Tag: death

Posted in Exposition

Psalm 18 – The Longest Psalm of David: Reflections on a Lifetime of Deliverance

Posted on by writtenexposition

INTRODUCTION TO PSALM 18

Psalm 18 is the longest of the more than seventy psalms specifically attributed to David and is the fourth longest (only 78, 89 and 119 are longer) in the Psalter. This psalm is also found in 2 Samuel chapter 22 where it is set near the end of David’s life. The psalm’s length is therefore appropriate to its content since David is reflecting upon a lifetime of deliverance.

THE GENRE AND THEME OF PSALM 18

Psalm 18 is usually categorised as both a Royal Psalm and a Psalm of Thanksgiving. As well as the superscription and 2 Samuel 22 which associate the psalm with David there are some internal hints that it was written by a king (vv. 43b, 44 and 47).

Psalm 18 is a personal testimony (notice the use of ‘I’ and ‘My’) addressed to the psalmist’s audience/readers and also to the Lord. In the poem, using symbolic imagery, David views his life as one big, decisive event, and reflects upon it and upon his relationship with God. The main theme of Psalm 18 is the faithfulness of YHWH who has intervened at key moments in David’s life to deliver him from his enemies. As is typical of songs of thanksgiving Psalm 18 progresses from an opening declaration of praise to a description of the distress to a record of divine deliverance to a closing doxology.

THE SUPERSCRIPTION OF PSALM 18

The psalm itself is long and the superscription also is notable for its length.

To the chief Musician, A Psalm of David, the servant of the LORD, who spoke unto the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul: And he said,

The chief Musician – the choir director or precentor in the Temple.

Of David – the psalm has been composed by David.

The servant of the Lord – This is a title of distinction used elsewhere in the Old Testament of Moses, of Joshua (Josh 24:29; Judg 2:8) and of the suffering Servant in Isaiah (Isa 42:19). The term ‘servant of the Lord’ occurs also in the title of Psalm 36. Throughout the Psalter David often describes himself as ‘servant’ (e.g. 35:17; 86:4; 116:16).

Who spoke unto the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul – In this psalm David looks back over his life, having experienced deliverance from all his enemies, especially from King Saul.

This superscription is unusual. Generally speaking, psalm titles refer to David asking for help in the midst of stressful and dangerous situations. In Psalm 18, however, David’s problems are over and done with; he has been delivered from trouble and reflecting on his experiences can raise a hymn of praise to YHWH for divine intervention.

OUTLINE OF PSALM 18

1-3 INTRODUCTION

4-6 DISTRESS

7-15 THEOPHANY

16-19 SALVATION

20-24 RIGHTEOUSNESS

25-29 FAITHFULNESS

30-45 THANKSGIVING

46-50 DOXOLOGY

EXPOSITION

1-3 INTRODUCTION

(1) In the opening verses David claims to have a personal relationship with the Lord and declares his confidence in YHWH as protector. The psalm commences with a passionate declaration of love for the Lord, using an intimate and tender but uncommon word for ‘love.’ This is missing from the version of the psalm found in 2 Samuel chapter 22.

(1b-2) David emphasises the personal nature of their relationship with epithets for YHWH that signify strength or protection. These are preceded by ‘my’. Some of them, for example; ‘rock’ v.31, 46 and ‘shield’ v.30, 35 – are taken up again later in the psalm.

my strength – i.e. stronghold

my rock – (sela‘) a crag or cliff, i.e. refuge

my fortress – inaccessible stronghold

my deliverer – one who helps to escape

my God – (’ēl) mighty one

my strength – (ṣûr) large rock or boulder

my buckler – shield

the horn of my salvation – one with superior strength to deliver (cf. Deut 33:17; 1 Kgs 22:11).

my high tower – stronghold, place of refuge

(3) We now learn the reason for this song of praise: In praise I call to the Lord, for I was delivered from my enemies OR It has been my habit to cry out to YHWH, and he has saved me.

4-6 DISTRESS

(4-5) Using poetic images the psalmist now describes his past experiences of distress and deliverance in dramatic cosmic language. Viewing death as the enemy, he uses four parallel phrases to describe his near death experiences. All four phrases are plural and therefore likely describe multiple events over David’s lifetime.

The cords of death – ropes used to bind and control – see Psa 116:3, cf. Acts 2:24

The torrents of destruction – 2 Sam 22:5 has ‘waves’ – he felt he was sinking – compare the language of Jonah 2:3-6

The cords of the grave – Sheol, the unseen world, grave

The snares of death – death is viewed as a mighty hunter.

(6) In the distressing situations during which David came face to face with death he cried out to the Lord who heard his plea in the heavenly sanctuary and reacted to it. On v.6 Perowne (1898, p.211) observes:

All the verbs in this verse are imperfect, expressing habit. It might be rendered: “In my distress I would call upon Jehovah, and unto my God would I cry; He would hear my voice out of His temple; and my cry before Him would come unto His ears.”

7-15 THEOPHANY

In vv.7-15 David pictures YHWH as responding to his requests for help in a theophany (a word meaning: manifestation of a deity). He uses typical symbolic images to describe the majesty and might of YHWH; such as: the earth heaving, the foundations of the mountains trembling, thunder and lightning, darkness.

These phenomena did not literally occur when YHWH intervened on David’s behalf, the psalmist is expressing himself using theophanic language. For similar descriptions see: Judges 5:4-5; Psa 77:16-20; 97:2-5; 114:1-8; Isa 30:27-63; 63:1-6; Micah 1:3-4; Nahum 1:3-6; Hab 3:3-15; Zech 9:14.

(7) YHWH’s approach was heralded by an earthquake. He was angry.

(8) smoke, fire and burning coals – this may be a continuation of the seismic imagery of v.7 and denote volcanic activity or, more likely, signify an approaching storm with clouds, and lightning. YHWH’s nostrils, denoting anger, are mentioned again in v.15.

(9) The low-hanging clouds made it look as if YHWH had tilted the heavens in order to come down. Whenever God comes down he is surrounded by darkness or thick gloom, for example, at Sinai – And the people stood afar off, and Moses drew near unto the thick darkness where God was. Exodus 20:21 (see also, Deut 4:11; 1 Kgs 8:12; Psa 97:2).

(10) On his way down to help David YHWH rode on a cherub and soared on the wings of the wind. Cherubim were composite living creatures (man, bull, lion, eagle, see Ezek chps 1 and 10)) that acted as the Lord’s chariot. The word here is singular but Perowne (1898, p.212) suggests that it may be ‘rather a collective noun, and so used for the plural.’

(11) The idea of darkness continues. YHWH was cloaked in the darkness of watery clouds.

(12) At the brightness (of his glory?) the clouds parted and rained hail and burning coals (lightning?).

(13-15) These verses contain more storm imagery;

The LORD also thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire.

The Lord Most High (‘elyôn, Highest) sounded his terrifying voice which is described as being like thunder (for the voice of YHWH see Psa 29). Again, signifying destructive force, there is repetition of ‘hail stones and coals of fire’ from the previous verse.

YHWH caused havoc with the lightening bolts he shot out and, ‘then’, i.e. ‘as a result of his anger and rebuke, ‘the channels of water’ (stream channels) of the earth were exposed and the foundations of the world revealed. 2 Samuel 22:16 says ‘channels of the sea.’ The idea of waters representing hostile forces occurs in v.4, here in v.15 and again in v.16.

16-19 SALVATION

The above display of power by means of threatening and violent phenomena was for the purpose of rescuing David. In vv.16-19 David testifies to his experience of deliverance.

Verse 16 is the key verse and is a lovely description of salvation.

  • He sent from on high,
  • he took me,
  • he pulled me from the many waters

(17)

  • he delivered me. – The Lord delivered David from an enemy that hated him and was too strong for him.

(18) The enemies advanced against David in the day of disaster but the Lord supported him. They ‘went before him’ i.e. they anticipated his every move and wherever he went were already waiting for him.

(19) The Lord brought David to a ‘large place’ – a broad space where he was safe and secure. Why did YHWH do this for David? It was because he delighted in me.

20-24 RIGHTEOUSNESS

The section vv.20-24 expands on the last phrase of v.19  (because he delighted in me). The Lord delivered David because David was loyal to the Lord. David reckons that he deserved the Lord’s help and maintains that the Lord dealt with him by merit. The Lord reciprocated:

  • his righteousness. v.20
  • the purity of his hands v.20
  • his guarding of the Lord’s ways v.21
  • his not wickedly departing from his God v.21
  • his respect for the Lord’s judgments and statutes v.22
  • his innocence v.23
  • his singlemindedness in keeping himself from iniquity v.23

Verse 24 repeats v.20. The Lord repaid him according to his righteousness (justice) and according to the purity of his hands in God’s sight.

25-29 FAITHFULNESS

(25-26) The psalmist now shifts from personal experience to a general principle. God deals faithfully with people according to their conduct: showing mercy to the merciful and working against the perverted, resisting the proud and lifting up the humble (cf. Lk 1:52).

With the merciful thou wilt show thyself merciful; with an upright man thou wilt show thyself upright; With the pure thou wilt show thyself pure; and with the froward thou wilt show thyself froward.

Here the word ‘froward’ appears twice in KJV but translates two different Hebrew words. That referring to humans means ‘twisted’ or ‘perverse’ and the one used for God means ‘wrestling’ or ‘contending.’ God acts shrewdly against the crooked person.

(27-29) The next three verses, all beginning with ‘for’, demonstrate God’s faithful dealings.

For thou wilt save the afflicted people; but wilt bring down high looks. – The Lord resists the proud but delivers the humble.

For thou wilt light my candle: the LORD my God will enlighten my darkness. – The Lord lights the psalmist’s lamp. God as the source of light is usually interpreted as indicating happiness or prosperity. However, the expression may have to do with granting a dynasty for in 2 Sam 21:17 the quenching of a light refers to the dying out of a dynasty; But Abishai the son of Zeruiah succored him, and smote the Philistine, and killed him. Then the men of David swore unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel.

For by thee I have run through a troop; and by my God have I leaped over a wall. – Using hyperbolic language (he did not literally perform superhuman feats) David declares his confidence in God who enabled him to achieve the unthinkable. He pictures himself in dangerous positions while leading his men into battle, fighting on foot (vv.29, 33) and able to run against a band of enemy soldiers and scale barriers.

30-45 THANKSGIVING

(30) David affirms YHWH’s perfection. Moving from his own empowerment to to YHWH’s character he says; As for God, his way is perfect: the word of the LORD is tried: he is a buckler to all those that trust in him.

HIS WAY IS PERFECT – God’s dealings are blameless, complete.

HIS WORD IS PURE – Like refined metal, God’s word has been tested and found reliable.

HIS WORK IS POWERFUL – To David, and to everyone else who trusts him, he is a protective shield.

(31) David affirms YHWH’s uniqueness using two rhetorical questions to which the expected answer is ‘No-one!’ – see also Exod 15:11.

Who is God save the LORD? Who is a rock save our God? There is no true God or ‘rock’ (cf. Deut 32:4, 15, 18) – a reliable place of security and stability – besides YHWH. He alone can be trusted.

In vv.32-36, using military terminology and imagery, David describes his personal experience of help from this reliable God who equipped him for war.

(32) It is God that girdeth me with strength, and maketh my way perfect. – God bound strength around him like a belt, this is repeated in v.39 (cf. 1 Sam 2:4;). The God whose way is perfect (v.30) made David’s way perfect (i.e. safe) also – all obstacles were removed.

(33) He maketh my feet like hinds’ feet, and setteth me upon my high places. – God made David alert, active, sure-footed and agile like a female deer. God made sure that David occupied strategic and elevated positions.

(34) He teacheth my hands to war, so that a bow of steel is broken by mine arms. – God trained his hands for battle and gave him the strength and ability to use heavy weaponry.

(35) Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great. – David directly addresses God who gave him salvation, support and sympathy. There are differences of opinion on how to translate the word translated ‘gentleness’ in the KJV. It means humility, mildness or tenderness and could be translated as graciousness. Alter (2009), however, takes it as ‘battle-cry’:

‘Your battle-cry made me many. The version here has anwatkha (“Your humility”?), which does not make evident sense. The text in 2 Samuel has anotkha; one of the meanings of anot is a crying out. (The consonantal text is the same in both readings.) The likely sense is that the warrior’s use of a battle-cry, probably incorporating the name YHWH, terrified the enemy and made his own force seem many even if it may have been outnumbered. In sequence, then, God gives his protected warrior three formidable implements of war—a bow, a shield, and a battle-cry incorporating the divine name.’

Ross (2011, p.436, footnote #10) lists other possibilities;

‘The Hebrew text has “your meekness (or lowliness)”. . . The use of this word for the LORD is unusual, but it can be explained in terms of the LORD’s stooping down to help him (NIV), meaning his gracious intervention. The word would be a metonymy of adjunct then. . . On the other hand, there are different readings for the word. The Greek (with some variations) translated this as “discipline” . . .—your discipline has upheld me. That would reflect a Hebrew piel. . .M. Dahood suggests the root. . . “to conquer,” and translates it as “your triumph” (Psalms, 1:116). More plausible is the suggestion of “your answering” . . ., which is found in the parallel poem of 2 Samuel 22:36; it would form a contrast with verse 41. This could also signify “your hearing, your oracle, your encouragement” . . .’

(36) Thou hast enlarged my steps under me, that my feet did not slip. – God enlarged the path (made room for his steps) so that David’s ankles did not wobble or waver. He did not slip while crossing difficult terrain.

In vv.37-42 David acknowledges that he owes his military success to God, who gave him victory over his enemies.

(37) With God’s help David was able to relentlessly pursue, overtake and destroy his enemies.

(38) David trampled his enemies and killed them.

(39) The Lord equipped him with strength for battle (see v.32) and made those who rose up against him bow before him.

(40) The Lord caused David’s opponents to turn their backs on him in flight (Lit. ‘gave to me their neck’), those who hated David have been destroyed.

(41) David’s enemies prayed (cried in terror) – even to the Lord (cf. 1 Sam 28:5-6) – but their prayers went unanswered. This verse contrasts with v.6 where David cried to the Lord and his prayer was heard.

(42) David speaks disparagingly of his defeated foes, comparing them to dust and mud. Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets. – This poetic, hyperbolic language indicates that David won decisive victories which utterly humiliated his enemies.

In verses 43-45 David acknowledges that God helped him to conquer the surrounding nations.

(43) Once more David directly addresses the Lord. Thou hast delivered me from the strivings of the people; and thou hast made me the head of the heathen: a people whom I have not known shall serve me. The Lord rescued David from internal conflict (quarrels within his kingdom) and made him head of the nations.

(44) As soon as they hear of me, they shall obey me: the strangers shall submit themselves unto me. Foreigners who only knew about David by reputation (‘at the hearing of the ear’ – i.e. at a distance without seeing him) obeyed his commands.

(45) The strangers shall fade away, and be afraid out of their close places. – The foreigners faded away before David’s might and trembled in their forts (places in which they had shut themselves up).

46-50 DOXOLOGY

The psalm ends with praise to the Lord.

PRIVATE PRAISE (46-48)

The LORD liveth; and blessed be my rock; and let the God of my salvation be exalted. It is God that avengeth me, and subdueth the people under me. He delivereth me from mine enemies: yea, thou liftest me up above those that rise up against me: thou hast delivered me from the violent man.

David praises YHWH whose demonstration of power is evidence that he is the living God (in contrast to dead idols). In this doxology David harks back to v.2 where he emphasises his personal relationship with YHWH and again describes the Lord as ‘my rock’ and ‘the God of my salvation.’ God deserves praise because:

  • God avenged David – The Lord executed vengeance on David’s enemies. The idea behind ‘vengeance’ is just retribution, the correcting of a wrong that has been committed (Gen 4:15; Exod 21:20-21; Judg 15:7; 16:28; Isa 1:24; Ezek 24:8).
  • God subdued David’s enemies.
  • God delivered the psalmist from his enemies.
  • God exalted David above all those who rose up against him.
  • God rescued him from men of violence.

PUBLIC PRAISE (49-50)

Therefore will I give thanks unto thee, O LORD, among the heathen, and sing praises unto thy name. Great deliverance giveth he to his king; and showeth mercy to his anointed, to David, and to his seed forevermore.

(49) Therefore – because of YHWH’s acts on his behalf David intends to proclaim God’s praise beyond the borders of Israel and sing to his name. In the New Testament the apostle Paul, having stated in Romans 15:7 that Jewish and Gentile believers in Jesus Christ ought to receive one another, gives Psalm 18:49 a Messianic dimension by citing it in Romans 15:9 in support of his teaching that Gentiles are included in God’s plan of redemption. He views this verse as ultimately fulfilled by Christ praising God among and through Gentiles who have received mercy.

(50) God guarantees deliverance and mercy (ḥeseḏ: covenant love) to the anointed king. Psalm 18:50 applies this not only to David but to his ‘seed’ (descendants – the Davidic line) forever. Notice that the Lord loves David(v.50) and David loves the Lord (v.1).

SUMMATION

Psalm 18 is a royal psalm of thanksgiving composed by David as he looked back upon his life and deliverance from all his enemies, especially King Saul. In it he celebrates the Lord as his rock, fortress, shield and deliverer who heard his cry of distress and came in a theophany to rescue him. He reflects on God’s faithfulness to the righteous and describes how the Lord equipped and enabled him for battle and gave him victory over his enemies. This calls for fervent praise.

PRACTICAL LESSONS

  • When a believer cries out to the Lord in distress he hears and responds powerfully and with compassion.
  • God is trustworthy – His way is perfect, his word is pure, his work is powerful (v.30).
  • We ought to recognise that any victory we experience is from God, and give him the glory.
  • Remembering past deliverances encourages present faith and future praise.
  • Knowing that God deals with individuals according to their conduct we need to live with integrity (vv.25-26).
  • Personal stories of salvation can point people to the Lord (v.49).
  • The ultimate expression of God’s love and salvation for all kinds of people may be seen in David’s greater descendant – Jesus Christ (v.49, Romans 15)

BIBLIOGRAPHY

BOOKS

Alter, R. (2009). The Book of Psalms: a Translation with Commentary. New York ; London: W.W. Norton.

Brueggemann, W. and W. H. Bellinger, Jr. (2014). Psalms. New York: Cambridge University Press.

Oesterley, W. O. E. (1955). The Psalms: Translated, with Text-critical and Exegetical Notes, London: S.P.C.K

Perowne, S. (1898). The Book of Psalms : a New Translation, with Introduction and Notes Explanatory and Critical. Andover, W. F. Draper.

Ross, A.P. (2011). A Commentary on the Psalms: Volume 1 (1—41). Kregel Academic, Grand Rapids

Posted in Exposition

Ezekiel 24:15-27: The Death of Ezekiel’s Wife

Posted on by writtenexposition

INTRODUCTION

Chapter 24 opens with YHWH revealing to the prophet on 15 January, 588 BCE that the Babylonian siege of Jerusalem has begun that very day. Ezekiel then delivers the parable of the cooking pot to his fellow-exiles. It depicts Jerusalem as a cauldron filled with ‘choice cuts’ (its inhabitants) set on a blazing fire (the siege). The pot has corrosion (the bloodguilt and violence that characterises the city). Its contents must be emptied into the fire; then the pot will be heated until red hot in order to be purified.

This next section (24:15-27) transforms the metaphor of the cooking pot into a tragic living reality for Ezekiel. Just as the siege is announced to Ezekiel in 24:1 by a word from YHWH likewise he is informed of his forthcoming personal loss by a specific divine word in 24:15. That word commands Ezekiel to use his personal grief to perform a prophetic sign-act to the exiles.

DIVISION

15-18 YHWH ANNOUNCES THE DEATH OF EZEKIEL’S WIFE
19-24 EZEKIEL ANSWERS THE EXILES’ QUESTION
25-27 YHWH ADDRESSES EZEKIEL PERSONALLY

EXPOSITION

YHWH ANNOUNCES THE DEATH OF EZEKIEL’S WIFE (15-18)

This section (24:15-27) begins with YHWH addressing Ezekiel using the customary prophetic word formula ‘son of Adam.’ The oracle that follows focuses on a tragic personal loss for Ezekiel. YHWH will suddenly (‘at a blow’) take away the ‘delight of Ezekiel’s eyes’ but Ezekiel is forbidden to mourn, weep, shed tears, sigh aloud, cover his beard, eat the bread of men, or sit barefoot and bareheaded.

It is unclear whether that which is forbidden is petitionary mourning (as in Joel 1:13-14) in response to the announcement – i.e. asking the Lord to reverse his decision – or posthumous mourning; after the ‘delight of Ezekiel’s eyes’ has died. The traditional view is that posthumous mourning is in view. Once the ‘delight of his eyes’ is taken away Ezekiel is not to engage in a traditional public show of grief. The acts of mourning which are forbidden are ritual rather than emotional. Emotional mourning is permitted; he can mourn inwardly and sigh softly but must eat, drink and dress as normal.

It is only when we come to v.18 that we learn that Ezekiel’s ‘dearest treasure’ (NLT) is his wife: So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. This is reported in the first person (‘I’) but Ezekiel does not tell us his wife’s name or age and does not indicate how he felt or thought when his loved one’s imminent death was announced.

The fulfilment of the prophecy is swift but the timeline is unclear. Do the two mentions of ‘morning’ refer to the same morning or two different mornings?

  • Ezekiel delivers the prophecy to the exiles in the morning and immediately complies with YHWH’s instructions (that same morning). Then his wife dies that evening. OR
  • He delivers the prophecy to the exiles in the morning, his wife dies that evening and he obeys YHWH’s command the following morning.

The second possibility is the most commonly accepted. In either case he has little time to process his grief. I did . . . as I was commanded is a striking example of immediate and total obedience to the word of the Lord – at great personal cost.

EZEKIEL ANSWERS THE EXILES’ QUESTION (19-24)

Doubtless aware of Ezekiel’s love for his wife the exiles are shocked by his violation of the expected social and religious norms of mourning. They realise that this is a symbolic act and so they ask him for an interpretation of the sign and how it applies to them: And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? This is the only occasion in the book when the exiles directly address the prophet Ezekiel – normally what they say is quoted to Ezekiel by YHWH.

Ezekiel answers their brief question by telling them that a word from YHWH came to him, telling him what he was to communicate to the people. The thrust of the message is that Ezekiel’s behaviour in the aftermath of his wife’s death is a prescriptive sign to the exiles. It shows how they ought to respond to the fall of the city of Jerusalem and specifically the temple. The death of Ezekiel’s wife is an analogy for the ‘death’ of the temple. The exiles’ response to that ought to mirror Ezekiel’s response to his wife’s death.

YHWH (v.21) intends to desecrate his sanctuary (by the blood of Judah’s slain sons and daughters and the presence of foreigners). The temple is the pride of the people’s power (cf. Lev 26:19), the desire of their eyes and that with which they have sympathy – i.e. they cherish the temple because to them it represents the glory and strength of the nation.

Notice that in vv.22-24 the collective response of the exiles to the fall of the sanctuary is to mirror the individual response of Ezekiel to the death of his wife. There are obvious parallels;

  • in v.17 Ezekiel’s wife is the delight of his eyes, in v.21 the sanctuary is the delight of the people’s eyes.
  • Like Ezekiel in vv.16-17 the people (vv.22-23) are not to publicly mourn, weep, cover their lips, eat the bread of men or go about bareheaded and barefoot.

Covering the upper lip seems to have been a sign of shame and sorrow, cf. Lev 13:45; Mic3:7. ‘The bread of men’ refers to food brought to the bereaved by family and friends. Other descriptions of mourning occur in Ezekiel 7:18 and 27:30-31.

The exiles are to imitate Ezekiel – he is a sign to them:

  • And ye shall do as I have done: Ezek 24:22
  • according to all that he hath done shall ye do: Ezek 24:24

In addition (v.23), they are to pine away (cf. 4:17; 33:10) for (on account of) their iniquities and groan one to another. Their grief will be compounded by the recognition that they have brought this disaster upon themselves because of their sin. They are not to make a public display of mourning but rather groan because of conviction of their guilt. The exiles share responsibility with those in Judah for the destruction of the city and the temple.

When the disaster comes the people of Judah and the exiles will recognise that YHWH is the Sovereign Lord

YHWH ADDRESSES EZEKIEL PERSONALLY (25-27)

Addressing himself to Ezekiel personally – thou son of man – YHWH refers to the false hope that the Judahites have placed in the temple, the city and future generations. They have considered these to be their strength (stronghold), joy, glory, delight and heart’s desire. Soon all will be taken from them.

As for Ezekiel, an eyewitness will escape the destruction of the city of Jerusalem and bring confirmation of its fall to him in Babylonia. Since his call Ezekiel has been mute (3:26-27), speaking only when he receives a direct oracle from YHWH, but on the day the messenger arrives Ezekiel’s speech will be restored, his silent mourning will end and his ministry enter a new phase. That too will be a sign to the exiles and they will recognise the presence of YHWH. This prophecy is fulfilled in 33:21-22.

SUMMATION

The death of Ezekiel’s wife symbolises the impending destruction of the Jerusalem temple by the Babylonian forces of Nebuchadnezzar and emphasises the severity and finality of the coming judgement. The prophet’s personal tragedy demonstrates that YHWH’s judgement is irrevocable and his muted grief is a prophetic sign of how the people should and would react to the coming destruction.

Up to this point Ezekiel has been proclaiming YHWH’s judgement upon Jerusalem and Judah. The fall of the city and the temple will confirm that he is indeed a true prophet and that YHWH has been in control of events throughout as Ezekiel has said. With the fall of Jerusalem the old era will pass and the lifting of Ezekiel’s silence mark a new phase in his ministry. The exiles will recognise that YHWH is the Sovereign Lord and on that basis future restoration can be built. With his status as a true prophet confirmed the people will listen to Ezekiel, whose ministry will transition from one that proclaims judgement to one that offers hope. But before moving on to the restoration section of his book (chapters 33-48) Ezekiel records oracles against some of Judah’s hostile neighbours (chapters 25-32).

Posted in General

The Ultimate Sacrifice: Love and Faith on Remembrance Sunday

Posted on by writtenexposition

Greater love hath no man than this, that a man lay down his life for his friends. John 15:13

In the United Kingdom Remembrance Sunday honours those who gave their lives in the two world wars as well as others who have died in conflicts since 1945. It falls on the second Sunday in November which is the one nearest to 11 November, Armistice Day (in USA, Veterans Day).

The Armistice, an agreement to end the fighting of the First World War in advance of peace negotiations, began at 11 a.m. on November 11, 1918; bringing that war to an end. The nation therefore commemorates the young men and women who sacrificed everything, as well as others who returned, carrying physical and emotional scars.

Not only on Remembrance Sunday but every Sunday Christians commemorate another young man who laid down his life. He is the one who spoke these profound words: Greater love hath no man than this, that a man lay down his life for his friends (John 15:13). The Lord Jesus Christ spoke those words the night before he died on the cross. His death was not for freedom from political tyranny, but to free us from the penalty of sin. His death was not just to give us a better life, but to give us eternal life.

The Greatness of the Person
Jesus stands unparalleled in history. His words inspire and challenge us: Whosoever shall compel thee to go a mile, go with him twain (Matthew 5:41). He taught us to love our enemies, to bless those who curse us, and to pray for those who persecute us (Matthew 5:44). His works testified to the power of love, as he healed the sick, fed the hungry, and raised the dead. He had no wealth, yet he offered the greatest treasure of all—eternal life.

I am sure that throughout history many men have died to save another. That is a wonderful thing!  But Jesus Christ, God manifest in the flesh, died for the sins of the whole world—that is something truly amazing!

The Greatness of the Affection
If love is measured by the depth of sacrifice then the ultimate expression of love is found in Christ’s willingness to lay down his life for us. In a world marked by conflict and division, his sacrifice stands as a beacon of hope. God took the initiative to reconcile us to himself, sending his only son to bridge the chasm created by sin. That is why the grand theme of the Bible is ‘no greater love.’ It reveals God’s plan to make reconciliation possible by the death of his only Son, the Lord Jesus Christ. His sacrifice was motivated by love for humanity—a love that knows no bounds. This act of love is the source of our peace and the foundation of our faith.

On Remembrance Sunday, as we recall those who have sacrificed their lives, let us also reflect on the love that motivated such acts. The soldiers who fought for freedom did so out of love for their country, their families, and their comrades.

The Greatness of the Demonstration
1 John 3:16 says, Hereby perceive we the love of God, because he laid down his life for us… The essence of love is to care for someone enough to die for them. Jesus Christ willingly chose to lay down his life, demonstrating that true love is not merely a sentiment but an action. In this ultimate act of love he died not only for his friends but also for his enemies. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. Romans 5:8 NIV

No-one took Jesus Christ’s life from Him (John 10:17-18). Death is the result of sin (Rom. 6:23; James 1:15) but the Lord Jesus had no sin — therefore death had no claim upon him. In order to die for our sins, Jesus had to ‘lay down his life’ voluntarily, of his own accord. 

On Remembrance Sunday let us each ask: Who would I lay down my life for? Would I extend that love even to my enemies? Am I willing to love deeply and sacrificially, like Jesus Christ? As we honour the memory of those who have given their lives, let us also commit ourselves to live in a way that reflects the greatness of sacrificial love.

Posted in General

Avoiding a Fool’s Death: Lessons from Abner’s Demise – 2 Samuel 3:20-34

Posted on by writtenexposition

For the historical background to this blog post please read 2 Samuel 3:20-34

Introduction: Death, an inevitable reality of life, often strikes unexpectedly, leaving behind sorrow and pain. Reflecting on the tragic demise of Abner, we draw lessons from 2 Samuel 3:20-34, and contemplate how we ourselves can avoid a fool’s death.

Facing the Inevitable:

As Hebrews 9:27 reminds us, death is an appointment each of us must keep: ‘it is appointed unto men once to die.’ For believers, however, the focus shifts from mourning the death of the departed to contemplating their eternal destination. We wonder where they are now. Yes, we miss them here – but – what about them?

Finding Hope in the Gospel:

The Gospel offers hope beyond the grave because, as articulated by the Apostle Paul in Romans 1:16, it holds the power to save all who believe. Even in the face of uncertainty regarding the salvation of our departed loved ones, we trust in God’s sovereignty and leave the matter with him.

Contemplating Abner’s Fate:

Abner, a prominent figure in the early chapters of 2 Samuel, met a tragic end which was marked by deception, a poor decision, delay, and ultimately, destruction. His story serves as a cautionary tale for us today.

King David gave the eulogy at Abner’s funeral and in his remarks he asked the mourners the sad but weighty question: ‘Died Abner as a fool dieth?’ This question is rhetorical, the expected answer to it would be: ‘Yes! Indeed he did.’

Lessons from Abner’s Demise:

1. Deception: Abner fell victim to Joab’s deceit, highlighting the danger of succumbing to the enemy’s lies. Similarly, we must remain vigilant against the deceptions of Satan, who seeks to lead us astray.

2. Decision: Abner’s fatal mistake was the choice he made to return to Hebron, demonstrating his lack of discernment. King David said:  ‘Thy hands were not bound, nor thy feet put into fetters: as a man falleth before wicked men, so fellest thou.’ (v.34). Today, by God’s grace, we have a choice. Satan wants to keep us bound hand and foot in the shackles of sin, but Jesus Christ came into the world to free us from the domination of sin and from its eternal consequences. He went to the cross and died as a substitute, bearing the punishment of an offended God on our behalf. He died to provide salvation. We have a decision, a right choice, to make. The wise choice is to trust him for salvation.

3. Delay:

In Old Testament times there was an obligation to avenge the injury or murder of a family member, just as there still is in some cultures today. This activity was governed by what we call the Law of Talion. This comes from the Latin word talis meaning ‘the same as’ or ‘identical’. The idea is that the punishment is meant to equal the crime.

Perhaps this idea is best summed up in the familiar words of Exodus 21:23-25: ‘Eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe.’

However, not all murder is intentional, such as manslaughter or self-defence, so God in his mercy commanded that 6 of the 48 Levitical towns in the Promised Land be designated Cities of Refuge. Anyone who had committed manslaughter could flee to one of these towns for asylum and be safe from the avenger. Hebron was one of those cities of refuge (Joshua 20:1-9).

Joab met Abner just outside the gate of a city of refuge, took him aside and stabbed him to death. Abner died at the gate of Hebron, just outside the place of refuge. So close! So near and yet so far! Had he gone on through that gate he would have been safe but Abner hesitated at the gate of refuge, a decision that proved very costly. Likewise, we must not delay in seeking shelter in Jesus Christ, the ultimate refuge for our souls.

4. Destruction: Joab’s aim all along was Abner’s destruction, this is mirrored by Satan’s sinister intentions towards humanity. Only through Christ can we find deliverance from such peril.

Conclusion: Death is inevitable, but it need not be a fool’s demise. By embracing the Gospel; avoiding deception, making the wise decision, not delaying in seeking Christ, and thus averting destruction, we can ensure that our legacy is one of faith, not folly. Let us heed the lessons from Abner’s tragic end and choose the path of life in Christ, the only true refuge from the perils of sin and death.

‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.‘ John 3:16

Posted in General

OUR DAYS ON EARTH

Posted on by writtenexposition

JOB 14:1-14

During the late 1960s and early 70s I attended an afternoon Sunday School in the old Harryville Gospel Hall, Ballymena, where we were encouraged to learn a memory verse every week. These were not usually random verses, but from a chapter of the Bible. Of all the chapters, for me, the most memorable of all was Job chapter 14. Mr. Wilson, our teacher, did not listen to us repeat the words of each verse just for the sake of it. He also explained the meaning, pressing home the truth that life is transitory; that we are not here to stay. Job chapter 14 reminds us that:


OUR DAYS ON EARTH ARE FEW


‘Man that is born of a woman is of few days, and full of trouble.’ (14:1)


This is a reality that we all must face. Psalm 90:10 tells us: ‘The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away.’ This, of course, is neither a guarantee that everyone will live to seventy, nor does it teach that one must die on his or her seventieth birthday. Many never make it to seventy and also many live beyond that age. The point is that we are all going to die. Using the ballpark figure of seventy calendar years that God has given us we can each expect to live for 25,550 days. Having turned sixty-one in April I have already (as I write this) used up 22,300 of those days. You can do the calculation for your own age or, easier still, ask Google: ‘How many days since ? (Your date of birth).’ If you have already reached the age of seventy you are on borrowed time. In that case do not despair! Psalm 90:10 adds ‘and if by reason of strength they be fourscore years’. Again this figure is a generalisation making the point that those who live longer can still be productive after the age of seventy. Psalm 92:14 says of the righteous: ‘They shall still bring forth fruit in old age.’ Nevertheless, when we consider our life in terms of the number of days this sobering fact emerges: our days are few.


OUR DAYS ON EARTH ARE FLEETING


‘He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not.’ (14:2)


Life is uncertain, and it passes away quickly and unexpectedly. We can plan as much as we want but our plans may never come to fruition. At the beginning of 2020 who would have thought that by May the whole country would have been in lockdown for at least two months and thousands of our fellow-citizens gone into eternity as a result of COVID-19? Proverbs 27:1 reminds us: ‘Boast not thyself of to morrow; for thou knowest not what a day may bring forth.’James 4:13-14 says: ‘Go to now, ye that say, To day or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain: Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.’Not one of us knows what is going to happen later today. Those who will die today, like all who have died in recent weeks, will have expected to live longer. Life is:


Like a vapour (James 4:14)

Like a weaver’s shuttle (Job 7:6)

Like the wind (Job 7:7)

Like a shadow (Job 8:9)

Like a royal carrier delivering a letter (Job 9:25)

Like a swift boat or an eagle in flight (Job 9:26)

Like a flower. (Job 14:2)


OUR DAYS ON EARTH ARE FIXED


‘Seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass;’ (14:5)


Only God knows the number of days that each of us will spend on earth. The Psalmist (31:15a) said: ‘My times are in thy hand.’ Each of us has an allotted span of time. God knows when our souls and spirits will leave these bodies. He also knows the circumstances surrounding these departures. We do not. Yet those appointments have already been made. They are in his calendar and they are unalterable and unavoidable. Hebrews 9:27 tells us: ‘And as it is appointed unto men once to die, but after this the judgment.’


OUR DAYS ON EARTH ARE FINAL


‘If a man die, shall he live again? all the days of my appointed time will I wait, till my change come.’ (14:14)


We have only one life on earth. A few days! How shall we spend them? There are no reruns, no second chances, no reincarnation. No more opportunities to serve the Lord. That makes life very serious. It is sacred, too, because it is given to us by God (Acts 17:25). ‘He gives to all life and breath and all things.’ Life is a wonderful thing; a blessing from God. We must give account to him for the use we make of it. We should therefore spend it wisely. Moses wrote in Psalm 90:12: ‘So teach us to number our days, that we may apply our hearts unto wisdom.’Our time here is limited. The years, months, weeks, days, hours, minutes, and seconds that we have left are counting down. We have several options: waste them, spend them or invest them (Mt 6:19-20). Which will it be?