Tag: god

Posted in Exposition

Psalm 1 – Two Opposite Ways To Live

Posted on by writtenexposition

INTRODUCTION

The Book of Psalms is a collection of 150 songs composed by various writers and compiled over many centuries. These songs, usually with musical accompaniment, were part of Israel’s liturgy. They have also found their place in Christian worship; not least because the thought and language of the psalms appear in the teaching and prayers of Jesus.

The psalms have universal appeal because they reflect real-life situations and therefore express lamentation, praise, petition, thanksgiving and worship. Psalm 1, usually classified as a wisdom psalm, comes first in the collection and presents the Old Testament belief that life lived in accordance with the word of God leads to usefulness and blessing whereas an ungodly life is worthless and leads to ruin.

Psalm 1 gives no hint as to who wrote it or when it was written. However, it likely predates the prophet Jeremiah who references it in Jer 17:7-8:

Blessed is the man that trusteth in the LORD, and whose hope the LORD is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.

DIVISION

1-3 THE RIGHTEOUS – the blessed life of one who lives by the word of the Lord

4-6 THE WICKED – the worthless life of the ungodly.

EXPOSITION

THE RIGHTEOUS (1-3)

(1) THE COMPANY THE BLESSED MAN SHUNS

Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.

Psalm 1 begins with a beatitude – ‘blessed is’ (also Psa 32, 41, 112, 128). ‘Blessed’ means happy, privileged, blissful. The noun is plural here and could be literally translated: ‘Oh, the happinesses of!’ ‘Man’ means human being and, since it is not restricted to males, could therefore be translated ‘one’ or ‘person.’ The psalmist announces the blessedness (deep happiness) of one who lives life in a certain way. This is the person lives an upright life; however, the word ‘righteous’ does not appear until the last verse. Verse 1 is negative – it tells us what the righteous person does not do, then v.2 is positive and tells us what the righteous person does.

Three relative clauses in v.1 explain how the blessed man walks, sits and stands (cf. Deut 6:7). These three postures are a negative progression. The verbs are in the perfect tense but translated as present.

a. walketh not in the counsel of the ungodly, – the righteous man will not seek or take advice from wicked people. ‘Ungodly’ refers to an unbeliever, someone not in a covenant relationship with the Lord. Walking has to do with activity.

b. standeth not in the way of sinners, – the righteous man will not abide or linger in the way of life of sinners. A ‘sinner’ is someone who goes astray, who habitually fails to obey the Lord. The Greek equivalent means someone who misses the mark or falls short of the target. Standing has to do with identity.

c. sitteth not in the seat of the scornful. – the righteous person will not join in with or get comfortable with those who are contemptuous of and actively oppose the things of God. Sitting has to do with enjoyment.

The best example of someone whose life demonstrates these three successive steps of entanglement with sinners is righteous Lot. He first of all ‘pitched his tent toward Sodom’ (Gen 13:12), then went to live among the wicked (2 Pet 2:7-8) and then ‘sat in the gate of Sodom’ (Gen 19:1) as a judge or magistrate.

Believers ought be be careful about their counsel, their company and their conversation.

(2) THE COMMUNION THE BLESSED MAN SEEKS

But his delight is in the law of the LORD; and in his law doth he meditate day and night.

In v.2 the psalmist moves on to describe what the happy man does. The ‘but’ presents a contrast. It emphasises that the righteous life is not all negative – there is a positive side to it.

  • He delights in the Lord’s instruction. – ‘Law’ (torah) is a general word meaning instruction, direction, guidance, teaching, law. This man delights not just in instruction as such but in the instruction of the Lord. The divine torah was not just passed on orally (e.g. Deut 1:5) but recorded in writing from early times (Josh 24:26). Torah came to refer almost exclusively to the Pentateuch but in Psalm 1 is probably used in its wider sense; doubtless including the collection of songs in which this psalm is the first. ‘Delight’ – meaning pleasure or desire – has the idea of inclination. This man positively delights in communion with the Lord through his torah.
  • He meditates on the Lord’s instruction. – ‘Day and night’ is a merism meaning ‘all the time.’ The happy man habitually views everything through the lens of the law of the Lord; upon which he meditates constantly. ‘Meditate’ (hāg̱āh) is the figurative sense of a word which contains the idea of mumbling or muttering – probably reflecting the fact that in ancient times people read aloud (e.g. the Ethiopian Eunuch, Acts 8:30). The word is used for the the sound of the human voice (Psa 35:28), for the cooing of a dove and for the growling of a young lion (Isa 31:4).

One might say that in v.2a the blessed man loves God’s word, in v.2b he learns God’s and in v.3 he lives God’s word.

(3) THE CHARACTER THE BLESSED MAN SHOWS

And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

‘And he shall be’ – lit. this one is – refers to the blessed man of v.1. The psalmist uses a simile (‘like a tree’) to represent prosperity. The blessed man is:

  • Prominent – ‘like a tree’ he stands out. There ought to be a marked difference between the life of a believer and that of an unbeliever.
  • Planted – ‘by the rivers of water’ – the tree has either been deliberately cultivated or transplanted in that location – a stream or irrigation channel. This would remind us of sanctification – being set apart for God.
  • Productive – ‘bringeth forth his fruit’ – he shows proper growth, fulfils his purpose. This would suggest service for God.
  • Predictable – ‘in his season’ – he is reliable.
  • Perpetual – ‘his leaf also will not wither’ – with his roots firmly in soil near a stream this man is constantly sustained and nourished by his communion with the Lord.
  • Prosperous – whatever he does leads to a successful conclusion.

In the book of Joshua also prosperity is linked to meditation upon and observance of the law of the Lord:

Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest.
This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. Joshua 1:7-8

(4) A STARK CONTRAST

The ungodly are not so: but are like the chaff which the wind driveth away.

In sharp contrast to the blessed man who is firmly-rooted, productive and resilient the ungodly ‘are not so.’ They are the opposite of the tree for the simile describing the ungodly is ‘they are like chaff’ – the dried husk that is separated from wheat during threshing. Chaff is worthless and useless – it is hard, inedible and utterly at the mercy of the wind. It is without root, unstable, has no substance, serves no useful purpose and lacks permanence. It will just be swept away. This image represents someone who is fickle and driven by every desire or cultural trend.

(5) A SAD SEPARATION

Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.

Verse 5 introduces the logical consequence. Because they are chaff they ‘will not stand.’ This word for ‘stand’ in v.5 is not the same as that in v.1. A courtroom scene is in view here – possibly this points forward to a time of final judgment when the Lord will be the judge – although here it would seem that the righteous, sitting in assembly, are thought of as the ones who judge. In such a situation the ungodly will have no valid defence and as sinners will have no place among the righteous.

‘Righteous’ is a plural noun. Up to this point the blessed man has been mentioned in the singular whereas six times plural words have been used for the wicked (v.1 ungodly, sinners, scornful, v.4 ungodly, v.5 ungodly, sinners). Now the blessed man is no longer solitary – he belongs to the community of the righteous – the people of God. Good will not be overwhelmed by evil.

(6) CONCLUSION – TWO PATHS

For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.

‘For’ gives the reason why all that has already been said in the psalm (the contrast between the blessed man and the ungodly) is true. The Lord ‘knows’ (has regard to, notices, approves of) the path of the righteous but the path of the ungodly will perish. Here, for the first time in the psalm, the Lord is viewed as active. ‘Know’ is often used in an intimate sense and implies a personal relationship as well as knowledge or perception.

The righteous love, learn and live God’s word and as they apply it to themselves the Lord approves and watches over them on their path of life. The wicked, however, tread their own path by themselves. That path perishes, and by implication all those on it as well. The psalm that begins with ‘blessed’ ends with ‘perish.’

SUMMATION

Psalm 1 describes two opposite ways to live. It begins by declaring that the ‘blessed’ person is someone who avoids the influence of the wicked. Instead of taking advice from evildoers he delights in the law of the Lord and meditates on it constantly. He is likened to a tree planted by streams of water – stable, well-nourished, fruitful, useful – and is assured of success in all his endeavours.

By contrast, the wicked are like chaff that gets blown away by the wind; an image that emphasises their lack of substance and permanence. The psalm concludes with an assertion that the way of the righteous is known by the Lord but the way of the wicked will perish. Each leads to a different outcome; either a life of blessing and fulfilment or one that is ineffective and unprofitable.

It is the responsibility of anyone who reads Psalm 1 to reflect upon and evaluate the influences upon his/her life and, it is hoped, choose to tread the blessed path of the righteous.

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 Exposition

Psalm 100 – A Psalm Of Thanksgiving

Posted on by writtenexposition

A PSALM OF PRAISE.
​1 Make a joyful noise unto the LORD, all ye lands.
2 Serve the LORD with gladness: come before his presence with singing.
3 Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.
4 Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.
5 For the LORD is good; his mercy is everlasting; and his truth endureth to all generations.

INTRODUCTION

This short but well-known psalm has a superscription that is usually translated ‘A psalm of praise’ or ‘A psalm of/for thanksgiving.’ People who may not be fully familiar with Psalm 100 would, nevertheless, probably recognise the words of some old Christian hymns that its content has inspired. The two most famous are Thomas Ken’s doxology ‘Praise God from whom all blessings flow’ and the sixteenth century ‘All people that on earth do dwell’ – composed by John Calvin’s friend Louis Bourgeois and translated from French to English by William Kethe. Unfortunately neither of these hymns specifically mentions thanksgiving; however, ‘praise’ and ‘thanksgiving’ are more or less synonymous. This is explained by W. S. Plumer (1867, p.895) in his ‘Studies in the Book of Psalms:’

In our version the word rendered praise is elsewhere twice rendered praise, once sacrifice of praise, twice confession, about twenty times thanksgiving, once in the plural sacrifices of praise, thrice thanks, thrice thank offerings. The English version does not nicely discriminate between praise and thanksgiving. It is doubtful whether the Hebrew does, though some think differently. In v. 4 of this Psalm the word, rendered Praise in the title, is rendered thanksgiving. Many notice that no other Psalm has the same title as this.

The psalm is anonymous – its author is unknown – nor do we know when it was written or how it was used in Israelite liturgy. Some think that it was written by Moses, or is a psalm of David, others speculate that it was composed after the return from Babylonian exile for use in the restored temple worship.

Many scholars class it as a processional hymn sung by pilgrims at the entrance to the Temple (cf. v.4), others suggest that it was sung to accompany a thank-offering (cf. Lev 7:12) – but there is no mention of sacrifice in the psalm. Many things about the psalm are unknown but we do know from its title that Psalm 100 is a song of thanksgiving.

STRUCTURE AND CONTENT

Psalm 100 has a bipartite structure.

1-3 An Invitation to Worship the Lord
4-5 An Invitation to Thank and Praise the Lord

Each of these two sections contains an invitation expressed in 3 lines which is then followed by 3 reasons to comply (i.e. 3 calls followed by 3 causes).

1-3
Calls – make a joyful noise. . .; Serve the Lord. . .: Come before his presence. . .
Causes – the Lord he is God; he hath made us. . .; we are his people. . .

4-5
Calls – enter into his gates. . .; be thankful unto him; bless his name
Causes – the Lord is good; his mercy is everlasting; his truth endureth. . .

Notice:
Psalm 100 contains seven imperatives: make a noise; serve; come; know; enter; be thankful; bless.

References to the one who is the focus of Psalm 100: the Lord; him; he; his (people, sheep, pasture, gates, courts, name, mercy, truth).

EXPOSITION

1-3 An Invitation to Worship the Lord

(1)
Audible – the emphasis is on the loudness of the shout – like a fanfare acclaiming the Lord as king.

Joyful – worshipping the Lord should be a joyful act.

Global – this shout rings out across the world calling upon every person in every nation, not just Israel, to worship the one true God.

(2) The word ‘serve’ can refer to any type of work but here in the religious sense it equates to worship. This ought to be performed with an attitude of delight. The happiness and exuberance will express itself in ‘singing’ – a joyful shout – when they ‘come before his presence.’ The same word translated ‘come’ is translated ‘enter’ in v.4. ‘His presence’ is a reference to the Jerusalem temple which was regarded as the dwelling place of the Lord. This idea is developed further in v. 4.

(3) ‘He’ and ‘We’

He is God

The fourth imperative ‘know’ that follows on from the invitation to worship is very important because, in a world that has a wide variety of deities, it makes the exclusive claim that the Lord (YHWH) – Israel’s God – is the true God whose authority and sovereignty must be recognised and acknowledged. ‘The Lord, he is God’ – YHWH, the God of the Exodus, is Elohim – the true God.

The person who worships the Lord must be convinced in his/her own mind as to who he is – the one true God- and, having reached that verdict, celebrate him and renounce allegiance to all other deities.

He made us

If the Lord is the one true God then he is the creator (‘he hath made us’). He is all-powerful and we are dependent on him. The KJV reads ‘and not we ourselves’ but other versions translate this as ‘we are his.’ Alternatively, some scholars view this as an asseverative (earnest declaration) and translate it as ‘indeed;’ linking it with the next statement ‘we are his people.’ The Oxford Bible Commentary (2007, p.393) provides the following succinct explanation:

The Hebrew words ‘his’ (lit. ‘to him’) and ‘not’ are identical in sound but differ in spelling. Aquila, the Targum, and Jerome have ‘his’, as do all the most recent English translations, while the LXX, Symmachus, and the Syriac follow the alternative meaning, ‘and not we ourselves’, made familiar through the AV. . . A modern proposal is to take the word as a note of emphasis, producing: ‘and we are indeed his people’.

We are his

‘We are his people’ follows logically from the fact that he is our creator. He has made us and we are his by right therefore we owe allegiance to him. Some commentators interpret v.3 strictly as referring to Israel. They take ‘He has made us’ as a reference to YHWH making Israel a nation (e.g. Deut 32:6, 15: Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee? . . .But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation.). They view ‘we are his people, and the sheep of his pasture’ as referring to the redemption of the nation by the Exodus, freeing the Israelites from slavery in Egypt and bringing them into a covenant relationship with himself and leading and guiding them to The Promised Land.

For Christians this points to the greater, ultimate redemption accomplished by the sacrificial death of Jesus Christ on the cross. By it we are saved, rescued from the slavery of sin and death, brought into a relationship with God and guided through life’s wilderness until we reach heaven, our permanent dwelling place.

The pastoral metaphor of sheep and their shepherd(s) is a common one in the Bible (Psalm 23 ‘The Lord is my shepherd’ and Jesus as the Good Shepherd in Jn 10:1-30 are well-known). See also Psa 74:1; 78:70-72; 79:13; 80:1; Isa 40:11; 44:28; Jer 10:21; Ezek 34:1-24; Zech 10:3; 11:4-17. Those who are shepherded by the one true God do not recognise the authority of false shepherds – false deities – lifeless idols that cannot guide and care for their worshippers.

Thus far the psalmist has made it clear that in order to worship God there are certain things we must acknowledge (‘know’). The three things are: 1. that he is the one, true God; 2. that he has made us therefore we are dependent upon and accountable to him; 3. that as the people (‘his people’) of the Lord we have a privileged relationship with him; enjoying his ongoing care, protection and provision like sheep from a shepherd.

4-5 An Invitation to Thank and Praise the Lord

This second part of the psalm moves to the very substance of worship; thanksgiving and praise rendered to the Lord by his people. The scene shifts to the outer gate of the Jerusalem temple – the building where God’s presence dwells. The last three of the psalm’s seven imperative verbs are in this section and they invite believers to enter the Lord’s presence, in his courts give thanks to him and bless his name. These detail the attitude of entry into God’s presence, a believer does not come to God reluctantly in fear or out of a sense of obligation but with a heart that overflows with thanksgiving and adoration – an attitude of gratitude.

In v.4 (enter into his gates with thanksgiving) we have another occurrence of tôḏāh, translated ‘praise’ or ‘thanksgiving’ in the title of the psalm. One can imagine pilgrims entering the temple gates and processing jubilantly into the courts – a movement from the outside world into the serenity of a sacred zone. Thankful for redemption, a relationship with the Lord God and the blessings of salvation they joyfully enter the courts ‘with praise'(tehillāh, a song of praise’) and bless the name of the Lord.

Thanksgiving and praise are almost indistinguishable but perhaps we could say that thanksgiving is primarily our response to what the Lord has done. It is gratitude for his blessings, gifts, guidance and activities in our lives and acknowledgment of the benefits those have brought us. Thanksgiving says: ‘Thank you, Lord, for. . .’

Praise, however, is primarily our response to who the Lord is. Praise is exalting God for his attributes like power, love, holiness, justice and faithfulness; independent of anything he does for us. Praise says: ‘You are worthy, Lord, because you are. . .’

Interestingly, ‘bless his name’ seems to bring those two aspects, thanksgiving and praise, together. To ‘bless his name’ is to express thanksgiving and praise by acknowledging and declaring both who God is and what he has done.

Verse 5 begins with ‘For;’ thus giving the reasons why we ought to thank and praise the Lord.

a) ‘The Lord is good’ – verse 3 affirms that the Lord is God; now v.5 states that the Lord is good. The word ‘good’ carries meanings like: well-pleasing, fruitful, morally correct, proper. As such, the Lord is the source of all blessings.

b) ‘his mercy is everlasting’ – ḥeseḏ: ‘Mercy’ is a popular word in the Old Testament and signifies God’s kindness, lovingkindness, mercy, goodness, faithfulness, love, acts of kindness. It is sometimes translated as ‘steadfast love’ or ‘covenant love.’ It is the basis of God’s acts of kindness towards his people and is said to be ‘everlasting’ (from eternity). The Lord is dependable because having shown lovingkindness in the past he will continue to show it in the future. Thinking about this prompts the believer to worship and praise the Lord even more.

Note: goodness and mercy are often linked together, see 1 Chron 16:34; 2 Chron 5:13; Ezra 3:11; Psa 106:1; 107:1; 118:1; 136:1.

c) ‘his truth endureth to all generations’ – ‘Truth’ has the idea of faithfulness. In Deut 32:4 it is used to describe God’s character. The Lord keeps his promises, he can never fail for his faithfulness extends from one generation to another.

SUMMATION

Psalm 100 summons not just Israel but all people everywhere to worship God alone; the one, true God. The psalm focuses on the Lord and makes it clear that worshipping him is not a sombre duty but a happy response to who he is and what he has done. The believer is to enter God’s presence with thanksgiving and praise.

The main reason why there ought to be this response is the character of God himself. He is our God, our Creator and our Shepherd who is unchanging and fully dependable. He is good, his love endures forever and his faithfulness continues through all generations.

The superscription of the psalm identifies it as a psalm of thanksgiving. When thanksgiving is mentioned our minds immediately turn to temporal blessings such as family, friends, finances and the like. However, in just a few short verses, Psalm 100 digs deeper. It doesn’t just tell us to give thanks but points to the how, the why and the who behind true thanksgiving.

BIBLIOGRAPHY

BOOKS

Barton, J. and Muddiman, J. (2007). The Oxford Bible Commentary. Oxford: Oxford University Press.

Plumer, W.S. (1867). Studies in the Book of Psalms: Being a Critical and Expository Commentary : with Doctrinal and Practical Remarks on the Entire Psalter. Edinburgh: A. & C. Black

JOURNAL ARTICLES

‌Amzallag, N. (2014). The Meaning of todah in the Title of Psalm 100. Zeitschrift für die alttestamentliche Wissenschaft, 126(4). pp.535-545

‌DIGITAL RESOURCES

Hymnary.org. (2023). All People That on Earth Do Dwell. [online] Available at: https://hymnary.org/text/all_people_that_on_earth_do_dwell. accessed 26 November, 2025

Hymnary.org. (n.d.). Praise God From Whom All Blessings Flow. [online] Available at: https://hymnary.org/text/praise_god_from_whom_all_blessings_ken. accessed 26 November, 2025

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Posted in Exposition

Ezekiel 24:1-14 The Parable of the Cooking Pot

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INTRODUCTION TO EZEKIEL CHAPTER 24

Ezekiel 24 serves as the climactic turning point in the book – the decisive moment when prophecy moves from warning to fulfilment. For the last time Ezekiel predicts the destruction of Jerusalem and its people. This is followed by symbolism that must have affected even the most hardened of his opponents.

The destruction of Jerusalem is prophesied in the parable of a cooking pot and then symbolised in the death of Ezekiel’s wife. The oracle and the death of Ezekiel’s wife are dated the same day and both images function together to signify that Jerusalem’s calamities will be so extreme that they are beyond any expression of sorrow. The two interlock to signify external suffering and internal collapse.

The chapter may be viewed as consisting of two main sections – the parable of the cooking pot and the death of Ezekiel’s wife – although also, as Petter (2023, Introduction to 24:1-27) observes, within these sections is ‘a series of five shocking announcements: the news of the city’s siege (24:2), the death of Ezekiel’s wife (24:16), the end of the sanctuary (24:21), the news from the fugitive (24:26), and the news Ezekiel will speak again (24:27).’

1-14 The Parable of the Cooking Pot

(1-3a) A threefold instruction: record the date, use a parable, declare it to the rebellious house.

This oracle and the death of Ezekiel’s wife are dated the tenth day of the tenth month of the ninth year – the date on which Nebuchadnezzar’s forces commenced the siege of Jerusalem. All hope of deliverance has now gone, the time of intense pressure has arrived.

The oracle is viewed as very important because Ezekiel is emphatically told to record that particular date. In v.2 he is instructed to ‘write thee the name of the day, even of this same day… this same day.’

On that day – ‘the tenth day of the tenth month of the ninth year’ – Ezekiel announced to the exiles in Babylon that, some 400 miles away, Nebuchadnezzar had ‘set himself against’ (pressed violently upon, leaned heavily on, cf. Psa 88:7) Jerusalem. Ezekiel could not possibly have known that Nebuchadnezzar’s army had begun the siege of Jerusalem that very day except by revelation from YHWH.  This record would therefore be indisputable proof, to anyone who later checked the dates of his prophecies, that he was a true prophet of YHWH.

Modern scholars debate what year that ‘ninth year’ actually was. According to the Parker-Dubberstein chronology the date equates to 15 January, 588 BCE. Albright, however, calculates the year as 587 BCE and Thiele as 586 BCE.

Throughout the book of Ezekiel dates are based on the year of King Jehoiachin’s exile which, since Nebuchadnezzar replaced Jehoiachin with Zedekiah, was also the year of Zedekiah’s accession. Three other biblical passages confirm that the date given by Ezekiel is that on which the siege of Jerusalem began – only they express it in terms of Zedekiah’s reign – the ninth year of Jehoiachin’s exile corresponding to the ninth year of Zedekiah’s reign.

And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he, and all his host, against Jerusalem, and pitched against it; and they built forts against it round about. And the city was besieged unto the eleventh year of king Zedekiah. 2 Kgs 25:1-2

In the ninth year of Zedekiah king of Judah, in the tenth month, came Nebuchadnezzar king of Babylon and all his army against Jerusalem, and they besieged it. Jer 39:1

And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and pitched against it, and built forts against it round about. So the city was besieged unto the eleventh year of king Zedekiah. Jer 52:4-5

Ezekiel is then instructed to use a parable (māšāl – proverb, parable) and declare it to ‘the rebellious house.’ This most likely refers to the exiles who are with him in Babylonia (Ezek 2:5, 6; 12:2, 3, 9; 17:12) but perhaps also to the inhabitants of Judah. Details of the parable occupy vv.3b-14.

(3b-5) The parable involves a cauldron or cooking pot (siyr). Those for domestic use were normally made of pottery but the cauldron Ezekiel has in mind is made of copper/brass (v.11) which may suggest a large one like those used in the Temple (2 Kgs 25:14). In 11:1-12 Ezekiel has already referred to a proverb about a cooking pot that was widely quoted by the Judahites. The image of a cauldron was loaded with meaning for the people of Jerusalem who considered themselves to be like choice meat in the safety of YHWH’s protective pot (the city). Ezekiel now turns their own metaphor on its head and uses it to illustrate Jerusalem’s fate.

Addressing Ezekiel as if he were an imaginary cook YHWH tells him to:

  • set the cooking pot [on the fire] – the pot represents Jerusalem and the ‘setting on’ indicates the beginning of the siege.
  • pour in the water.
  • ‘gather the pieces thereof’ – the pieces of meat belonging to the cooking pot – they represent the inhabitants of Jerusalem prepared for judgement.
  • ‘even every good piece, the thigh, and the shoulder; fill it with the choice bones. . . take the choice of the flock’ – the best cuts of meat from the best animals represent the leading citizens of Jerusalem.
  • pile on the logs (bones) under the pot – the fire represents the siege – the heat intensifies – severe judgement.
  • boil the meat well – the verb rāṯaḥ (boil, seethe, be agitated) only occurs elsewhere in Job 30:27; 41:31. ‘Cook (KJV , seethe) its bones it in the pot’ – the judgement will be thorough and even the most durable will not survive.

Opinions differ as to whether the prophet publicly enacted this parable. Keil (1876, p.341) thinks that he did not but rather maintains that: the ensuing act, which the prophet is commanded to perform, is not to be regarded as a symbolical act which he really carried out, but that the act forms the substance of the māšāl, in other words, belongs to the parable itself.

It is possible, however, that Ezekiel did actually put a cooking pot on a wood fire and boil pieces of meat in it to symbolise what the population of Jerusalem would endure during the siege. To have done so would not have seemed unusual for the book records him enacting several of his prophecies:

  • 4:1-3 The siege.
  • 5-1-4 The city’s destruction.
  • 12:1-16 The process of going into exile.
  • 12:17-20 The fear and despair of the people of Jerusalem.
  • 21:18-23 The two routes the king of Babylon could choose.
  • 37:15-28 The two sticks symbolising the reunification of Israel and Judah.

(6-8) ‘Wherefore’ or ‘Now then’ indicates a transition from the parable itself to further explanation by YHWH. In v.6 he pronounces woe directly upon Jerusalem, calling it ‘the bloody city;’ this is repeated in v.9. That Jerusalem is notorious for murder (judicial killings and child sacrifice) is referred to in 11:6; 13:19; 16:21; 22:3. The term ‘bloody city’ was previously used by Nahum (Nah 3:1) to describe the city of Nineveh.

Jerusalem is a pot with reddish ‘scum’ (corrosion or deposit) in it that cannot be removed. The sin of murder has become part of the very fabric of the city. Since copper/brass does not rust some scholars view this ‘scum’ as verdigris, others as flaws in the metal itself and others as hardened food residue that will not scrub off.

Yet another view is that the corruption does not belong to the metal of the pot but to its contents, i.e. the meat. According to v.6 the scum is inside the pot and in v.7 so is blood. Since the consumption of blood is taboo to the Israelites (Gen 9:4; Lev 3:17; 17:10-14; Deut 12:23-25) the flesh in the pot is viewed as contaminated. The Judahites may think of themselves as choice cuts of meat but in YHWH’s sight they are putrid flesh. The meat is to be brought out of the cauldron ‘piece by piece;’ i.e. the city’s population will be taken into captivity or killed. All efforts to cleanse the filth have failed – this idea will be developed in vv.12-13.

‘Let no lot fall upon it’ – refers to the practice of decision-making by casting lots (Lev 16:7-10; Num 26:55-56; Josh 13:6; 1 Chron 24:5, 7; 25:8; 26:13-14). The results are reckoned to be God’s will: The lot is cast into the lap; but the whole disposing thereof is of the LORD. Prov 16:33. In the context of this oracle the reference may be to the casting of lots by a victorious army in order to decide which captives should be allowed to live and which should put to death (2 Sam 8:2; Joel 3:3; Nah 3:10). There is no need to cast lots concerning the leading citizens of Jerusalem for they will be executed (Jer 39:6).

Verses 7-8, beginning with ‘For,’ give the reason why the contaminated pieces of meat (the people of Jerusalem) are rejected. The city has openly and shamelessly shed blood and there has been no attempt to cover up its sin. The background to v.7 is another taboo concerning blood: And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust. Lev 17:13.

‘Her blood -‘ i.e. the blood that Jerusalem has shed – has not been covered up but deliberately poured out for all to see on non-porous rock that would not absorb it. That blood cries for vengeance (cf. Gen 4:10; Job 16:18; Isa 26:21). YHWH’s response is to likewise set Jerusalem’s blood on a rock uncovered. This will serve as a witness to other nations of the crimes that she has committed.

(9-12) In verses 9-12 the image of YHWH building a huge fire depicts the unleashing of his wrath upon Jerusalem ‘Therefore’ (i.e. because Jerusalem is full of blood and filth) YHWH again (see v.6) pronounces woe on the city and says that he will make the pile of wood great (cf. Isa 30:33).

Since YHWH is responsible for stoking the fire the siege of Jerusalem is not a random disaster but deliberate punishment by YHWH. The imaginary cook is given further instructions:

  • heap on wood.
  • light the fire
  • mix in the spices (KJV, ‘spice it well’)- the verb rāqaḥ is normally used for the process of making perfume and also for the preparation of the ingredients of the sacred anointing oil (Ex 30:33) – spices enhance the taste of meat – this may mean that the Chaldeans will enthusiastically enjoy destroying Jerusalem, just as hungry people enjoy well-seasoned food.
  • boil the meat away – the judgement is thorough and final.
  • empty the residue into the fire and burn the bones – the people will be dispersed and the city will be destroyed by fire. The image intensifies; it moves from cooking in v.5 to cremation in v.10. The city will lie desolate.
  • set the empty pot back on the coals and heat it until it is red hot and molten. All the impurities will be burned up. This recalls the smelting image in 22:20-22.

Jerusalem (v.12) has frustrated all efforts to cleanse her. The earlier attempts to do so may have included the messages from YHWH delivered by the prophets and perhaps also the reforms of King Hezekiah (2 Kgs 18; 2 Chron 31) and King Josiah (2 Kgs 22-23). The Chronicler gives the following apt assessment:

And the LORD God of their fathers sent to them by his messengers, rising up quickly, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the LORD arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees. . . 2 Chron 36:15-17a

The scum in the pot has not been removed so into the fire with it!

(13-14) YHWH again addresses the city directly saying that every time he tried to cleanse her she refused to be purified from her uncleanness. Therefore she will not be pure again (there will be no more opportunities for cleansing) until his wrath against her has been satisfied.

The oracle closes with the formula: ‘I the Lord hath spoken’ (v.14). God’s word guarantees the fulfilment of what he has said. He will not reconsider or renege, what Ezekiel has prophesied will come to pass. This certainty is expressed in three negative statements:

  • I will not refrain, not go back
  • I will not spare
  • I will not repent (be sorry, moved to pity)

YHWH has spoken, Nebuchadnezzar’s army has now arrived. The Chaldeans will judge Jerusalem according to her ways and deeds. She is facing the consequences of her own choices.

SUMMATION

This oracle shatters once and for all the false view held by the Jerusalemites that they are YHWH’s chosen cuts of meat in the protective cauldron and that the city is therefore inviolable. Even though they were God’s people they could not evade the consequences of their sin. Like corrosion in the pot sin that is not addressed becomes deeply ingrained. When grace is consistently rejected then God’s righteous judgement upon the sinner is inevitable. The oracle emphasises that the sovereign God is directing the judgement upon Judah; the Babylonian invaders are merely his instruments.

Even while Ezekiel was delivering this solemn parable he became aware that he was about to experience great sorrow. His experience of loss was about to become the ultimate sign to the people of Judah. Chapter 24:15 moves seamlessly from public preaching to private tragedy. Inside a few hours Ezekiel’s wife will die.

BIBLOGRAPHY

BOOKS

Keil, C. F. (1876). Biblical Commentary on the Prophecies of Ezekiel, Vol 1. Transl. J. M. Martin. Edinburgh: T & T Clark.

Parker, R.A. and Dubberstein, W.H. (1956). Babylonian Chronology 626 B. C. – A. D. 75. Rhode Island: Brown University Press.

Petter, D.L. (2011). The Book of Ezekiel and Mesopotamian City Laments, Academic Press, Vandenhoeck & Ruprecht

Thiele, E. R. (1983). The Mysterious Numbers of the Hebrew Kings, Grand Rapids, Michigan: Zondervan

JOURNAL ARTICLES

Albright, W. F. (1956). The Nebuchadnezzar and Neriglissar Chronicles. Bulletin of the American Schools of Oriental Research, 143, pp. 28–33.

Thiele, E.R. (1944). The Chronology of the Kings of Judah and Israel. Journal of Near Eastern Studies, 3(3), pp.137–186.

DIGITAL RESOURCES

Petter, D. L. (2023). Ezekiel. [online] Available at: https://www.thegospelcoalition.org/commentary/ezekiel/ accessed 22 November, 2025

Posted in Exposition

Ezekiel 23:1-49 – The Oracle Concerning Aholah and Aholibah (Part 2)

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11-21 – AHOLIBAH (JERUSALEM) JUDAH

(11) Verse 10 ends with Aholah (Israel) having suffered punishment for her infidelities and having become a byword among other women (‘the nations’). This section (vv.11-21) makes the point (11, 14, 19) that Aholibah (Jerusalem) saw her sister Aholah’s fate but did not learn from it. Judah did not heed the warning from the past.

(12-13) Just as her sister had done (vv.5-6) Aholibah ‘lusted after’ (doted upon) the impeccably dressed young Assyrian cavaliers. She became more corrupt in her lust than her sister; her pattern of behaviour escalating as time progressed.

This may include a historical reference to Judah under Ahaz (735-715 BCE), a king who submitted to Assyrian rule – see 2 Kgs 16 and Isa 7.

Notice that in the oracle there are three objects of Aholibah’s admiration – the Assyrians v.12, the Chaldeans v.16 and Egypt’s concubines v.20.

(14-21) Judah’s fascination with the Chaldeans (Babylonians) is depicted as lust for ‘men portrayed upon the wall’ (probably a reference to Babylonian wall reliefs). Aholibah was attracted by these brightly coloured engraved images (possibly using ochre) of soldiers wearing red uniforms as well as broad waistbands and flowing turbans. This was the typical dress of high-ranking Babylonian military officers.

Having only heard reports of Babylonian might Judah sent ambassadors to seek an alliance. It is possible, but not certain, that Hezekiah first contacted the Babylonian king Merodach-Baladan who then sent an embassy to Jerusalem (2 Kgs 20:12-21; Isa 39:1-8). The point in these verses is not so much idolatry as unnecessary and ill-advised political alliances.

(17-18) The Babylonians came to Judah in bed and made her unclean but afterwards her soul abhorred them. The expression (mind is alienated KJV) occurs in Ezek 23 :17, 18, 28 and Jer 6:8. The verb yāqa‘ means to turn away or alienate and in a different context is used for the dislocation of Jacob’s hip in Gen 32:25.

Ezekiel is reminding his audience that after a time relations with the Babylonians soured. For example: Jehoiakim revolted against Babylonia c. 598 BCE. Jehoiakim died during the revolt and his eighteen year old son Jehoiachin (also known as Jeconiah or Coniah) succeeded to the throne of Judah but surrendered to Nebuchadnezzar after three months. Jehoiachin, along many leading Judahites, was then deported to Babylon. Nebuchadnezzar installed Zedekiah as a puppet king but nine years later he too rebelled against Babylonian rule (See 2 Kings 24).

Thus Aholibah (Jerusalem) revealed her nakedness and her harlotries with the result that YHWH turned away from her in disgust just as he had with her sister Aholah (Israel).

(19-21) Having been unfaithful to YHWH with powerful men like Assyria and Chaldea Aholibah did not return to the Lord but instead ‘called to remembrance’ the early days in Egypt. The verb means ‘to search for.’ The idea is that she reverted to an earlier pattern of behaviour; in this case the idolatry of her youth in Egypt.

She therefore sought a relationship with Egypt; longing to be one of Egypt’s concubines. Egypt, a world power at the time, is metaphorically described in graphic, animalistic terms as being sexually potent. Ezekiel employs coarse language in order to emphasise Aholibah’s excessive, unrestrained lust for foreign powers and also to evoke a feeling of revulsion in his audience.

The prophets of YHWH disapproved of Judah’s political flirtations with Egypt. Like Ezekiel, Isaiah and Jeremiah viewed Egypt as an unreliable ally (Isa 30:1-7; 31:1-3; Jer 2:18; 37:5-10).

Notice that until v.21 the verbs are in the third person (‘she’) but now change to the second person (‘you’). This anticipates YHWH directly addressing Aholibah in vv. 22-35 when announcing her punishment.

22-35 – AHOLIBAH’S PUNISHMENT

(22) ‘Therefore’ (i.e. because of her infidelities), followed by the prophetic messenger formula (‘thus saith the Lord God’), is followed by a direct message from YHWH to Aholibah (Jerusalem) stating his intention to punish her. He will accomplish this by bringing her former ‘lovers’ (the nations that she once courted) against her to attack her. Those with whom she was once allied but from whom she has turned in disgust (‘mind is alienated’ see on v.17 above) will become her deadly enemies.

(23-24) They include the Babylonians and various other groups, described as ‘desirable young men,’ ‘governors and officials,’ ‘cavalry officers and men of renown’ (lit. persons summoned to a meeting, Num 1:16; 16:2), who will come against her with military might. The list specifies:
– the Babylonians (sons of Babel) – the Neo-Babylonian empire under Nebuchadnezzar II, the superpower at that time
– the Chaldeans – a people group in the south of Babylonia – dominant in the Neo-Babylonian empire
– Pekod – possibly an Aramean tribe – from Syria
– Shoa – unknown
– Koa – unknown
– all the Assyrians (sons of Asshur) – possibly defeated Assyrian army units that had been pressed into military service by the Babylonians.

This confederation of Babylonian allies and vassals will attack Judah with an impressive array of the latest military equipment – weapons, chariots, wagons, large and small shields and helmets. YHWH will punish Judah by allowing these forces to judge her by their own inhumane laws rather than by biblical laws.

(25-27) Aholibah (Jerusalem) will therefore suffer the atrocities of ancient warfare. This will include brutal mutilations such as rhinotomy (nose-cutting) and ear cropping. In those ancient honour-shame cultures mutilations had to do with shame. They asserted the domination of the aggressor and indicated a change in the victim’s status. For biblical examples of wartime mutilations see Judg 1:6-7; 1 Sam 11:2; 31:9-10; 2 Sam 4:7,12; 2 Kgs 25:7; Jer 39:6-7.

Many who survive mutilation will be killed and others taken into captivity. Jerusalem will be stripped and plundered and the properties left empty (‘thy residue’) by those slain or deported will be consumed by fire. These agonies will be deliberately instigated by YHWH; in them Aholibah will experience his jealousy (intense fervour). The judgement will be so severe that her lewdness and the harlotries learned in Egypt will cease. She will no longer look amorously at Egypt, i.e. seek a political alliance or military help. ‘Look amorously’ is conveyed by the expression ‘lift up thine eyes unto’ – this is how Potiphar’s wife looked at Joseph in Gen 39:7.

(28-32) Beginning with ‘For,’ followed by the prophetic messenger formula ‘thus saith the Lord God’ (as v.22), Aholibah’s punishment is further described using the indecent image of YHWH handing her over to her former lovers, whom she has come to abhor, to be made a public spectacle. They will strip her stark naked, expose and violate her. This imagery of being left exposed symbolises not only physical vulnerability but also spiritual disgrace. This is due to her unfaithfulness to YHWH in the form of idolatry and alliances with ungodly nations (v.30).

It is ironic that the very nations with which Jerusalem sought an alliance for protection will become her oppressors. The language of v.29 emphasises the depth of betrayal and the resulting shame: they shall deal with thee hatefully, and shall take away all thy labour, and shall leave thee naked and bare. ‘Take away all thy labour’ reflects one of the curses promised for covenant unfaithfulness in Deut 28:33: The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed always.

Verse 28 echoes vv.17, 22 and 16:37. Verse 29 echoes v.26 and 16:39. Verse 31, looking back to v.13, states that Jerusalem has walked in the way of her sister, Aholah (Israel), and thus will drink from the same cup of judgement.

(32-35) Verses 32-34 develop the thought of drinking from the same cup as her sister Samaria had drunk from (in 722 BCE, see 2 Kgs 17:6). This takes the form of a poem:

This is what the Lord GOD says:
“You will drink your sister’s cup,
which is deep and wide.
You will be an object of ridicule and scorn,
for it holds so much.
You will be filled with drunkenness and grief,
with a cup of devastation and desolation,
the cup of your sister Samaria.
You will drink it and drain it;
then you will gnaw its broken pieces,
and tear your breasts.
For I have spoken.”
This is the declaration of the Lord GOD. (Ezek 23:32-34 CSB)

The cup is large (deep and wide) and people will laugh at the fact that it is so great and has to be drained completely. Aholibah will be the object of derision and scorn because when she drinks the toxic contents she will stagger about, as if drunk, stunned by the severity of the judgement. The cup will be one of intoxication and grief, of ruin and desolation. The contents of the cup will drive Aholibah mad. Overcome by self-loathing, she will break it in pieces and self-harm with the fragments of pottery. Ortland Jnr (2016, p.129, footnote 82) explains:

The image is that of a cup filled to the brim with a powerful potion, to make the one who drinks it reel with an exaggerated drunkenness. Yahweh holds this cup in his hand and forces it to the lips of the nation to be judged. It represents, in real terms, the breakdown of order, the loss of control and good judgment, the panic and disarray, as a nation staggers like a drunk toward divinely ordained destruction. Cf. Ps. 75:9 [EVV 8]; Is. 51:17; Je. 25:15-16, 28; 51:7; La. 4:21; Hab. 2:16. The figure makes vividly clear to the Judahites ‘the compulsion there is to accept destiny, the impossibility of rejecting it, the trepidation at its death-dealing effects, the bitterness of the suffering it involves, and how it has to be tasted to the full’, to quote Eichrodt (1970: 331).

In v.35 YHWH emphasises that Aholibah (Jerusalem) will bear the consequences of her lewdness and whoredoms because she has forgotten him and cast him aside (‘KJV ‘behind thy back’ cf.1 Kgs 14:9; Neh 9:26).

36-45 – INDICTMENT OF AHOLAH AND AHOLIBAH

YHWH instructs Ezekiel to judge both Aholah (Samaria) and Aholibah (Jerusalem). He is to ‘declare’ (explain, make plain) to them their abominations (detestable acts) of idolatry and bloodshed. They have been spiritually unfaithful to YHWH by worshipping other deities. ‘Blood is in their hands’ refers to child sacrifice. They have offered their own children to pagan gods like Molech, burning them as sacrifices. To add insult to injury they would worship Molech and then, on the same day, go to the Temple to worship YHWH; thus placing Molech on a par with YHWH (cf. 2 Kgs 21:4-7). Their presence at the Temple profaned the sanctuary.

Verses 40-44 resume the adultery metaphor and describe the activities of the two harlots with the image in vv.40-42a of one woman (notice the singulars- ‘ye,’ ‘thou,’ ‘thy,’ ‘thyself,’ her’), probably Aholibah (Jerusalem), preparing herself for adulterous liaisons with foreign lovers. These liaisons represent political alliances with pagan powers like Egypt, Assyria and Babylonia. The washing, painting the eyes, decking with jewellery, sitting on an opulent divan in front of which is a table spread with lovely food and on which is set oil and spices to perfume the bed all symbolise seduction. These actions represent international diplomacy.

Many men came to carouse with her/them – in 42b the plural (‘their’) is resumed – these are described as ‘men of the common sort’ and ‘drunkards from the desert;’ probably a reference to the Assyrians and the Chaldeans. The latter were not desert-dwellers but came ‘from the desert’ in the sense that their route from Babylon to Judah would have involved skirting the top of the Arabian peninsula and travelling through Syria. These lovers put bracelets upon Aholah and Aholibah’s arms and beautiful crowns on their heads, i.e. alliances with foreign nations brought great wealth to both Israel and Judah.

In v.43 YHWH (or is it Ezekiel?) asks himself if these men will still engage with Aholah and Aholibah, two women who are ‘old (worn out, used up – used of the Gibeonites’ clothes in Josh 9:4-5) in adulteries.’ Sure enough, as Samaria and Jerusalem willingly play the harlot – i.e. are accessible to anyone, – the foreigners do ally with them.

Verse 45 is difficult in that it appears that YHWH describes the Assyrians and Babylonians as ‘righteous men’ who will judge and punish the women as adulteresses and murderers. The likely idea is that these conquerors are viewed as the instruments of YHWH and he will use them to enforce his justice and divine retribution. The standard penalty of the Law for adultery (Lev 20:10) and murder (Exod 21:12; Lev 24:17; Num 35:31) was death. This imagery suggests that the capital punishment of Samaria and Judah will be lawful and deserved.

46-49 – SENTENCING OF AHOLAH AND AHOLIBAH

This section concludes the allegory of Aholah (ISamaria) and Aholibah (Jerusalem) and describes their judgement for adultery (idolatry) and political alliances with pagan nations.

Staying with the metaphor of judgement for adultery the Lord YHWH states that he will summon a crowd (i.e. armies, see vv. 23-24) to come up against ‘them’ (Israel and Judah) to which he will hand them over to suffer the atrocities and violence of war and to be plundered. These armies will pelt them with stones, cleave them with swords, kill their offspring and burn down their properties.

At v.44 there is a change from ‘them’ to ‘your.’ YHWH directly informs Israel and Judah that their fate will serve as a warning to ‘all women’ (i.e. the surrounding nations) not to ‘do after your lewdness’ i.e. behave like the metaphorical Aholah and Aholibah. He announces that they will bear the punishment of their evil-doing and idolatry and, because of this discipline, will recognise that he is the Lord YHWH. Notice that in this allegory delivered by Ezekiel the punishment of Samaria (Israel) and Jerusalem (Judah) is viewed as simultaneous whereas in real life Israel’s had already taken place c. 722 BCE and Judah’s was yet to come – a few years later – in 586 BCE.

This oracle shows us the importance of remaining faithful to God and of placing our confidence in him for daily guidance and protection rather than trusting in human power and politics which can easily turn against us. God views persistent sin as a personal betrayal and it therefore has inevitable and severe consequences.

BIBLIOGRAPHY

Eichrodt, W. (1970). Ezekiel; a Commentary. Philadelphia, Westminster Press.

Ortlund Jnr, R.C. (2016). God’s Unfaithful Wife. InterVarsity Press.

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The Ultimate Sacrifice: Love and Faith on Remembrance Sunday

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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 Exposition

Ezekiel 23:1-49 – The Oracle Concerning Aholah and Aholibah (Part 1)

Posted on by writtenexposition

INTRODUCTION

Ezekiel 23, like chapter 16, is one of the most unsettling passages in the Bible. In order to evoke a strong emotional response of shame and disgust in his audience Ezekiel intentionally employs coarse and shocking language of a sexually explicit nature. In stark terms the prophet presents a general summary of Israelite history in the form of an allegory featuring two nymphomaniacal sisters and their infidelities.

The sisters, for whom Ezekiel symbolically coins the names Aholah and Aholibah, respectively represent the northern kingdom of Israel (Samaria) and the southern kingdom of Judah (Jerusalem). They are depicted as harlots who betray their covenant with their husband (YHWH) by promiscuously forming political alliances with foreign nations and engaging in idolatrous worship. Their political and spiritual infidelity ultimately results in the sisters’ downfall.

STRUCTURE

1-4 – TWO SISTERS

5-10 – AHOLAH (SAMARIA) ISRAEL

11-21 – AHOLIBAH (JERUSALEM) JUDAH

22-35 – AHOLIBAH’S PUNISHMENT

36-45 – INDICTMENT OF AHOLAH AND AHOLIBAH

46-49 – SENTENCING OF AHOLAH AND AHOLIBAH

EXPOSITION

TWO SISTERS (1-4)

The typical prophetic word formula (‘the word of the Lord came unto me, saying’) in v.1 introduces the oracle which occupies the remainder of chapter 23. After Ezekiel is again addressed as ‘son of Adam’ there comes the allegorical statement: ‘There were two women, the daughters of one mother.’ There is no mention of a father but ‘daughters of one mother’ emphasises the closeness of the sisters; they are two members of the same family.

In two sets of parallel clauses verse 3 describes their first sexual experiences as being with the Egyptians :

And they committed whoredoms in Egypt;
they committed whoredoms in their youth:

there were their breasts pressed,
and there they bruised the teats of their virginity.

Although the sisters are said to have been acted upon by the Egyptians (this represents Israelite oppression in Egypt) Ezekiel describes these activities as ‘harlotries’ (KJV whoredoms); which to the modern reader seems like a case of blame the abused rather than the abuser. Although Ezekiel does not say that the young women found this pleasurable, nevertheless throughout the oracle there is the suggestion that they keep going back for more (e.g. 8,19-21, 27).

It is not until we come to verse 4 that we learn what these two metaphorical women represent – the elder (i.e. ‘greater) one, called Aholah, represents Samaria – the capital of Israel, the kingdom of ten tribes. The younger, called Aholibah, represents Jerusalem – the capital of Judah. These names, based on the word ‘tent’ (i.e. standing for sanctuary – Tabernacle/Temple) symbolise Israel and Judah’s religious relationship with YHWH. Aholah (her [own] tent) would point to the religious autonomy of the northern kingdom of Israel which established its own system of YHWH worship (1 Kgs 12:28; Hos 8:6). Aholibah (my tent [is] in her) would emphasise the authenticity of Judah’s worship which was centred at YHWH’s sanctuary in Jerusalem.

This oracle delivered by Ezekiel is shocking in that YHWH is said to have married both women (‘they became mine’ – see also 16:8) in spite of the fact that they had already ‘committed whoredoms’ (v.3). He had children with each one. It is even more shocking that the allegory represents YHWH as having done something that is forbidden by the torah: Do not take your wife’s sister as a rival wife and have sexual relations with her while your wife is living. Lev 18:18 NIV.

Notice that because this is an allegory Ezekiel cannot adhere strictly to exact historical details. Therefore, in v.3, he represents Israel and Judah as two related nations in Egypt – even though Israel did not divide into separate northern and southern kingdoms until after the death of Solomon c. 930 BCE. Likewise, constrained by the allegory, he later prophesies the punishment upon the two nations as future (v.49), although Israel’s had already been fulfilled a long time before, c. 720 BCE.

AHOLAH (SAMARIA) ISRAEL (5-10)

In this section Ezekiel comments on the adultery of Samaria and uses the language of passion to reflect on Israel’s political alliances with Assyria. Despite belonging to YHWH (‘when she was mine’ – lit, under me v.5) she betrayed her covenant with him by turning to foreign powers for safety and protection. Verse 6 represents Aholah as ‘lusting after’ (she doted – desire carnally – 6 times in Ezek 23 – vs, 5, 7, 9, 12, 16, 20; Jer 4:30) the dashing Assyrian cavalrymen in their bright unforms. Dazzled by Assyrian military power and culture Israel not only made political alliances (‘committed her whoredoms’) with Assyria but also defiled herself by worshipping the idols of the Assyrian elite.

Verse 8 once more emphasises that Israel’s spiritual unfaithfulness can be traced back to its beginnings in Egypt. Joshua had referred to this in a speech recorded in Josh 24: Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD. Josh 24:14. Apparently there had been no improvement in Aholah’s behaviour over her history.

Because of this (vv.9-10) YHWH gave her over to the very nations she had longed for, Assyria in particular, for them to execute judgement upon her. They humiliated her (‘exposed her nakedness’), took her sons and daughters (into captivity), and killed her with the sword (Hos 13:16). The result was that her fate served as a warning to other women (i.e. the surrounding nations). This is a historical reference to Samaria’s fall to Assyria in 722 BCE (2 Kgs 17:6) after which the northern tribes were deported – they later became known as the Ten Lost Tribes of Israel.

Sweeney (2013, p.117) comments:
This…clearly portrays Israel’s relationship with Assyria from the late ninth through the eighth centuries BCE, which ultimately resulted in her destruction. In an effort to defend Israel against the Arameans, King Jehu of Israel (842-815 BCE) submitted to Assyria as a vassal…so that Assyrian power would check any Aramean efforts to invade Israel. This alliance lasted through the reigns of the Jehu kings, including Jehoahaz (815-801 BCE), Jehoash (801-786 BCE), Jeroboam II (786-746 BCE), and Zechariah (746 BCE). Zechariah’s assassination was prompted by an attempt to break the Assyrian alliance and establish a new alliance with Aram. The move was countered by Menahem (745-738 BCE), who assassinated Shallum (745 BCE) and restored relations with Assyria during his reign and that of his son Pekahiah (738-737 BCE). But Pekahiah was assassinated by Pekah (737-732 BCE), who allied with Aram and attacked Jerusalem during the Syro-Ephraimitic War. When King Ahaz of Judah (735-715 BCE) appealed to the Assyrian king Tiglath Pileser for assistance, the Assyrians attacked, destroyed Damascus, killed Pekah and subjugated both Israel and Judah, placing Hoshea as king (732-724 BCE) over a much reduced Israel. When Hoshea revolted against Assyria in 724 BCE, he was imprisoned, the land of Israel was devastated, Samaria was destroyed, and the northern kingdom of Israel came to an end as much of its surviving population was exiled to the far reaches of the Assyrian empire (2 Kings 17).

The timeless lesson from Aholah is that when the people of God betray their loyalty to him for political advantage, religious admiration or material gain the inevitable result is shame and loss.

BIBLIOGRAPHY

Sweeney, M. A., 2013, Reading Ezekiel. Smyth & Helwys Publishing Inc., Macon.

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Posted in Exposition

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

Posted on by writtenexposition

INTRODUCTION

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

STRUCTURE

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

25-39 A catalogue of corruption

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

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

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

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

A CATALOGUE OF CORRUPTION (25-29)

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

(25) THE CONSPIRACY OF THE PROPHETS

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

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

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

(26) THE CORRUPTION OF THE PRIESTS

a) They violate the Law.

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

b) They blur the distinctions between sacred and profane.

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

c) They fail to observe the Sabbath.

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

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

(27) THE CRIMES OF THE PRINCES

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

(28) PROPHETS (again)

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

(29) THE CHARACTER OF THE PEOPLE OF THE LAND

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

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

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

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

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

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

Is there one compassionate enough to care for others?

Is there one courageous enough to go against the flow?

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

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

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

SUMMATION

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

Posted in Exposition

Psalm 134 – A Song for the Night Shift

Posted on by writtenexposition

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

INTRODUCTION

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

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

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

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

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

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

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

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

VERSES 1-2 – THE CALL

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

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

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

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

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

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

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

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

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

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

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

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

VERSE 3 – THE RESPONSE

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

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

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

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

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

LESSONS

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

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

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

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

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

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

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

Posted in General

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

Posted on by writtenexposition


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

INTRODUCTION

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

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

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

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

1. A Missed Opportunity (v. 20)

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

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

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

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

2. A Shared Sorrow (v. 21)

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

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

3. A Required Remedy (v.22)

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

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

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

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


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

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

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

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


II. Where the Balm Was Received

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

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


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

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

To find healing for your heart, you must:

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

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

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

Conclusion

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

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

The Beauty of Unity in Psalm 133

Posted on by writtenexposition

A SONG OF DEGREES OF DAVID.
​1 Behold, how good and how pleasant it is for brethren to dwell together in unity!
2 It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments;
3 As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the LORD commanded the blessing, even life forevermore.

INTRODUCTION

This psalm of just three verses is easy to read but difficult to put into practice. It is the 14th of 15 poems in the Psalter known collectively as the Songs of Degrees or (Ascents). This is a group of psalms (120-134) sung by the Jews when returning from exile or when going up to Jerusalem for one of the annual Jewish Festivals (Exod 23:14-17; 34:22-24). Psalm 133 is said to be ‘Of David.’ This could mean either that it was composed by David or was collected by him.

Imagine families from all over Israel and beyond travelling up to Jerusalem and then residing together in the city during the festival days. People from different areas, different tribes, having different customs and different accents; yet all coming together to worship the Lord and know the blessing of his presence. What a great experience that must have been and what a testimony to the heathen nations around them! This psalm celebrates the beauty of unity.

We live in a world that is obsessed with the individual. From an early age we are taught to be self-reliant, independent and are encouraged to be masters of our own destiny. Into our modern culture of radical individualism this ancient psalm from God’s Word speaks a powerful counter-cultural truth – our faith is not meant to be lived out in isolation. Psalm 133, as I have said, is a profound reflection on the beauty of unity. In it we have an exclamation about that truth, an elaboration on that truth and a declaration about that truth.

v.1 AN EXCLAMATION
vv.2-3a AN ELABORATION
v. 3b A DECLARATION


AN EXCLAMATION (1)

The psalm commences with a wisdom saying – something like a proverb – that comments on what is good. It is expressed as an exclamation: Behold, how good and how pleasant it is for brethren to dwell together in unity! The psalmist conveys pleasure with his use of the words: ‘Behold…how…how!’ Behold (Look, stop and take notice) how good and how pleasant it is when brothers live in harmony! At this thought the psalmist bursts out with a cry of wonder and joyful praise. This is not a cool, detached, academic observation – it is an exclamation of delight.

What the psalmist says has wide application. It covers most situations because he cleverly uses words that have more than one meaning.

Brethren – can mean a) children of the same parents b) kin – extended family members c) kindred – members of a larger social unit (e.g. tribe, nation).

Dwell – can mean sit, remain or reside.

Unity – can mean ‘proximity’ or ‘harmony.’

The wisdom saying probably refers to to the ancient custom of living in extended families (cf. Deut 25:5) – with one clan occupying and working the same inheritance (ancestral land). The family members all worked for the common welfare and shared the same objectives. If one was sick or died, the others rallied around to provide support. If one was attacked, the others rushed to his defence. If one suffered financial loss, the others chipped in to help. I am sure that you can see how we could apply this concept to the local church.

The psalmist, however, takes up this social custom and uses it to make a point about the spiritual unity of the people of God. That unity likewise involves more than just living peacefully; it includes shared objectives, responsibilities and efforts to look out for and meet the needs of the others.

‘HOW GOOD!

‘Good’ carries not just the idea that something is morally correct but also that it is useful and beneficial. This word ṭôb was how God assessed his work of creation in Gen 1:4, 10, 12, 18 and 21.

HOW PLEASANT!

Notice the second adjective used by the psalmist. Nā‘ēm means lovely, good, attractive, joyous. Brothers (and sisters) living together in harmony is not just morally right and beneficial, it is also pleasant – delightful, enjoyable and lovely to experience. The two words ‘good’ and ‘pleasant’ also occur together in Gen 49:15; Job 36:11; Psa 135:3; 147:1; Prov 24:25.

The psalmist is speaking here about God’s people, the family of faith, so the lesson applies to us as well. Our unity ought not to be based on such things as personality or politics but should be because of our common salvation and mutual love for the Lord. Bringing this right up to date and making it personal, let us ask ourselves if that is our default setting in the church or assembly we attend. Do we appreciate other believers and view togetherness as a great benefit – something to be fostered and enjoyed?

Often the greatest threats to the unity of a church are sitting in its pews. Some people just cannot get along with and agree with others. One of Satan’s most effective tools is division among the people of God. We began by mentioning that this exclamation in Psalm 133 is based on the ancient idea of the extended family. We know that sometimes that didn’t work out too well. It is sad to read that even some members of the patriarchal families could not dwell together, for example:

And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together. And there was a strife between the herdsmen of Abram’s cattle and the herdsmen of Lot’s cattle: Genesis 13:6-7

The apostle Paul, writing to the early church in Philippi, said: I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. Philippians 4:2. The apostle James wrote: For where envying and strife is, there is confusion and every evil work. James 3:16.

The psalmist realised that there is not always harmony among the people of God. There are disagreements, some of them bitter. Sadly, it seems that for many maintaining unity is not a priority. It is almost as if the psalmist is saying to people like that: Wake up! Look at the incredible beauty of what you have when you are united in your purpose and witness! Realise how good and how pleasant it is!

AN ELABORATION (2-3a)

The psalmist knows that not everyone will believe his exclamation and so he elaborates on the notions of ‘good’ and ‘pleasant’ with rich illustrations, comparisons that would have been familiar to his first readers in the day and age he wrote. He uses two similes: unity between brethren is ‘like oil’ and it is ‘as dew’.

OIL

The oil is described as ‘good’ (same word as v.1), the KJV translates ‘good oil’ as ‘precious ointment.’ At the mention of ‘good oil’ a social custom would spring instantly to mind, a feature of ancient hospitality. In the hot, dry and dusty Near Eastern climate a mixture of olive oil and sweet spices was used for skincare. Travellers or guests would be welcomed with soothing oil being poured upon their heads (Psa 23:5; 92:10; 141:5; Lk 7:46.

Th psalmist then clarifies that he is not speaking of just any oil, but of the sacred anointing oil, made using a special formula (see Exod 30:34-38 for the ingredients), that was used to consecrate Aaron and the priests to the service of the Lord (Exod 30:30; Lev 8:10-12). In the imagery of Psalm 133 this oil is poured upon the head of Aaron, meaning any priest. The emphasis here is on the lavishness of the pouring; it is not just a dab of oil but such an abundance that it runs over the priest’s head, down his full beard and over the collar (lit ‘mouth’) of his robe.

That, says the psalmist, is what the unity of brethren is like. It is like a generous quantity of oil poured out in a sacred anointing. Unity marks us out as people saturated with the oil of consecration, set apart to serve God and exuding the delightful fragrance of holiness.

DEW

The second simile is ‘as dew of Hermon.’ Mt Hermon is the highest peak in Israel and is snow-capped for most of the year. The River Jordan, a key water source in the country, rises on its slopes. The dew (light rain, drizzle) of Hermon symbolises life-giving moisture, fertility, blessing, refreshment and pleasure.

Unity, says the psalmist, is like that dew of Hermon. It revitalises what is dry and promotes renewal and growth where there is stagnation. It provides daily, gentle refreshment.

Note: verse 3a – It is like the dew of Hermon, which falls on the mountains of Zion! causes much discussion among scholars. How can the psalmist claim that the dew of Mt. Hermon, which is situated at the far north of the country, precipitates on the mountains of Zion (Jerusalem) some 125 miles to the south of Hermon? The best answer seems to be that the metaphor is presenting an ideal situation. Unity is something wonderful, it is as if the dew from Hermon (or, dew like that of Hermon) were falling on Zion.

A DECLARATION (3b)

The psalm ends with a move from description to proclamation. We have noticed the exclamation – it describes unity. Then the elaboration – that illustrates unity. Now the declaration tells us the cause and effect of unity.

Notice the word ‘for.’ It is crucial because it tells why. It gives us the reason for the goodness, the pleasantness, the abundance and the refreshment. They all come from the Lord; ‘for’ (because) he bestows his blessing wherever unity is found.

Notice the word ‘there.’ It is in an environment where there is unity that God’s blessing is experienced. Where brethren dwell together in unity the Lord commands the blessing. This is his deliberate, powerful act. The psalmist reminds us that this is not just present blessing (peace, growth, powerful witness) but also future blessing – ‘life forevermore.’

Note: many take ‘there’ to mean Zion rather than, as I have suggested, anywhere unity is found.

SUMMATION

God’s people living together in unity is good and pleasant. It enriches our lives. It is abundant and refreshing like oil and dew, and it draws down God’s blessing. Strange as it may sound, ‘coming down’ is a feature of this ‘psalm of ascents’ (going up): the oil is poured on the head, flows down the beard, down to the collar of the robe. The dew comes down from Hermon. The blessing comes from God above.

Let us remember the exclamation: ‘How good and how pleasant unity is!’
Let us meditate on the elaboration: unity is beneficial and refreshing.
Let us rest on the declaration: where there is unity the Lord commands the blessing.

The New Testament does not contain a direct quote from Psalm 133 but it does say quite a lot about unity. Allow me to close by quoting Col 3:12-15 from the Christian Standard Bible:

Therefore, as God’s chosen ones, holy and dearly loved, put on compassion, kindness, humility, gentleness, and patience, 13 bearing with one another and forgiving one another if anyone has a grievance against another. Just as the Lord has forgiven you, so you are also to forgive. 14 Above all, put on love, which is the perfect bond of unity. 15 And let the peace of Christ, to which you were also called in one body, rule your hearts…

Posted in Exposition

Ezekiel 22:17-22 – The Oracle Concerning the Smelting of Jerusalem

Posted on by writtenexposition

TEXT

17 And the word of the LORD came unto me, saying,
18 Son of man, the house of Israel is to me become dross: all they are brass, and tin, and iron, and lead, in the midst of the furnace; they are even the dross of silver.
19 Therefore thus saith the Lord GOD; Because ye are all become dross, behold, therefore I will gather you into the midst of Jerusalem.
20 As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger and in my fury, and I will leave you there, and melt you.
21 Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof.
22 As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I the LORD have poured out my fury upon you.

This brief oracle builds upon the idea of purification raised in the previous one (22:15), which predicts that the removal of Judah’s filth will be accomplished through the dispersion of the people among the nations.

This oracle employs the metaphor of smelting; however, the crucible or furnace is Jerusalem itself. The smelting therefore represents the siege and sacking of the city by the Babylonians in 587/6 BCE.

(17) The formula ‘the word of the Lord came unto me saying’ indicates that this is a new oracle and that it comes by direct revelation from YHWH and thus has divine authority.

(18) Again addressing Ezekiel as ‘Son of Adam’ YHWH informs him that he regards the ‘house of Israel’ as dross. ‘House of Israel’ does not refer to the northern kingdom of Israel as that had been destroyed by the Assyrians almost 130 years earlier. Ezekiel uses the phrase as a term for the covenant people of YHWH – in this context the entire society of Judah (those living in and around Jerusalem). ‘Dross’ describes the existing condition of Jerusalem as YHWH sees it.

The metaphor here is that of smelting – a process for extracting metal from ore by heating and melting. The application of intense heat separates the pure metal from the impure dross; the latter rises to the top and can be skimmed off.

The point of the process described here is to obtain precious silver – but seemingly only base metals (copper, tin, iron and lead) are present in the ore. The elements mentioned represent the various strata of Judahite society – the priests (v.26), the princes (v.27), the prophets (v.28) and the people (v.29). The metaphor only stretches so far as in real life no-one would smelt knowing at the start that all they have is dross.

(19) ‘ ‘Therefore’ – The action that will be taken against Judah will be a direct result of the diagnosis by the Sovereign Lord (Adonai YHWH) that they are dross. As the one possessing absolute power and authority YHWH has the right to judge them.

He says that he will gather them ‘into the midst of Jerusalem.’ This may be a reference to people fleeing to fortified cities for safety from the Babylonians, as mentioned in Jer 4:5. Normally one would think of God ‘gathering’ for protection (e.g. 1 Chron 16:35; Isa 40:11; Mt23:27) but here we have a reversal of that thought. The people are being gathered for siege. They will undergo the fiery ordeal of smelting in the city.

(20-22) The metaphor becomes a simile (‘as they gather…as silver is melted’) with a concentration on the fierce heat that smelting requires. Just as in ancient smelting bellows were used to intensify the heat so YHWH’s breath (representing his wrath and fury) will heat up the furnace that ‘melts’ the people of Jerusalem.

The metaphor does not take the process any further. Although the ‘house of Israel’ is described as dross in v.19 we wonder if any silver will be found and separated? Can the ore be so corrupted that it contains no precious silver at all?

We are not told the result of the process, only that when the people of Jerusalem are smelted (i.e. experience invasion, war and devastation) they will realise that the fury has been poured out upon them by YHWH.

SUMMATION

In this oracle the metallurgical imagery of smelting is figurative of the purging of the people of Jerusalem by invasion, war and the death of many citizens. Ezekiel uses this metaphor to provide an explanation for the soon-coming disaster upon the people of Jerusalem – it is their own fault. Their sin has become so pervasive that purification is necessary and inevitable, a holy God cannot let it go unpunished.

Note: for use of the image of metal refining elsewhere in the Bible see: Isa 1:22, 25; 48:10; Jer 6:28-30; 9:7; Zech 13:9; Mal 3:2-3; 1 Pet 1:7.

Posted in Exposition

Ezekiel 22:1-16 – The Oracle Concerning Bloodshed in Jerusalem

Posted on by writtenexposition

INTRODUCTION

Ezekiel chapter 22 belongs to a series of oracles spoken a few years before the fall of Jerusalem in 587/586 BCE. These oracles, dated 14 August 591 BCE (20:1), focus on YHWH’s punishment of Israel/Judah. Chapter 22 presents three oracles indicting the city of Jerusalem and its inhabitants. In each the charges against Jerusalem are presented and judgement pronounced.

22:1-16 The Oracle Concerning Bloodshed in Jerusalem

22:17-22 The Oracle Concerning the Smelting of Jerusalem

22:23-31 The Oracle Concerning the Leaders of Jerusalem

THE ORACLE CONCERNING BLOODSHED IN JERUSALEM (1-16)

In this oracle, which gives a catalogue of Jerusalem’s sins, the most common words are ‘blood’ (2, 3, 4, 6, 9, 12, 13) and ‘in thee’ (6, 7, 9, 10, 11, 12, 16).

(1) The formula ‘the word of the Lord came unto me, saying’ indicates that this is the beginning of a new oracle. It occurs again in v.17 and v.23.

(2) Addressing him as ‘son of Adam’ YHWH involves Ezekiel in the condemnation of Jerusalem by asking the double question ‘wilt thou judge, wilt thou judge?’ This is, in effect, an instruction (cf. 20:4; 23:36). Ezekiel is to judge the ‘bloody city’ (city of bloods) and point out her abominations (offensive things). The Jews thought of Jerusalem as the holy city (e.g. Mt 4:5; 27:53) but here Ezekiel calls it by a name that the prophet Nahum had used earlier (c. 650 BCE) to describe Nineveh (Nah 3:1). Ezekiel uses the description again concerning Jerusalem in 24:6,9.

(3) Ezekiel is to make it clear that his message has a divine origin (‘thus saith the Lord’) and proceed to inform Jerusalem and its people of the crimes of which they are accused. The charges are twofold; a) bloodshed, and b) idolatry.

a) BLOODSHED – This problem of violence and murder in Jerusalem was also highlighted by the prophet Isaiah:

And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Isaiah 1:15
How is the faithful city become a harlot! it was full of judgment; righteousness lodged in it; but now murderers. Isaiah 1:21

In Jerusalem itself there is total disregard for human life. ‘In the midst’ is repeated in v.7 and v.13. As a result of this ‘her time may come’ – a time of punishment – see Ezek 7:7,12.

IDOLATRY

Jerusalem makes idols (frequent, repeated, ongoing action) all over her to defile her. This breaks the first of the Ten Commandments (Exod 20:3).

(4-5) Verses 4-5 list five results of the crimes of bloodshed and idolatry:

i) Thou art become guilty in thy blood that thou hast shed; – ‘thy blood’ is ‘the blood of your victims.’ These would not only be people who were murdered but also human sacrifices which were part of idolatrous worship – children sacrificed to Molech (Ezek 16:20).

ii) and hast defiled thyself in thine idols which thou hast made

iii) and thou hast caused thy days to draw near, and art come even unto thy years: – these sins will accelerate the time of the city’s destruction (cf. 12:22-23; Jer 11:23). Some interpret ‘days’ as referring to the siege and fall of Jerusalem and ‘years’ to the time spent in captivity.

iv) therefore have I made thee a reproach unto the heathen, and a mocking to all countries. – even the Gentiles are horrified by Jerusalem’s behaviour and mock it. The consequences of her sin involve public shame. This was prophesied by Moses in Deut 28:37: And thou shalt become an astonishment, a proverb, and a byword, among all nations…

v) Those that be near, and those that be far from thee, shall mock thee, which art infamous and much vexed. – ‘Polluted in name and full of confusion,’ Jerusalem’s notoriety will spread near and far; the city will be universally despised and derided.

Verses 6-12 expand on the types of sins that are rife in Jerusalem.

(6-7) OPPRESSION

(6) ‘every one were in thee to their power’ lit. ‘everyone according to his arm’ i.e. strength, might. Every leader in Jerusalem uses his personal power for violence and murder.

The expression ‘to shed blood’ – occurs in v.6, 9, 12.

The princes of Israel could refer to the political leaders of Judah or to the Davidic kings who ruled in Jerusalem; some of whom were willing to engage in judicial murder e.g. Manasseh (2 Kgs 21:16), Jehoiakim (Jer 26:21). Instead of ensuring a stable and just society the powerful oppress others in order to benefit themselves.

The princes of Judah are like those who move boundary markers; I will pour out my fury on them like water. Hos 5:10 CSB
On the day of our king, the princes are sick with the heat of wine — there is a conspiracy with traitors. Hos 7:5 CSB
Both hands are good at accomplishing evil: the official and the judge demand a bribe;
when the powerful man communicates his evil desire, they plot it together. Mic 7:3 CSB
The princes within her are roaring lions; her judges are wolves of the night, which leave nothing for the morning. Zeph 3:3 CSB

(7) ‘In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow.’

‘They’ in v.7 probably refers back to the ‘princes of Israel’ in v.6 but many commentators view it as referring to everyone in general in Jerusalem. The ethics of the Sinai covenant have been disregarded and the most vulnerable in society – older people, resident aliens, orphans and widows – are being exploited.

‘father and mother’ – The leaders/people have broken the fifth commandment (Exod 20:12, see also Deut 5:16; Lev 19:3) by ‘setting light by’ (i.e. dishonouring, slighting) their parents.

If you insult your father or mother, your light will be snuffed out in total darkness. Prov 20:20 NLT

Children, obey your parents because you belong to the Lord, for this is the right thing to do. “Honour your father and mother.” This is the first commandment with a promise: If you honour your father and mother, “things will go well for you, and you will have a long life on the earth.” Eph 6:1-3 NLT

‘resident aliens’ – these were foreigners allowed to live and work in Judah. Since they did not own land they were easily exploited. See Exod 22:21; Lev 19:13; Deut 10:19; 24:14-15.

‘the fatherless and the widow’ – See Exod 22:22; Deut 24:17, 19, 20, 21.

(8-11) RELIGION

These verses list sins that offend religious sensibilities and violate the ethical injunctions of the Holiness Code (Lev 17-16); especially Leviticus chapters 18 and 19. The list includes the sins of Sabbath desecration, slander, murder, idolatry, depravity and incest.

(8) Thou hast despised mine holy things, and hast profaned my sabbaths. These sins said here to have been committed by the city of Jerusalem are specifically attributed to the priests in v.26. Jeremiah, who was prophesying in Jerusalem at the same time as Ezekiel was prophesying in Babylonia, also preached against desecration of the Sabbath by the population of the city (Jer 17:20-23).

Disrespecting holy things would include activities like eating sacrificial meat while in a state of ritual impurity (Lev 7:20) or consuming it after the ‘expiry date’ (Lev 7:15-18; 19:6-8).

(9) In thee are men that carry tales to shed blood: In Jerusalem there are deceitful and treacherous men willing to give false testimony so that another may be put to death. Lit. ‘men of traffic’ or pedlars. Travelling salesmen probably carried gossip, the expression eventually came to mean slanderers or scandal-mongers. Possibly the idea here is that of informer. Naboth was a victim of malicious accusations in 1 Kgs 21:10-11. This behaviour was forbidden in the Holiness Code: Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD. Lev 19:16

in thee they eat upon the mountains: in the midst of thee they commit lewdness.

The people of Jerusalem are involved in idolatrous worship (eating sacrificial meals at the high places) and, probably through participation in cultic rites, act in a depraved manner. The word zimmāh (see also v.11) meaning wickedness or lewdness is used in Leviticus of various sexual offences (e.g. Lev 18:17; 19:29; 20:14). See Ezek 16:27, 58; 22:9,11; 23:21, 27, 35, 44, 48.

(10-11) These verses give examples of the types of forbidden sexual acts practised in Jerusalem. They include cohabiting with a father’s wife, forcing (humiliating, oppressing) menstrual women to have sexual relations, committing adultery with other men’s wives (his fellow’s wife) and incestuous activity with female relatives like daughters in law and paternal sisters (see Lev 18:7-20).

(12) ACQUISITION

The people will stop at nothing, including murder, to acquire money and land. They indulge in economic exploitation – bribery, usury, extortion. These are sins of covetousness.

Acceptance of bribes – Lev19:15; Deut 16:19.

Usury (exorbitant interest on loans) – Lev 25:36-37

Extortion of a neighbour – Lev 19:35-36.

Verse 12 ends with the core accusation – they have forgotten God.

13-16 YHWH’S REACTION

(13) The Lord responds to these crimes by clapping his hands in a gesture of anger, vexation and indignation (6:11; 21:14,17). He is particularly enraged by their covetousness in pursuing ill-gotten gains and by the bloodshed that has been in their midst.

(14) YHWH asks the city a rhetorical question that emphasises that the people will not be able to endure the punishments that YHWH will certainly bring upon them because of their misconduct. Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? In the terrible time of judgement their courage and strength will fail.

I the LORD have spoken it, and will do it. – ‘I am YHWH, what I have spoken I will do’ YHWH can be relied on to carry out what he says. This expression is also found in Ezek 17:25; 36:36; 37:14 and Num 14:35.

(15) Ezekiel predicts the Exile and claims that it is not only punishment but also purification. Exile will eradicate (consume, cause to cease, take completely way) the filth of idolatry and injustice.

(16) This will happen while the nations watch. While enduring public humiliation (‘take thine inheritance’ means ‘be profaned, be violated, dishonoured, degraded’) in the sight of the nations they will acknowledge the sovereignty of YHWH. The oracle ends with the recognition formula ‘thou shalt know that I am the Lord.’

The idea is that the Jerusalemites will be a disgrace in the sight of the surrounding nations but, as they recover from the pollution of idolatry, they will become inwardly (in thyself) conscious of their filthy state before God and eventually appreciate the Lord – as a holy and just God.

SUMMATION

Ezek 22:1-16 is a prophetic oracle in which YHWH, via Ezekiel, accuses Jerusalem of many sins and announces impending punishment in the form of exile. Ezekiel is instructed to act as judge over the ‘bloody city’ and confront it with its transgressions. These include murder, idolatry, profanation of the sabbaths, sexual depravity, extortion and the oppression of strangers, orphans and widows. The oracle singles out as especially guilty those leaders who abuse their power for personal gain. YHWH declares that Jerusalem’s doom and disgrace is inevitable.

RELEVANCE TODAY

This passage is a reminder that any society that forgets God will turn to idolatry (placing other things before God), produce corrupt leaders and tolerate injustice, oppression and exploitation of the vulnerable. Ignoring justice, compassion and faith places such a society at risk of divine judgement.

Posted in Exposition

Ezekiel 21:18-32 – The Third Oracle Concerning YHWH’s Sword

Posted on by writtenexposition

INTRODUCTION

This is the third and last of the oracles concerning YHWH’s sword in Ezekiel chapter 21. The oracle commences by focusing on the approach of the king of Babylon to a fork in the road and his use of divination to decide his path of conquest. Which branch of the road should he take – the one to Rabbath the capital of Ammon or the one to Jerusalem? Although seemingly guided by the omens, it is ultimately YHWH who directs him to go and lay siege to Jerusalem.

YHWH then directly addresses Zedekiah, the ‘profane and wicked prince of Israel,’ and prophesies his downfall. After that the focus shifts to the Ammonites and the judgement that will come upon them.

DIVISION

18-23 The sword at the crossroads.

24-27 Judgement upon Judah and its king.

28-32 Judgement upon the Ammonites

EXPOSITION

THE SWORD AT THE CROSSROADS (18-23)

(18-20) The oracle starts with the usual prophetic word formula ‘the word of the Lord came unto me again, saying’ followed by a reference to the prophet as ‘son of Adam.’ Ezekiel is given instructions that are reminiscent of chapter 4 where he was told to portray the siege of Jerusalem on a clay tile. Now he is told to draw a diagram representing the path that ‘the sword of the king of Babylon’ will take on a journey to deal with revolts by the kingdoms of Judah and Ammon. Nebuchadnezzar is thus identified as ‘the slayer’ of v.11.

Ezekiel is to sketch two routes that Nebuchadnezzar could follow. The road out of ‘one land’ (Babylonia) forks (cf. ‘the head of the way’ 16:25, 31) near a certain city (possibly Damascus). At this fork/crossroads Ezekiel is to ‘choose a place’ (place = hand, index, direction – Num 2:17; Jer 6:3), i.e. draw a signpost. The signpost indicates that one branch of the road leads to Rabbath Ammon (Deut 3:11) and the other to fortified Jerusalem. The sword (Nebuchadnezzar) will smite both destinations but which one will he go to first? The Ammonites seem to think that they will not be attacked (cf. v.29) but Jer 4:5 suggests that in Judah preparations were in place for the people to gather in ‘fortified’ Jerusalem for safety.

(21-23) Verses 21-22 explain the drawing. The crossroads represents a location at which King Nebuchadnezzar’s army comes to a standstill while the king and his soothsayers use three techniques of ancient divination to decide which city to attack first:

Omens appearing on the right side of the liver were considered auspicious and those on the left unlucky. Verse 22 represents Nebuchadnezzar as receiving favourable omens and, on that basis, deciding to invade Judah first.

The Babylonians will attack Jerusalem, set up battering rams, cause slaughter, sound a war cry, and prepare to storm the city. Similar preparations for siege warfare are described in Ezek 4:2.

(23) And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken.

‘Them’ and ‘their’ refers to the Judeans (exiles and those in Judah) who will view as false the omens that Ezekiel predicts Nebuchadnezzar will get. This is because they are depending on their covenant with YHWH and thus expect him to protect them and send Nebuchadnezzar to punish the heathen Ammonites. YHWH, however, will remember that the people of Judah have not adhered to the stipulations of the Sinai covenant; with the result that he will judge them by allowing them to be seized (by the Babylonians).

JUDGEMENT UPON JUDAH AND ITS KING (24-27)

(24) Verse 24 refers back (‘therefore’) to v.23 and says much the same thing. The people of Judah are guilty and their iniquity has so attracted YHWH’s attention that he recalls all their wrongdoings and as punishment will deliver them to Nebuchadnezzar. They will be ‘taken with the hand,’ i.e. grasped by the hand of the slayer of v.11.

The divination rituals used by Nebuchadnezzar, although superstitious and forbidden to the Israelites, are sovereignly used by YHWH to bring about the attack on Jerusalem as an act of divine punishment. Prov 16:33 says: The lot is cast into the lap; but the whole disposing thereof is of the LORD.

(25-27) In these verses Ezekiel directly addresses King Zedekiah and describes him as the ‘profane wicked prince of Israel.’ Ezekiel uses ‘prince,’ meaning ‘chieftain’ or ‘leader,’ instead of the term ‘king.’ It is possible that ‘prince of Israel’ was a title adopted by the Davidic kings of Judah once the northern kingdom came to an end. Zedekiah’s day of doom, on which his wrongdoing will cease, is close at hand. YHWH makes a proclamation to him: ‘thus saith the Lord God.’

Remove the turban and take off the crown. Things shall not remain as they are. Exalt that which is low, and bring low that which is exalted. Ezekiel 21:26 ESV

In v.26 four infinitive absolutes are translated as imperatives: remove, take off, exalt, abase. The cessation of Zedekiah’s reign is characterised by the removal of his turban and his crown – symbols of justice (Job 29:14) and dignity (Job 19:9). Things will not remain as they are; it is time his reign came to an end.

Note: Since the word for turban is also that used for the High Priest’s mitre (Exod. 28:4, 37, 39; 29:6; 39:28, 31; Lev. 8:9; 16:4) some commentators view the turban as belonging to the High Priest rather than the king and thus have YHWH proclaiming the overthrow of Judah’s religious and political institutions.

The inversion of the current state of affairs is summed up in the saying: exalt him that is low, and abase him that is high. These words are probably better known from the New Testament where Jesus said : And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted (Mt 23:12; Lk 14:11; 18:14). Similar thoughts, however, are expressed in 1 Sam 2:6-7; Job 5:11-13; Psa 75:7; Mk 10:43-44 and Lk 1:52.

A relevant example of someone of that era who was abased and then exalted is the prophet Jeremiah. He was badly treated under Zedekiah’s regime but later held in high regard by the Babylonians (Jer 40:1-6).

The severity of the coming upheaval is emphasised in v.27a by the threefold use of ‘overturn.’ This repetition expresses the superlative – e.g. ‘Holy, Holy, Holy’ Isa 6:3. The distortion and overthrow of everything is poetically described by Jeremiah in Jer 4:23-26:

I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light.
I beheld the mountains, and, lo, they trembled, and all the hills moved lightly.
I beheld, and, lo, there was no man, and all the birds of the heavens were fled.
I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the LORD, and by his fierce anger.

Verse 27b is an obvious reference to the famous prophecy of Gen 49:10: The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.

Ezek 21:27b says; and it shall be no more, until he come whose right it is; and I will give it him. This verse is generally interpreted in one of three ways: a) as referring to the Messiah, or b) as referring to Jehoiachin, or c) as referring to Nebuchadnezzar.

a) MESSIAH. Zedekiah will fall and for an unspecified period of time there will not be another Davidic king until Messiah comes (‘it shall be no more, until). God will give the kingdom to him because it is rightfully his. Proponents of this view interpret mišpāṭ as meaning right or due as in KJV.

b) JEHOIACHIN – Temporarily there will be no Davidic ruler in Judah until the kingdom is restored to a legitimate king, i.e. Jehoiachin or one of his descendants. Proponents of this view interpret mišpāṭ as meaning a legal claim.

c) NEBUCHADNEZZAR – Proponents of this view interpret mišpāṭ as meaning punishing or judgement. Greenberg (1997, Ezekiel 21-37 : a New Translation with Introduction and Commentary, p. 434) explains:

punishing (mispat) … entrust [it] to him… mispat (usually “judgment”) here, as in 16:38 (plural); 5:8 (plural); 23:45; 39:21, means “punishment, punishing.” Combination with the verb ntn recurs in 23:24: “I will entrust judgment/punishing to them…and they will judge/punish you.”…Eliezer of Beaugency gives the sense: “Until Nebuchadnezzar, into whose hand I have committed my punishing, comes to punish him (Zedekiah).”

According to this view Ezekiel alludes to the Gen 49:10 prophecy but reinterprets it for the current situation. Those in Judah and Ezekiel’s fellow exiles doubtless interpret the prophecy messianically but the prophet turns it back on them; telling them that they can expect a slayer (Nebuchadnezzar), not a saviour (Messiah).

JUDGEMENT UPON THE AMMONITES (28-32)

Note: There are several interpretations of Ezekiel 21:28-29. Some see the entire section as a pronouncement of judgement upon the Ammonites, others view the entire section as pronouncing judgement upon the sword of YHWH, with the Ammonites as an audience.

(28-29) Again addressing Ezekiel as ‘son of Adam’ YHWH instructs him to prophesy (who to is not specified) concerning the Ammonites and concerning their reproach. The focus shifts from Judah to Ammon using language that is similar to that in vv.9-10. As in vv.9-10 concerning Judah, verse 28 concerning Ammon begins with Ezekiel being told to ‘say.’ It also contains a repetition of the word ‘sword’ (sword, sword), and an observation that the sword is ‘furbished.’ It is already drawn (opened, exposed) and polished in order to flash and be adequate to slaughter Ammonites. The Ammonites will taunt the people of Judah when they see the devastation that the sword (Babylonians) wreaks on the land of Israel (25:3, 6). Their rejoicing will be premature, however, because the sword will come against them as well.

It seems from v.29 that the Ammonite prophets and soothsayers were wrongly advising their citizens that they had nothing to fear from the Babylonians. Ezekiel says that these Ammonite diviners ‘see vanity’ and ‘divine a lie’ and thus mislead their people. The prophet Jeremiah also said this in a message he sent to the kings of five surrounding nations, including the Ammonites (Jer 27:3):

Therefore hearken not ye to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, which speak unto you, saying, Ye shall not serve the king of Babylon: For they prophesy a lie unto you, Jer 27:9-10a

The inhabitants of the land of Ammon will be added to the number of slain Judahites, who have brought the sword (Nebuchadnezzar and his army) to the area because of their iniquity (vv. 23, 25, 29). The sword will conquer the Ammonites as well as the Judahites, both nations will share that same fate.

(30) ‘Return it to its sheath’- another infinitive absolute that translates as an imperative. This is either a command (to an unknown third party) to put the sword of the Lord back into its scabbard because its work is done or it is advice to the Ammonites that it is pointless for them to attempt to defend themselves because judgement upon them is certain. The Ammonites will be judged in their own land, the land of their origin. Unlike Israel/Judah, which will be exiled, Ammon will face destruction at home.

(31) YHWH’s anger will be poured out upon the Ammonites like a fiery flood. The fire of God’s wrath will blow against them like bellows fanning a fire (cf. Isa 54:16). YHWH will deliver them into the hands of brutish (i.e. cruel) men for whom destruction is an art form. They are craftsmen, expert at what they do. This probably refers to the efficient warriors of the Babylonian army.

(32) God’s fiery wrath will consume the Ammonites who will be like like fuel for a fire. Their blood will flow over all the land, this speaks of total military defeat.

‘No more remembered’ (cf. Psa 83:4; Jer 11:19; Zech13:2). The ultimate result of their judgement is oblivion. The nation that gloats and scorns the Lord’s people will suffer humiliation and obliteration. Unlike the Israelites who will retain their national identity and return from exile the Ammonites will never again exist as an independent nation. This nation that is so opposed to YHWH will eventually fade from history. Ezekiel goes into more dtail about the future of the Ammonites in chapter 25.

‘I the Lord have spoken.’ The oracle does not end with a maybe but with YHWH’s guarantee. These things will come to pass, God’s word is final.

FOOD FOR THOUGHT

  • The Lord is sovereign and will judge all nations.
  • It is dangerous to take pleasure in the misfortune or downfall of others, especially the Lord’s people. This is a sin that invites judgement.
  • Be wary about who you trust. There are still false prophets and teachers about. It is better to hear the truth rather than trust in flattering and comforting lies.
  • God is true to his word. What he says, he will do.

Posted in Exposition

Ezekiel 21:8-17 – The Second Oracle Concerning YHWH’s Sword

Posted on by writtenexposition

INTRODUCTION

In this second oracle concerning YHWH’s sword the prophet Ezekiel vividly foretells the imminent and inescapable judgement of YHWH’s sword against Jerusalem and the land of Israel. The slaughter is not portrayed as a distant threat but as wrath that is about to be unleashed upon the common people and their leaders.

Since it is written in poetic form this oracle is often referred to as ‘The Song of the Sword’ or ‘Ode to the Sword.’ Unfortunately there are great difficulties with the text, e.g., parts of vv.10 and 13 seem unintelligible and bear little relation to the context. Using textual criticism, scholars try to determine (i.e. guess) what the original might have said. Not all reach the same conclusions, which means that translations and interpretations differ. In spite of the textual difficulties it is clear that this second oracle continues the theme of the first; the destruction that will be brought about by the sword of YHWH. In this oracle Ezekiel concentrates upon two aspects of the sword – its preparation and its purpose.

DIVISION

8-11 The sword’s preparation

12-14a The prophet’s performance

14b-17 The sword’s purpose

EXPOSITION

THE SWORD’S PREPARATION (8-11)

(8) The familiar prophetic word formula ‘the word of the Lord came unto me, saying’ introduces a new message. It is not Ezekiel’s own invention but comes directly from YHWH.

(9) The usual instruction to communicate the word of the Lord follows. Ezekiel is told to prophesy:

‘A sword, a sword’ – the double mention of sword is for emphasis and identifies this symbol of war as the focus of the oracle. The saying is repeated in v.28. This instrument is sharpened and furbished (polished). ‘Sharpened’ and ‘furbished’ occur together in vv.9, 10 and 11. These words suggest that the sword is prepared and ready for action.

(10) This is not a ceremonial sword – it is lethal. It has been sharpened so that it can make slaughter and has been polished so that it might dazzle like lightening (‘so that it might have lightening’ – see also Deut 32:40; Job 20:25).

should we then make mirth? Ezekiel seems to halt his flow of words at this juncture in order to reprove some of his listeners who are laughing or jesting at what he has to say. He asks: ‘Do you think this is a joke?’

it contemneth the rod of my son, as every tree The text here is obscure and reads: ‘Or shall we make mirth? The rod of my son despises every tree.’ Attempts at translation include:

CSB – The scepter of my son, the sword despises every tree.
DARBY – Shall we then make mirth, [saying,] The sceptre of my son contemneth all wood?
ESV – (Or shall we rejoice? You have despised the rod, my son, with everything of wood.)
NET – Should we rejoice in the scepter of my son? No! The sword despises every tree!
NIV – Shall we rejoice in the scepter of my royal son? The sword despises every such stick.
NLT – Now will you laugh? Those far stronger than you have fallen beneath its power!

Since the word šēḇeṭ means rod or sceptre scholars tend to view this verse as a reference to Gen 49:10 – The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be – especially since Ezekiel certainly has this passage from Genesis in view at v.27b. Some of the exiles jeered at Ezekiel, objecting to his prophecy because, in their view, it contradicted the promise to the tribe of Judah in Jacob’s blessing. The wooden sceptre of royal authority that despises every other such sceptre is that of Judah (here called YHWH’s son Israel, cf. Exod 4:22; Hos 11:1).

Based on the Gen 49:10 promise, the Davidic monarchy believes itself to be invulnerable and despises every force that comes against it. However, the sword of YHWH (i.e. Nebuchadnezzar v.19) will devour every sceptre, including that of Judah.

(11) The sword has been sharpened and polished and is now ready to be handed over to the slayer.

THE PROPHET’S PERFORMANCE (12-14a)

Ezekiel is once again (cf. v.6) told to dramatize his grief at the destruction that he is predicting. He is to ‘cry and howl,’ slap his thigh and clap his hands together.

(12) Addressing Ezekiel as ‘Son of Adam’ YHWH tells him to ‘cry and howl.’ Zā‘aq is a verb meaning to cry out or shriek in sorrow or anguish. Yālal is a verb meaning to wail or howl. This pair of words also occurs together in Isa 14:31; 65:14; Jer 25:34, 36; 47:2; 48:20, 31; 49:3; Hos 7:14; Zeph 1:10.

Ezekiel is to shriek and wail because the doom will come upon everyone in the land of Israel; from the lowest to the highest. The sword will strike down the rulers as well as the common people. ‘Be upon’ means come upon or come against.

it shall be upon my people
it shall be upon all the princes of Israel
terrors by reason of the sword shall be upon all my people

These verbs (translated: ‘it shall be’) are prophetic perfects. The predicted doom is so certain that it is viewed as a completed action – expressed using the past tense perfect verb form (‘it has been’).

Ezekiel is to accompany the loud audible sounds of grief (crying and howling) with a gesture symbolic of despair or mourning (cf. Jer 31:19). This involves slapping his thigh or upper side.

(13) for it is a trial; and what if even the rod that despises shall be no more? This is another obscure saying.

it is a trial – This possibly means that the pretensions of the Davidic monarchy of Judah will be tested. Or, it is saying that the sharpness of the sword has been proved on other people i.e. Nebuchadnezzar and his army have already won victories.

and what – What if the rod (Judah’s sceptre) is not strong enough to withstand the sword?

it is no more – The Davidic monarchy will be no more – Zedekiah’s revolt will fail, he will be gone and Judah will not have a ruler.

(14a) Ezekiel is again told to prophesy (see v.9) but what he is to say is not specified. Then he is instructed to make a further physical gesture; he is to clap his hands together. It would seem from 25:6 that this action expresses exultation: …thou hast clapped thine hands, and stamped with the feet, and rejoiced in heart with all thy despite against the land of Israel. Is Ezekiel rejoicing at the actions of YHWH and applauding the coming judgement? Surely that is unlikely! Perhaps the clapping of the hands signifies great emotion (Num 24:10), or is a threatening gesture.

THE SWORD’S PURPOSE (14b-17)

(14b) let the sword be doubled the third time. The sword is to strike twice, even three times. Possibly Ezekiel is to clap his hands three times, signifying the intensity of the judgement and its terrible effect. Some commentators view this as a reference to the three different Chaldean attacks on Jerusalem – in 605/604 BCE, 597 BCE and 586 BCE. It is interesting that the ‘sword’ is mentioned three times in v.14.

‘It is the sword of the great (singular) slain (pierced).’

it is the sword of a pierced man, the great one. The sword will pierce even the king, or perhaps this refers to any person in a high position. Or, this sword has slain the great men.

which entereth into their privy chambers. This can mean that the sword besets or encloses people (i.e. surrounds them) or that it will pursue them into their innermost chambers. The meaning is the same – there is no escape.

(15) YHWH has set the slaughter (the word translated ‘point’ occurs only here in Hebrew and means ‘slaughter’) of the sword against all their gates. This would suggest that the judgement is wider than Judah and applies to other nations as well. The sword is being brandished about with the result that the rapid movement back and forth makes it flash like lightening (cf. Gen 3:24). ‘Wrapped up’ means held in readiness i.e., it has already been grasped by the slayer and withdrawn from its scabbard.

Pointing the sword at the gates has two purposes in view:

  • that hearts may melt (they will lack the courage to defend themselves)
  • that falterings be many (many will (stumble) fall by the sword or, they will have many opportunities to fall by the sword)

(16) YHWH now addresses the sword directly (sword is a feminine noun and the verbs are in feminine form).

‘Go thee’ – This imperative is reckoned to be a military command meaning ‘stand as one’ or ‘close ranks.’ The sword is personified as the Babylonian army mobilised for battle and commanded to focus its attack on the right or the left (i.e. every direction); wherever its blade has been assigned (yā‘ad). The ‘face’ here is the cutting edge (also Eccl 10:10). For an example of the sword of the Lord being assigned or appointed (yā‘ad) see Jer 47:7.

(17) The oracle ends with YHWH again addressing Ezekiel: ‘I too, like you, will strike my hands together.’ This refers back to v.14a. YHWH will mirror Ezekiel’s gesture, then his wrath will subside.

SUMMATION

The difficult oracle in Ezekiel 21:8-17 is a dramatic poem that uses the image of a sharpened, polished sword to convey the certainty and severity of YHWH’s judgement on Judah and its leaders. This is not just any weapon; it has been divinely prepared, sharpened and polished for deadly effect, and targeted at the people and leaders of Judah. Ezekiel’s emotional involvement in the oracle – shrieking, wailing, striking of his thigh and clapping of his hands – illustrates the huge personal distress the punishment will cause. The oracle is a reminder that divine patience has a limit and that it is dangerous to make fun of or trivialise God’s warnings.

Posted in Exposition

Ezekiel 21:1-7 – The First Oracle Concerning YHWH’s Sword

Posted on by writtenexposition

INTRODUCTION

At the end of chapter 20 Ezekiel’s fellow-exiles told him that they did not understand his prophecies, especially the oracle concerning the Negev (20:45-49). Now, in chapter 21, three oracles about YHWH’s sword elaborate upon the destruction of the Negev in terms that are direct, stark and easily understood. They are powerful declarations that the sword of judgement is coming soon.

This first oracle of chapter 21 (vv.1-7) links back to the prophecy against the Negev (20:45-49) and interprets the forest of that oracle as Jerusalem and the forest fire as ‘the sword of YHWH’ (i.e. war). It parallels that previous oracle by repeating the same ideas and by using similar words and expressions: for example: ‘set your face;’ ‘drop the word;’ the righteous and the wicked/ green tree and dry tree; ‘from the south to the north;’ ‘all flesh may see/know;’ ‘it shall not be quenched/it shall not return.’

DIVISION

1-2 Address to Ezekiel

3-5 Announcement of Judgement

6-7 Anguish at Impending Doom

ADDRESS TO EZEKIEL (1-2)

This is a new oracle for it begins with the prophetic word formula ‘and the word of the Lord came unto me, saying.’ This frames it as a direct revelation from YHWH and makes clear that the message does not express Ezekiel’s own thoughts and opinions but has divine authority.

By addressing Ezekiel with the customary description ‘Son of Adam’ YHWH emphasises the prophet’s humanity in contrast to the divine status of the Lord who is communicating with him. YHWH issues three instructions to Ezekiel:

  • set thy face toward Jerusalem – This means that Ezekiel is to either totally focus on Jerusalem or to speak the oracle while facing in the direction of the city. ‘Set thy face toward’ sounds confrontational which would accord with ”I am against thee’ in v.3.
  • drop thy word toward the holy places – ‘drip/drop/trickle the word’ means ‘preach.’ It is quite shocking that Ezekiel is to condemn the Temple. The expression ‘the holy places’ could refer to sanctuaries of false worship but more likely refers to the holy places in the Jerusalem temple and thus to the Temple itself. For YHWH to condemn his own temple is a radical step. The Jews reckoned it was the inviolable dwelling place of YHWH and that belief gave them a (false) sense of security (Jer 7:4).
  • prophesy against the land of Israel – In v.2 the target of Ezekiel’s prophecy of doom is explicitly named as Jerusalem and the ‘land of Israel.’ Together these equal ‘the south’ of the previous oracle (20:45-49).

The mention of Israel’s city, sanctuary and soil (cf. same triad in Psa 79:1) shows that YHWH’s condemnation is total; his judgement will include everything – political, religious and territorial.

ANNOUNCEMENT OF JUDGEMENT (3-5)

‘The land of Israel is repeated’ for emphasis. Ezekiel, speaking in Babylon to the Jewish exiles there, prophesies death and devastation upon the homeland.

I am against thee – It is rather frightening that the covenant God of Israel who once said ‘I will walk among you, and will be your God, and ye shall be my people.’ (Lev 26:12) has now become their adversary. He is not only hostile, he is about to become their attacker. YHWH intends to draw his sword from its sheath (this is stated 3 times; vv. 3, 4, 5) and with it ‘cut off…the righteous and the wicked’ (repeated). Moshe Greenberg (1997, Ezekiel 21-37. Anchor Bible, p.420) observes: ‘righteous and wicked. Or: innocent and guilty; a merism for “everybody.” Yet the choice of these terms rather than, say, “young and old” implies that punishment will not discriminate between those who do and those who do not deserve to die.’

The sword, representing the Babylonian army, is said to be YHWH’s sword. The Babylonians are his instruments, just as the Assyrians had also been (Isa 10:5). Various expressions in verses 3, 4 and 5 emphasise that the horrific punishment will be inescapable – ‘the righteous and the wicked;’ ‘all flesh;’ ‘from the south to the north.’ War does not discriminate between the upright and the corrupt.

V.5 maintains that the ultimate purpose of YHWH’s reckoning with Jerusalem/Judah is that the world at large will recognise that YHWH is acting according to his holy character. He will not tolerate sin. He has drawn his sword from its scabbard and will not return it again (cf. 2 Sam 1:22) – at least not until its work is finished (cf. v.30 – an imperative – lit ‘return it to its sheath!). YHWH will not relent, punishment is coming.

ANGUISH AT THE IMPENDING DOOM (6-7)

No doubt Ezekiel found it distressing to relay such a message of doom but YHWH then orders him to dramatize his anguish in the presence of the exiles. He is not to hide his feelings but moan or groan loudly in despair. ‘Broken loins’ stands for emotional breakdown – the loins (central part of the body including hips and lower back) were regarded as the seat of a person’s strength (cf. Isa 21:3). ‘Bitterness’ is bitter anguish or extreme grief. When they ask: ‘Why are you groaning?’ he is to tell them that he is mourning because of the news report that is certainly coming, viz., the soon coming judgement that will affect everyone in Jerusalem and the land of Israel. When the exiles hear the report from Jerusalem about the Babylonian army and the fall of the city their physical and psychological reaction will be similar to Ezekiel’s.

Every heart will melt, and all hands will be feeble; every spirit will faint, and all knees will be weak as water. Ezek 21:7 ESV

A different interpretation is that Ezekiel is describing the reaction in Jerusalem and the land of Israel to the Babylonian invasion (rather than that of the exiles in Babylon to news of it). The Christian Standard Bible, for example, translates what is literally ‘all knees shall flow with water’ (v.7) as all knees will run with urine. This would then refer to the paralysing fear and failure of courage that will be experienced by all in the homeland; graphically described by undignified image of people losing control of their bodily functions through sheer terror.

The oracle ends with an affirmation by the ‘Sovereign Lord’ (Adonai YHWH) that this is a certainty – behold, it cometh, and shall be brought to pass, saith the Lord GOD. This will definitely happen. In the two oracles that follow in chapter 21 Ezekiel prophesies in greater detail about YHWH’s sword.

Posted in Exposition

Ezekiel 20:45-49 – The Oracle Concerning Judgement on the Negev

Posted on by writtenexposition

INTRODUCTION

In the Hebrew Bible this section is numbered as Ezekiel 21:1-5 but in most English translations it is 20:45-49. I follow the English chapter and verse arrangement.

Having closed the oracle about Israel’s historical rebellion (20:1-44) with a prophecy of restoration after purification and judgement Ezekiel gives a brief message about that impending judgement using a parable of a forest fire. This serves as an introduction to three oracles concerning the sword in chapter 21, which elaborate on the theme of judgement.

DIVISION

45-47a YHWH’s instructions to Ezekiel.

47b-48 Parable of the forest fire.

49 The complaint

EXPOSITION

YHWH’S INSTRUCTIONS TO EZEKIEL (45-47a)

Although covered by the date given in 20:1 the prophetic word formula ‘the word of the Lord came unto me, saying’ in 20:45 lets us know that this is a fresh revelation. In the new prophetic oracle Ezekiel shifts from the plain-speaking of his previous message to vivid metaphor.

Addressing Ezekiel by the usual term ‘Son of Adam’ (emphasising mortality) YHWH in v.46 issues a threefold instruction to Ezekiel about the South, i.e. the Negev:

set thy face toward the south (tēymān),
and drop thy word toward the south (dārôm),
and prophesy against the forest of the south field (neg̱eb).

In this verse, whether for variety or literary effect, Ezekiel employs three different words meaning ‘South.’

Ezekiel is told to ‘set his face’ toward tēymān. He was to focus attention on the south, or perhaps literally speak while facing southwards (cf. 6:2; 13:17). Tēymān means ‘that which lies on the right hand,’ referring to the direction lying to the right of a person facing east. Sweeney (2013, Reading Ezekiel, p.107) points out that it is a term that generally means “south,” but has later come to designate Yemen in Hebrew. Here it refers to the southern region of Judah.

Ezekiel is to ‘drip or drop the word;’ which is a figurative term meaning to speak a prophetic utterance on behalf of YHWH (21:2; Amos 7:16). He is to preach to Darom, another word meaning south. He is also to prophesy against the forest of the Negev field. Although Negev is a general word for south it is also the name of a specific wilderness area south of Judea. ‘Field’ is used here in the sense of ‘territory’ rather than a relatively small expanse of agricultural land (e.g. Gen 14:7; 32:3). Since the Negev is a wilderness area ‘forest’ probably signifies population rather than trees and brush. By ‘south’ Ezekiel is therefore referring to the southern parts of the Holy Land, as 21:2 clarifies.

Why does Ezekiel say ‘south?’ He may be thinking in terms of Israel’s internal geography – Judah, Jerusalem and the Negev lay in the southern part of the Promised Land. Or, although Judah technically lay southwest of Babylon, Ezekiel may be thinking of Judah as ‘the south’ from his own perspective in Babylon. H. L. Ellison (1956, Ezekiel: The Man And His Message, P.84 ) gives an interesting explanation:

Ezekiel is told to “set his face toward the south,” for though Judea lay to the west of Tel-abib, Ezekiel has been transported in spirit to the Chaldean army, which is now marching south from Carchemish and the Euphrates.

The triple reference to the south draws attention to the fact that YHWH’s judgement will fall on Judah. Ezekiel is to communicate this to ‘the forest of the Negev,’ calling it to attention with the saying ‘Hear the word of YHWH’ followed by ‘Thus says my Lord YHWH.’ KJV translates ‘Adonai YHWH’ as ‘the Lord God.’ ’aḏōnāy means ‘my Lord.’

PARABLE OF THE FOREST FIRE (47b-48)

The short parable now unfolds. YHWH intends to destroy the forest by fire and everything will perish. The fire will be unstoppable – ‘shall not be quenched’ is repeated.

  • The forest stands for Judah’s population.
  • The trees are individual people.
  • ‘Every green tree…every dry tree.’ The green trees are the righteous people and the dry trees are the wicked. God’s judgement will fall on all without distinction – everyone will be affected by the coming Babylonian invasion.
  • The fire (cf. Isa 9:18-19) is a symbol of judgement by war. The Babylonian army will sweep through Judah like a forest fire.
  • The ‘flaming flame’ (the flame of the flaming brightness) indicates the strongest possible flame.
  • ‘All faces’ – every single thing (person) in the forest.
  • ‘from the south to the north.’ – comprehensive scope, the whole land will suffer.
  • ‘Shall not be quenched’ – the judgement is unstoppable and irreversible.

(v.48) And all flesh shall see that I the LORD have kindled it: it shall not be quenched.

This verse is the climax of the oracle. YHWH takes full responsibility for kindling the fire. The judgement is public and will be seen by the entire world. Everyone will realise that it has come from YHWH. He is the ultimate cause, the Babylonians are his instruments.

THE COMPLAINT (49)

In this verse Ezekiel interjects with his own thoughts on the reaction of his fellow-exiles to the oracle. It is in the form of a short prayer in which he laments the fact that they have ridiculed him and dismissed him as being someone who just spins riddles. They claimed that his words are too obscure. That they misunderstood (perhaps deliberately) sets the scene for chapter 21 in which YHWH speaks plainly in three oracles about the sword that was coming against Judah.

SUMMATION

In a section which provides confirmation that Ezekiel was a speaking prophet as well as one who wrote we learn that a severe and comprehensive judgement is coming upon an area that lies to the south of the prophet – this can be identified as the Negev – the southern part of Judea. Ezekiel uses the metaphor of a forest fire that consumes everything (green tree and dry tree) as it spreads unchecked to communicate the idea of overwhelming judgement. All the nations will see the devastation and realise that it has been sent by YHWH. The people to whom Ezekiel communicated the oracle failed to take God’s word seriously; dismissing it as a riddle rather than a real threat. That response sets the stage for the three sword oracles of chapter 21 which proclaim the coming judgement in plain language.

Posted in Exposition

History Repeats Itself – According To An Oracle Spoken On 14 August, 591 BCE (Ezekiel 20:1-44)

Posted on by writtenexposition

INTRODUCTION

Ezekiel chapter 20 opens with the ‘elders of Israel’ approaching the prophet Ezekiel with an inquiry. YHWH, however, refuses to answer their question (vv.3, 31) and instead instructs Ezekiel to ‘judge’ them by presenting a historical review spanning many centuries. It reveals a cycle of rebellion against YHWH; with each generation repeating the sins of the one before. The review emphasizes that despite repeated provocations, YHWH withheld punishment in order to prevent the profanation of his ‘name’ by the surrounding nations. The latter part of the oracle shifts from reviewing Israel’s past to predicting its future – one that will involve judgement, purification and restoration.

HISTORICAL CONTEXT

The oracle in Ezekiel 20:1-44 is time-stamped the tenth day of the fifth month of the seventh year (of the exile of King Jehoiachin, 1:2) which equates to 14 August 591 BCE. This date applies not only to the oracle concerning Israelite history in 20:1-44 but to all oracles up to 23:49:

  • 20:45-49 The oracle concerning judgement on the Negev
  • 21:1-7 The first oracle concerning YHWH’s sword
  • 21:8-17 The second oracle concerning YHWH’s sword
  • 21:18-32 The third oracle concerning YHWH’s sword
  • 22:1-16 The oracle concerning bloodshed in Jerusalem
  • 22:17-22 The oracle concerning the smelting of Jerusalem
  • 22:23-31 The oracle concerning the leaders and people of Jerusalem
  • 23:1-49 The oracle concerning two adulterous sisters – Aholah and Oholibah

The date lends authenticity to Ezekiel’s record of his prophecies and helps us follow the chronology. It also anchors the relevant oracles in a precise historical period; a time of major political upheaval. By 591 BCE the Kingdom of Judah was in disarray. The first wave of deportations to Babylon had already taken place in 597 BCE; that involved the exile of King Jehoiachin and many leading citizens of Jerusalem (including Ezekiel himself). Zedekiah, a puppet king installed by Nebuchadnezzar, was in the process of shifting Judah’s political allegiance so rebellion against Babylon loomed. The elders of the Jehoiachin exiles in Babylon who approached Ezekiel likely sought divine guidance about their future amid this uncertainty.

STRUCTURE

Ezekiel chapter 20 has been divided in many ways. The most basic division is:

  • 1-32 A review of Israel’s past
  • 32-44 A prediction of Israel’s future

I suggest the following:

1-4 PREAMBLE

  • 1-4 The elders’ inquiry and YHWH’s refusal

5-32 ISRAEL’S HISTORY OF REBELLION

  • 5-9 The slave generation in Egypt
  • 10-17 The first generation in the wilderness
  • 18-26 Later generations in the wilderness
  • 27-29 The generation in the Promised Land
  • 30-32 The present generation (Ezekiel’s day) in exile

33-44 ISRAEL’S POST-EXILIC FUTURE

  • 33-39 Judgement
  • 40-44 Restoration

EXPOSITION

1-4 PREAMBLE -THE ELDERS’ INQUIRY AND YHWH’S REFUSAL

The chapter commences with a preamble that sets the historical context and the immediate circumstances that occasioned this oracle. The date is given as the 10th day of the 5th month of the 7th year [of the Jehoiachin exile]. This date equates to 14 August, 591 BCE. According to Jeremiah 52:12-13 it was on this same date five years later that the Temple was destroyed (although the author/editor of Kings dates the destruction to the 7th day, 2 Kgs 25:8-9). The 591 BCE date in 20:1 covers all content up to Ezekiel 23:49. Ezekiel supplies dates at 1:1; 3:6; 8:1; 20:1; 24:1; 26:1; 29:1; 29:17; 30:20; 31:1; 32:1; 32:17; 33:21 and 40:1 – each date signals a new batch of oracles.

On 14 August 591 BCE Ezekiel received a visit, presumably at his house, from some of the ‘elders of Israel.’ This was the third time they had come to see him (8:1; 14:1; 20:1). In 8:1 they are called the ‘elders of Judah’ whereas in 14:1 and 20:1 they are called the ‘elders of Israel.’ Ezekiel seems to have used these two terms interchangeably.

The elders sat before Ezekiel (cf. 2 Kgs 6:32), having come to inquire of YHWH. We are not told what their query was but some scholars speculate, on the basis of 20:32, that they may have wished to set up some image or other representation of YHWH in Babylon. YHWH emphatically refused to give an answer to their query (20:3, 31), using the negative oath formula ‘As I live…I will not.’

While they sat there, however, he gave Ezekiel a new revelation and instructed him to arraign (formally accuse) the elders and recount the offensive practices of their ancestors. The instruction in v.4 is an exclamation in the form of a rhetorical double question ‘Wilt thou judge… wilt thou judge?’ The question is so strong that it constitutes a command. For other examples of double questions see Num 24:5; 1 Sam 2:27-28; 2 Sam 1:25-27. The expression ‘wilt thou judge?’ occurs also in Ezekiel 22:2 and 23:36.

5-32 ISRAEL’S HISTORY OF REBELLION

GENERAL REMARKS

The message from YHWH moves from generation to generation showing that Israelite history is marked by rebellion against him. It is interesting to compare Ezekiel 20 with Psalm 106. Both chapters present a review of Israel’s history divided into similar periods: the time in Egypt, the wilderness generation, the next generation in the wilderness and the generation in the land of Canaan. Whereas the psalm adheres fairly closely to the historical details given in the Pentateuch Ezekiel’s review is general. In reference to the first generation in the wilderness, for example, Psalm 106:14-21 lists a succession of events but Ezekiel 20:22-26 just makes a general statement; to the effect that the Israelites rebelled against YHWH, failed to observe his statutes and judgements and profaned the sabbaths.

This oracle receives much attention from scholars because Ezekiel’s review not only leaves out historical events in the Pentateuchal accounts but also adds historical information that is not found elsewhere in the Bible, for example:

  • that YHWH revealed himself to the Israelites in Egypt, v.5
  • that the Israelites in Egypt received a directive from YHWH not to worship Egyptian idols but rejected it, v.7
  • that YHWH made this speech to the children of Israel in the wilderness, vv.18-20
  • that YHWH gave the Israelites laws that were ‘not good.’
  • that Joshua’s generation in the Promised Land was particularly idolatrous, v.28

Notice the use of repetition in this message; the following themes recur:

  • YHWH swearing a divine oath – ‘I lifted up my hand,’ e.g. 5, 6, 15, 23.
  • ‘I am the Lord,’ e.g. 5, 7, 12, 19, 20, 26, 38, 42, 44.
  • Israel’s rebellion, e.g. 8, 13, 21.
  • A threat of divine fury, e.g. 8, 13, 21
  • YHWH’s restraint – ‘I acted for the sake of my name,’ e.g. 9, 14, 22, 44
  • pollute, polluted – e.g. 9,13,14, 16, 21, 22, 24, 26, 30, 31, 39
  • A reference to Leviticus 18:5, ‘which if a man do, he shall even live in them,’ e.g. 11, 13, 21.
  • The sabbath(s), 13, 16, 21, 24
  • ‘My’ – more than 40 times – e.g. YHWH speaks of my hand, fury, anger, name, statutes, judgements, sabbaths, eye, holy mountain, holy name.

THE SLAVE GENERATION IN EGYPT (5-9)

YHWH recalls the day when he ‘chose’ the Israelites to be his people; revealing himself to them in Egypt. The language of swearing an oath (‘lifted up my hand’ – twice in v.5 and again in v.6) makes it clear that he established a covenant with ‘the house of Jacob’ (cf. Exod 6:8); promising to be their God and bring them out of Egypt into a special land (‘flowing with milk and honey’) that he had ‘sought out’ (cf. Deut 1:33) for them. This land is described (6, 15) as the ‘ornament’ (KJV, ‘glory’ i.e. fairest) of all lands (see also Jer 3:19; Dan 8:9; 11:16, 41, 45).

Verse 5 contains the only occurrence of the verb ‘chose’ in Ezekiel. Deut 7:7-8 makes it clear that the election of Israel was the result of God’s initiative and love and not based on the nation’s merit. ‘I am the Lord ‘ is used frequently in Ezekiel but ‘I am the Lord your God’ only occurs in chapter 20 (5, 7,19, 20); emphasising the exclusive nature of the relationship between YHWH and Israel. He is not just God but Israel’s God.

The implications of Israel’s election as the people of YHWH included the command to cast away ‘the abominations of the eyes’ (things that looked good but were offensive). This is a reference to the idols of Egypt for which Ezekiel uses one of his favourite derogatory words (gillûlîm – dung-gods). Of the 48 occurrences of the word in the Old Testament 39 are in Ezekiel, and 7 of those are in chapter 20 (7, 8, 16, 18, 24, 31, 39). In v.7 we learn that the Israelites in Egypt received a directive from YHWH not to worship Egyptian idols but rejected it (cf. Josh 24:14).

YHWH’s initial reaction was to destroy them in Egypt (v.8) but acting for the sake of his ‘name’ (reputation) lest it be profaned among the nations he witheld punishment. This is because the heathen would have drawn the conclusion that Israel’s God did not have the power to carry out his stated intentions.

This rebellion in Egypt set the pattern for the remainder of Israel’s history. Ezekiel will outline a cycle of divine grace, followed by human rebellion and YHWH’s gracious restraint.

THE FIRST GENERATION IN THE WILDERNESS (10-17)

Having brought the people out of Egypt into the wilderness (Exod 12-18) YHWH gave them statutes and laws at Sinai (Exod 19-31). They were expected to adhere to these regulations which were given for their well-being – ‘which if a man do, he shall even live in them.’ This comment relating to ‘statutes and judgements’ is a reference to Leviticus 18:5. Ezekiel repeats this in vv. 13 and 21. There are also many allusions to Lev 18:5 in Ezekiel chapter 18 (18:9, 13, 17,19, 21, 22, 23, 24, 27, 28, 32) and in chapter 33 (33:10, 11, 12, 13, 14, 15, 16, 19).

The gift of the sabbaths (refers to the weekly sabbath but possibly includes the other holy days) as a sign between YHWH and Israel is highlighted in v.12. Verse 12 is a repetition of Exodus 31:13 which refers exclusively to the weekly sabbath. The Sabbath is a weekly reminder that YHWH has set the nation apart. Ezekiel refers to desecration of the sabbaths in 20:13, 16, 21, 24 and in 22:8, 26; 23:38.

In spite of YHWH’s gifts the ‘house of Israel’ rebelled against him (see Exod 32:1-6; Num 25:1-3) in the wilderness (v.13); disregarding his statutes, rejecting his judgements and profaning the sabbaths (see Exod 16:27; Num 15:32). Once again, acting for the sake of his name YHWH restrained his anger (vv.14,17). Although he did not destroy them in the desert he swore that he would penalise that rebellious first generation in the wilderness by not allowing them to enter the Promised Land (Num 14:28-30; Deut 2:14). Verse 16 repeats the reasons from v.13 but adds that their rejection of YHWH’s laws and desecration of the sabbath was because their heart went after their idols. According to Amos 5:25 no sacrifices to YHWH were offered during the wilderness wanderings. Again history repeats itself: the familiar cycle of deliverance, rebellion, threatened retribution and divine restraint.

LATER GENERATIONS IN THE WILDERNESS (18-26)

YHWH addressed the descendants of the first generation in the desert and warned them not to follow the sinful example of their fathers who had rejected YHWH’s laws and worshipped idols. These Israelites who had grown up in the wilderness were commanded to keep YHWH’s statutes and judgements and honour the sabbaths – the latter an acknowledgement that YHWH was their God (‘I am the Lord your God’) and a reminder of his covenant with them.

The pattern of rebellion continued. The next wilderness generations behaved exactly like their fathers and again YHWH thought to pour out his wrath upon them only to relent (‘withdrew mine hand’) for the sake of his ‘name.’

Nevertheless, at that stage, even when they had not yet entered the land of promise, YHWH swore an oath that rebellion would result in exile and dispersal from that land. Verse 24 views exile as just punishment for law-breaking, sabbath-breaking and idolatry.

Verses 25-26 are probably the most difficult verses in the book of Ezekiel. Referring to the threat of exile because of their sin YHWH says that for that reason he gave them ‘statutes that were not good and judgements whereby they should not live; and …polluted them in their own gifts.’ Exactly what these hostile actions involved is unclear; apparently giving Israel laws that were ‘not good,’ failed to give life and defiled the people was designed to devastate them so that they might know that YHWH is the Lord.

Many interpretations have been proposed, for example:

  • God ‘gave’ has been interpreted in terms of a judicial sentence similar to ‘giving up’ or ‘giving over’ in the New Testament (e.g. Acts 7:42; Rom 1:24; 2 Thess 2:11) or to the hardening of Pharoah’s heart (Exod 4:21) . The idea is that God permitted them to follow their own desires and let them suffer the consequences of their own sin.
  • That Ezekiel as a priest was unhappy with the change to the law of Lev 17:1-9 (about profane slaughter) brought about in Deut 12:15-25 – in his view a law was ‘not good’ that allowed blood to be ‘poured out on the ground like water’ (Compare Lev 17:13 and Deut 12:16, 24).
  • Verse 26 connects child sacrifice to Molech (’cause to pass through the fire’) with the law of the firstborn. Ezekiel viewed the law of the firstborn (Exod 13:12) as a law that was ‘not good’ because people misinterpreted the command to consecrate the firstborn as a literal instruction to sacrifice children. YHWH allowed the continuation of this practice as punishment for their rebellion and idolatry. This was the means by which YHWH could defile and devastate (appal, fill with horror) the Israelites.
  • Ezekiel was being sarcastic. The Israelites found YHWH’s laws burdensome but because of their rebellion he allowed them to suffer under the even more severe rule of various foreign nations.

THE GENERATION IN THE PROMISED LAND (27-29)

Ezekiel is to speak to the people and recount how that even in the Promised Land the Israelites blasphemed YHWH and broke their commitment to him. Having previously spoken about rebellion (8,13, 21), rejection (13,16, 24) and pollution (13, 16, 21) YHWH now talks about blasphemy and treachery. Verse 28 explains what Ezekiel means by these terms.

Once in the land which YHWH had sworn to give them the Israelites indulged in idolatry; worshipping and sacrificing to pagan gods in elevated locations like ‘high hills’ or under ‘leafy trees’. Notice the repetition of ‘there’ in reference to these locations. This stands in contrast to the use of the word ‘there’ in Deut 12:1-14 to refer to the central sanctuary (the Jerusalem Temple) at ‘the place which the Lord your God shall choose out of all your tribes to place his name there’ (Deut 12:5).

…and they offered there their sacrifices, and there they presented the provocation of their offering: there also they made their sweet savour, and poured out there their drink offerings. Ezekiel 20:28

Scholars see a pun, joke or wordplay in v.29. Then I said unto them, What is the high place whereunto ye go? I have read several explanations of this, for example:

The Hebrew word for high place is bāmāh. Ba can mean ‘go’ and mah means ‘what/where,’ so bāmāh sounds like these two Hebrew words joined together to say ‘go where? Ezekiel turns the term for ‘high place’ into a mocking question from YHWH: ‘You’re going …where?’

or

‘YHWH sarcastically refers to the high places (Heb., bamah) with the pun, “what (Heb., mah) is this high place (Heh., bamah) to which you come (Heb., ba’im, singular ba)? Its name shall be called Bamah until this day.”‘ (Sweeney, Reading Ezekiel, 2013, p.105)

The final statement of v.29 that a high place is called Bamah ‘to this day’ neatly connects the behaviour of an earlier generation with Ezekiel’s generation.

THE PRESENT GENERATION (EZEKIEL’S DAY) IN EXILE (30-32)

Ezekiel is instructed to put rhetorical questions to the ‘house of Israel,’ represented by the elders who had come to him for a revelation: Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations? For when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be inquired of by you, O house of Israel? Ezekiel 20:30-31

YHWH was expressing surprise that those who offer sacrifices at the high places, practice child sacrifice and defile themselves with all their idols should dare to imagine that they could receive a revelation. Nothing has changed since the time when Israel was ‘chosen’ (v.5). every generation has been idolatrous. Therefore YHWH is not interested in their inquiry and categorically refuses to be consulted (see also v.3).

In v.32 YHWH reveals to the elders the thoughts that rose up their own minds. They had decided to be like the heathen in lands throughout the earth and serve wood and stone. They wanted to be idolaters.

33-44 ISRAEL’S POST-EXILIC FUTURE

JUDGEMENT (33-39)

In this section YHWH, using the oath formula ‘as I live,’ declares his intention to judge and purify Israel and rule over the nation as a powerful king – ‘with a mighty hand and with a stretched out arm’. This will involve severe judgement – ‘with fury poured out’ – v.33 repeated in v.34.

He speaks in v.34 about bringing Israel out from the people and countries in which they are scattered. This may be a commitment to bring the nation out of exile but the verses that follow would suggest that a spiritual leading out is in view rather than a physical. Just as he did with their ancestors in a literal sense (v.36) YHWH will bring them out into a wilderness – of the people (severing them from the heathen nations) -and lead them through another wilderness experience. There he will contend with them face to face and cause them to ‘pass under the rod’ and bring them into ‘the bond of the covenant.’ The rod is thought to be a shepherd’s rod under which sheep passed to be counted and scrutinised (cf. Jer 33:14) and ‘the bond’ to mean the discipline of the covenant.

Just like the generation in the wilderness that was denied entrance to the Promised Land (v.15) so the ‘rebels’ (i.e. idolaters) among the exiles will be purged. Many of those who had been taken into exile would not return home to Judah. To the rebels who would not acknowledge him YHWH says in v.39: ‘Just get on with your idolatry.’ He ironically tells them to fully commit to idol worship and stop mixing idol worship with worship of YHWH. This syncretism profanes YHWH’s holy name.

RESTORATION (40-44)

Having established Israel’s cycle of rebellion and exposed their idolatry and hypocrisy YHWH now reveals that there will be a future restoration – not because Israel deserves that, but in order that his name be vindicated. YHWH will bring the nation out of dispersion (v.41) and into the land that he had sworn to give to their ancestors (v.42). In that land the whole nation would serve him on ‘the holy mountain, the mountain of the height of Israel’ (i.e. Mt. Zion). There they would bring their offerings which would be accepted as a pleasing aroma.

When this new Exodus happens (v.42) the nation will finally recognise YHWH’s identity (‘ye shall know that I am the Lord’), remember their past failings and loathe themselves for all the evils they have committed. This restoration will involve owning up to their sin – true repentance brings spiritual transformation. YHWH ends the oracle by saying once more ‘ye shall know that I am the Lord.’ He will not act in this way because of their worthiness, for they have been wicked and corrupt and deserve to perish. YHWH will restore them solely for the sake of his own name.

In the Hebrew Bible Ezekiel chapter 20 ends at verse 44.

Posted in Exposition

Psalm 46: God’s Unshakeable Presence in Times of Trouble

Posted on by writtenexposition

TO THE CHIEF MUSICIAN FOR THE SONS OF KORAH, A SONG UPON ALAMOTH.
​1 God is our refuge and strength, a very present help in trouble.
2 Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea;
3 Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah.
4 There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High.
5 God is in the midst of her; she shall not be moved: God shall help her, and that right early.
6 The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted.
7 The LORD of hosts is with us; the God of Jacob is our refuge. Selah.
8 Come, behold the works of the LORD, what desolations he hath made in the earth.
9 He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire.
10 Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.
11 The LORD of hosts is with us; the God of Jacob is our refuge. Selah.

INTRODUCTION

Psalm 46 was a favourite of the Reformer Martin Luther and is said to have been the inspiration for his famous hymn ‘A Mighty Fortress is Our God.’ The psalm is generally well-known and loved; especially for lines such as ‘God is our refuge and strength, a very present help in trouble.’ (v.1) and ‘Be still, and know that I am God’ (v.10).

Since its main theme is the assurance of God’s unshakeable presence during turmoil the psalm has been a great comfort over many centuries to those who have found themselves ‘in trouble.’ It assures readers that, no matter what form troubles may take (e.g. global uncertainty, overwhelming personal crisis, health scare, spiritual battles), God is right there with them, bringing stability, comfort and hope.

OCCASION AND TYPE

Psalm 46 does not specify an exact historical context but it must have been written during a time of crisis, perhaps when Jerusalem was under threat from external enemies. One possibility is the occasion described in 2 Chronicles 20 when a coalition of forces went to battle against Jehoshaphat, another is the significant threat to Jerusalem from the Assyrians during the reign of Hezekiah (c. 715-686 BCE); recorded in 2 Kings 18-19.

Psalm 46 is classified as one of the ‘Songs of Zion’ (46, 48, 76, 84, 87, 122) which celebrate Jerusalem as the ‘city of God.’

DIVISION

Psalm 46 can be divided into either: A) two sections, each ending with the same refrain, or: B) three stanzas, all ending with ‘Selah’

A) 2 sections:

1-7 THE DANGER – this section ends with the refrain v.7: The LORD of hosts is with us; the God of Jacob is our refuge. Selah.

8-11 THE END OF THE DANGER – this section closes with the same refrain v.11: The LORD of hosts is with us; the God of Jacob is our refuge. Selah.

B) 3 stanzas

1-3 GOD AS A REFUGE – v.3 ends with Selah.

4-7 GOD AS A RIVER – v.7 ends with Selah.

8-11 GOD AS A RULER – v.11 ends with Selah.

THE SUPERSCRIPTION

TO THE CHIEF MUSICIAN FOR THE SONS OF KORAH,

The ‘Sons of Korah’ was a group of Levitical musicians and singers descended from Korah. For further details; see my post Sons of Korah: Their Role in Worship and Psalms

A SONG UPON ALAMOTH.

See also 1 Chron 15:20. It is thought that Alamoth was either a musical instrument or a musical notation. The word means ‘young women’ therefore some scholars speculate that the music was set for a high-pitched voice.

EXPOSITION

GOD AS A REFUGE (1-3)

A personal refuge – ‘our’
A powerful refuge – ‘strength’
A present refuge – ‘help in trouble’
A peaceful refuge – ”we will not fear’

(1) The psalmist begins with a strong declaration of trust in God, who is said to be the people’s refuge, strength and help in times of trouble. God is a reliable shelter – a safe place – and a source of strength – providing protection during the troubles of life.

The second line implies that the psalmist and the nation had already experienced this help on more than one occasion – YLT gives the literal translation as ‘a help in adversities found most surely,’ i.e. in times like these God proves himself to be a help.

(2-3) On the basis that God is their refuge, strength and help, his people will not be in a continual state of fear but remain calm in all the experiences of life. To emphasise how fearless God’s people should be and illustrate their confidence that God will help them, even in extreme circumstances, the psalmist uses vivid imagery of seismic cataclysm – earthquakes, tidal waves and shifting mountains – as a metaphor for ‘troubles.’

though the earth trembles
and the mountains topple
into the depths of the seas,
though its water roars and foams
and the mountains quake with its turmoil. CSB

Verse three ends with ‘Selah’ – a pause for reflection, in order to grasp the full import of what has been said.

GOD AS A RIVER (4-7)

The scene now changes from raging seas to a silent river. Rivers often appear in the Bible as symbolic of God’s presence and the life, joy, and peace that this provides (e.g. Gen 2:10; Psa 65:9; Isa 48:18; 66:12; Jer 17:8; Ezek 47:1-12; Rev 22:1-2). Here the image of a quietly flowing river paints a serene picture of God’s sustaining presence with his people in the city of Jerusalem. The river’s streams (irrigation channels) bring joy to the city of God (i.e. the people in the city – this is an example of metonymy) which is the holy dwelling place of the Most High.

The title ‘Most High’ indicates God’s supreme position above all others. Its most famous occurrence is in connection with the blessing of Abraham by Melchizedek (Gen 14:18-24). Since Melchizedek was the priest of the Most High and also king of Salem (ancient Jerusalem) it would seem that this epithet for God had a strong connection to the city of Jerusalem.

Since Jerusalem did not have a river this reference is metaphorical. However, the psalmist may have had in mind the Gihon Spring situated to the east of Jerusalem. Facing the prospect of invasion by the Assyrians under Sennacherib, King Hezekiah built Hezekiah’s Tunnel (2 Kgs 20:20; 2 Chron 32:2-4, 30) to divert water from Gihon Spring to ‘the waters of Shiloah that go softly’ (later called the Pool of Siloam) – cf. Isaiah 8:5-8. Access to water in time of siege was viewed as evidence of God’s presence with his people.

Verses 5-7 are an expansion of the idea of God’s presence with his people (cf. Mic 3:11; Zeph 3:15) and of divine supremacy over natural and political upheaval. The psalmist cleverly links these verses to the previous section by repeating ‘topple’ (2, 5, 6, – be carried, move), ‘help’ (1, 5) and ‘be in uproar’ (3, 6 – roar, raged).

God is within her; she will not be toppled.
God will help her when the morning dawns.
Nations rage, kingdoms topple;
the earth melts when he lifts his voice. 46:5-6 CSB

  • God is with the city – therefore – it will not be toppled.
  • God will help the city – therefore – a new day will dawn.
  • God will ‘utter his voice’ (thunder? Job 37:4; Psa 18:13; 29:3-9) – and as a result – nations will rage, kingdoms topple and the earth melt (soften as a result of rain – Psa 65:10). A thunderstorm with torrential downpours is a spectacular display of God’s awesome power.

The assurance that God is with his people reinforces their belief that his divine presence provides security. They are secure in his shelter, knowing that his raised voice will overcome all distresses.

Verse 7 is the refrain (parallel to v.1 and repeated in v.11) The LORD of hosts is with us; the God of Jacob is our refuge. Selah.

As one of the psalms in a section of the book often referred to as the ‘Elohistic Psalter’ (Pss. 42-83) Psalm 46 prefers the divine name elohim (God) over YHWH (the Lord). YHWH occurs, however in v.8 and we have already noticed the title Most High in v.4. Now in v.7 we have two more names for God: YHWH Sabaoth (Lord of Hosts) and The God of Jacob.

Lord of Hosts – means Lord of Armies. Although God is in control of physical, earthly armies this title is usually interpreted in terms of God as cosmic commander of angelic, spiritual forces, such as:

And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? And the captain of the LORD’s host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so. Joshua 5:13-15

And when the servant of the man of God was risen early, and gone forth, behold, a host compassed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do? And he answered, Fear not: for they that be with us are more than they that be with them. And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha. 2 Kings 6:15-17

Lord of Hosts stresses God’s supreme power and ability to defend his people against any threat. They do not have to fight their own battles because the Lord of Armies has infinite resources and can assemble a team to assist whenever necessary.

is with us – cf. Immanuel – God with us, Isa 7:14; 8:8, 10.

The God of Jacob – This title occurs about 285 times in the Old Testament, of which 15 are in the Book of Psalms. Jacob is a patriarch whose life was marked by struggles, but God remained with him. That same God is now with his people in their struggles. He is a stronghold – a secure, inaccessible height. This same word occurs in 2 Samuel 22:3 (The God of my rock; in him will I trust: he is my shield, and the horn of my salvation, my high tower, and my refuge, my saviour; thou savest me from violence.) and is used to describe the righteous in Isaiah 33:16 (He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure.) God is the true source of security.

GOD AS A RULER (8-11)

COME, SEE

From the thought in v.7 of the Lord of Armies as a great warrior the stanza vv.8-11 moves on to view him as the ultimate peacemaker. In this final section the outlook moves from personal/national to global and from confidence to awe.

The imperatives invite, indeed command, everyone to come, behold the works of the LORD, what desolations he hath made in the earth. The word translated ‘come’ is not the verb ‘come’ but means ‘walk’ or ‘go.’ The verb ‘behold’ is not the common word for ‘see’ but a more poetic term often used by the prophets (Isa 1:1; Lam 2:14; Hab 1:1; Zech 10:2) with the idea of ‘perceive.’ The ‘works of the Lord’ are his general acts or deeds. Often they are described as ‘wonderful’ (i.e. astonishing or extraordinary) but his activities referred to here are destructive (‘made desolations’). The main implication of the noun ‘desolations’ is ruin or horror. These acts, however, are not random but the result of God’s purposeful action to eliminate his enemies on earth. ‘Earth’ here, and in v.10, is another example of metonymy – it stands for people on the earth. God has to dismantle human pride and violence in order to establish peace so his works are not always gentle; sometimes they involve upheaval in order to bring about justice and renewal, e.g. the Flood, the Exodus, or Jesus overturning the moneychangers’ tables in the temple. ‘Hath made’ is a prophetic perfect which points to a time that is future to the psalmist; but the event is so certain that he speaks of it as having already happened.

V.9 contains the following statements:

  • He makes wars cease throughout the earth. – God will establish peace throughout the world (cf. Isa 2:4).
  • He shatters bows (cf. Hos 1:5) and cuts spears to pieces; – God will disable all armaments.
  • He sets wagons ablaze (cf. Josh 11:6, 9; Isa 9:5) – ‘wagons’ is usually translated as ‘chariots.’ God will destroy all powerful weaponry.

These implements of war represent various aspects of human conflict. Bows – long-range attack, striking from a distance. Spears – direct confrontation – close combat. Chariots – mobility and speed, hit and run tactics, transfer of troops. One day there will be no more war for all enemies of the Lord will be subdued and all their weaponry dismantled or destroyed.

BE STILL, KNOW

These acts of disarmament set the stage for verse 10 in which there are two more imperatives: ‘be still’ and ‘know.’ Until now the psalmist and the nation (‘we’ v.2, ‘us’ v.7) have been speaking but v.10 is a direct command from the Lord: Be still, and know that I am God. The verb ‘to be still’ means – to slack, relax one’s grip, cease, desist, become weak, let drop, let go (cf. Josh 10:6; Judg 8:3; 1 Sam 15:16; 2 Sam 4:1; Neh 6:9; Psa 138:8). This command is primarily addressed to the nations (KJV ‘heathen’) urging them to surrender, to end their pointless armed struggle against the invincible Lord of Armies. They are also instructed to ‘know’ that he is God, i.e. recognise his sovereignty and absolute authority.

God then gives his reason for stepping in to end all wars and establish universal peace. It is so that he will be exalted. The verb ‘I will be exalted’ is repeated in each of the two remaining clauses in v.10: I will be exalted among the nations, I will be exalted in the earth. Darby. This repetition further emphasises God’s sovereignty over the earth. He is not just Israel’s God but controls the world and will therefore be universally exalted.

Although addressed primarily to the raging nations these words have often been appreciated by believers in trouble who have viewed them as an invitation to pause, reflect and ‘let go.’ This is not passive surrender but rather a deliberate act of trust. It represents a decision to resist the pressure to always be in control. Rather, in the midst of instability, frantic activity and great anxiety, one must commit the situation to the Lord. God calls for stillness – so that we may stop striving but acknowledge his sovereignty and power as he fulfils his purposes throughout the world.

V.11 repeats the refrain of v.7: The LORD of hosts is with us; the God of Jacob is our refuge. Selah. The psalm ends where it began – with God’s unwavering presence and protection – and with reassurance and confidence in God as an unshakeable fortress and refuge.

SUMMATION

Psalm 46 is a theological reflection upon God as a refuge and strength. It stresses that, in chaos and uncertainty, God remains a constantly available source of help and security. The psalm encourages us to place complete and unconditional trust in our omnipotent and omnipresent God, who is the true source of safety in times of trouble or tragedy. No matter how bad things may seem, believers can find comfort in God’s power, presence and promises; secure in the knowledge that his ultimate victory is assured.

Posted in Exposition

A Lament for the Princes of Israel: Ezekiel 19:1-14

Posted on by writtenexposition

Reading: Ezekiel 19:1-14

CHAPTER DIVISION

1-9 THE ALLEGORY OF A LIONESS AND HER CUBS

10-14 THE ALLEGORY OF AN UPROOTED VINE

INTRODUCTION

Ezekiel chapter 19 continues the oracle of YHWH about ‘the land of Israel’ which commenced at 18:2. Ezekiel, instructed by YHWH, now presents a powerful lamentation for the ‘princes of Israel.’ The lament is in the form of two allegories: a lioness with her cubs and an uprooted vine. Ezekiel uses these to reflect upon the downfall of the Davidic kings of Judah. As with all parables, not just Ezekiel’s, it is unhelpful to speculate upon the meaning of every small detail. There are a variety of views on what different features of the parables represent.

When composing this dirge Ezekiel may have had in mind Jacob’s blessing upon Judah in Genesis 49. It mentions ‘a lion’s whelp’ and ‘the vine:’

…Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes… Gen 49:9-11

THE ALLEGORY OF A LIONESS AND HER CUBS (1-9)

(1) YHWH instructs Ezekiel to present a lamentation for ‘the princes of Israel.’ A lamentation (qiynāh) is a funeral song, elegy or dirge. The word is first used in 2 Sam 1:17 to describe David’s famous lament for Saul and Jonathan. This one in Ezekiel 19 is the first of six in the book of Ezekiel.

19:1-14 – A lament for Israel’s princes.
26:17 – A lament for Tyre
27:2-31 – A lament for Tyre
27:32-36 – A lament for Tyre
28:12-19 – A lament for the king of Tyre
32:2-16 – A lament for Pharaoh, King of Egypt

The ‘princes of Israel’ refers to the chieftains /rulers of Israel and in particular to the last few Davidic kings of Judah (see 12:10). Ezekiel does not call them kings; possibly to emphasise their subservience to foreign powers. Compare Jeremiah’s sorrowful prophecy about the Davidic kings in Jer 22:10-30.

(2) THE MOTHER LIONESS

Several words for lion occur in this passage: leḇiyyā’ – lioness; ’aryēh – lion (the animal); kep̱iyr – a lion, young lion (i.e. fierce).

Many commentators view the lioness as pointing to Judah (cf. Gen 49:9; Num 23:24; 24:9; Isa 29:1 – Ariel means lion of God; Rev 5:5) and her cubs as representing the royal house of Judah. In this allegory Judah the lioness lay down among other lions (the superpowers) and reared her cubs (the royal house) among young lions (the surrounding nations).

Others maintain that the reference is to Hamutal, a wife of King Josiah, whom the prophet Jeremiah referred to as queen [mother] in Jer 13:18. She was the mother of two of the last four kings of Judah; Jehoahaz (2 Kgs 23:31) and Zedekiah (2 Kgs 24:18; Jer 52:1).

(3-4) THE FIRST LION CUB

The mother lion raised her cubs in a politically dangerous environment. One in particular grew into a young lion and learned how to catch prey and devour men i.e. grew fierce and aggressive like those around it. The first lion cub is usually identified as Jehoahaz, son of Josiah and Hamutal (2 Kgs 23:31-34). The people chose him to succeed his father at age twenty-three but after a reign of just three months in 609 BCE ‘the nations also heard of him; he was taken in their pit (trap), and they brought him with chains (hooks) unto the land of Egypt.’ Jehoahaz was deported to Egypt by Pharoah Necho and his vassals, there he died. ‘Pit’ and ‘hook’ are vivid images that relate to the capture of wild animals. Despite his predatory nature Jehoahaz was easily subdued by Egypt.

(5-9) THE SECOND LION CUB

Disappointed by the fate of the first cub the mother (i.e. Judah), in desperation, took ‘another cub’ and reared him as young lion (i.e. to be aggressive). Some suggest that the second cub jointly represents Jehoiakim (605-598 BCE) and his son Jehoiachin (3 months in 597 BCE), 2 Kgs 24:8). Jehoiakim, however, was not chosen by the people of Judah but was installed by Pharaoh Necho as a puppet ruler. In addition, since Jehoiakim was not deported to Babylon but died at Jerusalem (Jer 22:18-19), it seems more likely that Ezekiel bypasses him and in this parable speaks of his son Jehoiachin (2 Kgs 24:8-16).

According to vv. 6-7 Jehoiachin too took his place among the other young lions (kings) and was ruthless, rapacious and cruel. His cruelty was not just exercised abroad but at home in Judah where he ‘knew’ (i.e. dishonoured) the nation’s defenceless widows (almanot) and laid towns to waste. Regarding widows, this may mean either that he made many women widows or that he took the wives of men he had killed into his harem. Instead of ‘widows’ many translations read ‘palaces’ (armonot), thus referring to the destruction of fortified citadels. The two words are textually similar. In either case the picture is one of ruin and desolation brought about by Jehoiachin’s oppressive rule. His ‘roaring’ represents the terror he inspired among his subjects,

As with the first cub, the nations (under Nebuchadnezzar’s rule) attacked and subjugated Jehoiachin – the net was spread over him, he was trapped in their pit, put in a cage in chains and sent to Nebuchadnezzar in Babylon, where he was imprisoned (Ezekiel was one of the aristocracy deported along with him at this time – 597 BCE). The result of the deportation was ‘that his voice should no more be heard upon the mountains of Israel.’ Jehoiachin’s rule, therefore, was brought to an end and his growl wasn’t heard again. Jehoiachin was released (2 Kgs 25:27-30) soon after the death of Nebuchadnezzar some thirty-seven years later but by that time any hope of his restoration to the throne of Judah in Jerusalem was long gone. He died in Babylon.

Note: The phrase ‘mountains of Israel’ occurs 17 times in the book of Ezekiel. See my previous post AN ORACLE ADDRESSED TO THE MOUNTAINS OF ISRAEL – EZEKIEL 6:1-14. Ezekiel chapter 36:1-38 contains another oracle, this time of blessing, addressed to ‘the mountains of Israel.’

THE ALLEGORY OF AN UPROOTED VINE (10-14)

(10) The allegory now changes from a lion to a vine. The image of the nation as a vine is a common one (e.g. Psa 80; Isa 5) and Ezekiel has already used it twice: see: Ezekiel’s Vine Allegory: a Prophecy about Jerusalem – 15:1-8 and Ezekiel 17:1-24 The Allegory of Two Eagles and a Vine. Most commentators agree that ‘in your blood’ (dam) is meaningless so there are many conjectures as to what Ezekiel might actually have meant. Some suggestions are:

  • ‘Blood’ refers to the juice of the grape therefore Ezekiel was thinking of sap, thus ‘full of vigour.’ Wine and the blood of grapes is mentioned also in Jacob’s blessing of Judah in Gen 49:11.
  • ‘Blood’ refers to ‘rest,’ thus Darby.
  • ‘Blood’ refers to ‘life.’
  • ‘Blood’ refers to ‘freshness.’
  • ‘Blood’ refers to ‘bloodline,’ thus NKJB
  • ‘Blood’ refers to ‘vineyard,’ thus HCSB, ESV, NASB, NIV, NRSV, NCV
  • ‘Blood’ refers to ‘fruitfulness.’
  • dam (blood) ought to read dama (to be like) thus ERV 1885 gives ‘in thy likeness’ as a marginal reading.

‘Your mother is a vine.’ Again, the mother is likely to represent the nation of Israel/Judah which has produced the kings. The description of a vine ‘planted by the waters’ (17:5,8) and ‘fruitful and full of branches’ evokes a time of prosperity, perhaps alluding to the reigns of David and Solomon which were considered a golden age, when Israel was strong and enjoyed God’s favour and blessings.

(11) The vine sent out strong shoots or branches that were suitable for rulers’ sceptres and its stature was exalted among the thick branches (lit. ‘thicket of clouds,’ see 31:3,10,14). This suggests that Judah produced powerful kings and was prominent among the nations.

(12) Verse 12, which is similar to 17:10, prophesies the violent end of the vine. ‘Plucked up in fury and cast to the ground’ signifies the wrath of God; his judgement upon Judah resulting in the fall of Jerusalem and the end of the Davidic monarchy. The ‘east wind’ symbolises a destructive force, in this case an invading army that brings destruction and ruin. The drying up of its fruit represents the economic strain caused by the annual payment of huge sums in tribute to Babylon. The withering and consumption by fire of its ‘strong rods’ represent the desolation of the land, the death or exile of its leaders (the kings and nobles), and the widespread suffering of the people. Most likely Zedekiah’s reign and the final siege and destruction of Jerusalem are in view.

(13) The tall luxuriant vine planted by the waters has been forcibly uprooted and now finds itself transplanted in a dry and thirsty wilderness. This verse looks forward to the Babylonian Captivity (586-538 BCE) that began when a significant portion of the Judean population was deported to Babylonia by Nebuchadnezzar after the destruction of Jerusalem in 586 BCE. However, it also describes the current situation of Ezekiel and the Jehoiachin exiles who had already been exiled to Babylon in 597 BCE.

(14) This verse further emphasises complete destruction. It is possible that the phrase ‘fire is gone out of a rod of her branches’ alludes either to internal conflict and corruption or to the devastation that was accelerated by the actions of one of the kings (referred to as ‘a rod’). One instantly thinks of Zedekiah’s breach of covenant and rebellion against Babylon (see 17:18).

There is ‘no strong rod to be a sceptre to rule’—the outcome is final and definitive. This statement effectively declares Judah’s demise as a sovereign state. The line of Davidic kings has come to a sad end.

The elegy formally closes with the words: ‘This is a lamentation, and shall be for a lamentation.’ Some of the details in the lament had already come to pass and some had yet to be fulfilled. This, therefore, is a lamentation for what has already happened and it will serve as a lamentation for what will soon happen.

SUMMATION

Ezekiel 19 laments the tragic downfall of the Davidic monarchy and the kingdom of Judah. It attributes this destruction not merely to external enemies, but to internal corruption and the unrighteousness of its own kings; who ultimately brought ruin upon themselves and the nation through cruelty and poor leadership. The lament emphasises the severe consequences of sin and the utter devastation that divine justice and judgement bring about.

Posted in Exposition

No More Sour Grapes! – Ezekiel chapter 18

Posted on by writtenexposition

INTRODUCTION

In Ezekiel 18 YHWH addresses, through the prophet, a common proverb (v.2) which is circulating among the exiles in Babylon. Two other proverbs (vv.19, 25) that express popular opinion are also quoted but they are not the main concern.

This chapter is usually classified as a disputation speech. Sweeney (2013, p.93) explains: ‘A disputation speech typically includes three major elements: a premise or thesis to be disputed, an alternative premise or thesis to be supported, and argumentation designed to demonstrate the validity of the alternative premise or thesis…’

Here the thesis is stated in v2—in the form of a proverb which metaphorically maintains that YHWH is unfairly punishing the present generation for the sins of their ancestors. YHWH disputes that and in vv.3-4 states the counter thesis that people suffer because of their own sins (the soul that sinneth, it shall die). The counter thesis is again stated in v.20 but in more detail. The argumentation for the dispute begins at verse 5.

DIVISION

1-4 A False Proverb

5-20 The False Proverb Refuted – Three Practical Examples

  • a) 5-9 A righteous man will surely live
  • b) 10-13 A righteous man’s wicked son will surely die
  • c) 14-17 A wicked man’s righteous son will surely live

21-32 Repentance

A FALSE PROVERB (1-4)

(1) The familiar (some 50 times in Ezekiel) prophetic word formula ‘The word of the Lord came unto me again, saying’ introduces a new section consisting of chapters 18 and 19. The formula claims divine origin for the message and lends it authenticity and authority.

(2) Ezekiel is to draw attention to a popular proverb concerning ‘the land of Israel’ and ask what the people mean by bandying it about. Since Ezekiel is addressing his fellow-exiles it is likely that he means that the proverb is circulating among them in Babylon. We know, however, from the writings of Jeremiah (Jer 31:29; Lam 5:7), that the same proverb was also in use back home in Judah.

The fathers have eaten sour grapes, and the children’s teeth are set on edge. KJV

This proverb expresses the view that children suffer for the sins of their parents or ancestors. It reflects a sense of fatalism and victimhood on the part of the Israelites and a failure to grasp the fact that they themselves are sinful. They blame earlier generations for their current woes and thus do not heed prophetic warnings about the sinfulness of Judah. They have become defensive and seek to deflect responsibility from themselves. In effect they say: ‘It is our fathers who have sinned so why is our homeland under the Babylonian yoke and why are we in exile in Babylon?’ By justifying themselves they proclaim that God is not fair.

(3) Although it is true that the effects of wrongdoing can be felt for several generations thereafter (Exod 20:5) YHWH swears an oath by himself that never again will this illogical and false proverb (that one generation eats sour grapes and a later one has a sour taste in the mouth as a result) be quoted as truth in Israel. The people are to stop saying that their misfortune is inherited. No more sour grapes!

(4) YHWH draws attention (Behold!) to the fact that all souls are his — everyone belongs to him, the son as well as the father. YHWH has the right to punish children as well as parents because everyone is accountable to him — he is not accountable to them. However, he does not do that. He judges every soul (i.e. every person) individually and holds them personally responsible for their own sin. This principle is set out in the Torah (Lev 18:5; Deut 24:16; cf. 2 Kgs 14:6).

Perhaps it ought to be borne in mind that Ezekiel is not dispensing with the idea of national or collective responsibility here but rather expressing it in individualistic terms. Since the nation is made up of individuals it is individuals whom YHWH will personally evaluate.

Righteousness and wickedness are not inherited traits but the result of personal choices. The consequences of an individual’s actions are therefore personal: the soul who sins shall die. Violation of YHWH’s moral and ethical standards will incur the death penalty.

THE FALSE PROVERB REFUTED – THREE PRACTICAL EXAMPLES (5-20)

In these verses YHWH vindicates himself against the accusation that he is unfairly punishing the present generation for the sins of their ancestors. By way of defence and to argue for individual responsibility he uses three case studies. Three scenarios are presented, each about a hypothetical individual. These individuals represent three different generations: a righteous grandfather, a wicked father and a righteous grandson.

A RIGHTEOUS MAN WILL SURELY LIVE (5-9)

Verse 5 begins with the conditional ‘if’—so the argument is presented in case law format. This casuistic legal style is typical of the Holiness Code in Leviticus (chapters 17-26) with which Ezekiel the priest (1:3) was familiar. Notice that he frequently uses the language of Lev 18:4-5 — Ye shall do my judgements, and keep mine ordinances, to walk therein: I am the LORD your God. Ye shall therefore keep my statutes, and my judgements: which if a man do, he shall live in them: I am the LORD.

  • statutes and judgements are mentioned in Ezek 18:9, 17, 19/21. See also Ezek 5:6-7; 11:12, 20; 20:11, 13, 18, 19 , 21, 25; 36:27; 37:24. (N.B. Ezek 20:11 makes it clear that statutes and judgements is a reference to the entire divine revelation at Mt. Sinai.)
  • The verb live occurs in Ezek 18:9, 13, 17, 19, 21, 22, 23, 24, 27, 28, 32.
  • if a man do, he shall live in them occurs in Ezek 20:11,13, 21.

Lev 18:5 states that if the Israelites adhere to the stipulations of the covenant they will live. Failure to keep them amounts to covenant breaking (Lev 26:15) and will incur punishment in the form of disease, famine, invasion and exile (Lev 26).

Verse 5 continues from ‘if’ with the words: a man be just, and do that which is lawful and right. The first case study is about a just or righteous man. The argument continues to the end of v.9 where the conclusion is that if a man is just, he will surely live. YHWH states that a just man will do that which is ‘lawful and right.’ This phrase is repeated in vv. 19, 21, 27; see also 33:14, 16, 19; 45:9.

Verses 6-9 list the sorts of things that constitute being ‘righteous’ in the sight of YHWH. These requirements are mainly derived from the Holiness Code in Leviticus (chapters 17-26) and echo principles found in the Ten Commandments. A ‘just’ man:

  • does not eat at the mountain shrines – worshipping false gods. see 18:6, 11, 15; 22:9, cf. 20:28. This is addressed in the first and second commandments, Exod 20:3-4.
  • does not lift up his eyes to the idols of the house of Israel. This is addressed in the first and second commandments, Exod 20:3-4. ‘Idols’ is a totally contemptuous term used 38 times in Ezekiel and probably alludes to excrement. It always occurs in the plural and is said to mean ‘dung-gods.’ Found also in 18:12, 15, cf. Deut 4:19.
  • does not defile his neighbour’s wife. Adultery violates the seventh commandment, Exod 20:14, see also Lev 18:20; 20:10; Deut 5:18; 22:22.
  • does not have sexual relations with a menstruating woman. See Lev 15:24; 18:19; 20:18.
  • does not oppress anyone. Lev 19:33; Deut 23:16; Zech 7:10.
  • returns to the debtor his pledge. He gives back what he has received as collateral when someone returns what he had borrowed, Exod 22:26; Deut 24:6, 13.
  • does not rob anyone using violence. Lev 19:13.
  • gives food to those in need. Deut 15:11; 24:19-22; Isa 58:7.
  • gives clothes to those in need. Isa 58:7.
  • does not charge the needy interest (nešek) on loans. Exod 22:25; Lev 25:35-37; Deut 23:19-20;.
  • does not charge the needy increase (tarbiyt) – accrued interest – unjust rates of interest on loans. see Lev 25:35-37.
  • withholds his hand from iniquity in whatever form.
  • judges between individuals impartially. Zech 7:9; 8:16.

Verse 9 sums up a person who lives by these principles as one who observes YHWH’s statutes and judgements and does that which is true (Deut 6:25). On this basis he is legally declared righteous and is therefore allowed to live. This declaration is made by the Lord God.

A RIGHTEOUS MAN’S WICKED SON WILL SURELY DIE (10-13)

The second case study in divine justice concerns a righteous person’s wicked son. Unlike his righteous father (vv.5-9) he turns out to be violent, a robber and commits other sins, something like those previously enumerated in vv.6-8. The wicked son will:

  • eat on the mountains
  • defile his neighbour’s wife
  • oppress the poor and needy
  • not restore the pledge
  • lift up his eyes to idols
  • commit abomination
  • take usury
  • take profit

These sins (vv.11-13) that the wicked man will commit do not exactly match those that his righteous father avoids (vv.6-8) but both lists include similar categories like idolatry, adultery, robbery, usury and oppression of the poor. Notice that v.11 also adds ‘and that doeth not any of those duties.’ This teaches us that sins of omission are every bit as serious in God’s sight as sins of commission.

V.13 asks the question ‘shall he then live? The answer is supplied: ‘he shall surely die’ (suffer the death penalty, cf: Exod 21:12; Lev 20:9, 11,12, 13, 16, 27; Deut 17:6; 21:22). The point is that since the wicked son does things that his righteous father has not done then it cannot be said that the father is at fault because his son has turned out wicked. He will surely die, not because of his father’s sins but because of his own choices. His father’s righteousness will not save him.

A WICKED MAN’S RIGHTEOUS SON WILL SURELY LIVE (14-17)

By way of contrast, the grandson (the next generation) sees his father’s wickedness, takes thought (‘considereth,’ see also v.28), and chooses to be righteous like his grandfather. The crimes that the righteous grandson avoids are listed in vv.15-17a. The list is much the same as that for his grandfather in vv.6-8 but approaching a menstruating woman is left out (see v.6). Verse 17b categorically states that the son will not die for his father’s crimes but will surely live and v.18 repeats (see v.13) that the father would be put to death for his own crimes.

(19-20) These two verses are the climax of YHWH’s argument for the principle of individual responsibility. He anticipates an objection that might be raised by the people about God’s verdict in the third case – that the son has been just so he will live. A righteous person, regardless of his father’s sins, will live but they will say: ‘Why should the son not bear the father’s guilt?’ God/Ezekiel must be mistaken since the people (in their own thinking) are righteous but suffering for the sins of their ancestors.

In v.20 YHWH again states his counter-thesis: The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.

The person who sins is the one who is subject to the death penalty. The son will not suffer for the iniquity of the father and the father will not suffer for the iniquity of the son. Each person is judged in accordance with his or her own actions. The righteous person is accounted as righteous and the wicked person as wicked. God’s judgement is not inherited (compare Isa 3:10-11).

The implications of this are: a) God’s judgement is personal, not arbitrary b) each person is judged according to his own actions therefore God is not unjust, and c) since God does not punish innocent people for the sins of others the Israelites cannot blame past generations for their present suffering. Their exile is the result of their own sin.

REPENTANCE (21-32)

YHWH now brings up the topic of repentance and describes two situations.

a) The wicked person’s repentance.

But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? Ezekiel 18:21-23

The first is that of a wicked person who genuinely decides to give up wrongdoing and instead live a righteous life. Since he abandons his sins and actively follows the ways of YHWH (‘keep my statutes,’ ‘do that which is lawful and right’) he will be treated as righteous and allowed to live. His past transgressions (lit, ‘rebellions’) will not be remembered and he will live (not die a premature physical death).

YHWH asks a rhetorical question in v.23: Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? The implied answer is ‘No!’ God is not a vengeful deity. Divine judgement is a necessary response to wickedness but not something in which YHWH takes delight. That is why he would allow a wicked person who repents to avoid judgement.

b) The righteous person’s reversal.

Verses 24-29 continue with the case of a righteous person who later chooses to embrace evil. Various phrases are used in v.24 (ESV) to describe this reversal:
– turns away from his righteousness
– does injustice
– does the same abominations that the wicked person does
– treachery of which he is guilty
– the sin he has committed

Verse 24b spells out the consequences. None of his righteous deeds will be remembered and he shall die for his sin. Past obedience does not count as credit against future rebellion. He will be sentenced to death for his crimes.

Verse 25 brings us back to the start of the chapter. Still of the opinion that they are suffering because of the sins of a previous generation Ezekiel’s fellow-exiles claim that YHWH is unfair. ‘Not equal’ means ‘biased.’ The verb means to weigh or be equal and was used in connection with weight and measurement. Addressing the people as a group (‘hear now’ is a plural imperative) God responds to the charge that these decisions are unfair by simply restating what he has already said in vv.21-24 in vv.26-28. Notice the double ‘turn away from’ and ‘to do.’

When a righteous person turns away from his righteousness and does injustice, he shall die for it; Ezekiel 18:26 ESV

Again, when a wicked person turns away from the wickedness he has committed and does what is just and right, he shall save his life. Ezekiel 18:27 ESV

(29) In spite of all that the Lord, through Ezekiel, has told them in this oracle the people still maintain that God’s ways are biased. YHWH retorts that it is their ways that are unfair, not his.

(30-32) The chapter concludes with a call to repentance. By arguing that those who repent will live and that those who turn to evil will die YHWH has indicated that the ‘house of Israel’ should accept responsibility for the situation in which they find themselves. He will judge them individually according to their actions so they need to repent and turn away from all their transgressions in order that iniquity will not be their ‘ruin’ (obstacle, stumbling block) i.e. downfall. The imperatives in vv.30-31 are repent, turn away, cast away, make yourselves a new heart… This passage contains one of three references in Ezekiel to ‘a new heart and a new spirit.’

And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh: Ezekiel 11:19

Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? Ezekiel 18:31

A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. Ezekiel 36:26

In v.32 YHWH reiterates that he has no pleasure in the death of anyone and his final words are both an invitation and a strong warning: ‘turn and live.’

SUMMATION

In this chapter YHWH, speaking through Ezekiel, highlights the responsibility of the nation for the current disaster. His argument demolishes the fatalistic view implied by the proverb in v.2 (The fathers have eaten sour grapes, and the children’s teeth are set on edge?) that they are suffering for the sins of their ancestors. In fact, each person is accountable to YHWH for his or her own choices and actions. Using case studies of hypothetical righteous and wicked individuals across generations YHWH emphasises that those who repent and pursue justice will live, while those who pursue evil will die, regardless of their past. The chapter ends with a statement of YHWH’s desire that everyone should live and ends with a powerful appeal — ‘turn and live’ —designed to motivate the people to make the right choice and repent.

Posted in Exposition

Psalm 131: Finding Peace in a Noisy World

Posted on by writtenexposition

A SONG OF DEGREES OF DAVID.
​1 LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me.
2 Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child.
3 Let Israel hope in the LORD from henceforth and forever.

INTRODUCTION

Psalm 131 is one of the shortest psalms in the Bible – just three verses – but it provides much spiritual food for thought by reminding us that we ought to cultivate humility, contentment and trust. In just a few words the psalmist teaches what it means to have ‘a quiet soul’ (v.2 ESV) in a noisy and anxious world.

SUPERSCRIPTION

According to the superscription this psalm is a ‘Song of Degrees, Of David.’ The Songs of Degrees – or Ascents – is a group of fifteen psalms (120-134) that are so called because they were sung by exiles returning (‘going up’) from Babylonian captivity (Ezra 7:6, 7, 9) and by pilgrims going up to Jerusalem (ascending the hill of Zion, 121:1; 122:1-4) to attend Jewish religious festivals (Exod 23:10, 17; 34:23). Of the Songs of Ascents numbers 122, 124 and 133 are also ascribed to David (composed or collected by David).

SETTING

Due to its brevity the psalm gives no indication as to when and why it was written. Some scholars suggest that the first two verses may have been written by a woman.

Others argue that the Songs of Degrees are linked to the experiences of Nehemiah. Goulder, for example, devotes a large chunk of his book ‘Psalms of the Return’ to an explication of this theory. He links Psalm 131 to the passage (Neh 13:23-29) which records Nehemiah’s angry and violent response to ‘the presence of ‘a fair number of ‘strange’ wives, and children talking gibberish’ (1998, p.86) after which ‘the rage subsides into normality’ (1998, p.88). This seems far-fetched.

On the other hand Clarke (1949, p.326) reckons that: ‘it is probably King Hezekiah who takes up this beautiful psalm of David’s as eminently suitable to set forth his own soul exercise at the time of his serious illness.’

DIVISION

INDIVIDUAL (1-2)

v.1 – The psalmist declares his humility.
v.2 – The psalmist declares his trust in the Lord.

NATIONAL (3)

v.3 – The psalmist exhorts Israel to hope in the Lord.

EXPOSITION

(1) ATTITUDES

The psalmist begins by addressing YHWH, so his meditation is directed towards the God of Israel. This song is therefore a prayer. The psalmist begins with a triple negative declaration: not – not – not.

  • my heart is not haughty
  • my eyes are not lofty
  • I have not exercised myself in great matters etc.

This three-fold claim is neither boastful nor evidence of low self-esteem but rather an acknowledgement in prayer that the psalmist does not harbour pride or arrogance in his ‘heart’. We have here an example of metonymy – ‘heart’ stands for the will or emotions.

My heart is not haughty – meaning exalted or lifted up. The word  ‘haughty’ (gāḇah) is used here in a bad sense, conveying the idea of proud, arrogant, presumptious or overly-ambitious, cf. Before destruction the heart of man is haughty, Prov 18:12.

My eyes are not lofty – ‘Lofty'(rûm) is another word that means lifted up. The reference here is to elevated eyes and therefore a condescending gaze. David does not have an inflated view of his own importance and does not consider himself superior to other people, cf. There is a generation, O how lofty are their eyes! and their eyelids are lifted up. Prov 30:13. Compare also: And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. Luke 18:13

I have not exercised myself in great matters, or in things too high for me – The Hebrew words for ‘great matters’ and ‘wondrous things’ occur together in Psalm 86:10 For thou art great, and doest wondrous things: thou art God alone
and in
Psalm 136:4 To him who alone doeth great wonders: for his mercy endureth forever
and also in Psalm 145:5-6, in these verses referring to the marvellous works of God.

The psalmist says that he does not ‘go about in,’ or ‘walk in,’ i.e. concern himself with, matters too great for him.

Similar sentiments are expressed in the third chapter of the Book of Sirach, an intertestamental apocryphal text:
21 Neither seek what is too difficult for you,
    nor investigate what is beyond your power.
22 Reflect upon what you have been commanded,
    for what is hidden is not your concern.
23 Do not meddle in matters that are beyond you,
    for more than you can understand has been shown to you. Sirach 3:21-23 (NRSV)

In verse 1 of Psalm 131 David assures the Lord that he is modest and does not have an unrealistically high opinion of himself. He does not look down on others or have an exaggerated view of how much he knows. He does not busy himself with grand activities that are beyond his ability or try to understand amazing things that lie beyond human comprehension. He does not demand to be in control but rather leaves everything in God’s hands.

(2) ACTIONS

In verse 2 David moves from attitudes to actions. With the word surely he strongly affirms: I have behaved and quieted myself. The Christian Standard Bible translates this as: I have calmed and quieted my soul.

Calming the soul is an intentional act. The psalmist does not attempt to bear burdens that the Lord has not asked him to carry nor does he strive for answers rather than trust God. Instead, he has deliberately taken action to still and compose his soul. The word ‘stilled’ (KJV behaved) is literally to be smooth – as in the levelling of uneven ground (Isa 28:25) and the word for ‘quieted’ means to be silent. Oesterley (1955, p.528) comments that ‘the words might be paraphrased: I have calmed the disturbing arguments, and silenced the disconcerting questionings that worried me.’

The psalmist describes the present state of his soul with one of the most striking images in the Bible. He compares it to a child lying contentedly against its mother. The simile ‘like a weaned child’ is repeated for emphasis and effect – ‘as a child that is weaned of its mother…even as a weaned child.’ A weaned child is one that has moved beyond breastfeeding. Picture a child who no longer comes to its mother for nourishment alone but is able to rest in her presence without crying, demanding or creating a fuss.

The psalmist has deliberately chosen ‘weaned child’ (one word in Hebrew) as another word meaning ‘suckling’ was available to him for ‘baby’ – the two terms occur in Isa 11:8. In ancient Israel children were typically weaned at around 2 to 3 years of age – or perhaps even later.

In 2 Maccabees chapter 7, which gives an account of the torture and martyrdom of seven brothers and their mother by the tyrant king Antiochus, the mother, speaking to her youngest son says:  “My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.” 2 Macc 7:27 RSV

In 1 Sam 1:22-24 Hannah says she will not go up to the sanctuary until her son Samuel is weaned. When she eventually does take him there v.24 describes him as a ‘young boy’ (na‘ar), which suggests that he is at least three years old.

Realising that a weaned child was likely around three years old helps us better understand the psalmist’s use of this image. Although still young, vulnerable and dependent the child has reached the stage where it can rest in its mother’s presence without constantly crying for milk.

Similarly, we as God’s children, and receiving from him all that we require, can commit ourselves to his love and care. Though still dependent on God, it is not with frantic anxiety and demand. We rest peaceful and content when, with quiet soul, we learn to trust the One who provides for us.

And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Philippians 4:7

And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. Colossians 3:15

Note: for other feminine images of God in the Bible see: Gen 1:27; Deut 32:11-12; Isa 42:14; 49:15; 66:13; Hos 11:3-4; 13:8; Mat 23:37; Lk 13:34; 15:8-10.

(3) HOPE IN THE LORD

Whereas the first two verses are intensely personal this last verse contains a national exhortation. Having expressed his trust in the Lord the psalmist now calls upon Israel to follow his example and ‘hope in the Lord.’ Just as he has rejected pride and arrogance and realised that he cannot solve life’s problems by himself so the covenant people must rely on the Lord ‘henceforth and forever’ i.e. at all times; fixing their expectations on him and waiting with patience for him to work on their behalf.

SUMMATION

Modern life encourages self-esteem, self-sufficiency, self-promotion and glorifies material gain and financial success. Trying to match the high expectations of other people can put us under severe pressure.

Psalm 131 cuts across this way of thinking and teaches us to let go of restlessness and pride and maintain an attitude of calmness and trust in the Lord. This requires humility, for not trusting is pride. True humility involves not grasping after things that lie beyond our understanding, abilities or control but having faith in God and his kindness.

This is a useful psalm for times of anxiety and impatience, for it reminds us that peace is not found in knowing everything but in knowing the Lord – who knows everything. So let us humble our hearts, and rest with quiet trust in God – just like a three year old child content in the arms of a loving mother.

BIBLIOGRAPHY

Books

Clarke, A.G. and Vine, W.E. (1949). Analytical Studies in the Psalms. John Ritchie Ltd., Kilmarnock. Also available online here.

Goulder, M.D. (1998). The Psalms of the Return (Book V, Psalms 107-150): Studies in the Psalter, IV. Sheffield, Eng.: Sheffield Academic Press. Read a short review of this book at themelios.

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

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Posted in General

A Psalm For Father’s Day: Psalm 103

Posted on by writtenexposition

Reading: Psalm 103

​1 Bless the LORD, O my soul,
and all that is within me,
bless his holy name!
2 Bless the LORD, O my soul,
and forget not all his benefits,
3 who forgives all your iniquity,
who heals all your diseases,
4 who redeems your life from the pit,
who crowns you with steadfast love and mercy,
5 who satisfies you with good
so that your youth is renewed like the eagle’s.
6 The LORD works righteousness
and justice for all who are oppressed.
7 He made known his ways to Moses,
his acts to the people of Israel.
8 The LORD is merciful and gracious,
slow to anger and abounding in steadfast love.
9 He will not always chide,
nor will he keep his anger forever.
10 He does not deal with us according to our sins,
nor repay us according to our iniquities.
11 For as high as the heavens are above the earth,
so great is his steadfast love toward those who fear him;
12 as far as the east is from the west,
so far does he remove our transgressions from us.
13 As a father shows compassion to his children,
so the LORD shows compassion to those who fear him.
14 For he knows our frame;
he remembers that we are dust.
15 As for man, his days are like grass;
he flourishes like a flower of the field;
16 for the wind passes over it, and it is gone,
and its place knows it no more.
17 But the steadfast love of the LORD is from everlasting to everlasting on those who fear him,
and his righteousness to children’s children,
18 to those who keep his covenant
and remember to do his commandments.
19 The LORD has established his throne in the heavens,
and his kingdom rules over all.
20 Bless the LORD, O you his angels,
you mighty ones who do his word,
obeying the voice of his word!
21 Bless the LORD, all his hosts,
his ministers, who do his will!
22 Bless the LORD, all his works,
in all places of his dominion.
Bless the LORD, O my soul! Psalm 103 ESV

Father’s Day Reflection

While there is no direct mention of human fathers in this psalm it may be helpful to reflect upon it in the context of Father’s Day. This ‘Psalm of David’ calls upon the faithful to remember and give thanks for all God’s goodness. In a similar way Father’s Day is a time to to remember and celebrate the blessings that fathers (or father figures) have brought into our lives.

In vv.13-14 David explicitly uses the analogy of a father’s compassion to describe God’s character. This theme, along with others in the psalm such as forgiveness, patience and steadfast love, brings to mind qualities that we most admire and appreciate in good fathers.

A good father, vv.3-5 would suggest, strives to protect, provide and nurture. He also offers forgiveness, helps heal from hurts, guides away from danger and shows unconditional love.

As earthly fathers, while recognising our own failures and limitations, may we have the capacity to understand our children’s fears, weaknesses, and vulnerabilities and offer compassion and understanding.

Verses 15-18 is a reminder that though time with, and as, fathers is fleeting, the impact of loving fathers can last for generations; with the legacy being passed on by ‘children’s children.’

In Psalm 103 we may view God as:

A Forgiving Father, v.3

A Kind Father, vv.4, 8, 11,17

A Providing Father, v. 5

A Righteous Father, vv.6, 17

A Patient Father, v.8

A Compassionate Father, v.13

An Understanding Father, v.14

Posted in General

Unexpected Disasters: The Shock of Sudden Tragedy

Posted on by writtenexposition

Reading: Luke 13:1-5

1 There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. 2 And he answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? 3 No, I tell you; but unless you repent, you will all likewise perish. 4 Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? 5 No, I tell you; but unless you repent, you will all likewise perish.” Luke 13:1-5 ESV

Today, 12 June, 2025, the newsfeeds have brought details of a tragic plane crash that occurred shortly after take-off at Ahmedabad airport in western India. The aircraft was bound for London Gatwick, carrying hopeful travellers, people like you and me. In a matter of moments many lives were lost, families devastated and the world left asking, ‘Why? How could this happen?

Disasters shock us and confront us with the fragility of life. We wonder: Why them? Why now? Could that happen to me? Such questions are not new. In Jesus’ day, people wrestled with those same thoughts about local tragedies. Luke chapter 13 records that Jesus responded with a message, not of speculation, but of salvation.

The Lord Jesus never shied away from real issues. He did not avoid hard questions but met people where they were and addressed their concerns head-on. Sometimes he illustrated his preaching with parables – stories about everyday real life – and he also referred to news stories of interest in order to drive home an important truth. That is exactly what he has done in Luke 13:1-5. The Lord Jesus alludes to two news stories of the time. No other historian but Luke records these two events.  Josephus the great Jewish historian does not mention them at all. They did not make national or international headlines and the exact details have not survived. These were local disasters: current events that had shaken the people of his day.

  • The Temple Disaster– where the Roman governor Pontius Pilate had slaughtered worshippers from Galilee
  • The Tower Disaster – where a structure in Siloam collapsed, killing 18 people.

Jesus first of all discusses the TEMPLE DISASTER. Then he mentions the TOWER DISASTER. He uses these to talk about the TRUE DISASTER

The Temple Disaster

It is very likely that this event took place during the Passover, and that these Galilean Jews had travelled to Jerusalem to fulfil their religious duties. Galileans had a reputation for being rebellious and it seems that Pilate’s soldiers attacked and slaughtered some of them while they were offering sacrifices. We don’t know the details but they were murdered in such a gruesome way that it was described as their blood being mingled with the blood of their offerings. A horrific scene.

The generally accepted wisdom at that time was that good things happened to good people and bad things happened to bad people. The people Jesus was talking to therefore assumed that those Galileans were especially sinful. After all, wouldn’t God protect good people in the act of worship? Jesus answered their thoughts plainly: ‘Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way?  No,…’ He corrected their faulty theology. This is an emphatic ‘No!’ The Galileans who were slaughtered by Pilate were not greater sinners than others. Calamities are not reserved for the wicked. Jesus used that event to remind them of something very important: unless you repent, you will all likewise perish. It is a fact that all face the judgement of God unless they repent.

The Tower Disaster

The second calamity mentioned by Jesus related to part of a construction project, possibly an aqueduct. The tower collapsed, killing eighteen people. Were they worse sinners than than others in Jerusalem? Again Jesus says ‘No!’ Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem?

These two events may have seemed random but Jesus used both of them to emphasise the same point: tragedy does not discriminate. And, since death is unpredictable, the only wise response is repentance: unless you repent, you will all likewise perish.

The True Disaster

Jesus wasn’t lecturing them on politics or architecture. His concern was not with ‘health and safety’ but for their eternal safety. He was telling them: ‘Don’t ask why these people died – ask yourself if you are ready to die when your time comes.’

The real disaster is that if you don’t repent, when death comes you will perish. True disaster is that you die and experience the judgement of God because you have not repented. Jesus was not stressing the issue of how people die or when they die or why they die. The issue is that they might die without repenting.

The true disaster is not dying suddenly. It is not dying violently or unexpectedly. The real disaster, according to Jesus, is dying unrepentant. Repent or perish is not intended as a cruel ultimatum – it is a loving warning.

THREE WORDS THAT DEMAND ATTENTION

unless you repent, you will all likewise perish.

In Luke 13:1-5 Jesus uses three crucial words: all, repent and perish.

ALL – An Inclusive Word

No-one is exempt. Jesus said: unless you repent – not they, not those people, but you.

  • for all have sinned and fall short of the glory of God, Romans 3:23 ESV
  • None is righteous, no, not one; Romans 3:10 ESV
      

Your upbringing will not save you. Your morality will not exempt you. Your good works will not excuse you. You must repent.

REPENT – A DECISIVE WORD

Repentance is a necessity. Repentance by itself will not save you, but you cannot be saved without it. Repentance and faith are linked together inseparably in Acts 20:21: ‘Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.’ KJV. Repentance in the New Testament always includes faith in Jesus Christ as the only Saviour. It is a turning from sin to someone and that someone is Jesus Christ. The repentance that leads to eternal life is that repentance which embraces Christ as saviour.

Repentance is not a vague sorrow or an emotional moment. It is a decisive turning — a change of heart, mind, and direction.

PERISH – A SOBERING WORD

To perish is not simply to die. Everyone dies. To perish is to die without hope, to face eternal judgement.

Hebrews 9:27 says: it is appointed for man to die once, and after that comes judgement, ESV

Jesus uses the word perish with eternal implications. The true tragedy is not a Roman sword or a collapsing tower; it is a person entering eternity unrepentant and unforgiven.

SUMMATION

None of those who died in the temple or under the tower expected that day to be their last. They had plans, routines and dreams; all disrupted in an instant.

That is the unsettling reality of life: we do not know what tomorrow holds. We might be sitting here today — reasonably healthy, strong, confident — but we cannot guarantee we will be here tomorrow. What if today is your final warning? What if this is God’s voice calling you, one last time: “Repent, or perish”?


Posted in Exposition

Ezekiel 17:1-24 The Allegory of Two Eagles and a Vine

Posted on by writtenexposition

Reading: Ezekiel 17:1-24

Background reading:
– King Jehoiachin’s exile to Babylon in 597 BCE, 2 Kgs 24:6-16; 2 Chron 36:9-10.
– Zedekiah’s installation as Nebuchadnezzar’s puppet king and his revolt against Babylonian rule, 2 Kgs 24:17-20; 2 Chron 36:11-16.
– The aftermath of Zedekiah’s revolt, 2 Kgs 25:1-30; 2 Chron 36:11-20.

THE ALLEGORY OF TWO EAGLES AND A VINE

DIVISION

1-10 The Imagery of the Allegory
11-21 The Interpretation of the Allegory
22-24 A Message of Hope

INTRODUCTION

Chapter 17 presents two further visions of Ezekiel in the section (chapters 4-24) that contains oracles of warning about the certainty of YHWH’s judgement upon Judah for crimes such as disobedience, violence, exploitation of the poor, foreign alliances and idolatry.

Already in exile in Babylon, Ezekiel prophesied to the people of Israel/Judah in the years leading up to and just after the siege and destruction of Jerusalem by Babylonian forces in 587/6 BCE.

In this chapter Ezekiel addresses the political crisis of the time which was King Zedekiah of Judah’s rebellion against Babylonian rule. This must have occurred about 590 BCE since it prompted Nebuchadnezzar’s siege of Jerusalem that began in Zedekiah’s ninth regnal year, 589/8 BCE (Jer 39:1; 52:4; 2 Kgs 25:1).

THE IMAGERY OF THE ALLEGORY 1-10

(1) Ezekiel 17 begins with the standard prophetic word formula ‘and the word of the Lord came unto me, saying’ which introduces a new revelation. This formula occurs again in v.11.

(2) As usual YHWH emphasises Ezekiel’s mortality by addressing him as ‘son of Adam’ and then issuing a double command: ‘pose a riddle (ḥiyḏāh) and tell an allegory (māšāl) to the house of Israel.’ The idea of a riddle or enigma is that it is difficult to understand whereas an allegory or fable is something that illuminates the understanding. Greenberg (Ezekiel I-XX, 1983, p. 309) comments: ‘While the two terms appear in parallelism (Ps 49:5, 78:2; Prov 1:6) they are not interchangeable (as Judg 14:12ff and 1 Kings 10:1 show )…’

(3) There follows the prophetic messenger formula ‘Thus saith the Lord God’ which cites the origin of the message and claims divine authority (also vv.9, 22).

FIRST GREAT EAGLE

The allegory begins with a great eagle that has powerful wings, long feathers and colourful plumage coming to Lebanon to the top branch of a cedar tree.

Comment – Nešer refers to a large bird of prey and can be translated as either ‘eagle’ or ‘vulture’ depending on the context. Most translations opt for ‘eagle,’ thus emphasising power, speed and dominance. Some scholars reckon that nešer here refers to the Great Griffon Vulture. Translating it thus would emphasise its scavenging behaviour and association with death and desolation.

great wings, long-winged, full of feathers, which had divers colours – a superpower which has widespread domination and influence over many peoples.

Lebanon – to the north of Israel but in the allegory it seems to represent Jerusalem, see v.12.

the highest branch – the aristocracy.

(4-6) Taking off the topmost twig from the highest branch of a cedar tree the eagle carries it to a land of commerce and sets it in a city of merchants. Then it takes a seedling from the ground and plants it in well-irrigated, fertile ground where it grows like a willow tree (a tree that loves water, cf. Isa 44:4). There it grows into ‘a spreading vine of low stature’ which produces branches and shoots and has its roots spread towards the eagle.

COMMENTS – He cropped off the top of his young twigs, carried it into a land of traffic; he set it in a city of merchants. – i.e. deported the king (Jehoiachin) to Babylon. The Babylonians were famous traders (Josh 7:21; Rev 18:10-16).

He took also of the seed of the land – Nebuchadnezzar installed Zedekiah, a native of Judah, as a puppet ruler.

and planted it in a fruitful field; he placed it by great waters, and set it as a willow tree. – Zedekiah and Judah flourished under Babylonian rule – they were dependent upon Babylonia but the conditions for growth were excellent.

great waters – The Euphrates and the Tigris were the rivers of Babylon (cf. Psa 137).

And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs. – As a vassal state Judah was subservient to the Babylonians but was nevertheless thriving.

Vine – Often used for Israel, e.g. Psa 80:8-15; Isa 5:1-7; Jer 2:21; Hos 10:1.

(7) SECOND GREAT EAGLE

A second eagle with great wings and many feathers is introduced and the vine stretches its roots and branches towards this eagle hoping to obtain sustenance from it.

COMMENTS – The second great eagle is not quite as splendid as the first (cp. v.7a with v.3a). It has great wings and many feathers but they are not as long or colourful as those of the first eagle.

The vine tries to shift its loyalty, it stretches out its roots and branches towards the second eagle. Notice that, whereas in vv.3-5 the first great eagle takes the active role and the vine is passive, in v.7 the second great eagle is passive and the vine is active. It reaches out towards second eagle.

(8) The series of infinitives would suggest that v.8 is recapping the advantages the vine has enjoyed and could continue to enjoy (v.6) under the first eagle (it was planted: to bring forth branches, to bear fruit, to become a goodly vine). This emphasises the foolishness of turning towards the second eagle.

(9-10) Again employing the prophetic messenger formula ‘Thus saith the Lord God’ (also vv.3, 22) Ezekiel is told to ask his fellow exiles questions (featuring the words ‘shall it prosper’) and then supply the answers.

Q Shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it wither?
A it shall wither in all the leaves of her spring, even without great power or many people to pluck it up by the roots thereof.

Q Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it?
A it shall wither in the furrows where it grew.

COMMENTS – these questions and answers are designed to show the utter futility of the vine changing its allegiance. The first eagle will uproot the vine (by applying great force) and cause it to wither (rot).

planted – some translations (e.g. NCB; NLT; RSV; NRSV) prefer ‘transplanted’ as the verb šāṯal  can mean either to plant or to transplant. In Ezek chapter 19 this same word is used of a vine’s first planting and again in v.13 of its second planting (transplanting).

east wind – a destructive hot wind (Job 27:21; Isa 27:8; Ezek 19:12; Hos 13:15).

the furrows (v.7 and v.10) – the River Nile and the irrigation canals that branch off from it.

THE INTERPRETATION OF THE ALLEGORY 11-21

(11-12a) In Ezek 17:11 the standard prophetic word formula ‘the word of the Lord came unto me, saying’ introduces a new revelation that helpfully explains the previous one. Ezekiel is to communicate this to the exiles who are with him in Babylon; here referred to once again as ‘the rebellious house.’ This description occurs 12 times in the book of Ezekiel: 2:5, 6, 8; 3:9, 26, 27; 12:2, 3, 9, 25; 17:12; 24:3.

(12a-21) Explanation:

v.12 Behold, the king of Babylon is come to Jerusalem, and hath taken the king thereof, and the princes thereof, and led them with him to Babylon;

COMMENT – Cp. vv. 3-4. The first great eagle is Nebuchadnezzar, king of Babylon, who in 597 BCE besieged Jerusalem (Lebanon) and carried away the Judean king Jehoiachin, with the aristocracy and the elite of the land, to exile in Babylon (see 2 Kgs 24:10-16).

v.13-14 And hath taken of the king’s seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land: That the kingdom might be base, that it might not lift itself up, but that by keeping of his covenant it might stand.

COMMENT- Cp. vv.5-6. Nebuchadnezzar appointed Zedekiah as his vassal king in Judah (2 Kgs 24:17). As part of this agreement Zedekiah swore an oath of allegiance to Nebuchadnezzar that would also have entailed a commitment to pay an annual tribute to the Babylonians. The Chronicler records that Nebuchadnezzar put him under oath; Zedekiah swore this in the name of YHWH (2 Chron 36:13). If this agreement was honoured Judah would survive and flourish as a Babylonian vassal state, YHWH had confirmed that this would be so in a word addressed to Zedekiah by the prophet Jeremiah (Jer 27:12-15).

vv.15-16 But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord GOD, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he broke, even with him in the midst of Babylon he shall die.

COMMENT – Having decided to revolt against Babylonian rule Zedekiah sent diplomats to Egypt to request military support, which seems to have been forthcoming. Zedekiah then rebelled (2 Kgs 24:20), probably by withholding tribute. This action quickly backfired as Nebuchadnezzar marched on Jerusalem and laid siege to the city.

Echoing v.9 and v.10 YHWH asks ‘Shall he prosper?’ The alliance with Egypt will not work because YHWH is angry that Zedekiah broke the treaty with the Babylonians that was sworn in YHWH’s name. YHWH swears by himself that Zedekiah will die in Babylon.

v.17 Neither shall Pharaoh with his mighty army and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons:

COMMENT – Once the Babylonian siege apparatus is set up (ramps and bulwarks) Pharaoh and his army will be of no use (see Ezekiel’s description of Babylonian siege warfare against Tyre in 26:7-11). Jeremiah 37:4-11 indicates that Pharoah did send an army, causing the Babylonians to break the siege of Jerusalem for a short while in order to repulse that threat.

vv.18-19. Seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape. Therefore thus saith the Lord GOD; As I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head.

COMMENT – Zedekiah had ‘given his hand’ (this gesture must have meant ‘I promise’ cf. Ezra 30:8; Lam 5:6).

v.19, which I have shown in bold print, is the key verse in the chapter. It is the whole point of the allegory. Zedekiah swore an oath and made a treaty with a secular ruler, but did not honour its terms because he despised the oath (the word ‘oath’ also means ‘curse’). However, he swore it in YHWH’s name so it has religious significance. It is binding. Notice ‘mine oath’ and ‘my covenant.’ The oath and covenant that Zedekiah made with Nebuchadnezzar is also viewed as YHWH’s oath and covenant. Zedekiah violated that agreement and will suffer the consequences. Notice that YHWH himself makes an oath (‘as I live’) to punish Zedekiah.

v.20 predicts Zedekiah’s capture, exile to Babylon and judgement there for violating his duty and v.21 predicts that his soldiers will be pursued and either slain or dispersed. All this without any mention of Nebuchadnezzar! YHWH is in control. Nebuchadnezzar is his agent. Nebuchadnezzar is his instrument.

The fulfilment of these consequences will prove that YHWH indeed has spoken – ye shall know that I the LORD have spoken it.

A MESSAGE OF HOPE 22-24

The first 21 verses of Ezekiel 17 have been about judgement, the closing verses are about restoration. Utilising the earlier imagery of the chapter Ezekiel predicts the restoration of the Davidic line. Many interpret this passage as messianic.

Again employing the prophetic messenger formula ‘Thus saith the Lord God’ (also vv.3, 9) Ezekiel prophesies that YHWH will act to take a new tender sprig from the top of the high cedar in Babylon and plant it upon a high and eminent mountain in Israel. There it will thrive and become a place of shade and security for ‘all fowl of every wing.’ All the trees of the field will know that that YHWH has spoken this and has brought it about.

No explanation of this metaphor is given but based on the earlier explanation in the chapter where the top of the twigs represented Jehoiachin then this tender twig (from the top of the high cedar tree in Babylon) that YHWH will plant upon a high mountain in Israel refers to a future king of the Davidic line who will reign in Israel/Judah. Mt. Zion springs immediately to mind but ‘high and eminent mountain’ probably refers to this king’s greatness. He will flourish and be a blessing to all kinds of people – or perhaps v.23b (under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell) implies universal rule. This future Davidic ruler will have worldwide influence and significance (cf. Isa 9:6-7; Jer 23:5-6; Ezek 34:23; 37:24).

Ezekiel may have been hoping for the eventual restoration of King Jehoiachin with whom he was in exile in Babylon. Jehoiachin was released after Nebuchadnezzar’s death in 562 BCE (2 Kgs 25:27-30; Jer 52:3-4) but he was not the fulfilment of the prophecy. Nor was Zerubbabel, a later Governor of Judea under the First Persian Empire, although he was of the Davidic line and his name means ‘seed of Babylon.’

The chapter closes with ‘all the trees of the field’ (i.e. the nations) recognising that it is YHWH who has brought Judah down to nothing and who will restore and exalt the new king. YHWH makes the low high and brings the high low.

PREACTICAL LESSONS FROM EZEKIEL 17

a) The necessity of keeping one’s word. Breaking promises and betraying trust, whether in personal or business relationships or in the political sphere, matters to God. Integrity is important and actions have consequences. Do I honour my commitments, or shift loyalties if it seems more beneficial to do so?

b) The folly of placing dependence upon others rather than God. Zedekiah relied on Egypt’s prowess rather than trust God’s sovereignty. True security lies in trusting God, not others. Am I entangled in worldly alliances?

c) Although we live in uncertain times God is actively working out his purposes in world affairs. No matter how bad a situation seems he is in control. God can reverse national fortunes (bring the high low and make the low high, v.24) and ultimately his plans will prevail.

Posted in Exposition

Psalm 48: ‘This God is our God forever and ever.’

Posted on by writtenexposition

Reading: Psalm 48

INTRODUCTION

Psalm 48 is a patriotic song, probably pre-exilic, which celebrates the protection of Jerusalem by Israel’s God, YHWH, who dwells there among his people and is supreme over all enemies. The greatness of YHWH is reflected in the security and beauty of the city.

The occasion of the psalm is unknown but it would seem from vv. 4-8 that it was composed in the aftermath of a historical event that resulted in a great national deliverance, which is attributed to YHWH. Some scholars suggest that it may have been written for the Feast of Tabernacles during which, so they speculate, the faithful praised the Lord as they toured the city (v.12).

Psalm 48 falls into the category known as ‘Zion psalms;’ these focus on Mt. Zion (Jerusalem) — the place of God’s presence and protection (cf. Psa 2:6; 9:11,14; 14:7; 20:2; 48:2,11, 12; 50:2; 51:18; 69:35; 74:2; 76:2; 78:68; 84:7; 87:2, 5; 97:8; 99:2; 102:13,16, 21; 110:2; 125:1; 126:1; 128:5; 129:5; 132.13; 133:3; 134:3; 135:21; 137:1; 146;10; 147:12; 149:2).

Psalm 48 is located in what is often called the Elohistic psalter – a group of psalms (42-83) that prefer the divine name Elohim. Psalm 48 calls God YHWH (the LORD) once, great King once, Lord of hosts once and Elohim (God) eight times.

THE TITLE

The Hebrew superscript says ‘a song, a psalm, for the sons of Korah’. The Septuagint (LXX) Greek translation adds: ‘on the second [day] of the week.’ Apparently specific psalms were sung on different days of the week by the Levite choir as part of the temple liturgy. Only one psalm title in the Hebrew Masoretic text (MT) specifies a day of the week (the sabbath) on which it is to be sung. Several psalm titles in the c. 3rd century BCE Greek translation known as the Septuagint (LXX) indicate a day of the week.

Sunday: Psalm 24  Psalm for David on the first day of the week LXX
Monday: Psalm 48 A Psalm of praise for the sons of Core on the second day of the week LXX
Wednesday: Psalm 94  A Psalm of David for the fourth day of the week LXX
Friday: Psalm 93 For the day before the Sabbath LXX
Saturday: Psalm 92  A Psalm or a Song for the sabbath day MT

No records survive for Tuesday or Thursday.

It would therefore seem that Psalm 48 was sung on Mondays. The title describes it as a song and a psalm. ‘Song’ is a general word for a lyrical song and ‘psalm’ most likely indicates that it is to be sung with musical accompaniment.

For Sons of Korah see my post: Sons of Korah: Their Role in Worship and Psalms

DIVISION

Psalm 48 has four sections:

1-3 Praise for Zion’s beauty
4-8 Panic for Zion’s foes
9-11 Pondering Zion’s God
12-14 Proclaiming Zion’s fortress

PRAISE FOR ZION’S BEAUTY 1-3

Psalm 48 opens with ascription of praise to YHWH, Israel’s national God, who is great (cf. Deut 10:21; 1 Chron 16:25) and very worthy of praise. The psalm makes clear that God’s unmatched greatness is because of his protection of Jerusalem and the defeat of Israel’s enemies (vv.3-8) and also because of his personal attributes (vv.9-14). He is therefore unsurpassed in greatness because of who he is and because of the mighty acts that he has done.

The geographical location in which YHWH is to be praised is Zion (Jerusalem). One might gain the impression that Jerusalem itself is the object of praise but ultimately the psalmist is praising the God whose greatness is reflected in the glory of the city – for which the psalmist uses seven epithets in vv.1-2:

The city of our God – YHWH is associated with Jerusalem, that is where he dwells (cf. Psa 14:7; 46:4-5; 76:2; Isa 12:6)

His holy mountain – The mountain is not intrinsically holy but is called this because of God’s presence in the temple there. Historically the location (formerly known as Mt. Moriah) is associated with YHWH because there he tested Abraham (Gen 22:2) and appeared to David (2 Chron 3:1). For holy hill/mountain see Psa 2:6; 87:1; Isa 2:3; Mic 4:1; Zech 8:3.

Beautiful in elevation – Out of Zion, the perfection of beauty, God hath shined. Psalm 50:2:

All that pass by clap their hands at thee; they hiss and wag their head at the daughter of Jerusalem, saying, Is this the city that men call The perfection of beauty, The joy of the whole earth? Lamentations 2:15

Some commentators aptly point out that in these epithets we have ‘theological geography’, i.e. symbolic or spiritual meaning assigned to physical locations. Here Jerusalem’s physical loftiness mirrors its spiritual significance.

Joy of the whole earth (or land?) – The psalmist views Jerusalem as a beacon of hope for all nations. A similar thought is expressed by Isaiah: And it shall come to pass in the last days, that the mountain of the LORD’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. Isaiah 2:2-3

Mount Zion – Zion is another name for Jerusalem. It is sometimes associated with YHWH as a warrior, for example: The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:16-17

On the sides of the north – Although the temple and royal palaces were located on the northern slopes of Mt. Zion the city of Jerusalem is not geographically in the far north so the expression ‘the sides of the north’ is likely symbolic.

The Hebrew word for north (zaphon) is also a proper name. The psalmist may therefore have in mind Mt. Zaphon in Syria, in Ancient Near Eastern mythology the place where the Canaanite pantheon of gods headed up by Baal – the Storm-god and bringer of rain and fertility – was thought to assemble. According to the Ugaritic text Baal Cycle Mt. Zaphon became the seat of the Storm-god Baal after his defeat of Yamm (the sea). It is interesting that two Old Testament passages refer to the creation of Zaphon (north) and link it with God’s battle with the sea (Job 26:7, 10-12; Psalm 89:9, 12). In the ‘Song of the Sea’ in Exodus 15, although there is no reference to Zaphon, it is said that God has created a mountain location for himself to dwell in (Exod 15:17).

There is a reference to the belief in an assembly of gods on Zaphon in Isaiah’s prophecy about the King of Babylon/ Lucifer in Isaiah 14:13: For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north.

If the psalmist intends Zaphon as a proper name he is applying to Zion the idea of Zaphon as the seat of deity and asserting that YHWH’s holy mountain surpasses the mythical mountain of Baal and the pagan gods. YHWH, not Baal, is the true God and Zion, not Zaphon, the true holy mountain.

The phrase translated ‘sides of the north’ also occurs in Isa 14:13; Ezek 38:6,15; 39:2.

City of the great King – the psalmist declares that Jerusalem belongs to YHWH and it is the seat of his rule. YHWH is the ultimate sovereign. Earthly powers may boast of having ‘great’ kings (for example, Assyria about Sennacherib: Isaiah 36:4,13) but they are subordinate to YHWH who truly is ‘the great king.’ The Lord is called ‘the great king’ in Psa 47:2; 48:2; 95:3; Mal 1:14. Jesus quoted this phrase in the Sermon on the Mount (Mat 5:35).

V.3. In Jerusalem’s fortresses God is recognised as a stronghold. His greatness is seen in his ongoing protection of Jerusalem from Israel’s enemies. This expression of belief in the inviolability of Jerusalem (cf. v.8) would indicate that the psalm is likely pre-exilic— as would its portrayal of the city as beautiful, with citadels (v.2, 13), towers (v.12), fortifications (v.13) and the temple (v.9) still standing.

PANIC FOR ZION’S FOES 4-8

Having described the beauty of Jerusalem and claimed that God is its stronghold the psalmist illustrates divine protection by referring to an occasion when the city came under attack but was delivered by God’s powerful intervention. He neither explains the exact historical context nor supplies names but these would have been familiar to the first readers/listeners.

With the words ‘For, lo’ he draws attention to the time when a coalition of kings had moved against Jerusalem but were unable to take it because, struck with terror, they fled in panic.

v.4. A coalition of hostile kings assembled against Zion and passed by (advanced through their enemy’s territory in battle array?).

vv.5-6. They themselves saw (N.B. there is no ‘it’ – we do not know what they saw – perhaps a theophany, or the city?), were terrified (fear took hold of them), then panicked (compared to writhing in agony like a woman giving birth, cf. Isa 13:8) and fled in disarray.

v.7. YHWH (metaphorically) broke them in pieces – see Isa 14:24-25.

v.8. The inhabitants of Jerusalem witnessed YHWH’s intervention to protect Jerusalem.

There has been much discussion and speculation about what historical event is being described. Suggestions include:

a) 2 Sam 5:17-25 – A coalition of Philistine princes (‘all the Philistines’ v.17) against David (c. 1010-970 BCE).

b) 2 Sam 10:6 – A coalition of Ammonites and Syrians against David (c. 1010-970 BCE).

c) 2 Chron 14:9-15 – The Ethiopians against King Asa of Judah (c. 911-870 BCE).

d) 2 Chron 20:1-30 – Ammonites, Moabites and Edomites against Jehoshaphat of Judah (c. 870-848 BCE).

e) Isa 7:1 – Syria and Israel against Ahaz of Judah (c. 736-716 BCE).

f) 2 Kgs 18:17 The Assyrian invasion of Judah in 701 BCE in the time of Hezekiah of Judah (c. 716-687 BCE).

The strongest possibility and one which now has widespread acceptance is (f) – the Assyrian invasion under Sennacherib in 701 BCE. The biblical accounts (2 Kgs 18-19; 2 Chron 32; Isa 36-37) tell of a miraculous intervention by the angel of the Lord that resulted in the withdrawal of Sennacherib’s army. The sudden and inexplicable retreat of the Assyrians and their vassal kings (Isa 10:8) aligns quite well with the panic and flight depicted in Psalm 48 (cf. Exod 15:15-16).

v.7 In the middle of recounting this historical event the psalmist unexpectedly addresses God directly, saying: ‘Thou breakest the ships of Tarshish with an east wind’. It is difficult to see what role ships of Tarshish (thought to have been a port in Spain that was controlled by the Phoenicians) can have played in the Assyrian invasion of Judah. Since a famous fleet was based there (1 Kgs 10:22; Isa 23:14; 60:9; Ezek 23:25) it may have been that the Phoenician merchant navy had secured a contract to supply the Assyrian army and that some of those supply vessels were subsequently wrecked in a storm at sea.

It is more likely that a Tarshish ship was a well-known type of freighter: large, sturdy and built for sailing long distances. According to 1 Kgs 22:48 King Jehoshaphat had taken delivery of ships constructed to this design but they were wrecked at a port on the Red Sea: Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber.

The ‘ships of Tarshish’ comparison in v.7 is probably emphasizing the speed with which the destructive east wind shatters ships rather than the scale of destruction (cf. Job 27:21: The east wind carrieth him away, and he departeth: and as a storm hurleth him out of his place and Jer 18:17 I will scatter them as with an east wind before the enemy…) The point is that YHWH dealt suddenly and swiftly with the forces hostile to Jerusalem.

v.8. The people in Jerusalem have heard about God’s wonderful acts in the past but now they too have experienced his deliverance in the present. They have seen for themselves evidence of God’s protection of Zion. The psalmist now refers to Jerusalem as ‘the city of the Lord of hosts’ and again calls it ‘the city of our God’ (cf. v.1). He then expresses the commonly-held notion that Jerusalem would enjoy divine protection forever. The prophet Ezekiel confronted this idea of guaranteed immunity in the years leading up to the fall of Jerusalem and the destruction of the First Temple in 586/7 BCE.

PONDERING ZION’S GOD 9-11

v.9. God’s acts of deliverance cause the people of Zion to worship and praise him in the temple as they reflect on his steadfast love (ḥeseḏ). This word means mercy, goodness, love, acts of kindness and includes the idea of faithfulness or loyalty. The classic passage in which it appears is Psalm 136 where (translated ‘mercy’ KJV) it occurs 26 times.

v.10. Just as God’s name (reputation) is worldwide so his praise (i.e. praise given to him) extends to the ends of the earth (cf. Mal 1:11). This may be a recognition that YHWH’s defeat of the coalition of kings has not only benefited Judah but other nations as well. It is appropriate that God should be praised because his power (right hand) is righteous., i.e. his actions are always just and fair. ‘Right hand’ is an example of anthropomorphism – attributing human characteristics to something that is not human.

v.11. Mt. Zion is to rejoice (be happy) and the daughters of Jerusalem to be glad (take great pleasure in) God’s judgments (legal decisions).

Mt. Zion means the inhabitants of Jerusalem – this is an example of metonymy.

‘Daughters of Jerusalem’ refers to Jerusalem’s suburbs and satellite towns and villages (cf. The terms ‘Zion’ and ‘daughters’ are used in the same way in Psa 97:8). See: Num 21:25; Josh 17:11, 16 where the KJV translates ‘daughters’ as ‘villages’ or ‘towns.’

‘Judgments’ is the word for legal decisions but in this verse it might simply mean ‘justice.’

APPLICATION : If tempted to question God’s care for you just reflect on his faithfulness in the past and let these memories turn doubt into rejoicing.

PROCLAIMING ZION’S FORTRESS 12-14

The psalmist encourages the people of Jerusalem, who have been confined to the city during the siege, to walk around the city and view what they would have lost but for God’s protecting power. They are to count the city’s towers (which the enemy must have spied out, Isa 33:18), consider its bulwarks and go through its citadels. Some of Jerusalem’s towers are mentioned in the book of Nehemiah (3:1, 11, 25-27).

The purpose of this exercise is that they might appreciate the evidence of God’s protection and tell of his greatness to the next (KJV, ‘following’) generation. The word for ‘next’ also means ‘west.’

Some suggest that in this psalm, which speaks of a great God whose reputation and praise extend to the ends of the earth, the composer has cleverly woven in a reference to the four cardinal directions: North, East, South and West. Two are referred to directly and two indirectly.

v.2 – ‘the sides of the north‘
v.7 – ‘with an east wind’

v.10 – ‘thy right hand is full of righteousness.’ The word for ‘right hand’ also means south.
v.12 – ‘tell to the generation following.’ The word translated ‘following’ also means west.

v.14. The psalm ends with a profession of faith. It is an affirmation that this God is their God forever and will guide them unto death (i.e. throughout life). God, says the psalmist, not only delivers but also directs throughout life.

The most straightforward interpretation is that God guides throughout life, until death. Some interpreters extend the meaning to include guidance through death and into eternity.

APPLICATION: Take time to ‘walk about Zion.’ Look at your life and reflect on the great work that God has done and will continue to do because he never changes – ‘this God is our God forever and ever.’ And don’t keep this to yourself. Tell your children. Tell your friends. Share it with others. Someone else might need encouragement today!

SUMMATION

Psalm 48 is a song of praise that celebrates the greatness of God and his supremacy over all enemies. It portrays Jerusalem as a symbol of God’s strength and of his defence and protection of his people.

The psalm calls upon believers to contemplate God’s steadfast love, rejoice in his righteous decisions and testify of his faithfulness to future generations. It affirms that God is our God forever and will guide us throughout life.

Posted in General

Sons of Korah: Their Role in Worship and Psalms

Posted on by writtenexposition

INTRODUCTION

The book of psalms is a collection of sacred poems suitable for private devotions or for use in worship. In Israel’s temple liturgy psalms were often sung to musical accompaniment, especially on stringed instruments. Almost half of the psalms are traditionally ascribed to David but some other contributors are also named. These authors or collectors are Moses (90), Solomon (72; 127), Asaph (50; 73-83), Heman the Ezrahite (88), Ethan the Ezrahite (89) and the Sons of Korah.

KORAH

Four people named Korah are mentioned in the Bible.

Edomite – Korah, son of Esau and Oholibamah (Gen 36:5, 14, 18; 1 Chron 1:35).

Edomite – Korah, son of Eliphaz and grandson of Esau (Gen 36:16).

Judahite (Num 13:6) – Korah, son of Hebron and a descendant of Caleb (1 Chron 2:43).

Levite – Korah, son of Izhar, known for rebellion against Moses (Exod 6:21, 24; Num 16:1; 1 Chron 6:22)

KORAH’S REBELLION

Numbers chapter 16 treats the rebellion of Korah the Levite in some detail. In the New Testament this event is briefly referred to as’ ‘the gainsaying of Korah’ (Jude 1:11). He and three Reubenites called Dathan, Abiram and On assembled with 250 Israelite community leaders to protest against Moses’s leadership.

Korah was a cousin of Moses; their fathers Amran and Izhar were brothers (Exod 6:18-21; 1 Chron 6:18-22). As a Levite and member of the Kohathite clan Korah already had significant responsibilities relating to the transport of YHWH’s portable sanctuary known as the tabernacle (Num 4:1-20; 7:9; 10:21; 16:9) but he resented the fact that only Aaron and his descendants were chosen to function as priests (Num 16:10). He falsely argued that all the people were holy (Num 16:3) and that each one could therefore approach YHWH on his own terms. He may also have been jealous that Moses appointed another cousin, Elizaphan, a son of Uzziel the youngest son of Kohath (Exod 6:22), to headship of the Kohathite clan (Num 3:30).

Korah and his associates contended that Moses and Aaron had led the Israelites out of Egypt only to exalt themselves and lord it over the people (Num16:3). In response, Moses pointed out that rejection of God’s appointed leaders and the Aaronic priesthood amounted to rebellion against YHWH and proposed a contest (Num 16:16) that would validate his claim to leadership and Aaron’s to priesthood. The dissenters were to offer incense before YHWH and see what would happen then. Korah, Dathan and Abiram did so with the result that:
the ground cleaved asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation. And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense. Numbers 16:31-35

A later passage, however, stresses that, unlike those of Dathan and Abiram, the children (sons) of Korah were not punished: Notwithstanding the children of Korah died not. Numbers 26:11

LATER HISTORY OF THE KOHATHITES AND KORHITES

When Israel entered the promised land the Kohathites were allocated Levitical cities in the tribal territories of Judah (Josh 21:4), Ephraim, Dan and Manasseh. They do appear to have settled among the tribes in Judah (1 Chron 6:54-55), Ephraim (1 Chron 6:66-69) and Manasseh (1 Chron 6:70) but not in Dan.

Descendants of Korah are later listed as soldiers and also as bakers, singers, musicians and doorkeepers in the Tabernacle and Temple.

Soldiers

1 Chron 12:6

Bakers

1 Chron 9:31-32

Singers & musicians

Heman, a singer – 1 Chron 6:1-38
Heman’s 14 sons, singers and musicians – 1 Chron 25:4-6
Kohathite and Korhite singers – 2 Chron 20:19 in Jehoshaphat’s time.

Doorkeepers

1 Chron 9:17-23; Neh 11:19 after the exile (cf. Ezra 2:42; Neh 7:45).
1 Chron 26:1,19 in David’s time.
Psa 84:10

THE SONS OF KORAH IN PSALM TITLES

The literal ‘sons of Korah’ the Levite are named in Exod 6:24: And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites. These are not the men referred to in the titles of some psalms. However, since in the Bible the expression ‘sons of Korah,’ apart from psalm titles, only refers to the progeny of Korah the Levite (Exod 6:24; Num 26:11) it is generally accepted that in the psalm titles ‘sons of Korah’ refers to later descendants of the infamous Korah the Levite and not to descendants of the Edomite and Judahite Korahs listed above.

Basing their ideas on the references to the Korhites as Levitical singers and musicians (see above references) many commentators argue that there must have been a temple guild of singers and musicians known as ‘the sons of Korah’ and contend that the Korah psalm titles refer to this group.

The relevant psalm titles include the phrase ‘for the sons of Korah’ where the prefix (lamed) means ‘to’, ‘for’ or ‘belonging to.’ These psalms may therefore have been composed a) by them, or b) for their use, or c) in their style. The titles may indicate that perhaps the Korah psalms are from the collection of the sons of Korah, or were given to the sons of Korah to be set to music. Most likely authorship is also implied, i.e. they composed them as well as collecting and singing them.

Ten psalms are directly attributed to the sons of Korah.

Psalm 42 TO THE CHIEF MUSICIAN, MASCHIL, FOR THE SONS OF KORAH.
Psalm 44 TO THE CHIEF MUSICIAN FOR THE SONS OF KORAH, MASCHIL.
Psalm 45 TO THE CHIEF MUSICIAN UPON SHOSHANNIM, FOR THE SONS OF KORAH, MASCHIL, A SONG OF LOVES.
Psalm 46 TO THE CHIEF MUSICIAN FOR THE SONS OF KORAH, A SONG UPON ALAMOTH.
Psalm 47 TO THE CHIEF MUSICIAN, A PSALM FOR THE SONS OF KORAH.
Psalm 48 A SONG AND PSALM FOR THE SONS OF KORAH.
Psalm 49 TO THE CHIEF MUSICIAN, A PSALM FOR THE SONS OF KORAH.
Psalm 84 TO THE CHIEF MUSICIAN UPON GITTITH, A PSALM FOR THE SONS OF KORAH.
Psalm 85 TO THE CHIEF MUSICIAN, A PSALM FOR THE SONS OF KORAH.
Psalm 87 A PSALM OR SONG FOR THE SONS OF KORAH.

One psalm (Psalm 88) is jointly attributed to the sons of Korah and Heman the Ezrahite: A SONG OR PSALM FOR THE SONS OF KORAH, TO THE CHIEF MUSICIAN UPON MAHALATH LEANNOTH, MASCHIL OF HEMAN THE EZRAHITE.

OBSERVATIONS

Psalm 43 has no title. Some scholars view Psalms 42 and 43 as one split psalm and thus attribute Psalm 43 to the sons of Korah also.

The Korah psalms 42 and 44-49 are in a group of psalms that has come to be known as the Elohistic Psalter (Pss 42-83). These psalms primarily use the divine name Elohim to refer to God.

The Korah psalms 84-85 and 87-88 are Yahwistic. They prefer the divine name YHWH (Yahweh, the LORD).

The Korah psalms include a rich variety of psalm types, for example:

Zion psalm – 46, 48, 87
Individual lament – 88
Communal lament – 44, 85
Wisdom psalm – 45, 49
Sanctuary psalm – 42/43, 84


Posted in General

Remembering Lot’s Wife: A Call to Faith and Obedience

Posted on by writtenexposition

Reading: Genesis 19:1-3, 15-17, 24-26; Luke 17:26-32

Text: Remember Lot’s wife. Luke 17:32

Introduction

The ability to remember has great value. Usually we remember as individuals but it can also be a corporate act. Individually, remembering past experiences allows us to learn from successes or failures and helps inform our future choices and decisions. Communal remembering, such as the recent VE Day celebrations, allows us to honour the contributions and sacrifices of past generations, learn from history and work towards a better future for all.

The Bible has much to say about remembering. A couple of solemn verses spring to mind immediately:

Remember now thy Creator… Eccl 12:1
Remember how short my time is… Psa 89:47.

At present, however, I wish to concentrate on Lk 17:32 where, in just a few words, the Lord Jesus delivers one of the most sobering warnings in scripture: Remember Lot’s wife. Nowhere in Scripture are we instructed to remember other wives, even good ones – like Sarah, Rachel, Rebekah, Ruth, Esther or Mary. Nor are we asked to remember the bad ones. Job’s wife was cynical (Job 2:9). David’s wife Michal was critical (2 Sam 6:16, 20). Ahab’s wife Jezebel was corrupt (1 Kgs 21:15). Herod’s wife Herodias was cruel (Mk 6:24). Jesus did not say to remember them. He said: Remember Lot’s wife!

The Lord was not just making a historical reference, he was issuing a spiritual warning that applies to all. He was emphasising the danger of being so attached to the world that we lose sight of God’s deliverance.

Jesus speaks these words in the context of his future return and end-time judgement. He has just been asked by the Pharisees when the kingdom of God would come (Lk 17:20). His answer is a warning that his return will be when people least expect it and that the most important thing is to be ready. In v.31 he warns his hearers that they must be prepared to go when the Lord comes, and they are not to turn back.

In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back. Luke 17:31

Then Jesus gives a chilling command: Remember Lot’s wife.

Who was this woman? We are not told her name. In the only three references to her in the Bible she is just identified as Lot’s/his wife (Gen 19:16, 26; Lk 17:32). She was the spouse of Abraham’s nephew, Lot, and together they lived in Sodom, a city so wicked that God decided to destroy it.

Genesis 19 describes how angels arrived to rescue Lot and his family. They were given one clear command by the angels as they left the doomed city : ‘Do not look back!’ (Gen 19:17). But Lot’s wife did—as the fire fell from heaven she turned, looked back and in that moment of disobedience became a pillar of salt.

What is so outstanding about this episode that the Lord uses Lot’s wife as an example? Why does he command us to remember her? It is because her story is a warning that one can be so close to salvation, yet still be lost.

Let us consider three things:

Her Privileges

Her Problems

Her Punishment

REMEMBER HER PRIVILEGES

She had godly influence

She was connected to Abraham, her husband’s uncle, who was a great man of faith; probably the godliest man who has ever lived. His whole family circle had been blessed by God’s covenant with him. Lot’s wife had seen faith in action.

She was married to Lot.

Her husband Lot, although he may not have been a shining example, was certainly better than every other person in Sodom for we learn from the New Testament that he was a righteous man (2 Pet 2:7). This lady had the privilege of living in a home where the truth was known and put into practice.

She was warned by angels.

Angels literally visited her home to warn about the impending judgement, took her by the hand (19:16) and pulled her way from danger. How many other people have received such divine intervention?

She was halfway to safety.

Lot’s wife was not destroyed in Sodom. She was outside the city, on the road to deliverance. She was almost saved.

Yet, in spite of these blessings, she looked back. Her privileges did not save her.

You can sit in church every Sunday, surrounded by godly people. You can listen to the word of God every week but unless you obey it you are doomed. And your family relationships? Possibly you have grown up in ‘a Christian home,’ knowing the gospel from childhood.

You know that you are sinner in the sight of God and deserve only judgement but you are also aware of the fact that Jesus died on the cross at Calvary to bear the punishment due to you. You know that you need to receive him as Saviour and Lord, yet still you linger, looking back. Judgement awaits but still you don’t flee for refuge? You just cannot let go of the world and its attractions.

Being close to righteous people is not the same as being right with God. Being married to Lot did not save his wife. Similarly, connection with a Christian family is no guarantee of salvation. You cannot depend upon your religious background or church attendance to take you to heaven. Privilege without transformation ends in judgement.

REMEMBER HER PROBLEMS

Lack of faith – Maybe she thought God was bluffing, perhaps he wouldn’t carry out what he had said. But he wasn’t and he did.

Emotional attachment – She did not heed the command and she looked back. Her body had left Sodom but her mind and heart had not. Sodom may have been wicked, but it was home. She couldn’t bear to leave her way of life – her family, her friends, her possessions. She was too attached to what she was leaving behind. Like many today, she wanted salvation without separation.

Did you notice that Gen 19:26 says: But his wife looked back from behind him. Some modern translations leave that out, they just say: ‘his wife looked back.’ The idea, however, is that she had lagged behind. Notice how far she is from Lot. He is already in safety at Zoar in 19:23, but in v.26 she is still just outside Sodom; looking back longingly and with regret.

She did not fully obey.

The command was clear: ‘Do not look back!’ (Gen 19:17). Lot’s wife heard the warning, partly believed it and made a half-hearted effort to get saved – but not in the way that God required. That is tragic, for she was so close.

Do you hope to be saved but are not prepared to come God’s way? You would rather try your own good works, or something else, instead of Jesus Christ. He said: I am the way, the truth, and the life: no man cometh unto the Father, but by me. Jn 14:6

REMEMBER HER PUNISHMENT

Gen 19:17 Escape for thy life; look not behind thee,

Gen 19:26 But his wife looked back from behind him, and she became a pillar of salt.

One act of disobedience sealed her fate. She started the journey but didn’t finish it. Her hesitation cost her everything. Lot’s wife didn’t die because she wasn’t warned. She perished because she did not fully obey.

The judgement was instant and irreversible.

It was sudden. In Luke 17 Jesus emphasized suddenness in the verses leading up to the warning.

He said that his coming will be like a FLASH of lightening (v.24).

His coming will be like the FLOOD in Noah’s day (vv. 26-27).

His coming will be like the FIRE from heaven that rained on Sodom in Lot’s day (v.29).

After that (v.32) he said: Remember Lot’s wife!

SUMMATION

Proximity to salvation is not the same as possession of it. Being close to righteous people is not the same as being right with God. You can be surrounded by truth and blessed with spiritual privileges but unless your heart is fully surrendered you remain in great danger.

God’s judgement is looming. It will be instant and irreversible. It will be swift and sure. Now is the time to leave your old life and self-effort behind and flee wholeheartedly to Jesus Christ for salvation. Delayed obedience is dangerous, and half-hearted obedience is still disobedience. Punishment follows and then, as with Lot’s wife, there will be no second chance and no hope.

Don’t let her story be your story too. Remember Lot’s wife!

Posted in Exposition

Ezekiel 16:53-63 – The Surprising Restoration of Jerusalem, Sodom and Samaria

Posted on by writtenexposition

INTRODUCTION

Verses 53-63 form a conclusion to the allegories in Ezekiel chapter 16: the allegory of Jerusalem as an adulterous wife and the allegory of the sinful sisters. This conclusion is surprising in that, despite Jerusalem’s unfaithfulness and inevitable punishment, Ezekiel declares a plan for her future restoration. Even more surprising is the additional prediction that Jerusalem’s ‘sisters,’ Sodom and Samaria, who have already been judged, will be restored as well. The same characters who have been viewed negatively in the allegories are now promised restoration.

Restoration for Sodom and Samaria

(53-55) With much repetition of the word translated ‘captivity’ YHWH announces the restoration of the fortunes of the sisters. This translation is misleading as the expression ‘bring again their captivity’ has nothing to do with exile and does not predict further judgement upon these cities, rather the opposite. The expression means ‘restore their fortunes.’ That is how the ESV translates v.53: I will restore their fortunes, both the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters, and I will restore your own fortunes in their midst.

The original idea behind the expression may be that of someone who has entered slavery (captivity) due to extreme poverty or debt and has served his time. A male Hebrew slave was freed after six years service or during the Jubilee year (Ex 21:2; Lev 25:39). After that he could regain the status (liberty and prosperity) that he once had. A good example of the use and meaning of the expression reverse their captivity/restore their fortunes is at the end of the book of Job:

And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before. Job 42:10 KJV

And the LORD restored the fortunes of Job, when he had prayed for his friends. And the LORD gave Job twice as much as he had before. Job 42:10 ESV

As well as here in chapter 16 the expression occurs in Ezekiel 29:14 and 39:25.

Verses 53-55 are perplexing as, taken at face value, they predict restoration of the fortunes of Sodom, Samaria, Jerusalem and their satellite towns and villages (‘daughters’). Details about how and when this will be achieved are not supplied.

This is the only biblical prophecy which predicts that Sodom will regain its former status. By contrast, the tenor of other scriptures is rather that Sodom’s destruction is perpetual. For example: Isaiah speaking about Babylon says it will lie desolate like Sodom:

And Babylon, the glory of kingdoms, the beauty of the Chaldees’ excellency, shall be as when God overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there. Isaiah 13:19-20.

Zephaniah prophesied in a similar vein with reference to Moab: Therefore as I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and saltpits, and a perpetual desolation… Zephaniah 2:9

Some would suggest (cf. Mat 11:23-24) that in fulfilment of 16:53-55 the people of Sodom will be raised to life and rehabilitated or given a second chance after death. Those who hold the doctrine of apokatastasis (restoration, reintegration, reconstitution) would view this Old Testament passage, along with others in the New Testament (Acts 3:21; Rom 5:18-19; 11:23-26,32; 1 Cor 15:24-28; 2 Cor 5:19; Eph 1:9-10; Phil 2:10-11; Col 1:19-20; 1 Tim 2:4-6; 4;10; Tit 2:11; 1 Pet 3:19-20; 2 Pet 3:9; Rev 5:13), as biblical evidence for universalism.

According to v.54 the purpose of YHWH’s restoration of Sodom and Samaria is that Jerusalem will feel shame. This is because she has been so wicked that if she is to be restored then the restoration of Sodom and Samaria, cities which are deemed to be less wicked than Jerusalem, is required as well. Judah will be a ‘comfort’ to Sodom and Samaria in the sense that their suffering was not as severe as that which Judah/Jerusalem will experience. Jerusalem will bear her own shame.

Perhaps one ought to bear in mind that Ezekiel chapter 16 is allegorical, metaphorical and full of hyperbole. In v.55 Ezekiel may just be saying that once Jerusalem’s punishment is over the entire country will one day prosper. Thus the three cities with their satellite towns and villages, representing the whole land, can metaphorically be said to regain the status that they had in their heyday.

A less common interpretation of v.55, based on the word ‘when’ in the KJV translation, is that this is a promise by YHWH never to restore the fortunes of the three cities.

When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate. Ezekiel 16:55

That is, when the fortunes of Sodom and Samaria are restored, which is never (since the 10 tribes of Israel are lost and Sodom has been perpetually destroyed), then Judah/Jerusalem’s fortunes will be restored, i.e. never.

In v.55 notice the repetition of the verb (shall return), the proper name of a city and the phrase ‘and her daughters’ three times.

(56-59) Verses 56-57 are a question: ‘Was not Sodom thy sister such a chronicle upon thy lips in the day of thy exaltations….?’ YHWH again reminds Jerusalem of her past by saying that in her heyday (the day of thy exaltations- plural) she once considered herself morally superior to her sister Sodom and looked down upon her. Sodom’s fate was talked about during Jerusalem’s glory days (cf. v.14) but not presented as a warning and example of what pride could bring about.

Jerusalem’s own sins led to her exposure and humiliation before her surrounding enemies; ones like Syria (cf. Isa7:1-9) and the Philistines (cf. Isa 9:11-12). In vv. 58-59, speaking as though it had already been accomplished, YHWH asserts that before the restoration of vv.53-55 comes about Jerusalem must first endure the consequences of her lewdness (see vv.15-36) and her despising of the oath in breaking of the covenant (cf.16:8). Note the ‘thus saith the Lord’ in v.59. Sodom and Samaria have had their periods of humiliation and judgement, now Jerusalem must suffer hers before all three will be eventually restored together.

(60-63) Unlike Jerusalem who did not remember the days of her youth when YHWH showed kindness to her (16:22, 43) YHWH will remember those days and the covenant that he made with her. She had broken that one by her harlotry (vv. 32-34) but YHWH will will establish a new covenant (see Jer 31:31-34) with her; an everlasting one (see 2 Sam 23:5; Isa 55:3). The phrase ‘I will establish’ is repeated in v.62. We know from Ezek 11:19-20; 36:25-28 that this new covenant will last because it involves a new heart and a new spirit.

In those days Jerusalem will remember her ‘way’ (16:25, 27, 31, 43, 47×2) and be embarrassed by YHWH’s kindness toward Sodom and Samaria and perhaps humiliated at being linked with such despised sinners. However, those ‘sisters’ will not be equal partners with Jerusalem in the new covenant. Sodom, Samaria and other older and younger sisters (‘older and younger sisters’ is in the plural form) will be given to her as daughters. The areas represented by all the cities will become one unified territory with Jerusalem as the capital. Sodom, Samaria and the others will be her ‘daughters’ i.e. dependent cities. None of this is due from the former broken covenant but is an act of YHWH’s free grace.

The passage ends with the further assertion that YHWH will establish his (new) covenant with Jerusalem and although she will be forgiven yet the memory of what she has done will produce in her shame, embarrassment and self-loathing.

SUMMATION OF EZEKIEL CHAPTER 16

Ezekiel chapter 16, one of the most difficult chapters in the Bible, consists of two allegories in which YHWH speaks through the prophet Ezekiel and addresses Jerusalem as if the city is a real person. In what is sometimes crude and graphic language he describes how he found her as an abandoned and helpless baby, cared for her and watched her grow. He eventually married her and gave her everything; beauty, clothes and jewellery. He treated her like royalty but Jerusalem then turned away from YHWH and became unfaithful. She chases after other nations and their gods, acting as a prostitute but worse – offering herself freely, not even for gain.

In the second allegory YHWH drives home the message of Jerusalem’s betrayal by saying that her behaviour has been worse than that of her ‘sisters’ Sodom and Samaria; notorious sinners whom YHWH has already judged. This comparison is designed to humble Jerusalem.

Then, in an unforeseen twist, YHWH promises to restore Sodom and Samaria along with Jerusalem, a future act of mercy. After she suffers punishment for her sins he will restore the relationship with Jerusalem and establish a new and lasting covenant. She (i.e. the people of Judah) will be forgiven but will always remember her past with embarrassment.

Posted in Exposition

Ezekiel 16:44-52: The Allegory of Jerusalem and Her Sinful Sisters

Posted on by writtenexposition

INTRODUCTION

In 16:1-43 Ezekiel has YHWH speak a lengthy allegory in which Jerusalem is personified as a woman. YHWH describes how he found her as an abandoned infant. He rescued her and, once she reached ‘the age for love,’ he married her. Abusing the gifts that he had given her, Jerusalem subsequently turned to idolatry and immorality; for which YHWH sentences her to harsh punishment. At this point one would expect a conclusion to the allegory but that does not come until v.60.

The History of a Harlot: Jerusalem’s Early Years – Ezekiel 16:1-14
The History of a Harlot: Jerusalem’s Prostitution – Ezekiel 16:15-34
The History of a Harlot: Jerusalem’s Judgement – Ezekiel 16:35-43

Commentators disagree as to whether the section (16:44-59) is an extension of the allegory of 16:1-43 or a further allegory which, although closely linked with the preceding one, is not a continuation of it. I would contend that it is indeed a new allegory but one which shares the ending with the previous one.

The allegory in vv.1-43, while addressed to Jerusalem, clearly covers the history of Israel as a whole, not just Judah. In this new allegory, however, Judah and Israel are distinct. Jerusalem stands for the southern kingdom of Judah and Samaria represents the northern kingdom of Israel. In this second allegory YHWH compares Jerusalem with her ‘sisters’ Samaria and Sodom and concludes that Jerusalem has turned out much worse than either of them.

THE ALLEGORY OF THE SINFUL SISTERS

(44) Verse 44 begins with the word ‘behold’ which directs the reader’s attention to the new allegory and to the comparison of Jerusalem with Sodom and Samaria (the theme of Samaria and Jerusalem as sisters is developed more fully in chapter 23). YHWH says that everyone who quotes a proverb (cf. Num 21:27) will say of Jerusalem: ‘like mother, like daughter.’ With this short (two words in Hebrew) saying YHWH refers back to v.3 and sarcastically reminds Jerusalem that she has foreign ancestry.

(45-46) In v.3 the Amorite father is mentioned first but here the order is inverted. The Hittite mother is placed first now because this allegory focuses on female family members. Ezekiel is again referring to the Canaanite origins of the city of Jerusalem (Jebusites, Josh 15:63; Judge 1:21). This is by no means a compliment since Hittites and Amorites were two of the seven nations which the Israelites were commanded to drive out of the Promised Land ( Deut 7:1-2; Josh 3:10; 24:11) and with whom they were forbidden to intermarry (Deut 7:3).

Ezekiel paints a picture of a truly dysfunctional family. Jerusalem resembles her Hittite mother because just as her mother had shown contempt for her Amorite husband and their children (3 daughters) so Jerusalem had shown contempt for her husband and children (16:20-21, 31, 32). Her sisters, Samaria and Sodom, had likewise shown contempt for their husbands and daughters.

The husbands are not mentioned again, they don’t really feature in this allegory nor does the mother appear again after v.45. In this section Ezekiel concentrates on two important relationships; sister and daughter.

Daughter – vv. 44, 45, 46(x2), 48 (x2), 49, 53(x2), 55(x3), 57(x2), 61.
Sister – vv. 45(x2), 46(x2), 48, 49, 51, 52(x2), 55, 56, 61.

(46) YHWH begins a quite convoluted negative comparison between Jerusalem and her two sisters in which Samaria is described as the ‘elder’ sister and Sodom as the ‘younger.’ In fact, Jerusalem and Sodom had long histories whereas Samaria was much younger than either of them, having only been established (1 Kgs 16:23-24) by King Omri of Israel (884-873 BCE) almost 300 years before Ezekiel’s time. ‘Elder’ and ‘younger’ only make sense if interpreted in terms of greatness of geographical/territorial size, military power or historical importance. ‘Daughters’ probably refers to dependent satellite towns and villages, or perhaps to the inhabitants of the three cities.

Geographically Jerusalem is situated between the sites of the two cities. As one faces East the city of Samaria is to the left (North) and Sodom to the right (South). Samaria was the former capital of the northern kingdom of Israel and in patriarchal times Sodom had been the most important city of the Jordan valley (Gen 18-19).

(47) Jerusalem was not content with equalling the ways and abominations of Samaria and Sodom but became much more corrupt than they. As if despising their sinful deeds as small scale (‘a very little thing’ or ‘a thing of disgust’) Jerusalem outdid them by sinning on a much grander scale. Ezekiel’s hearers would have been greatly shocked to hear YHWH linking Jerusalem with Sodom and Samaria; cities that were notorious for sin and idolatry.

THE INIQUITY OF SODOM

(48-50) In v.48 YHWH stresses that Judah’s sins outstripped those of Sodom. In the next two verses he elaborates on the greatness of Judah’s guilt compared to that of Sodom. In v.49 YHWH specifies the ‘iniquity’ (guilt from conscious wrongdoing) of Sodom. The sins of Sodom and her daughters (the towns Gomorrah, Admah and Zeboim – Gen 10:19) are enumerated as follows:

Pride – an example of success inflating the ego.

Satiety – because of an over-abundance of food – they were gluttonous.

‘Abundance of idleness’ KJV. – This means careless rest or security. The people of Sodom were so prosperous that they became complacent.

They were indifferent to the poor and needy.

They were ‘haughty’ (arrogant).

They committed abomination (cf. Lev 18:22) in the presence of YHWH (Gen 18:21).

YHWH says that when he saw the iniquity of Sodom and her daughters he removed them. The word ‘good’ is in italics, it is not in the original and has been supplied by translators. Without the word ‘good’ the phrase means ‘when I saw it’.

Ancient writers viewed Sodom as notorious for sexual sin, social injustice, arrogance and hostility towards strangers, for example: Isa 1:9-17; Jeremiah 23:14; 2 Pet 2:6-10; Jude 7; 2 Esdras 2:8-9; 3 Maccabees 2:5; Sirach 16:8; Wisdom of Solomon 19:13-17.

(51-52) YHWH states that Samaria did not sin half as much as Jerusalem. He does not spell out Samaria’s iniquity but Ezekiel’s audience are well aware that it was idolatry. Jerusalem has multiplied the sins of Sodom and Samaria to such an extent that she has ‘justified’ those cities. In other words, Jerusalem’s sins are so evil that she makes Sodom and Samaria look righteous. These two sinful cities had so angered YHWH that he had punished them severely.

Jerusalem, having privileges like the the Law, the Temple and YHWH’s presence, had behaved worse than Sodom and Samaria. She (v.52 ‘thou also’), who had ‘given judgement’ on her sisters (i.e. agreed that their punishment was well-deserved) but had behaved more abominably than they, could therefore expect to suffer a similar fate. It is appropriate that Jerusalem be punished because her sins make the other sisters look righteous.

Many centuries later a similar thought was expressed by Jesus Christ: But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. Luke 10:10-12

The next section of Ezekiel chapter 16 will deal with the sisters’ future.