Tag: False Prophets

Posted in Exposition

IDOLS IN THEIR HEARTS: Ezekiel 14:1-11

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INTRODUCTION

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

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

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

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

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

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

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

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

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

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

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

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

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

(8) YHWH will do three things:

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

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

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

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

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

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

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

SUMMATION

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

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

Posted in Exposition

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

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Reading Ezekiel 13: 17-23

INTRODUCTION

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SUMMATION

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

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

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

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

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

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

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

Posted in Exposition

Ezekiel 13:1-16 The Danger of False Prophets

Posted on by writtenexposition

Reading Ezekiel 13: 1-23

INTRODUCTION

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

HISTORICAL CONTEXT

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

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

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

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

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

CHAPTER DIVISION

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


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

AN ORACLE ADDRESSED TO MALE PROPHETS (1-16)

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

STRUCTURE

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

LANGUAGE

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

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

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

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

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

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

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

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

(6-7) Vain visions and lying divination.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(10-14) A second forecast of judgment.

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

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

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

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

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

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

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

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

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

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

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

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

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

SUMMATION

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

Posted in Exposition

2 PETER 3:1-18 THE LORD’S RETURN

Posted on by writtenexposition

THE CERTAINTY OF THE LORD’S RETURN

3:1-2 COMMANDMENT

3:3-7 CONTEMPT

3:8-9 CONSTRAINT

3:10-13 CATASTROPHE

3:14-18 COUNSEL

‘This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour: 2 Pet 3:1-2

3:1-2 COMMANDMENT

Peter now turns from his tirade against false teachers to focus his attention on his readers and encourage them by addressing the disturbing topic of the delay of the Parousia. This seems to have been a problem for the early Christians, as they expected the return of the Lord during their lifetime.

[1] Peter addresses his readers as ‘beloved’ (agapētoí). This term was used by the New Testament writers to denote believers. It must, therefore, have been encouraging for Peter’s suffering readers to realise that they were loved with God’s deep unconditional love. The word occurs here in v.1 for the first time in 2 Peter but is used three more times in this same chapter; in vv.8, 14 and 17.

We learn that this is the second letter that he has written to them, the first must have been 1 Peter. The purpose of his writing is by way of reminder, he has already told them this in 1:13. He wants to stir up their ‘pure minds’ (sincere disposition). Diánoia means intellect or the thinking faculty. The idea is that of ‘true discernment.’

He wishes to remind them of topics addressed in his first letter which would include living a holy life, avoiding immorality, a glorious future for believers and doom for the wicked.

[2] He wants them to recall the words previously spoken by the holy prophets and the apostles of the Lord and Saviour.

‘prophets’ The reference could be to New Testament prophets but is more likely to be to Old Testament prophets since the prophets in 1 Peter (1:10-12) were clearly Old Testament as they lived before Christ.

‘apostles’ This is probably a reference to the missionaries who evangelised their part of Asia Minor. Peter associates himself with them.

‘the commandment’ In the context this may refer to a command to watch for the Lord’s return e.g. Mk 13:33-37.

‘Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished. But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.‘ 2 Pet 3:3-7

3:3-7 CONTEMPT

[3] Peter singles out what he views as the main point (‘understanding this first’ – same phrase as 1:20a) of the message of the Old Testament prophets and the New Testament apostles; that in the last days there will be ‘scoffers with scoffing’. Those who deny prophecy are themselves the subject of prophecy. This expression ‘scoffers will come to scoff’ emphasizes the activity of the false teachers. He goes on to say that they will not only be irreverent but also immoral, as they will ‘walk after their own lusts’ (see 2:10a). ‘walking’ is used to denote behaviour. The word ‘scoffer’ (empaíktēs) occurs only here and in Jude 1:18 in the New Testament.

‘in the last days’ This is a biblical term for the final days (usually thought of by Christians as the time between Christ’s ascension and second coming) e.g. Isa 2:2; Dan 2:28; Hos 3:5; Mic 4:1; Acts 2:17; Heb 1:2.

[4] ‘Where is?’ i.e ‘What has happened to?’ This expresses skepticism (Psa 42:10; Jer 17:15; Mal 2:17).

‘promise’ This is a key word in this chapter: vv. 4, 9, 13, see also 1:4.

‘coming’ parousía

‘fathers’ ancestors. This possibly refers to the first generation Christians who had died, or probably to the Old Testament patriarchs (Jn 6:31; Rom 9:5; Heb 1:1).

‘fell asleep’ – This is a metaphorical way of saying ‘died’ (Mt 27:52; 1 Cor 15:6,18).

The scoffers had decided that since nothing had changed since the beginning of the world they were free to indulge their own passions (v.3b).

[5-7] Peter answers these two objections of the scoffers in reverse order. In vv.5-7 he addresses their view that all things have remained stable since the beginning (4b) and then in vv. 8-10 addresses the question ‘Where is the promise of his coming?’ (4a).

Objection 1. All things have remained stable since the beginning.

According to Peter the scoffers deliberately ignore the fact that the heavens and the earth (i.e the universe) were created by the word of God and that, far from allowing them to continue unchanged, he has intervened and destroyed them once already by the Flood (see also 1 Pet. 3:20-21; 2 Pet 2:5). Drawing upon Genesis 1:2, 6-7, according to which only water existed before the formation of the universe, Peter says that the heavens and earth were formed ‘out of water’ and ‘by means of water’. They (the heavens and the earth meaning: ‘the world that then existed’) were therefore destroyed by the very element from which they were formed.

‘whereby” by which. This is usually taken to refer to the water but since ‘which’ is in the plural the antecedent might be ‘word’ as well as ‘water’, in that case we have ‘the two agents of creation cooperating in destruction’ (C. Bigg cited by J.N.D. Kelly, 1969, P.360).

In v.7 Peter accepts a tradition found in Jewish apocalyptic writings that the universe will be destroyed by fire. This is the only biblical reference to that, although there are many that speak of fire as the instrument of God to destroy his enemies. The universe is reserved by the same word for future judgement by fire. Peter’s emphasis is not on the fire but on the judgement. This will fall on ‘ungodly men’, undoubtedly this is a sideways swipe at the false teachers and scoffers.

Peter’s answer to the claim that all things have continued undisturbed from the beginning is that the world has not always remained stable. God does intervene and has done so at the Flood. This gives good grounds for believing that he will do so again in the future (see Mt 24:37-39).

‘But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.’ 2 Pet 3:8-9

CONSTRAINT

[8-9]

‘You must not fail to notice’ Again addressing them as ‘beloved’ (see v.1), Peter uses the same expression as that in v.5 (‘are ignorant of’) – with the ‘you’ in v.8 standing in contrast to the ‘they’ of v.5.

Objection 2. ‘Where is the promise of his coming?’

Peter now answers that question and makes three main points in his explanation of the delay:

1. The Lord does not calculate time the way we do (v.8).

God does not distinguish between one day and a thousand years. He bases this upon Psa 90:4 (‘For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night’) to show that the time of the Parousia and Day of the Lord cannot be predicted accurately. He is NOT hinting that in scripture one day equals a thousand years

2. The Lord is patient and gives opportunity for people to repent (v.9).

The Lord (i.e. God as in v.8) is not slow (in the sense of ‘slack’ – bradúnō ) about his ‘promise’ (same word as v.4), as some (the scoffers and those who have been influenced by them) reckon slowness (i.e. due to negligence) but the delay is due to his forbearance (makrothuméō – long anger). He delays judgement because he desires that all should repent and none perish ( e.g. 1 Pet 3:20)

3. The Day of the Lord will come suddenly (v.10)

God’s patience does not mean that the judgement will never come and, in fact, the delay will have intensified divine judgement (v.10).

‘But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.’ 2 Pet 3:10-13

3:10-13 CATASTROPHE

[10] Despite what seems like a long delay (v.9) the Day of the Lord (Jer 46:10; Joel 2:1–11; Amos 5:18–20) will certainly come (Acts 17:30-31); like a ‘thief in the night’ (Mt 24:43; Lk12:39; 1Thess 5:2; Rev 3:3; 16:15). It will be sudden and unexpected, but not for believers, 1 Thess 5:4.

The Day of the Lord will bring catastrophe for the universe because ‘the heavens will pass away with a rushing sound, the celestial bodies will will be set ablaze and disintegrate’ (translation by J.N. D. Kelly, 1969, p.364)

‘Elements’ (stoicheíon – one of a row, plural – series) can mean either the basic elements of which everything in the universe is composed (earth, air, fire, water) or celestial bodies like stars. ‘Earth’ here probably refers to the planet rather than the people who live on it. All that humans have done on it will be done away with. The Old Testament background is probably Isa 34:4. See Rev 14:13 for what happens to the works of Christians.

[11] Peter maintains that this prediction of a future catastrophe ought to stimulate Christians to holy living in the here and now. They should not get overly attached to the things of this world, for those will not last. He presents this in the form of a question (vv.11-12) containing the challenging and memorable phrase: ‘What manner of persons ought ye to be?’

[12] Unlike the false teachers and scoffers, who deny the reality of the Lord’s second coming, believers should look forward to it, and even hasten it. Speúdō can either mean ‘earnestly desiring’ (Isa 16:5) or ‘urge on, hasten on.’ Since the Lord desires that all should come to repentance presumably the acceleration of the ‘Day of God’ can be brought about through prayer and evangelism, resulting in people repenting and converting. Peter had earlier preached this idea of repentance and conversion speeding up Christ’s return in a sermon recorded in Acts chapter 3:

‘Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, and that he may send the Messiah, who has been appointed for you—even Jesus. Heaven must receive him until the time comes for God to restore everything, as he promised long ago through his holy prophets.’ Acts 3:19-21 NIV

The ‘coming’ (parousía) of the Day of God. Here parousía does not refer to a person, as in v.4a, but a day.

That Day of God (see Rev 16:14), also known as the ‘Day of the Lord’, will generate cosmic destruction. The heavens will be destroyed (loosed or broken up) and the elements will melt.

[13] The positive thing, according to Peter, is that the universe will not be annihilated but remodelled. The idea seems to be that of purification rather than total destruction. The transformation will inaugurate a new era.

The intensity of divine judgement should not cause the Christians to despair but rather cause them to hope as they can look forward to new heavens and a new earth. Two things are said about this new creation:

1. Righteousness dwells in it.

At present the believers face opposition from false teachers and scoffers but they can look forward to the future state in which unrighteous people like those will be excluded.

2. It is ‘according to his promise’.

‘his’ i.e. God’s, refers back to ‘[Day of]God’ v.12

The promise referred to is Isa 65:17 (see also Isa 66:22; Rev 20:11; 21:1):

‘For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.’

‘Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever. Amen.’ 2 Pet 3:14-18

3:14-18 COUNSEL

[14] Since they have ‘these things’ (new heavens and a new earth) to look forward to Peter again emphasizes the need for the Christians to live a holy life.

‘look forward to’ – the same verb (prosdokáō) as in v.12 and v.13.

‘be diligent’ – make an effort, also 2 Pet 1:10,15.

‘at peace’ – The state of reconciliation with God, 1 Pet 1:2, 2 Pet 1:2.

‘without spot or blemish’ This contrasts with the scoffers who in 2:13 are said to be ‘spots and blemishes.’ This means that the Christians are to be eager to be like Christ himself (1 Pet 1:19; Eph 1:4; 5:27).

‘to be found of him’ i.e. in the sight of the Lord (judgement) at his Coming.

[15] Unlike the scoffers who considered it slackness (v.9) the Christians are to ‘reckon’ that God’s (‘the Lord’ vv. 8,9,10 + Day of God v.12)) forbearance is salvation. This is a repetition of the idea in v.9 that God delays the parousia and judgement because he desires that all repent.

Peter uses Paul for further confirmation and says that he counts Paul ‘a beloved brother.’ He refers to Paul’s correspondence which was circulating among the churches and says that Paul had written something similar, ‘in virtue of the wisdom given to him’ (1 Cor 2:6-16; Col 1:28). Peter may have had Rom 2:4 or Rom 3:25-26 in mind, but what epistles and what passages he means is left rather vague.

In more general terms, Peter must have felt that Paul’s teaching supported his own exhortations to Christians to lead holy lives in view of the Second Coming.

[16] It is unclear from 2 Peter (3:1) exactly what group of Christians this letter is addressed to. It is also impossible for us to know what, if anything, Paul had written specifically to them. Peter mentions ‘all’ Paul’s letters, which would suggest that the Christians in Asia Minor had access to a collection. This may have been more than just the three addressed to churches in Asia Minor; Galatians, Ephesians and Colossians.

Peter notes that Paul’s letters are difficult and easily misunderstood. He was concerned about false teachers taking parts of Paul’s letters out of context and using them to back up their version of Christian freedom, i.e. license. The false teachers twist Paul’s letters to their own perdition, as they do the other scriptures. What are ‘the other writings’ Peter refers to? They were probably the Old Testament books and the New Testament Gospels. Peter is certainly saying that the false teachers distort these in the same way as they do Paul’s writings. Some commentators, however, go further and maintain that Peter is denoting Paul’s letters as authoritative and inspired and that here he is putting them on a par with the other writings.

[17-18] In these two verses Peter repeats his warning against false teachers, encourages the Christians to grow in grace and knowledge and concludes his letter with a doxology to Jesus Christ. He reminds the believers that since they have been forewarned they are to ‘beware’. They are ‘to be on guard’ (phulássō keep watch), this is the same verb as ‘saved’ in 2:5. They are to take care:

negatively:

a. Not to be carried away by the error of lawless or unprincipled people.

b. Not to fall from their own stability (he has already told them that they are stable in 1:12)

positively:

i. They are to grow in grace (God’s favour) and

ii. They are to grow in the knowledge of our Lord and Saviour Jesus Christ.

‘to him [be or belongs – there is no verb in the original] glory now and to the day of eternity (lit. the day of the age).’ All the glory is to go to Christ alone for forever. Amen.