-4 Exhortation to elders

5:5-7 Exhortation to church members

5:8-11 A warning about the adversary

5:12-14 Farewell and final greetings

5:1-4 EXHORTATION TO ELDERS

‘The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being examples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.‘

[1] Peter refers to the leaders of the Asian churches as ‘elders’ and says that he considers himself an elder as well.

Various terms are used for church leaders in the New Testament. For example:

Phil 1:1 ‘to the bishops and deacons.’

1 Tim 3:1-7 The qualifications of ‘the bishop’ (singular).

1 Tim 3: 8-13 The qualifications of ‘the deacons’ (plural).

1 Tim 5:1; 17-22 Instructions about ‘elders.’

Titus 1:5-9 ‘Elders’ in v1, ‘bishop’ in v7 – the terms seem to be used interchangeably as the same responsibilities are in view.

For further reading view my posts:

(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 word ‘so’ or ‘therefore’ (oun – also occurs in 3:7; 5:13) is not included here in most Bible translations. It may refer back to ‘well doing’ in 4:19 or possibly to the idea of judgement beginning at the house of God in 4:17. The Old Testament background for this is Ezek 9:6.

Peter uses the first person (‘I exhort’) followed by an imperative (‘feed’). The first person was last used in 2:11 (‘I beseech’) where it was followed by an infinitive (‘[to] abstain’). He is strongly encouraging them to comply with his request.

‘Elder’ (presbuteros) here refers to a church leader rather than just to an older man (Acts 14;23; 1 Cor 12:28; Phil 1:1; 1Thess 5:12). Peter adds weight to his exhortation by saying that he is a ‘fellow-elder'(sympresbuteros). This word occurs nowhere else in Greek literature and was probably coined by Peter. He can therefore relate to the responsibilities that elders carry. Since Peter did not claim to have a higher position than other elders we can be certain that he was not a pope.

He also claims that he is a witness (martus) to Christ’s sufferings. Does this mean that he was an actual eyewitness or just ‘one who testifies?’ For examples of the former meaning see Mk 14:63; Acts 7:58 and 2 Cor 13:1. For the latter meaning see Lk 24:48; Acts 1:8; 22:15. There may be suffering involved (Acts 22:20; Rev 2:13; 17:6).

Peter will be ‘a partaker in the glory which is going to be revealed’ (cp. 4:13). Presumably the force of ‘fellow’ elder carries on so that he is also a fellow-witness and a fellow-partaker in the glory. There may be a special glory for faithful elders.

[2] ‘feed the flock of God which is among you’ Using pastoral imagery Peter exhorts the elders to tend the flock of God in their charge. They were to feed, guard and guide the believers. There is a play on words here. The verb poimaínō (act as shepherd) and the noun poímnion (flock) are from the same root and in English would be something like ‘shepherd the sheep.’ The elders are to oversee (episkopéō) the flock of God (it belongs to God, not then). They are to function as overseers i.e. take upon themselves and carry out pastoral responsibility. Shepherding and oversight have already been linked in 2:25.

The idea of God’s people as a flock is present in both the Old Testament (Psa 23; Isa 40:11; Jer 23:1-4; Ezek 34:1-10) and in the New Testament (Jn 21:15-17; Acts 20:28). Some church leaders are designated ‘shepherds’ (KJV pastors) in Eph 4:11. This, however, describes the work they do, it is not a clerical title (‘Pastor’). How the elders must supervise (episkopéō) the flock is set out in a series of three antitheses or contrasts. The negative is given first, followed by the positive.

i. ‘not by constraint but willingly’

The elders are not to lead by constraint ( i.e. as a result of coercion or compulsion by others), but willingly (i.e. voluntarily and eagerly). To be a willing volunteer in spite of possible danger and government scrutiny, is ‘according to God’ (i.e. as God would have it).

ii. ‘not for filthy lucre, but of a ready mind’

The elders ought to take up the role because they eagerly wish to serve others and are not to be motivated by desire for financial gain. They must wish to give rather than get.

iii. ‘neither as being lords over God’s heritage, but being ensamples to the flock’

[3] The elders are not to lord it over (katakurieúō) those (klḗros) whom God has allotted to them but are to set them an example by how they live their own lives. Those who have been assigned to the elders are ‘the flock’ of 5:2. Jesus himself gave a similar instruction to the apostles in Mt 20:25-27; Mk 19:42-45; Lk 22:25-27.

[4] Peter here describes the Lord Jesus as the ‘chief shepherd’ (archipoímēn), one who oversees other shepherds when a flock is so large that more than one shepherd is required. Peter promises the elders that if they faithfully carry out their pastoral duties as undershepherds then they will receive an unfading reward when the chief shepherd is revealed. The reward is a crown of glory; this image of a crown as a reward would have been familiar to Peter’s first readers, The crown awarded to faithful elders will be everlasting.

Note:

Jn 10:11 ‘the good shepherd’

Heb 13:20 ‘ the great shepherd’

1 Pet 5:4 ‘the chief shepherd’

1 PETER BIBLIOGRAPHY

1 PETER – INTRODUCTION

1 PETER – OUTLINE

1 PETER 1:1-2 – COMMENTS

1 PETER 1:3-12 – COMMENTS

1 PETER 1:13 – 2:3 – COMMENTS

1 PETER 2:4-10 – COMMENTS

1 PETER 2:11-17 – COMMENTS