Tag: god

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.

Posted in General

Felix and Paul: The Danger of Procrastination

Posted on by writtenexposition

INTRODUCTION

In Acts chapter 24 Luke records details of the trial of the apostle Paul before the Roman Procurator Felix. This is the first of four trial scenes in Acts chapters 23-26 that involve Paul; before the Sanhedrin, before the Roman Procurator Felix, then Felix’s successor Festus and finally before King Herod Agrippa II.

In chapter 21, Paul, against the advice of his fellow Christians, returned to Jerusalem after his third missionary journey. He visited the temple and there was accused of bringing Gentiles in with him, thus defiling it. A riot started and Paul was seized by the crowd. Roman soldiers intervened and arrested him in order to stop the violence and restore public order. This was a policing matter and normally the garrison commander would hand out rough justice on the spot. However, he learned that Paul was a Roman citizen and as such had the right to a formal legal hearing.

In Acts 23 Paul appeared before the Jewish Sanhedrin and as part of his defence appealed to his belief in resurrection. This caused division between the Sadducees and Pharisees and led to further unrest. Claudius Lysias, the commander of the Roman garrison in Jerusalem, therefore removed Paul into secure custody for his own safety. Following the discovery of a Jewish plot to kill Paul the Romans transferred Paul to Caesarea to the procurator Felix who agreed to hear Paul’s case once the accusers arrived from Jerusalem.

Not much is known about Antonius Felix but what is recorded about him by ancient writers is generally unfavourable. He was cruel, ambitious and corrupt. His exact dates are not known. He was born a slave, sometime between the years 5 and 10 CE. His brother Pallas, a powerful freedman, was a favourite of the Emperor Claudius and through that connection to the imperial family Felix gained freedom and influence.

Like Pilate’s, his rule (thought to extend from 52-58 or 60 CE) was marked by brutality. Felix was married three times, each time to a woman of noble birth. Two of them were called Drusilla. This Drusilla in Acts 24 was a daughter of Herod Agrippa I and a sister of King Agrippa II and Berenice, whom we read about in Acts chapters 25 and 26. See:

KING HEROD AGRIPPA II (Part 1)

KING HEROD AGRIPPA II (Part 2)

KING HEROD AGRIPPA II (Part 3)

KING HEROD AGRIPPA II (Bibliography)

Famous for her beauty, Drusilla was previously married at age fifteen to Azizus, a Syrian priest-king, whom she left for Felix. She and Felix had a son together (Marcus Antonius Agrippa) who perished at Pompeii when Mt. Vesuvius erupted in 79 CE. As a Jewish princess Drusilla would have been familiar with affairs in Judaea and so she accompanied her husband (according to v.24 they were married by this time, she was then in her early twenties) to listen to the apostle Paul.

We read in v.24 that Felix and Drusilla came to hear Paul ‘concerning the faith in Christ.’ This was not a casual conversation. Paul did not discuss politics or philosophy, he proclaimed the life-changing message of Jesus Christ.

FELIX’S PRIVILEGE

What must it have been like to sit in the presence of the apostle Paul and hear him speak? God was speaking to Felix through Paul; probably the greatest Christian preacher of all time. What a unique opportunity – to hear the gospel directly from the man who had encountered the risen Christ on the Damascus road!

Felix already knew something about Christianity, perhaps through his wife. During the trial, when the resurrection was mentioned, we read in v.22 ‘when Felix heard these things, having more perfect knowledge of that way, he deferred them.’

It is not enough to know the facts about Jesus Christ. You must by faith repent of your sins and trust him! The Lord Jesus said in John 5:24, ‘Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.’

Throughout life God gives us opportunities to hear his word; through gospel messages, sermons, Bible studies, the internet, or even conversations with believers. The question is: ‘Are you listening?’ Are you open to the truth of the gospel, or do pride and other distractions keep you from receiving it?

FELIX’S CONVICTION

The Holy Spirit had sparked some interest in the heart of Felix or else this meeting would not have taken place. We are not told why Felix and Drusilla wished to listen to Paul. They seem a most unlikely couple to want to hear the gospel message. He was the cruel and murderous Roman procurator and she was from the infamous Herodian family. Her great-grandfather had tried to kill the baby Jesus in Bethlehem (Mat. 2:1-16); her great-uncle had murdered John the Baptist (Mat 1:12; Mk 6:27) and mocked Jesus (Lk 23:6-12); and her father had executed the apostle James (Acts 12:1-2). Anyhow, that day they certainly heard the truth from the apostle Paul.

Paul did not shy away from addressing the hard facts of the gospel; this took great courage because of the kind of person Felix was; he later (58 CE) arranged for the High Priest Jonathan to be assassinated for criticising his behaviour. Paul in his message gave Felix and Drusilla three compelling reasons for repenting and believing on Jesus Christ: he reasoned with them about ‘righteousness, temperance and judgement to come.’

Righteousness (justice): this would have confronted Felix’s corrupt style of government.

None of us is righteous, we are all sinners (‘For all have sinned, and come short of the glory of God;’ Romans 3:23). There is nothing that we can do in order to merit salvation (‘Not by works of righteousness which we have done, but according to his mercy he saved us’, Tit 3:5). All who believe in the Lord Jesus Christ have his righteousness imputed to them (‘For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ.’ 2 Cor 5:21. NLT ).

Temperance (self-control): this would have confronted Felix’s immoral lifestyle.

Felix and Drusilla were prime examples of a lack of self-control. Drusilla had left her husband to live with Felix and become his wife, and though a Jewess, she lived as though she had never known the Ten Commandments. Felix was an unscrupulous man who did not hesitate to lie, and even murder, in order to promote himself. Self-control was something neither of them knew anything about, they were wicked people. Jer 17:9 in NLT says: ‘The human heart is the most deceitful of all things, and desperately wicked. Who really knows how bad it is?’

Judgement to come. This would have reminded Felix of his accountability to God.

Paul would have told him that Jesus Christ is either your saviour or your judge. If he is your saviour the promise is, ‘There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit’ (Rom 8:1). If he is your judge, you will hear him say: ‘…I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity (Lk 13:27).

Paul’s third argument is the strongest of all. You cannot escape God’s judgement (‘… it is appointed unto men once to die, but after this the judgement: Heb 9:27).

Luke records that as he considered these things ‘Felix trembled’ (v.25). Conviction gripped his heart and he could not hide it, he was terrified. He realised that what Paul said was true. He felt the weight of his sin and feared the prospect of God’s judgement. So what did he do?

FELIX’S PROCRASTINATION

‘That’s enough for now! You may leave. When I find it convenient, I will send for you.’ (v.25 NIV).

Conviction alone is not enough. There must be a response. By the Holy Spirit Felix felt the weight of conviction of sin but he pushed the matter aside, saying: ‘I’ll deal with that later.’ The problem is: later may never come. What might he have been thinking?

I can take or leave God’s word!

I know that I am a sinner but surely my sins are not that big a problem!

God’s grace will last until I’m ready to receive Christ.

Felix’s delay was not just a fleeting hesitation; it became a pattern. For the next two years he kept Paul in prison. Now and again he sent for him and talked to him but not in order to hear the gospel; instead, corrupt as he was, he hoped to receive a bribe. Felix was more interested in personal gain than spiritual riches and he chose to ignore the message of salvation. In the end he missed his opportunity for he was replaced as governor and recalled to Rome, leaving Paul in prison. By that time Felix’s heart had hardened and he had little concern for his soul.

That is the danger of procrastination. The longer you put off receiving Christ the harder your heart becomes. Heb 3:15 warns ‘today if ye will hear his voice, harden not your hearts…’ Procrastination thrives where there is an attitude that thinks, ‘I have plenty of time’ but God says in Prov 27:1: ‘Boast not thyself of tomorrow; for thou knowest not what a day may bring forth.’ Procrastination can be fatal.

This story of Felix is a cautionary tale. He was a man who heard the gospel directly from the apostle Paul and, despite being moved by the message, decided to delay his response. Do not make the same mistake. Don’t let pride, fear or other distractions keep you back. Examine your own response to the truth. The gospel is not just a message to hear, it is a call to act.

1. Why do you wait, dear sinner,
O why do you tarry so long?
The Saviour is waiting to give you
A place in His sanctified throng.

2. What do you hope, dear sinner,
To gain by a further delay?
There’s no one to save you but Jesus,
There’s no other way but His way.

3. Do you not feel, dear sinner,
The Spirit now striving within?
O why not accept His salvation
And throw off thy burden of sin?

4. Why do you wait, dear sinner?
The harvest is passing away;
The Saviour is longing to bless you,
There’s danger and death in delay.

Chorus: Why not? Why not?
Why not come to Him now?

George F. Root (1820-1895) – Gospel Hymn Book

Posted in General

Overcoming Fear: Lessons from David in Psalm 27

Posted on by writtenexposition

INTRODUCTION

In this modern world things can change very quickly. Take, for example, the international political scene which has seen big changes recently. Suddenly nothing is as it has been for the past seventy years. Allies who could once be trusted are now at best unpredictable and at worst treacherous. New power blocs are forming. During the past week I have even heard some (non-Christian) people say that a new world order has arrived.

In world economics tit-for-tat tariffs, we are told, are likely to result in global shortages, price increases, job losses and higher inflation. Such possibilities can make us fearful. We may begin to worry about things like the threat of nuclear war or the possibility of environmental disaster. Closer to home, and at a more personal level, Christians are not exempt from anxiety and fear. Some worry about the stability of their marriage, the well-being of their children and grandchildren or about their own state of health. Some, perhaps, wonder just how they are going to face the future without a loved one who has passed away. In addition to the cares of everyday life, of course, the Christian also has to contend with ongoing opposition from the world, the flesh and the Devil.

At times our faith is strong. We are full of confidence, secure in our beliefs and living a contented Christian life. Then trouble comes along and in comes fear and doubt. We see that in this psalm. Notice an abrupt change at v.7. The one who at the beginning of the psalm has made a strong declaration of confidence then starts to waver.

PSALM 27

Let me briefly introduce Psalm 27. According to its Hebrew title it is a psalm of David. The title in the Septuagint (LXX) Greek translation of 3rd century BCE adds the words ‘before he was anointed.’ Assuming that David was the author, then he may have drawn upon his experience of being hunted by King Saul.

Psalm 27 is one of a group of sanctuary Psalms (22-29, excluding 25), so called because they are linked by the theme of the ‘house of the Lord.’ At that time this would still have been the tabernacle, later it was the temple.

I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. Psalms 22:22

My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. Psalms 22:25

Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD forever. Psalms 23:6

Who shall ascend into the hill of the LORD? or who shall stand in his holy place? Psalms 24:3

LORD, I have loved the habitation of thy house, and the place where thine honour dwelleth. Psalms 26:8

One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to inquire in his temple. Psalms 27:4

Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle. Psalms 28:2

The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory. Psalms 29:9

I am sure that much could be gained from a study of just those references but let us now focus on Psalm 27 – a psalm of confidence in the face of adversity.

It falls into 2 main sections: In vv.1-6 David talks about the Lord – in the third person – ‘he’, ‘him,’ ‘his.’ In vv.7-14 David talks to the Lord – second person – addressing him directly as ‘you.’ The psalm lends itself to further subdivision; I’ll use the following 4 headings:

1-3 David’s confidence in the Lord’s protection.

4-6 David’s desire for the Lord’s presence.

7-12 David’s prayer for the Lord’s deliverance.

13-14 David’s trust in the Lord’s goodness.

DAVID’S CONFIDENCE IN THE LORD’S PROTECTION (1-3)

In these three verses David makes a bold declaration of trust in the Lord amid trying circumstances. Verse 1 is introspective – he looks inward. Verse 2 is retrospective – he looks back. Verse 3 is prospective – he looks forward. In v.1 he speaks about the present, in v.2 he speaks about the past and in v.3 he talks about the future.

The Present

(1) David starts his psalm with ‘the Lord’ before mentioning men. That is the best place to begin when encountering difficulties – focus your attention on the Lord and keep it focused. The divine name YHWH (the Lord) occurs 12 times in these 14 verses. ‘The Lord is’ – he is sovereign. ‘The Lord is my’ – he is personal.

In this verse David uses various metaphors for God.

The Lord is my light – He guides me. In the New Testament this metaphor is taken up in the writings of the apostle John: Jn 1:4-9; 8:12; 1 Jn 1:5-7; Rev 21:23.

The Lord is my salvation – He saves me – whatever my circumstances, victory is certain.

The LORD is the strength of my life – He keeps me safe – a stronghold – a safe haven -a place of refuge such as a fortified city. There I am shielded from the enemy.

The Past

(2) David looks back to times when violent enemies attacked him suddenly like wild beasts, wanting to eat him up (this can refer to slander, or perhaps false testimony in a court of law). Thanks to intervention by the Lord these ‘cannibals’ ‘stumbled and fell’ (i.e. were vanquished). Like David, we too have no idea what tactics the enemy will employ in order to bring about our downfall.

The Future

(3) In the previous verse the attacks by his foes were swift and sudden. Now David foresees the possibility of a sustained assault. An army of enemies may besiege him (all around) or declare a long war but he will still be confident. He trusts God to handle his enemies.

What ‘enemies’ are you facing today? You may not be facing literal physical violence but fear, anxiety, sickness, financial problems or relationship problems could be your enemy. Draw comfort from David’s response to adversity. He considers the present, reviews the past and anticipates the future. In them he sees God’s power and greatness and this realisation gives him confidence and courage. The Lord is his light, his salvation and his stronghold, therefore he has no reason to be afraid.

DAVID’S DESIRE FOR THE LORD’S PRESENCE. (4-6)

This declaration of confidence in the Lord (vv.1-3) leads David to say that his priority in life, his greatest wish, in fact the only thing he craves, is intimacy with the Lord. He wants to have fellowship with the Lord and experience his presence. He expresses this in terms that are poetic and not meant to be taken literally, e.g. David could never see the splendour of the Lord in the Holy of Holies – unauthorised entry of that sacred space meant instant death.

He envisages himself living, serving and praying to the Lord in the Tabernacle (also called a temple in 1 Sam 1:9; 3:3) for an extended period (‘all the days of my life’). While there he could hide from all his cares and troubles, sheltered in the Lord’s pavilion. In these verses he uses several words to refer to the sanctuary: House of the Lord – the place where God lives; Temple – a palace or royal building; Pavilion – a cover, hiding place; Tabernacle – tent.

Verses 4-5 convey the thought that David yearns to experience the glorious and protective presence of God, not just as a one-off, but throughout his life. His primary aim is to live a life characterised by worship and prayer. As a result he will not only be hidden and protected but later exalted (‘set up upon a rock’ and lifted up above his enemies). When that happens he will publicly sacrifice (possibly a thank offering, Lev 22:28) at the Tabernacle and sing praises to the Lord.

What a great attitude to have in ‘the time of trouble!’ How do we compare? In adversity do I seek God above all else, longing for his presence more than approval, success or personal comfort? Do I pray that I might, by faith, get a sight of his person and his power? Is worship a feature of my daily life, or is it restricted to Sunday morning only?

This Old Testament ‘one thing’ that David desires in Psalm 27 reminds me of the apostle Paul’s ‘one thing’ in the New Testament: But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Phil 3:13-14 (ESV)

DAVID’S PRAYER FOR THE LORD’S DELIVERANCE. (7-12)

What is happening here? As already mentioned, there is a striking and an abrupt change of tone at v.7. Notice the many references to ‘me’ and ‘my’ in these verses. It seems that David has taken his eye off the Lord and now focuses on himself. The one who has declared that he has nothing to fear is now extremely worried. The person whose only priority is the Lord’s presence now fears his absence. The one who announced his confidence in God is now in distress.

In this David is being honest and realistic. Isn’t it true that amid trials fear and doubt can torment us. We feel abandoned. God can at times seem silent; even believers who are strong in the faith can think this. In v.7 David articulates this struggle: Hear, O LORD, when I cry aloud; be gracious to me and answer me! (ESV). David has spoken about God in the third person, now he talks to him in the second person.

In David’s heart he recalls a command from the Lord for people (‘ye’ in v.8 is plural) to seek his face and so he responds with prayer; bringing his problems and requests to the Lord – hoping, since the Lord has always been his helper (v.9), that even should those nearest and dearest to him let him down the Lord will take him up (v.10).

Expressing his feelings of isolation David in vv.7-12 implores the Lord using a series of imperatives, 5 positive and 5 negative.

  • v.7 hear, have mercy, answer.
  • v.9 hide not, put not, leave me not, forsake me not
  • v.11 teach, lead,
  • v.12 deliver me not

Notice that in v. 11 he commits himself to going God’s way and asks the Lord for guidance (‘teach me’) and asks that he might be led along a level path; one without bumps and obstacles that might cause him to trip and fall, because his enemies are out to get him.

David has already mentioned his enemies in vv.2, 6, and 11. Now in v.12 he provides more details about them. They are cruel and corrupt; they bear false witness against him. This may recall verse 2 where he said that his enemies and his foes came upon him to eat his flesh (slander him). This idea may also be present in the first phrase of v.12 (‘deliver me not over unto the will of mine enemies’). The word ‘will’ may also be translated ‘appetite’ – i.e. Don’t feed me to my enemies.

This prayer in vv.7-12 reminds us that when fear or doubt arises we can bring all our anxieties to God, crying out to him honestly while holding on to his promises.

I’ll just mention in passing that some words which occur in the first part of the psalm appear again in the second, giving a kind of symmetry:

salvation – v.1 and v.9

enemies – v.2, v.6 and v.11 and v.12

heart – v.3, v.8 and v.14

rise – v.3 and v.12

seek – v.4 and v.8

life – v.1, v.4 and v.13

DAVID’S TRUST IN THE LORD’S GOODNESS (13-14)

David is overcome with emotion when, with renewed faith, he expects that he will see the Lord’s goodness deliver him from his problems while he is still alive. In v.13 that emotion is conveyed by means of a figure of speech known as aposiopesis. This is a literary device where a sentence is deliberately left unfinished, leaving the rest implied and thus creating an effect of suspense or strong emotion. David writes: ‘unless I had believed to see the goodness of the LORD in the land of the living…’ That is an unfinished sentence so, for it to make sense, the KJV translators have supplied the words ‘I had fainted’ in italics. In other words when he says: ‘If it were not for the fact that I had faith that I would see the Lord’s goodness while still alive….,’ we must supply the missing thought – something like: ‘I would have utterly despaired’ This is an expression of confidence, but David is so emotional that he can’t quite get it out.

He ends the psalm by encouraging himself, and others, to believe in the goodness of God despite adverse circumstances and to wait on God with patience, trusting him to act at the right time. In v.14 there is repetition for emphasis: ‘wait on the Lord….wait, I say, on the Lord.’

SUMMATION

Psalm 27 takes us on a journey from faith, through fear and doubt, to hope. It encourages us to trust God to be our protector, guide, and refuge. It reminds us that where faith thrives fear has no place. The psalm ends with good advice: ‘Rise above your fears, be strong, take heart and wait with expectancy for the Lord to act on your behalf.’

As you meditate further on this psalm, may it inspire you to enter God’s presence and seek his face daily, to cry out to him in times of need, and wait patiently for his perfect timing.


Posted in Exposition

The History of a Harlot: Jerusalem’s Early Years – Ezekiel 16:1-14

Posted on by writtenexposition

INTRODUCTION

In chapter 16 Ezekiel continues to impress upon the Judahite exiles who are with him in Babylonia the fact that, contrary to the predictions of false prophets, things at home are not going to improve soon. Rather, such are the sins of Israel/Judah that there is now no hope of avoiding YHWH’s wrath. His judgement will fall upon the nation soon.

YHWH, through Ezekiel, uses shock tactics to convey how evil the nation appears in his sight. In an extended and elaborate metaphor (or, perhaps more accurately, two allegories that share the same ending) the prophet communicates a negative portrayal of the history of Israel’s relationship with YHWH. Using disturbing language that is vulgar, crude and charged with marital, sexual and violent imagery Ezekiel, speaking for YHWH, accuses the nation of unfaithfulness in the form of idolatry and inappropriate relations with foreign powers.

Jerusalem (representing Israel/Judah) is personified as a female infant who has been abandoned by her parents and is rescued by YHWH. He returns some years later to find that she has matured (breasts and pubic hair) and is ‘at the age for love’ (vv.7-8). He marries her (v.8), bestows many gifts upon her and beautifies her (vv.9-14), with the result that she becomes famous for her good looks. Proud and self-confident she becomes not just an adulteress but an insatiable nymphomaniac who lavishes the gifts she has received from YHWH upon men everywhere, including foreigners like the virile (‘great of flesh’) Egyptians, Assyrians and Chaldeans. She sacrifices her children to them and is even worse than her sisters Samaria and Sodom.

YHWH, acting as both accuser and judge, outlines Jerusalem’s crimes and then sentences her to some unusual punishments (stripping, stoning, cutting with swords and burning, all this in the presence of her former lovers) in order to appease his wrath and jealousy. Although unworthy, there is a promise of restoration for Jerusalem but she will remain silent (be shy) with embarrassment and shame.

OUTINE OF THE CHAPTER

1-3a – Preamble
3b-5 – Jerusalem’s humble origins
6-14 – YHWH’s dealings with Jerusalem
15-34 – Jerusalem’s prostitution
35-43 – Jerusalem’s judgement
44-52 – The allegory of Judah and her sinful sisters
53-59 – The sisters’ future
60-63 – A promise of restoration

PREAMBLE (1-3a)

In these verses which serve as an introduction to the oracle YHWH instructs Ezekiel to challenge Jerusalem about her abominations. The prophet duly reports YHWH’s thoughts on the subject using the metaphor of a woman to represent Jerusalem. As the capital of Judah the city symbolises Judah and (excluding vv.44-59) Israel as well.

(1) The chapter commences with the prophetic word (or ‘word-event’) formula ‘the word of the Lord came unto me, saying.’ This expression occurs 49 times in the book of Ezekiel and indicates that the message has come to the prophet directly from YHWH.

(2-3a) YHWH, as usual, addresses Ezekiel as ‘son of Adam’, a formula that occurs 93 times in Ezekiel, and commands him to:

(a) make known to Jerusalem her abominations (offensive acts), and
(b) tell her ‘thus saith the Lord.’

The saying ‘thus saith the Lord’ re-emphasises that the message is from YHWH. It occurs again in this chapter in v. 36 and v.59. The three occurrences (3, 36, 59) could serve as an alternative way of dividing up the chapter, which would then fall into three main sections (1-34; 35-58; 59-63).

JERUSALEM’S HUMBLE ORIGINS (3b-5)

(3b) Addressing Jerusalem, which he personifies as a woman, YHWH casts aspersions on her origins and birth (‘diggings’ and ‘bringings forth,’ both plural) which he traces back to the land of Canaan. Her father and mother were the Amorite and the Hittite. These represent the Semitic and non-Semitic peoples who inhabited the land of Canaan before the patriarchs settled there. The words ‘Canaan’, ‘Amorite’ and ‘Hittite’ stress that Jerusalem was originally possessed by wicked and idolatrous pagan tribes (cf. Gen 15:16). There was therefore nothing holy about Jerusalem’s origins that would have commended her to YHWH.

(4) Repeating ‘thy birth’ YHWH proceeds to remind Jerusalem of the circumstances of her birth. Repetition for effect is a feature of this oracle. Notice that the phrase ‘the day thou wast born’ is repeated at the end of v.5. At birth, YHWH reminds her, the infant Jerusalem experienced a lack of basic medical care and attention.

  • her umbilical cord was not cut.
  • she was not washed with water.
  • she was not rubbed with salt, a natural healer.
  • She was not swaddled.

(5) No-one showed Jerusalem any pity or compassion. There was no-one to do ‘any of these unto thee.’ The plural demonstrative pronoun ‘these things’ refers back to the cutting, washing, salting and swaddling in v.4. No-one cared enough to do even one of these four things for Jerusalem. This was not a case of neglect; the infant Jerusalem (Israel) was abandoned because of deliberate rejection. She was treated with distain (‘to the loathing of thy person’) and cast away in an open field (cf. Deut 32:10). The idea of loathing appears again in v.45.

As regards historical period, this section of the oracle in which Jerusalem is depicted as an abandoned new-born baby, represents the patriarchal period, which extended from the days Abraham, Isaac, and Jacob to the time of slavery in Egypt. During that period Israel was not quite a distinct, fully-fledged nation.

YHWH’S DEALINGS WITH JERUSALEM (6-14)

In this section YHWH explains what he has done for Jerusalem. He is the speaker throughout and Jerusalem has no opportunity to respond. Series of statements beginning with ‘I’  describe YHWH’s activity, these are interrupted occasionally by comments addressing Jerusalem as ‘you’ which note the affect of YHWH’s provision upon the girl.

(6) YHWH’S list in v.6 includes: ‘I passed by’; ‘I saw’; ‘I said’; ‘I have caused’. YHWH passed by, saw the abandoned child being trampled upon in its own blood and said to the infant ‘Live.’ In another example of repetition this command ‘I said unto thee when thou wast in thy blood, Live’ is repeated. The trampling may be a metaphorical reference to Israel’s treatment in Egypt.

At first reading it would seem that YHWH didn’t really do much more at this stage than tell the child to survive, as she remained naked until he passed by again some years later (v.7b) and remained unwashed until after her marriage (v.9). The next verse, however, shows that he had ensured her survival and development.

(7) In another clause beginning with ‘I’ YHWH says that he made her a myriad (10,000) ‘as the sprout of the field.’ This second mention of field is a much more positive image than the first in v.5. Jerusalem increased and became great. The word translated in KJV here as ‘increased’ means to be abundant, become numerous or great; it also occurs in vv. 25, 26, 29 and 51; translated as ‘increased’ or ‘multiplied’. This speaks of growth and may reference Exod 1:12 where the same verb is used of Israel’s population increase in Egypt: ‘But the more they afflicted them, the more they multiplied and grew.’

Moving from the thought of growth to that of maturity YHWH says that she came with the finest ornaments (lit. ornaments of ornaments). What that means is unclear. Her breasts took shape and around the same time her (pubic) hair sprouted (same root as ‘sprout’ in v.7a). Jerusalem matured into a voluptuous, adolescent woman. YHWH adds ‘thou wast naked and bare’ which suggests that she had grown up as a young savage.

(8) Passing by once again YHWH sees that she has matured and he draws attention to the fact (‘behold’) that she was at the age for marriage (‘the time of love’). YHWH mentions five things about his reaction to Jerusalem’s maturity.

  • I spread my skirt (wing) over thee – this may indicate taking under protection (Deut 32:11) or perhaps betrothal (Ruth 3:9).
  • I covered thy nakedness – nakedness and covering are themes in this allegory. The infant was abandoned naked (‘not swaddled’ v.4), grew up naked (v.7), her nakedness was covered by YHWH (v.8), she failed to remember the time she was naked (v.22), she was naked with her lovers (v.36) and will be exposed naked by way of punishment (37, 39). YHWH covers her nakedness(v.8), he covered her with silk ((v.10), she used her fine clothes to cover idols (v.18), and YHWH will uncover her nakedness as punishment (v.37).
  • I sware unto thee – see next point
  • I entered a covenant with thee – in the context swearing and entering into a covenant must refer to marriage. The metaphor of marriage to describe God’s covenant relationship with Israel had previously been used by Hosea (e.g. Hos 2:19-20).
  • thou became mine -the emphasis is on possession rather than affection.

(9) The symbolism of rescue, nurture and a marital relationship may correspond to the period of the Exodus, the covenant at Mount Sinai and the giving of the Law (Exod 19-24) when Israel was established as the people of God. YHWH continues with his list of his provisions for Jerusalem during that time; a chain of ten statements beginning with ‘I.’ He claims: ‘I washed,’ ‘I washed,’ ‘I anointed,’ ‘I clothed,’ ‘I shod,’ ‘I girded,’ ‘I covered,’ ‘I decked,’ ‘I put,’ ‘I put.’

YHWH begins by saying that he washed her with water then repeats that he washed her, adding that he thoroughly washed her blood away from her. ‘Blood’ is plural – i.e. ‘bloods’. Then he anointed her with oil. The use of oil in connection with hygiene occurs also in Ruth 3:3; 2 Sam 12:20; 14:2; 2 Chron 28:15; Dan 10:3; Mic 6:15. YHWH therefore did some things for her that her parents, the Amorite and the Hittite (v.3), had failed to do when she was born (v4). He washed her and rubbed her with oil – but not until she had reached maturity.

(10) Also she had not been swaddled at birth but then, after their marriage, YHWH clothed her. In four clauses he describes how he dressed Jerusalem:

  • I clothed thee also with embroidered work, – embroidered cloth, repeated in v.13
  • and shod thee with badgers’ skin, – leather sandals.
  • and I girded thee about with fine linen, – repeated in v.13
  • and I covered thee with silk. – repeated in v.13

(11-12) Moving on from clothes YHWH reminds Jerusalem that he decked her out with jewellery and gives five examples: bracelets, a chain, nose ring, earrings and a beautiful crown (crown of glory). In the Ancient Near East these were symbols of wealth, status and royalty.

(13) In this verse YHWH reiterates his generosity towards Jerusalem after their marriage. She wore gold and silver jewellery and expensive clothes made of fine linen, silk and embroidered cloth. These are repeated from v.10. He adds that she also enjoyed the best of foods: fine flour, honey and oil. These appear again in v.19. She became very, very beautiful and achieved ed royal status.

All these gifts symbolise YHWH’s grace extended to Israel and the blessings, privileges and prosperity that the nation enjoyed on account of the special covenant relationship. Jerusalem’s rising to the status of queen represents Israel’s elevated status, prominence and influence among the surrounding nations.

(14) Jerusalem’s ‘renown’ for beauty went forth among the Gentile nations. This word ‘renown’ is repeated in the next verse, as is ‘beauty’ and together these serve as a link between this section of the allegory and the next. YHWH claims responsibility for Jerusalem’s beauty; it was all a result of his grace, she had no merit of her own. The section ends with a favourite formula of Ezekiel: ‘saith the Lord [God].’ It occurs 85 times in the book and 9 times in this chapter (vv.8, 14, 19, 23, 30, 43, 48, 58, 63).

SUMMATION

Thus far the allegory has YHWH vividly portraying his grace toward Israel/Judah in lifting the nation from obscurity and insignificance, entering into a covenant with it and bringing it to a position of prominence and prosperity. The focus is on YHWH’s (dominant and possessive) relationship with Jerusalem and the good things that he has provided for her. The implication is that she ought to be grateful for the relationship and such abundant provision. The allegory continues with an exploration of her response and her relationships with others.

This section of Ezekiel 16 is sometimes used in evangelistic preaching to illustrate God’s gracious dealings with sinners. C. H. Spurgeon, for example, published a sermon entitled Ezekiel’s Deserted Infant in 1862. A gospel message would perhaps apply the following points:

THE SINNER’S CONDITION

  • v.4 uncut – still attached to the world
  • v.4 unclean – tainted with the filth of sin
  • v.4 unsalted – uncared for
  • v.4 unclothed – no covering of righteousness
  • v.5 unclaimed – left to die

GOD’S SALVATION

  • God covered – ‘I spread’ v. 8 – Phil 3:9
  • God claimed – ‘thou becamest mine’ v.8 – SS 2:16
  • God cleansed – ‘I throughly washed’ v.9 – Isa 1:18
  • God clothed – ‘I clothed’ v.10 – Rev 3:18

Posted in Exposition

Ezekiel’s Vine Allegory: a Prophecy about Jerusalem – 15:1-8

Posted on by writtenexposition

INTRODUCTION

In chapters 15, 16 and 17 Ezekiel delivers further messages from YHWH about impending judgement upon Jerusalem. These chapters contain striking allegories which convey YHWH’s perspective on Israel/Judah. In chapter 15 the nation is likened to a vine and in chapter 16 to an adulterous wife. Chapter 17 contains an allegory of two eagles and a vine.

Ezekiel chapter 15 falls into two parts:

vv. 1-5 The allegory of a vine – five rhetorical questions.

vv. 6-8 The allegory applied to the people of Jerusalem – six conclusions.

THE ALLEGORY OF A VINE (1-5)

(1) That this is a new oracle is indicated by the now familiar prophetic word formula ‘the word of the Lord came unto me saying.’ As we learn from previous chapters false prophets among the exiles in Babylon have been predicting that all will be well with Jerusalem. YHWH’s temple is there and he dwells in it, therefore the city is safe. One prophet, however, is predicting that Jerusalem will be punished and destroyed because of the people’s sinfulness and idolatry. That prophet is Ezekiel.

With this prophetic word formula Ezekiel claims that the content of his oracles does not consist of his own ideas; the messages come to him directly from YHWH and Ezekiel then passes them on to the people.

(2) Again addressing Ezekiel as ‘son of Adam’ YHWH employs a clever allegory to illustrate Israel/Judah’s guilt and punishment: he likens the nation to a grapevine. This image of Israel as a vine was familiar to Ezekiel’s fellow exiles.

Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall: Gen 49:22

Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. Psa 80:8

For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant… Isa 5:7 (The parable of the vineyard Isa 5:1-7)

In that day sing ye unto her, A vineyard of red wine. I the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Isa 27:2-3

Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me? Jer 2:21

Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images. Hos 10:1

The conventional interpretation of this familiar image focused on the vine’s purpose and ability to bear fruit. Indeed, that is the interpretation which Jesus applied in John chapter 15. Here in Ezekiel chapter 15, however, the fruit is not mentioned. The allegory is about the wood. It is not about Jerusalem being fruitless, rather it is about it being useless. YHWH addresses five rhetorical questions to Ezekiel which show how useless the wood of the vine is in comparison with the wood of the other trees of the forest. Its wood is portrayed as worthless and good for nothing.

QUESTION 1 – What is the vine tree more than any tree, or than a branch which is among the trees of the forest? 15:2

The implied answer to this question whether the wood of a vine is superior to the wood of other trees is: ‘No. its wood is inferior.’ The vine’s only value lies in its ability to bear fruit. If it does not bear fruit then it is useless.

QUESTION 2 – Shall wood be taken thereof to do any work? 15:3a

Again the implied answer is negative. Unlike other strong trees whose wood is suitable for construction or furniture the wood of a vine is useless for any kind of work.

QUESTION 3 – Will men take a pin of it to hang any vessel thereon? 15:3b

The wood of a vine cannot even be used to make a peg to hang things on.

QUESTION 4 – Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for any work? 15:4

Vine wood has no practical use; all one can do with it is burn it. Even then, it burns quickly.

QUESTION 5 – Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for any work, when the fire hath devoured it, and it is burned? 15:5

If a healthy vine is already useless in its natural state then a burnt and damaged one is even more useless.

THE ALLEGORY OF A VINE APPLIED (6-8)

(6) This is an important verse since it serves as a bridge between the allegory in the first section and the explanation of the allegory in the second section. This verse contains the last mention of the vine in the chapter and also the first (and only) mention of Jerusalem. Beginning with the word ‘therefore’ (which tells us that what follows are conclusions drawn from that which has already been said) this verse moves the message on from allegory to reality. Jerusalem is no better than the other towns and cities in Israel/Judah so it too is destined to suffer destruction and burning. YHWH’s conclusions are set out in six statements:

STATEMENT No.1 – As the vine tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem. 15:6

Just as a useless vine is consigned to the fire so will YHWH hand over the people of Jerusalem to be consumed by the ‘fire’ of invasion and destruction by the Babylonian forces.

STATEMENT No. 2 – And I will set my face against them; 15:7a, 7d

This expression, which is repeated for emphasis at the end of the verse, indicates that YHWH is opposed to the people of Judah. He is determined to bring judgement upon them.

STATEMENT No. 3 – They shall go out from one fire, and another fire shall devour them; 15:7b

This may mean that in previous invasions Jerusalem suffered some damage but will be totally destroyed as a result of the coming siege and pillage by the Babylonians. It may also suggest that some citizens might manage to escape the destruction but will then face further calamity (e.g. Jer 42:22; 44:12-14). Judgement is inevitable.

STATEMENT No. 4 – And ye shall know that I am the LORD, when I set my face against them. 15:7c

This recognition formula is common in Ezekiel. Here it is addressed (‘ye’ – you plural) to the exiles with Ezekiel in Babylon to whom he is delivering this oracle. When they will see what has happened to Jerusalem they will acknowledge that it is YHWH’s doing.

STATEMENT No. 5 – And I will make the land desolate, 15:8a

This reiterates that Jerusalem will be utterly destroyed.

STATEMENT No. 6 – Because they have committed a trespass,15:8b

This will happen because the Jerusalemites have committed a trespass – an unfaithful act. The destruction is a direct result of their actions. By worshipping idols the people of Jerusalem have acted unfaithfully towards YHWH so he will not protect the city. This idea of punishment for unfaithfulness is a common theme in the books of Chronicles – which use words like ‘trespassing’ and ‘transgressing’ to identify unfaithful acts (1 Chron 5:25; 10:13;2 Chron 12:2; 28:19; 29:6; 30:7; 36:14).

SUMMATION

In this short chapter YHWH gives a message about Jerusalem to Ezekiel who then relays the oracle to his fellow-exiles in Babylon. The first section of the chapter (vv. 1-5) contains a clever allegory which is communicated by the technique of asking rhetorical questions. The allegory inverts the usual picture of Israel as a valuable fruit-bearing vine by focusing on the wood rather than the fruit. The vine is revealed as useless and only fit for destruction. The second section (vv.6-8) applies the allegory to the people of Jerusalem (standing for the nation of Israel/Judah) and emphasizes their unfaithful acts and impending doom. The theme of unfaithfulness is taken up and presented in graphic detail in the next chapter which contains an extended allegory about an unfaithful wife.

Posted in General

Don’t Trade Your Future: Lessons from Esau

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Have you ever noticed how comforting a bowl of hot soup can be on a cold day? There’s something about that warmth and flavour that just hits the spot, especially when the weather is chilly. But imagine paying a steep price for a simple bowl of soup – something far beyond what you’d ever intend or expect. That’s exactly what happened in Genesis 25:29-34, where Esau traded his birthright for a bowl of lentil soup.

Understanding the Birthright

In ancient Israelite society, the birthright was a significant privilege, typically granted to the eldest son. It wasn’t just about material inheritance – it was about leadership, authority, and spiritual responsibility. The eldest son would succeed his father as the head of the family and receive a double portion of his estate. Additionally, he would take charge of family worship, assuming the role of priest in maintaining the family’s covenant relationship with the Lord. Esau, driven by immediate gratification, undervalued this immense blessing and traded it for temporary satisfaction. Let us explore what we can learn from Esau’s mistake.

1) A Selfish Desire

Esau the hunter came back from the field one day, exhausted and famished. The aroma of the soup his brother Jacob was cooking was too tempting for him to resist. In that moment, all Esau could think about was his hunger. He begged Jacob for some of the soup, and Jacob, ever the opportunist, saw a chance to gain Esau’s birthright. He opened negotiations: ‘Sell me this day thy birthright.’ What was Esau’s response? He said: “I am at the point to die: and what profit shall this birthright do to me?” (Gen 25:31-32).
Was Esau truly on the brink of death? Probably not. His selfish desire for immediate satisfaction blinded him to the value of his birthright. In his view God’s promises were not worth waiting for. That birthright meant nothing to him for he couldn’t see beyond his immediate need. How often do we, like Esau, focus on the desires of the present moment and disregard the long-term consequences? The pleasures of sin and the world can be tempting, but they are fleeting – Heb 11:25 refers to ‘the pleasures of sin for a season.’ Like Esau, we might be tempted to satisfy our immediate desires without considering the eternal consequences.

2) A Single Decision

Esau’s decision to trade his birthright for soup had far-reaching consequences. From that moment on, he was defined by that impulsive choice. The Bible notes that Esau’s nickname, ‘Edom,’ meaning ‘red,’ was derived from this event (Gen 25:30). One hasty decision can have lasting effects. Esau’s descendants were called ‘Edomites;’ a nation noted for conflicts with the people of God throughout history, all stemming from his poor choice. This reminds us that no one sins in isolation. Our choices affect not only ourselves but those around us, sometimes for generations. The world may offer immediate gratification, but it’s often at the cost of long-term blessings.

3) A Spiritual Disregard

Verse 34 tells us that ‘he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.’ Notice that Esau went HIS way. After satisfying his hunger, Esau got up and left, unconcerned about the birthright he had just despised. He got on with life as usual, doing his own thing his own way, oblivious to the consequences of a single choice. The consequences weren’t immediately obvious, but they came later. When Esau realised the significance of what he had lost, it was too late. Esau begged and pleaded for the blessings of God but was unable to obtain them. He cried bitterly but couldn’t change the outcome (Gen 27:34; Heb 12:17). Esau’s disregard for his birthright is a warning. It’s easy to become so consumed with worldly pleasures that we neglect what is truly important. Don’t be like Esau, who valued temporary satisfaction over eternal blessings.

Summation

Esau’s story teaches us three crucial lessons:

A Selfish Desire: Don’t let immediate desires cloud your judgement and cause you to miss out on God’s future blessings.

A Single Decision: Remember that one decision can have lasting consequences, affecting not just you but others as well.

A Spiritual Disregard: Don’t disregard the spiritual inheritance God offers for the fleeting pleasures of this world.

Instead of living for the here and now, live with eternity in mind. Trust in Jesus Christ, who offers salvation and an inheritance that can never be taken away. 1 Peter 1:3-4 says:

Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,

Don’t trade your eternal blessings for a bowl of soup. Choose wisely today, and you’ll secure a future that’s infinitely greater than anything the world can offer.

Posted in Exposition

IDOLS IN THEIR HEARTS: Ezekiel 14:1-11

Posted on by writtenexposition

INTRODUCTION

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

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

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

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

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

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

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

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

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

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

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

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

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

(8) YHWH will do three things:

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

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

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

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

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

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

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

SUMMATION

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

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

Posted in Exposition

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

Posted on by writtenexposition

Reading Ezekiel 13: 17-23

INTRODUCTION

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SUMMATION

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

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

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

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

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

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

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

Posted in Exposition

Ezekiel 13:1-16 The Danger of False Prophets

Posted on by writtenexposition

Reading Ezekiel 13: 1-23

INTRODUCTION

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

HISTORICAL CONTEXT

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

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

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

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

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

CHAPTER DIVISION

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


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

AN ORACLE ADDRESSED TO MALE PROPHETS (1-16)

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

STRUCTURE

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

LANGUAGE

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

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

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

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

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

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

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

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

(6-7) Vain visions and lying divination.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(10-14) A second forecast of judgment.

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

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

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

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

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

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

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

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

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

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

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

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

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

SUMMATION

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

Posted in General

Understanding Jesus Through John’s Question: A Christmas Reflection

Posted on by writtenexposition

Reading Matthew 11:1-6; Luke 7:24-35

INTRODUCTION

As the coming of Jesus Christ into the world is celebrated this Christmas season let us briefly reflect upon a profound question asked by John the Baptist: ‘Art thou he that should come, or do we look for another?’ This question, recorded in Matthew chapter 11 and Luke chapter 7, provides a powerful lens through which we can examine our own expectations of Jesus Christ.

JOHN’S DILEMMA

John the Baptist was perplexed. In prison because of his bold stand for biblical truth, news had filtered through to him about the ministry of Jesus. However, what he heard about Jesus’ activities did not quite align with his expectations of the Messiah. Like most Jews at the time John may have expected that the Messiah would come as a conquering king; a great military and political leader who would oust the occupying forces of the Roman Empire. Instead, Jesus was busy teaching, associating with and showing compassion to the marginalised in society and healing the sick. Although John was familiar with the many Old Testament messianic prophecies, and had previously identified Jesus as ‘the Lamb of God which taketh away the sin of the world’ (John 1:29), he was confused by the reports about Jesus.

Some think that John’s faith was weak; that he was doubting and needed reassurance. Others suggest that John was prompting Jesus to hurry up and reveal himself as the conquering Messiah. Whatever his motivation, John sent two of his own disciples to Jesus to ask the question: ‘Art thou he that should come, or do we look for another?’

CONTEMPORARY EXPECTATIONS

It is easy to become confused and distracted by the commercialisation, materialism and the festivities of this Christmas season but let us take the time to ask: ‘What are my expectations of the One who came?’ What does the coming of Christ mean to me today? The question ‘art thou he that should come, or do we look for another?’ is still relevant. ‘Am I trusting the Saviour, or looking for something else?’

JESUS’ RESPONSE

Jesus did not condemn John the Baptist for his question but gave a compassionate answer: “Go back to John and tell him what you have heard and seen — the blind see, the lame walk, those with leprosy are cured, the deaf hear, the dead are raised to life, and the Good News is being preached to the poor.” Matthew 11:4-5 (NLT)

Notice:

Indirect Confirmation: Rather than directly claiming to be the Messiah, Jesus allowed his works to speak for themselves. He demonstrated his identity by doing things that only God can do. He performed miraculous deeds: healing the blind, lame, lepers and deaf and raising the dead. This approach encouraged John and others to draw their own conclusions based on the evidence of Jesus’ ministry.

Fulfilment of Scripture: Jesus’ response alluded to Old Testament prophecies, particularly Isaiah 35:5-6 and 61:1-2, showing how his life and ministry fulfilled these predictions. (It has been estimated that there are more than 300 messianic prophecies in the Old Testament. Josh McDowell in chapter 9 of his book ‘Evidence that Demands a Verdict, Vol 1’ lists 61 of them. This book can be read online at The Internet Archive’s Open Library).

Emphasis on mercy: Christ’s coming has brought healing, restoration, and hope to a broken world.

Invitation to faith: Jesus concluded his response with ‘and blessed is he, whosoever shall not be offended in me’ (Mt 11:6); thus encouraging John and others to trust in him despite doubts or unmet expectations. True faith requires the setting aside of preconceptions.

This Christmas let us not be distracted by the ‘noise’ of the season but focus on Christ and the true meaning of his coming:

  • He came to heal the broken.
  • He came to bring help to the hopeless.
  • He came to give salvation to all who believe.

Like John the Baptist, have we rechecked and been reassured? Has Christ’s coming transformed our lives, or are we still ‘looking for another’?

Posted in Exposition

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

Posted on by writtenexposition

Introduction: Genesis as a Fundamental Pillar of Biblical Insight

Since it occupies first place in the canon of scripture, it almost goes without saying that a grasp of the book of Genesis is necessary for a proper understanding of the rest of the Bible. It is:

– a book of revelation – because the information in it has been revealed by God via transmission through Moses. Its contents are therefore fact and not fiction.

– a book of introduction (as its name indicates) – because it records how things began. Genesis mentions the beginning of such things as the universe, human beings, marriage, murder, music, agriculture, languages and the nations.

The book falls naturally into two parts: primaeval history and patriarchal history. Chapters 1-11 record four key events of global significance: The Creation, The Fall, The Flood and The Babel Crisis. The second part, chapters 12-50, concentrates on the life- stories of four key characters: Abraham, Isaac, Jacob and Joseph. Also within the book the family trees of ten significant individuals are given. Their records are introduced with the words ‘these are the generations of’:

Adam – 5:1; Noah – 6:9; Shem – 11:10 (10:1, 22); Ham – 10:1 (10:6); Japheth – 10:1 (10:2); Terah – 11:27; Ishmael – 25:12; Isaac – 25:19; Esau – 36:1l; Jacob – 37:2.

Background: Genesis 1-2 and the Duality of Creation Accounts

Genesis 1:1-2:3 records what is often referred to as the first account of creation. This section divides into three main episodes. The first two episodes together occupy six days, the third one day, the seventh. They are:

  • Gen 1:1-13 The creation of the inanimate world
  • Gen 1:14-31 The creation of living creatures; these occupy three spheres: sea, air and land.
  • Gen 2:1-3 God’s rest after his creative activity.

Chapter 2:4 begins what many scholars term the second account of creation. The reason for the idea that there are two accounts of creation is that each passage emphasizes a different name for God. Within Genesis 1:1-2:3 the name Elohim (trans. ‘God’) is used some thirty-five times. At the beginning of chapter two, however, there is a noticeable shift. In the second section YHWH Elohim (trans. ‘the Lord God’) is used, occurring twenty times within 2:4-3:24 . Whilst fully recognising this fact I think it unlikely that there are two accounts of creation. Chapter two simply continues with additional details of the creation of humanity on the sixth day; in other words, it is an expansion of 1:26-30. Genesis chapter two (along with chapter three) supplements chapter one.

The Paradise Narrative: Genesis Chapters 2 and 3

Genesis 2

Gen 2-4-7 – This section revisits the creation of man, emphasizing that Adam was created by God from the dust of the ground and that God breathed life into him.

Gen 2:8-14 – God plants a garden paradise called Eden into which he sets man. The garden is described as beautiful and abundant. It is watered by a river that flows through it; dividing into four streams. In the middle of the garden stand the tree of life and the tree of the knowledge of good and evil.

Gen 2: 15-17 – God gives Adam responsibility for tending the garden (2:15) and in 2:16-17 he personally addresses Adam instructing him not to eat from the tree of the knowledge of good and evil. To do so will result in death.

Gen 2:18-25 – God declares that it is not good for man to be alone. God creates animals which are brought to Adam and named by him but no animal is suitable as a companion for Adam. God therefore creates woman (Eve) from one of Adam’s ribs. Adam recognises Eve as bone of his bone and flesh of his flesh.

Gen 2:24-25 – The chapter concludes with a statement about marriage. It declares that a man shall leave his parents, cleave to his wife, and the two shall become one flesh. The final verse notes that the Adam and Eve are naked but not ashamed.

Genesis 3

This chapter describes the events surrounding what has become known as the Fall of Man.

Gen 3:1 – The cunning serpent engages in conversation with the woman and questions God’s instruction not to eat of the tree of the knowledge of good and evil.

Gen 3:2-3 – Eve accepts the serpent’s insinuation (v.1) that God was being restrictive rather than generous and in her response to the serpent she both subtracts from God’s word (she omits the word ‘freely’) and adds to it (‘we cannot touch it’). You will recall that Revelation 22:18-19 contains prohibitions against adding to or taking away from the word of God.

Gen 3:4-5 The serpent (vv. 4-5) dismisses as untrue God’s warning that eating of the forbidden fruit would result in death and says that God has told the humans that in order to restrict their development. God does not want them to ‘know good and evil’. This expression seems to mean ‘have wisdom’ or ‘have the ability to understand’, ‘weigh up and discriminate’; for example: see Dt 1:39; 2 Sam 19:35; Isa 7:15-16 and Solomon’s prayer for understanding: Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people? 1 Kings 3:9

Gen 3:6 – The fall of humanity. Eve takes the fruit and eats it, then gives it to her husband, Adam, who also eats it.

Gen 3:7-19 These verses outline the results of disobedience. The man and the woman become aware of their nakedness and shame. They therefore sew fig leaves to cover themselves, and hide from God. God confronts them, and pronounces specific consequences that each party (the serpent, the woman, and the man) must face for their actions.

Gen 3:20-24 – In v.20 Adam names his wife Eve, meaning ‘living,’ signifying her role as the mother of all living. In v.21 God provides leather clothes for Adam and Eve before expelling them for the Garden of Eden in order to prevent them from eating from the tree of life and living forever in their fallen state. The entrance to the garden is blocked by cherubim and a flaming sword.

Unveiling Controversies and Posing Inquiries

Over the centuries Genesis 2 and 3 have been two of the most controversial and most discussed chapters of the Bible. A wide spectrum of opinion has been held and a variety of views put forward. Many believe that the events of Genesis 3 literally and physically happened as described, others maintain that the episode in Eden is myth or an allegory to explain sin and suffering, a few express an extreme view that the serpent is actually the hero of the story (since it ‘correctly’ predicted that the humans would not literally die the day they ate the forbidden fruit).

The Paradise Narrative raises many questions in the mind of the reader. These include:

  • How does one account for a talking animal (serpent)?
  • Where was Adam when Eve was having a conversation with the serpent?
  • Had Adam informed Eve about the prohibition? It had been given before she was created (2:16-17, 22).
  • Why did Adam not refuse to eat the fruit?
  • Why is no explanation given for the serpent wishing to bring about the catastrophe of the fall?
  • Why is there no further discussion of this episode in the Old Testament?
  • What does the passage mean by ‘life?’
  • What does the passage mean by ‘death?’
  • What does the passage mean by ‘day’ (2:17; 3:5)?
  • Are cherubim real or imaginary creatures?

The biblical passage does not address these questions.

Regardless of whatever view is held on the literalness or otherwise of the paradise story no-one can deny that, insofar as the biblical narrative is concerned, it marks a turning point in human history. The introduction of sin into the world disturbed the close relationship between God and human beings, disrupted the harmony of creation and introduced mortality, conflict, and suffering. The paradise narrative advances themes of good and evil, of original sin, human nature, free will, responsibility, separation from God and the hope of redemption. The consequences of the choice made by Adam and Eve and its impact on collective and individual destiny are subjects which everyone should ponder.

These themes are explored as the biblical revelation progresses but admittedly I find it strange that the fall of man does not feature in the rest of the Old Testament scriptures – with the possible exception of the following verses:

Job 31:33 (If I covered my transgressions as Adam, by hiding mine iniquity in my bosom),

Psa 51:5 (Behold, I was shapen in iniquity; and in sin did my mother conceive me.)

Isa 43:27 (Thy first father hath sinned, and thy teachers have transgressed against me.)

Hos 6:7 (But they like men have transgressed the covenant: there have they dealt treacherously against me.) The word translated ‘men’ is ’āḏām, leading some to suppose an Adam covenant.

The paradise narrative is referred to in the following New Testament passages, most of which are in the writings of the apostle Paul.

  • John 8:44 The devil is the father of lying. He told Eve the first recorded lie ‘in the beginning’.
  • Rom 5:12-21- Death through a literal Adam, the federal head of humanity.
  • Rom 8:18-23 – Creation subjected to futility.
  • 1 Cor 11 – Headship applied to corporate worship. Paul’s argument is based on the creation order.
  • 1 Cor 14:34 Women/wives to keep silence in the church. Paul refers to the Old Testament statement that a woman ought to be to be submissive (Gen 3:16).2 Cor
  • 2 Cor 11:3 Paul refers to the deception of Eve by the serpent.
  • 1 Tim 2:13-14 Paul’s teaching regarding women in the church is based on the order of creation.

The Cherubim: Guardians Beyond the Boundaries of Eden

So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. Genesis 3:24

In Genesis 3:24 we have the first appearance of cherubim. After the fall they are positioned at the east side of the Garden of Eden, along with the revolving flaming sword, to guard the path to the Tree of Life. It would seem that they are stationed there as boundary markers to prevent Adam and Eve, now expelled from the Garden, from returning and consuming the fruit, which would potentially grant them immortality in a state of sin. It is clear from the verse that their function was negative rather than positive. They were not there to point the way back to the Garden of Eden and the Tree of Life but to bar access to them.

The verse tells us hardly anything about these creatures but would indicate that they are animate beings whose primary function is to act as guardians. It does not specify the number of cherubim nor does it say what form they took or give a description of their appearance. However, their activity at the close of the story of the fall serves as a salutary reminder of the fateful consequences of human sin and disobedience.

Posted in General

A GOOD WORD

Posted on by writtenexposition

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

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

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

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

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

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

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

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

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

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

1. THE WORD OF GOD

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

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

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

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

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

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

2. THE ASSEMBLY OF GOD

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

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

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

3. THE CHILDREN OF GOD 

Still thinking of v.25 of Hebrews 10:

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

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

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

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

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

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

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

Posted in Exposition

1 JOHN 2:3-11

Posted on by writtenexposition

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

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

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

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

ASSURANCE

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

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

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

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

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

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

‘I KNOW HIM’

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

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

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

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

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

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

‘I LIVE IN HIM’

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

THE COMMANDMENT IS BOTH OLD AND UP-TO-DATE

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

THE COMMANDMENT IS BOTH NEW AND TRUE

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

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

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

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

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

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

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

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

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

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

‘I LIVE IN THE LIGHT’

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

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

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

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

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

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

BIBLIOGRAPHY

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

1 JOHN 2:1-2

1 JOHN 2:12-14

1 JOHN 2:15-17

1 JOHN 2:18-23

1 JOHN 2:24-29

THE TEN IMPERATIVES IN 1 JOHN

Posted in Exposition

1 JOHN 2:1-2

Posted on by writtenexposition

2:1-2 JESUS CHRIST IS OUR ADVOCATE

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

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

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

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

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

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

PROPITIATION

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

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

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

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

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

‘himself the propitiation (hilasmos) –

  1. perí (concerning) our sins
  2. not perí (concerning) our own alone
  3. but also perí (concerning) the whole world‘

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

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

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

1 JOHN 2:3-11

1 JOHN 2:12-14

1 JOHN 2:15-17

1 JOHN 2:18-23

1 JOHN 2:24-29

THE TEN IMPERATIVES IN 1 JOHN

Posted in Exposition

NEHEMIAH 13:1-3

Posted on by writtenexposition

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

BACKGROUND TO NEHEMIAH CHAPTER 13

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

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

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

13:1-3 SEPARATION RENEWED

13:4-9 EXPULSION OF TOBIAH FROM THE TEMPLE

13:10-14 REORGANISATION OF THE LEVITES

13:15-22 RESTORATION OF SABBATH OBSERVANCE

13:23-29 PROBLEM OF EXOGAMOUS MARRIAGES

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

13:1-3 SEPARATION RENEWED

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

MOAB

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

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

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

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

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

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

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

Nehemiah 13:4-14

Nehemiah 13:15-31

Posted in Exposition

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

Posted on by writtenexposition

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

SUMMARY

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

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

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

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

COMMENTS

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

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

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

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

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

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

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

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

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

1:10 describes the faces in some detail.

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

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

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

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

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

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

a) ‘they turned not when they went’ and

b) ‘they went every one straight forward’.

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

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

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

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

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

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

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

  • amber -1:4, 27
  • burnished brass (polished bronze) – 1:7
  • the colour of a beryl – 1:16
  • the colour of the terrible (awe-inspiring) crystal i.e. ice, frost – 1:22
  • the appearance of sapphire – 1:26

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

SUMMATION

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

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

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

EZEKIEL’S WATCHMAN ROLE: A PROPHETIC CALL TO RESPONSIBILITY- 3:16-27

Posted in General

COME, SEE, GO, TELL

Posted on by writtenexposition

Matthew 28:5-7

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

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

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

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

COME!

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

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


SEE!

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

GO!

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

TELL!

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

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

‘He is not here: for he is risen!’

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

Posted in General

‘TOGETHER’ AS CHRISTIANS

Posted on by writtenexposition

QUICKENED (MADE ALIVE) TOGETHER – EPHESIANS 2:5

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

RAISED TOGETHER – EPHESIANS 2:6a

And hath raised us up together,

SEATED TOGETHER – EPHESIANS 2:6b

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

GATHERED TOGETHER – MATTHEW 18:20

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

STRIVING TOGETHER – PHILIPPIANS 1:27

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

TALKING TOGETHER – LUKE 24:14

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

LIVING TOGETHER – 1 THESSALONIANS 5:10

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

Posted in Exposition

WELCOME TO THE BOOK OF EZEKIEL!

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

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

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

THE PRE-EXILIC PROPHETS

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

Jonah c. 780 -753 BCE

Amos c. 765-753 BCE

Hosea c. 755-725 BCE

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

The early pre-exilic prophets in Judah were:

Micah c. 735-690 BCE

Isaiah c. 740-680 BCE

The late pre-exilic prophets in Judah were:

Nahum c. 630 BCE

Zephaniah c. 625 BCE

Habakkuk c. 607 BCE

Joel c. 590 BCE

Jeremiah c. 627-580 BCE

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

THE EXILIC PROPHETS

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

Ezekiel c. 593-571 BCE

Daniel c. 605-535 BCE

THE POST-EXILIC PROPHETS

Haggai 520 BCE

Zechariah c. 520-500 BCE

Malachi c 420 BCE

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

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

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

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

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

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

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

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

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

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

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

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

Posted in General

‘EBENEZER’

Posted on by writtenexposition

Closing message on our last Sunday with our church before moving to live elsewhere.

1 Samuel 7:12 ‘EBENEZER’

‘Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Ebenezer, saying, Hitherto hath the Lord helped us.’ 1 Samuel 7:12

There is a certain form of words occurring throughout our Bible which makes a very interesting study. I’ll mention the following example references:

Deuteronomy chapters 31-34 – the speaker is Moses.

Joshua chapters 23-24 – the speaker is Joshua.

1 Samuel chapter 12 – the speaker is Samuel.

1 Kings chapter 2 and also 1 Chronicles chapters 28 -29 – the speaker is David,

Luke chapter 22 and also John chapters 13-17 – the speaker is the Lord Jesus Christ.

Acts chapter 20 – the speaker is the apostle Paul.

You may have already realized that in these chapters we have what scholars term ‘THE FAREWELL ADDRESS.’

You will be relieved to know, although this is our last Sunday here, that I am not about to deliver a long farewell speech.

Instead I would like to leave this verse from 1 Samuel with you, not only because it is my favourite Bible verse but also because we have experienced, and can testify to, its truth. Today we look back over the 32 years since we walked in the door of the old building one Sunday morning in September 1989, with two small children in tow and not knowing anyone in this part of the world.

Ebenezer is an unusual name. Personally, I don’t know anyone called Ebenezer. Unless familiar with the Bible most people would probably recall it as the name of the miser Scrooge in Charles Dicken’s story, ‘A Christmas Carol’ – but Ebenezer Scrooge bears no relation to the Ebenezer of the Bible because:

The biblical Ebenezer was not a person, it was a place.

The biblical Ebenezer was not a scrooge, it was a stone.

The biblical Ebenezer was not a miser, it was a marker.

In 1 Samuel chapters 4-7 you can read for yourselves the historical background to Samuel’s erection of this stone monument. Sufficient to say that for a long period of time the ancient Israelites forgot God and had consequently suffered defeat at the hands of their neighbours, the Philistines. These enemies captured the Ark of the Lord, which was gone for twenty years (7:2). After a national turning to the Lord, however, and intercession on the part of Samuel, the Philistines were defeated. Samuel then set up the memorial stone as a reminder to the people of the faithfulness of God to those who trust in him alone.

As we review more than three decades spent here:

EBENEZER REMINDS US OF THE PAST

Looking back we recognise God’s help and protection in our lives. There have been many good times and some difficult times; there has been employment and also unemployment; there has been health and there has been sickness. However, we can honestly say: ‘Ebenezer …. Hitherto hath the Lord helped us.’ Had we set up a memorial stone for every occasion on which the Lord helped us there would be a long trail of gratitude behind us, stretching back over thirty-two years. As well as reminding us of the past…

EBENEZER DIRECTS US TO THE PRESENT

‘Hitherto’ means ‘up to now’ and that, of course, includes the present time. We can therefore be confident that the Lord who has helped us in the past is now helping us in the present. The One who HAS helped us is STILL helping us. As we undergo the stress of uprooting our lives and moving to one of the other countries in the UK ‘Ebenezer’ reminds us to be thankful for what the Lord is doing now.

Ebenezer reminds us of the past.

Ebenezer directs us to the present, but also:

EBENEZER POINTS US TO THE FUTURE

When we get to a certain point in time and can still say ‘hitherto’ that means that we haven’t reached the end yet. The Lord has more to do, for us and with us, and he will help us until our lives on earth come to a close. I suppose that as we contemplate the future we can change the ‘hitherto hath the Lord helped us’ to ‘henceforth the Lord will help us’.

Let me publicly pay tribute to all the members of this church (to the many who have already gone to be with the Lord, and to you all who remain) and thank you for your fellowship, your friendship, your kindness to us and your confidence in us as we have fulfilled our various roles and responsibilities in this assembly.

We brought up our children here and are thankful that, at a young age, both of them placed their trust in Jesus Christ for eternal salvation. Thank you for providing a loving and caring atmosphere in which we could raise our family and for being a positive Christian influence upon young lives.

We ask you to pray for us as we assume a nomadic lifestyle for a few months, that the Lord will guide us as to where we ought to settle down and live in retirement and that we might be of help in whatever assembly of Christians we meet with.

I trust that you all (individually and as an assembly of believers) will continue to experience the Lord’s help and blessing and be able to say, as we can: ‘Ebenezer …. hitherto hath the Lord helped us.’

Posted in Exposition

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

Posted on by writtenexposition

Division of the chapter:

4:1-6 Suffering as Christ suffered

4:7-19 Suffering as a Christian

Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: Who shall give account to him that is ready to judge the quick and the dead. For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. 4:1-6

4:1-6 Suffering as Christ suffered

4:1-5 Their death with Christ:

  • v.1 liberates them from the power of sin.
  • v.2 enables them to do God’s will.
  • vv.3-5 gives them a new perspective on sin.

4:6 The Christian martyrs:

  • were judged (and slain) by men
  • are alive unto God.

[1] ‘Since then Christ has suffered in the flesh’ looks back to 3:18 – ‘being put to death in the flesh’.

‘suffered’ – suffering can be taken as including death (Acts 17:3; Heb 13:12).

‘In the flesh’ – during this life on earth.

‘arm yourselves’ (hoplízō) This is a military term meaning to equip or furnish with arms. The Christian life is sometimes thought of as a war (Rom 6:13; 13:12; 2 Cor 6:7; 10:4; Eph 6:11-17; 1 Th 5:8).

‘with the same mind’ In light of Christ’s suffering Christians are to think as Christ thought about suffering. His mind was fixed and focused on the will of God (v. 2).

(énnoia) attitude of mind, thought, guiding conviction – that ‘death in the flesh’ results in ‘life in the spirit’ (3:18). They are to arm themselves with a willingness to suffer.

‘likewise’ and ‘the same’ – the experience of Christians is equated with that (death, resurrection, triumph) of Christ.

‘for’ (hóti) – if taken as explicative it introduces the explanation of ‘same mind’, if taken as causal (translate ‘because’) it is introducing the reason for the exhortation in verse 1a.

It is most likely causal, which also avoids any perception that ‘ceased from sin’ implies that Christ has been a sinner. Peter has already stated that Christ was sinless (2:22).

‘he that hath suffered in the flesh hath ceased from sin.’ The idea is possibly that in water baptism a believer identifies himself with Christ’s suffering and death.

paúsō stop, come to an end. To be finished with something does not necessarily imply participation in it.

If the singular ‘he’ is taken as referring to Christ as the one who has ‘suffered in the flesh and ceased from sin’ in what sense, therefore, has Christ ‘finished with sin’? One could say that he is finished with it in that he no longer has to reckon with the opposing powers and perhaps also in that it is no longer something that he has to bear for mankind. His bearing sin for mankind was finished at the cross and in his resurrection he was victorious over death and the evil powers. His death has removed him from sin’s sphere of influence.

Since this verse links back to 3:18, in which suffering and death seem to be equivalent, Peter could use the term ‘suffer’ here to speak of both the death of Christ and the suffering of Christians and draw an analogy between the two.

[2] By their willingness to suffer for righteousness’ sake the Christians demonstrate that they have made made a clean break with sin and have committed themselves to a new way of life.

‘The rest of…time in the flesh’ This refers not simply to the remainder of their earthly lives but also to the fact that the End is near (see v.7).

[3] ‘The time past of our life may suffice us’ Referring to their previous lifestyle Peter uses irony to tell them that they have wasted ‘more than enough’ time living in immorality. They were living ‘according to the wish of the Gentiles’. Peter uses ‘Gentiles’ here to refer to the local pagans – who are not Christians, rather than to people who are not Jews. Note the contrast between ‘the will of God’ (v.2) and the ‘will of the Gentiles’ (v.3).

Peter divides the Christian life into two parts. The first is ‘the time that has passed’ which is characterized by sinful practices (v.3 ff). The second part is the time that remains (v.2).

‘When we walked in’ is followed by a short list of vices (cp. Gal 5:19-21):

lasciviousness – asélgeia, sensuousness, no moral restraint.

lusts – epithumía, passions, cravings, sinful desires

excess of wine – oinophlugía, intoxications

revellings kṓmos, revelries, immoral parties

banquetings pótos, drinking bouts, drunken parties

abominable idolatries – athémitoi eidōlolatreíai, lawless idolatries, acts of idol worship

[4] ‘wherein’ refers to the content of v. 3. Contrast with the ‘wherein’ of 1:6. Non-Christians think it strange that the Christians no longer involve themselves in such social activities. The pagan neighbours ‘speak evil’ of the Christians because they do not rush with them (stampede) to the same ‘excess of riot’ (indulgence that is unrestrained).

The word for ‘speak evil’ is blasphēméō which, as well as meaning ‘ to blaspheme’ (Mt 9:3; Rom 2:24) can mean ‘to speak slanderously’ (Rom 3:8, 1 Cor 10:30; Tit 3:2).

[5] Those who vilify the Christians will be accountable to ‘him that is ready to judge the quick and the ‘dead’. The use of ‘ready’ implies that the judgement will be soon.

Who is the judge? Thus far in 1 Peter God the Father is viewed as the judge (1:17, 2:23). Generally, however, the New Testament teaches that God has committed this task to Christ (Mt 25:31-46; Lk 24:46; Acts 10:42, 17:31; Rom 14:10; 1 Cor 4:5; 2 Tim 4:1).

[6] Having mentioned the thought of judgement and its imminence Peter now makes a rather obscure statement: ‘For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.’

‘For’ links back to the mention of judgement and ‘this cause’ (this is why) refers forward to the day of judgement. The author is stating why the gospel was preached to dead people. Although there is no article here (it is not ‘the dead’) and thus the reference is to dead people in general Peter may be thinking of Christians who had already died (cp. 1 Thess 4:13-18) before the Day of Judgement. The early church expected a swift return by Christ. The Second Coming would involve judgement by Christ of the living and of those who were already dead (Acts 10:42; Rom 14:9-12; 2 Tim 4:1).

‘the gospel was preached’. Grammatically euaggelízō (to proclaim or tell) has no subject so we could read ‘it was preached’ or ‘he was preached’.

If taken as the impersonal ‘it was preached’ then Christ could have been the one who preached. In addition, the aorist tense refers to a definite occasion in the past when the preaching occurred.

It is unlikely, however, that this verse refers to the same preaching event as that of 3:19 as there the preaching was to spirits (pneúma) whereas here the preaching was to dead human beings (nekrós). ‘Dead’ refers to their present state but the ‘preaching’ occurred when they were alive. The gospel was preached to those who are dead.

Peter gives two reasons why the gospel was preached to these early believers:

a) that they might be judged according to men in the flesh.

b) that they might live according to God in the spirit.

The idea seems to be that these early Christians glorified God through martyrdom (see vv. 12-14). They were judged according to men (as men judge i.e. by appearances and unfairly) but once dead they leave the condemnation of men behind and enjoy eternal life. Jobes (2005, pp. 312-312) points out:

‘In the immediate context, Peter’s point is that death does not exempt a person from God’s coming judgment. Accountability after death was not widely taught in the pagan world. With such an assumption a pagan critic could reasonably question what good the gospel is, since it seems so restrictive of behavior in this life, and then the believer dies like everyone else. Peter, however, teaches that because people will be judged even after physical death, contra pagan expectation, the gospel message of forgiveness and judgment that has been preached to those who are now dead—whether they became believers or not—is still efficacious. Death does not invalidate either the promises or the warnings of the gospel of Jesus Christ. Peter’s claim not only would warn the unbeliever but would also encourage Christians concerning believers who may have passed on. Peter reassures his readers that the efficacy of the gospel continues after physical death to be the basis for God’s judgment, and therefore a decision to live for Christ in this life is truly the right decision, even despite appearances to the contrary as judged by the world’s reasoning.’

1 PETER BIBLIOGRAPHY

1 PETER – INTRODUCTION

1 PETER – OUTLINE

1 PETER 1:1-2 – COMMENTS

1 PETER 1:3-12 – COMMENTS

1 PETER 1:13 – 2:3 – COMMENTS

1 PETER 2:4-10 – COMMENTS

1 PETER 2:11-17 – COMMENTS

1 PETER 2:18-25 – COMMENTS

1 PETER 3:1-12 – COMMENTS

1 PETER 3:13-17 – COMMENTS

1 PETER 3:18-22 THE SPIRITS IN PRISON

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

1 PETER 5:1-4 – EXHORTATION TO ELDERS

1 PETER 5:5-14 – CLOSING WORDS

Posted in Exposition

1 John 2:15-17

Posted on by writtenexposition

We have previously noticed that in the section 2:12-27 the author tells his first readers precisely why he has written this letter to them. The first reason, given in 2:12-14, is their spiritual state. Now, in 2:15-17, we have John’s second reason for writing: because of the enticements of the world.

THE ENTICEMENTS OF THE WORLD

No matter how good their spiritual state might be John was aware that the danger of worldliness was ever present. He therefore warns them to beware of it.

[15] A COMMAND

Rather than just offer one or two helpful suggestions John issues a firm command: ‘love not the world neither the things that are in the world’. This is the first of ten imperatives in 1 John. See the ten listed at:

THE TEN IMPERATIVES IN 1 JOHN

Although the ‘world’ (kósmos) can refer to people (e.g. John 3:16) here it seems to refer to the world system. Kósmos carries the idea of order or arrangement.

Lambert Dolphin makes the following useful comments on ‘the world:

‘The “world-system” involves a concern for external appearances more than inner content and quality. As used in the New Testament, the world does not refer to nature, but to the world-system, to society and human culture. The world system is outwardly religious, scientific, cultured and elegant. Inwardly it seethes with national and commercial rivalries.’

Much is said about the world in 1 John. See 2:2, 16-17; 3:1, 13; 4:3-5, 9, 14, 17; 5:4, 19.

[15] A CONCLUSION

‘If any man love the world, the love of the Father is not in him.’

If a professing Christian is wholly taken up with love for the world John would conclude that such a person is not a genuine believer at all, for this behaviour is incompatible with love for God.

[16] A CHARACTERIZATION

Everything that is in the world system does not come from the Father. This system of values, goals and ethics excludes God and is opposed to God (5:19).

John identifies three elements othat characterize worldliness:

a) ‘The lust of the flesh’. Lusts (desires or cravings) of the flesh refers to human bodily appetites.

b) ‘The lust of the eyes’. This would refer to the human tendency to want what we see. We are naturally covetous and acquisitive.

c) ‘The pride of life’. This is a reminder of human showiness and the wish to impress others with one’s own importance.

The world encourages and caters to these perspectives. N.B. Some see the sin of Eve (Gen 3:6) as illustrating these three elements of worldiness: ‘the tree was good for food’, ‘it was pleasant to the eyes’, ‘a tree to be desired to make one wise’.

[17] A CONFIRMATION

John observes that worldiness is a craving for things that will soon pass away and confirms that whoever does the will of God will ‘live’ (ménō, abide, remain) forever. The idea of ‘abiding’ is that of living in fellowship with God. Such a life is viewed as never really coming to an end.

1 JOHN 2:1-2

1 JOHN 2:3-11

1 JOHN 2:12-14

1 JOHN 2:18-23

1 JOHN 2:24-29

THE TEN IMPERATIVES IN 1 JOHN

Posted in Exposition

THE TEN IMPERATIVES IN 1 JOHN

Posted on by writtenexposition

1. Love not the world, neither the things that are in the world. 2:15

2. Let that therefore abide in you, which ye have heard from the beginning. 2:24

3. Abide in him. 2:27

4. Abide in him. 2:28

5. Behold, what manner of love the Father hath bestowed upon us, 3:1

6. Let no man deceive you. 3:7

7. Marvel not, my brethren, if the world hate you. 3:13

8. Believe not every spirit. 4:1

9. Try the spirits. 4:1

10. Keep yourselves from idols. 5:21

Posted in Exposition

1 JOHN 2:12-14

Posted on by writtenexposition

Reading through 1 John you will notice that the author often sets out his ideas in groups of three.

In chapter 1 he gives three tests of life and already in chapter 2 he has presented three tests for love.

Three tests in chapter 1: all begin with ‘if we say.’

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

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

1:10 If we say that we have not sinned, we make him a liar, and his word is not in us.

Three tests in chapter two: all begin with ‘he that saith.’

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

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

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

In the section 2:12-27 the author tells his first readers precisely why he has written this letter to them. The first reason is given in 2:12-14.

2:12-14 John writes because of their spiritual state.

Because of previous warnings in the letter one might think that the state of his addressees was suspect but these verses clarify that their spiritual condition was good. John was hoping that this would continue.

In 2:12-14 we have more triplets, two series of three, all beginning with the assertion ‘I am writing to you….. because.’

Series 1

2:12 I write unto you, little children, because your sins are forgiven you for his name’s sake.

2:13 I write unto you, fathers, because ye have known him that is from the beginning.

2:13 I write unto you, young men, because ye have overcome the wicked one.

Series 2

2:13 I write unto you, little children, because ye have known the Father.

2:14 I have written unto you, fathers, because ye have known him that is from the beginning.

2:14 I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.

CHILDREN

FATHERS

YOUNG MEN

Opinion is divided as to what is meant by ‘children’, ‘fathers’, and ‘young men’. Is the author addressing:

  • three physical age groups , i.e. ‘children’, ‘fathers’, and ‘young men’?
  • three levels of spiritual maturity, i.e. new Christians, mature Christians, and those with some Christian experience?
  • all the Christians as children, and then directing his comments to ‘fathers’ and ‘young men’, whether according to physical age groups (older people and younger people) or spiritual maturity (more mature, maturing)?

Whatever the case may be it seems odd that the group labelled ‘fathers’ is placed in the middle of each sequence.

The word for children (teknía) is a figurative term of affection. It occurs in Jn 13:33, Gal 4:19 and seven times in 1 John (2:1, 12, 28; 3:7, 18; 4:4; 5:21). It is said of them that their sins have been forgiven ‘ on for his name’s sake’ i.e. on account of Jesus Christ. John is thus reminding them of the wonderful fact that they had experienced the forgiveness of sins. This is something that has happened in the past but is still true in the present.

It is said of the ‘fathers’ that they have ‘known him that is from the beginning. This refers to the person of Jesus Christ and would seem to refer back to 1:1-2. The ‘beginning’ is the incarnation of the ‘Word of life’.

The ‘young men’ (neanískos occurs only here and in the following verse in the Johannine writings) have overcome (nikáō – see also 4:4; 5:4 twice, 5) evil / the evil one (ponērós – 2:13, 14; 3:12; 5:18, 19).

Having addressed his first readers as ‘children’, ‘fathers’ and ‘young men’ in 2:12-13a John does so for the second time in 2:13-14. What he says to these parties is similar to what he has said in the first series.

The ‘children’ have ‘known the Father’.

Again the ‘fathers’ have known the one who is ‘from the beginning’. Here the ‘I am writing’ changes from the present tense to the Aorist, John now presenting his writing of the epistles as a complete rather than as an ongoing action.

Again it is said that the young men have overcome ‘the wicked one’ but John now adds two further reasons for writing to them:

  • because they are strong
  • because the word of God abides (remains, lives) in them.

SUMMATION

Viewed as ‘children’ the believers had experienced forgiveness of sins and had come to know the Father.

Viewed as ‘fathers’ the believers had fellowship with the eternal One who had become incarnate.

Viewed as ‘young men’ the believers had fought and overcome the evil one. This had made them strong in their faith.

1 JOHN 2:1-2

1 JOHN 2:3-11

1 JOHN 2:15-17

1 JOHN 2:18-23

1 JOHN 2:24-29

THE TEN IMPERATIVES IN 1 JOHN

Posted in Roman names

KING HEROD AGRIPPA II (Part 1)

Posted on by writtenexposition

Greek: Ἀγρίππας (Agríppas)

Latin: Agrippa

English: Agrippa

Full name: Marcus Julius Agrippa

Known in history as: King Herod Agrippa II

Reading: Acts 25:13 – 26:32

‘King Agrippa, believest thou the prophets? I know that thou believest. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.’  Acts 26:27-28

INTRODUCTION

The Acts of the Apostles is a second volume by Luke the Evangelist (Acts 1:1; Lk 1:3) who ended his gospel with an account of the Ascension of Jesus. It is at that same point he commences the book of Acts. In this second work he documents the rise of early Christianity; from its small beginning as a new sect within Judaism to status as an international religion. A key verse in the Acts of the Apostles is 1:8:

‘But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.’

Acts falls into two main sections: chapters 1-12 and chapters 13-28. The first section concentrates on local missionary work in Palestine and in the surrounding areas of Judaea and Samaria. It is Jewish in flavour, Peter is the prominent apostle and the activity is based in Jerusalem.

Chapters 13-28 concentrate on overseas mission. The emphasis is therefore gentile rather than Jewish, the apostle Paul is prominent and the operational base is Antioch. This section includes details of three missionary journeys by the apostle Paul plus a record of his journey to Rome for trial. It ends with his physical imprisonment there and yet his amazing freedom to preach and teach ‘those things which concern the Lord Jesus Christ’ (28:31) right in the hub of the Roman empire.

In this second half of the Book of Acts, as Christianity moves away from Judaism towards the Gentiles, Luke highlights the hostile attitude of the Jews towards the apostle Paul by including details of four incidents which deal with Paul’s status in the eyes of the ruling authorities. In these four cases the Romans are portrayed as having treated him with comparative fairness.

23:12-35 Claudius Lysias

24:1-27 Antonius Felix

25: 1-12 Porcius Festus

25:13 – 26:32 Porcius Festus and King Agrippa II

Our study will focus mainly on Acts 25:13 – 26:32 which details the state visit of King Herod Agrippa II to the Roman governor Festus and the hearing before Agrippa at which the apostle Paul gave his defence. This section may be divided as follows:

25:13-22 Festus briefs King Agrippa privately on the charges against Paul.

25:23-27 Festus briefs the assembled company publicly on the charges against Paul.

26: 1-29 King Herod Agrippa II hears Paul’s defence.

26: 30-32 Luke reports a private conversation during which Agrippa and others conclude that Paul is innocent.

THE MAIN CHARACTERS AT PAUL’S DEFENCE BEFORE AGRIPPA

THE APOSTLE PAUL

Paul, also known as Saul, was a first century Jew who was born in Tarsus in modern Turkey. He was a Pharisee who trained under Gamaliel, one of the most famous rabbis of the day (Acts 22:3). He described himself as having been a persecutor of the early Christians until he had a conversion experience on the road to Damascus. Thereafter, believing that Jesus was the Messiah, he spent the rest of his life in missionary activity, assisted by various co-workers, in various parts of the Roman empire; especially in areas around the coast of the Aegean Sea. Although it was his custom to commence his work in each area by teaching in the local Jewish synagogue Paul believed that salvation through faith in the resurrected Messiah Jesus was available also to Gentiles, without them first having to convert to Judaism or observe Jewish customs, rituals or food regulations. He gathered groups of his converts to Christianity into assemblies which functioned under local leadership (elders and deacons) and after moving on to new areas he conducted ongoing written correspondence with these churches. Some of his letters, all undated, have survived and are included in the New Testament canon. In his Defence before Agrippa Paul summarized his early career and reported on his missionary work (conducted in fulfillment of his commission by the risen Jesus) up to that point in time (c. 60 CE).

PORCIUS FESTUS

Festus was a Roman procurator of Judaea whose period of office is thought to have begun in 59 or 60 CE. He took over at a turbulent time in the history of Judaea as the Jews had been cruelly treated by previous procurators and revolution was brewing. He comes across in Acts as a man of action. After just three days in office he left his residence at Caesarea Maritima and went up to Jerusalem to survey the situation there. After returning to Caesarea about ten days later he lost no time in having Paul brought before him (‘the next day’ 25:6). Referring to this in v.17 he said ‘without any delay on the morrow I sat on the judgement seat’. By comparison with other governors he was an upright man who did not accept bribes, nevertheless, like Felix, he did experience pressure from the influential Jewish leaders (Acts 24:27; 25:9). He died in 61 or 62 CE, less than two years after his meeting with the apostle Paul.

BERNICE

Bernice (or Julia Berenice) was a great-granddaughter of Herod the Great and one of five children of King Herod Agrippa I of Judaea by his wife Cypros. Bernice was born in 28 CE, and was a year younger than her brother, the future King Herod Agrippa II.

When she was aged 12 or 13 her father gave her in marriage to Marcus Julius Alexander who was about 16 years her senior and son of a prominent Jew, Alexander the Alabarch of Alexandria, who had bailed her father out of some financial troubles. She became a widow when her husband died some three years later.

Her father, just before his death in 44 CE, then married her off to his own brother, her uncle Herod, King of Chalcis. She had just turned 16 and her uncle was 38 years her senior. The marriage lasted six years until he died c. 49/50 CE. At 22 years of age Queen Bernice was left a widow for the second time, with two young sons, Berenicianus and Hyrcanus, whom she had borne to her uncle.

She and her boys then moved to live with her brother Agrippa who was subsequently granted their uncle’s kingdom of Chalcis. She remained with him for more than a decade, effectively acting as his consort and co-ruler. Her visit along with Agrippa to greet Festus at Caesarea Maritima and her presence at the interrogation of the apostle Paul is confirmation that she carried out royal and ceremonial duties with her brother.

Their intimate relationship became the subject of much scandalous gossip at the time and it is thought that her third marriage in 63 CE to Ptolemon II of Cilicia Trachaea may have been contracted in an attempt to quell the rumour that she and Agrippa had entered into an incestuous relationship. The marriage lasted less than a year, after which she returned to live with her brother. Luke makes no mention of a sexual relationship in the book of Acts, nevertheless he does make it clear that she was definitely involved along with Agrippa in all the proceedings. This he achieves by repetition of the words ‘and Bernice:’

‘And after certain days king Agrippa and Bernice came unto Caesarea to salute Festus.’ Acts 25:13

‘And on the morrow, when Agrippa was come, and Bernice, with great pomp.’ Acts 25:23a

‘And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them.’ Acts 26:30

In the years leading up to 66 CE she, along with her brother, unsuccessfully implored the Jews to remain obedient to Roman rule and was forced to leave Jerusalem with him.

About the year 67 CE she met the future Roman emperor Titus, who with his father Vespasian and their army was resting up up at Caesarea Philippi (the capital of Herod Agrippa’s kingdom) after a military campaign in Galilee, and became his lover. He was about ten years younger than Bernice.

Some years after the Fall of Jerusalem (c. 75 CE) she moved to Rome where Titus was heir apparent to the imperial throne. Their affair restarted and she lived openly with Titus at the palace, behaving as if she were already the Empress of Rome. Unfortunately the Romans did not like the idea of a foreign queen and both the aristocracy and the general populace turned against her.

Such was was the hostility of public opinion that when Titus became Emperor in 79 CE he did not make her his queen but, probably against his will, dismissed her. He died in 81 CE just before his 42nd birthday. By then Bernice had probably left Rome. Nothing is known of how, when or where she died.

KING HEROD AGRIPPA II

Herod Agrippa II, born 27 CE, was the last ruling member of the Herodian family in the Eastern Mediterranean. The year of his death is uncertain (estimates range from 86 -100 CE) but is likely to have been 93 CE. He is mentioned in the book of Acts chapters 25 and 26 in connection with Festus, the Roman procurator of Judaea (59-62 CE), and the apostle Paul. Although he was a member of the Herodian dynasty Luke seems quite favourable towards him. Luke does not refer to him by the dreaded name ‘Herod’ but only by his name Agrippa. Having been brought up and educated at the imperial court in Rome on account of his father being a Roman client king, Agrippa generally used his Latin name ‘Marcus Julius Agrippa’. He therefore thought of himself as a Roman, though nominally he was a Jew. He took a deep interest in Jewish affairs (in which Paul acknowledged him to be an expert (Acts 26:3), and on occasion spoke up for Jewish interests at Rome. He remained, however, thoroughly hellenized and totally loyal to the Romans throughout his lifetime.

The Herodian family was infamous for its lax morals, brutality and intrigue. New Testament references to the dynasty make unpleasant reading:

Agrippa II’s great-grandfather was Herod the Great (72-4 BCE) who killed all the babies in Bethlehem (Mt 2:16).

His great-uncle Herod Antipas (c. 20 BCE- later than 39 CE in exile) had John the Baptist beheaded (Mk 6:14-29; Lk 9:7-9). Along with his soldiers Herod Antipas mocked Jesus, who had been sent to him by Pontius Pilate (Lk 23:11).

His father King Herod Agrippa I (11 BCE – 44 CE) executed James the brother of John and also imprisoned Peter (Acts 12:1-3).

Marcus Julius Agrippa II had one brother and three sisters. His younger brother Drusus died young, before reaching his teens. His three sisters were Bernice (or Berenice), Mariamne and Drusilla (whose second husband was the Procurator Antonius Felix). Mariamne and Drusilla were ten and six when their father died.

King Herod Agrippa I died in 44 CE. Three years earlier Judaea, a Roman province since 6 CE, had been handed over to his control and he had been given the title ‘King’. At the time of his death his son Marcus Julius Agrippa junior was 17 and still being tutored at Rome. The emperor Claudius (41-54 CE) and his advisors considered him too young for the responsibilities of kingship so Judaea was annexed once more by the Romans and administered for a second period (44-66 CE) by procurators. Having been brought up at the Roman court Agrippa did, however, have very good connections with the imperial family.

In 49 CE the Emperor Claudius granted him the territory of Chalcis in Lebanon on the death of his uncle (and brother-in-law!) Herod of Chalcis. This gave him the royal title ‘King’ and with Chalcis came Curatorship of the Temple in Jerusalem which gave the right to appoint and dismiss the High Priest. Agrippa made full use of this power and had an ongoing rocky relationship with the Jewish priesthood; for example, during the seven years from 59 CE he appointed and dismissed five High Priests.

In 53 CE, Claudius exchanged Agrippa’s small kingdom of Chalcis for a much larger area, the former tetrarchy of Philip plus several eastern territories.

In 54/55 CE the Emperor Nero (54-68 CE) further expanded Agrippa’s kingdom by giving him control of Tiberias, Tarichaea, Bethsaida and Julias in Galilee plus some territory in Southern Peraea.

During the 60’s CE Jewish outrage at abuses by the procurators increased. As tension grew Agrippa tried his best to persuade the Jews not to revolt but to submit to Roman domination. This was unsuccessful and the Jews expelled him and his sister Bernice from Jerusalem in 66 CE. King Herod Agrippa II supported Vespasian and Titus in their war against the Jews (66-70) and played a small role in that war. He was involved in the sack of Jerusalem and the destruction of the Temple, much of which had been built by his great-grandfather. As reward for his support he was made a senior senator in Rome c. 75 CE and his territory was expanded. Until his death he remained active in his kingdom while also furthering his political career in Rome. He was fabulously wealthy; Jacobson (2019, pp129-130) writes;

‘While we have no quantitative information about Agrippa’s personal wealth, its size can be approximately estimated from the data given by Josephus for his predecessors who had title to much of the same territory. Josephus states that Herod Antipas enjoyed an annual revenue of 200 talents from Peraea and Galilee, while the areas to the east of Galilee, namely Batanaea, Trachonitis, Auranitis and ‘a certain portion of what was called the domain of Zenodorus’ yielded Philip the Tetrarch the sum of 100 talents (AJ 17.319; BJ 2.95). Although Agrippa II only possessed the eastern portion of Galilee, he certainly made up for the lack of western Galilee with Arca and Abilene. So, it seems reasonable to estimate the annual revenue from his territories as exceeding 300 talents (of silver) and may have been nearer 1,000 talents. With one Attic talent equivalent to 6,000 drachmas, his revenue from those sources would have approached six million drachmas. One drachma represents the average day wage of a labourer in the Graeco-Roman economy. Besides this revenue, Agrippa would have derived supplementary income from the vast estates that he owned outright. As an example, together with his sister, Berenice, the king possessed estates near Mount Tabor administrated by his steward (epitropos), Ptolemy, and elsewhere by Thaumastus, who their father Agrippa I received as a slave from Caligula.’

In spite of all his wealth and political power King Herod Agrippa II ended his life as a renegade who turned his back on his people and on his religion.

One can only wonder how history might have been different had Agrippa shifted his allegiance from the Roman empire to the kingdom of the risen Messiah Jesus. If only he had genuinely believed the Old Testament prophets (Acts 26:27) and had moved from being ‘almost’ a Christian (26:28) to being ‘altogether’ a Christian (26:29)!

KING HEROD AGRIPPA II (Part 2):

KING HEROD AGRIPPA II (Part 3)

KING HEROD AGRIPPA II (Bibliography)

Posted in Exposition

THE AARONIC BLESSING

Posted on by writtenexposition


‘The LORD bless thee, and keep thee: The LORD make his face shine upon thee, and be gracious unto thee: The LORD lift up his countenance upon thee, and give thee peace.’ Numbers 6:24-26

INTRODUCTION

Recently I attended a wedding service during which the officiating minister delivered the Aaronic Blessing. I was intrigued by this pronouncement, in a 21st century CE Christian setting, of a liturgical blessing from the ancient Israelite cult. I therefore decided to look more closely at the scriptural occurrence of this benediction and seek to determine the original circumstances and meaning behind its use?

HISTORICAL BACKGROUND

The Aaronic Blessing appears in the book of Numbers which is the fourth of the first five books of the Old Testament (Genesis, Exodus, Leviticus, Numbers, Deuteronomy). These books are often referred to collectively as the Pentateuch, or as the Torah (law or instruction). The Aaronic blessing comes at the end of a large chunk of religious legislation extending from Leviticus 1:1 – Numbers 6: 27.

This cycle of instructions is mainly concerned with the holiness of YHWH (the Lord) and with the holiness of the Israelites as his chosen people. YHWH had revealed himself to the Israelites as their national god, had brought them out of slavery in Egypt (the Exodus) and had made a covenant with them at Sinai by which they obligated themselves to worship him exclusively. He had also delivered to Moses blueprints for the construction and erection of a portable shrine (known as the Tabernacle) dedicated to YHWH worship and had given detailed instructions for an associated cult (set of religious practices). The latter involved the institution of a priesthood and a sacrificial system. All of this had been successfully implemented as instructed by the time the book of Numbers opens.

At that point the Israelites are preparing to leave Sinai and travel through the wilderness to the Promised Land. Just as the community is about to set out on the journey Moses delivers instructions, specifically to the Aaronite priests, about a blessing. It draws attention to the good things that lie in store for YHWH’s covenant people; those who live their lives in accordance with his revealed word.

THE CONCEPT OF BLESSING

‘Bless’ and ‘blessing’ are common words in the Old Testament and in the culture of the time the concept carried various shades of meaning.

1. Blessing functioned as part of an everyday greeting similar to our modern ‘Hello!’ (see Ruth 2:4; Psa 129:8).

2. Blessing was regarded as having almost magical power to bestow future fertility, prosperity and security (see Gen 27:30-38).

3. Blessing often had God as the object and in these instances it conveyed gratitude and thanksgiving on the part of human beings (see Gen 24:27; Ex 18:10; Ruth 4:14; 1 Sam 25:32-33; 2 Sam 18:28; 1 Kgs 1:48; 5:7; 8:15, 56; 1 Chron 16:36; 2 Chron 2:12; 6:4 and various psalms e.g. Psa 28:6; 31:21). The emphasis is on God as the recipient of praise for blessings already received rather than as the giver of future blessings.

4. ‘Blessed’ was used to describe the situation of one who had already received good things, e.g. Psa 1:1

5. Blessing was used as part of religious worship as petition for the favour of the deity and perhaps also, in the case of the Aaronic Blessing, as a prayer for protection through death (e.g. the Ketef Hinnom amulets – see below).

Hagee (2012, p.27) comments:

‘When God blesses man it is to bestow good health, abundant success, and prosperity, both materially and spiritually. When man blesses God, it is presented in the forms of thanksgiving, reverence, obedience, praise and worship. When a man blesses his fellow believer, he recites the Priestly Blessing of Numbers 6:22-27…’

It is useful to note the important difference in emphasis between blessings already received and those wished for the future. One produces a beatitude, the other a benediction. The Aaronic Blessing is a benediction.

AN ANCIENT BENEDICTION

In 1979 two tiny silver scrolls were found during the excavation of a tomb at Ketef Hinnom near Jerusalem. Since they contain an abbreviation of this priestly blessing in miniature script it is generally thought that these were worn as amulets by the person buried there (possibly a priest). Dating from about the end of the seventh century BCE, these tiny silver sheets are now the oldest written portions of the Hebrew Bible in known existence, predating the Dead Sea Scrolls by three or four centuries.

THE STRUCTURE OF THE  PASSAGE

Following immediately upon the block of legislation dealing with Israel’s holiness, particularly that in Num 5-6 about holiness in the camp, comes this benediction which expresses a wish for the ideal situation; a state of harmony, security and prosperity for the Israelites, brought about by holiness.

6:22-23. The introduction to the blessing.

6:24-26 The wording of the blessing.

6: 27 The conclusion to the blessing.

THE INTRODUCTION TO THE AARONIC BLESSING

‘And the LORD spoke unto Moses, saying, Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them‘  Num 6:22-23

This introductory section emphasizes that the Lord himself initiated this blessing. YHWH (the Lord) is the author, Moses is the messenger and Aaron and his descendants are the mediators of the blessing. The revelation by YHWH to Moses specifies the blessing as part of a religious ritual that is to be invoked only by priests. These are weighty words that not just anyone can speak casually.

Deuteronomy makes it clear that blessing was one of the main functions of the Levitical priestly office (see also 1 Chron 23:23):

‘At that time the LORD separated the tribe of Levi, to bear the ark of the covenant of the LORD, to stand before the LORD to minister unto him, and to bless in his name, unto this day.’  Deut 10:8

‘And the priests the sons of Levi shall come near; for them the LORD thy God hath chosen to minister unto him, and to bless in the name of the LORD; and by their word shall every controversy and every stroke be tried:’ Deut 21:5

In Numbers 6, however, the message is even more specific: only the Aaronite priests can invoke this priestly blessing. The mediation of the blessing was a specific duty which was exclusive to a single group of priests authorised by YHWH.

We are not told when this blessing was first pronounced by Aaron but it may have been some time earlier when the priests began to exercise their ministry just after the inauguration of the Tabernacle and the priesthood. According to Lev 9:22:

‘And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings.’

What Aaron said on that occasion is not divulged nor is there mention of the lifting of the hand in Num 6, but perhaps the wording of that first blessing matched what is recorded here in Numbers 6:24-26.

The particle ‘thus’ (translated ‘on this wise’ in the KJV) specifies that the blessing must be given exactly in the form and wording prescribed by YHWH.

THE WORDING OF THE AARONIC BLESSING

‘The LORD bless thee, and keep thee:
The LORD make his face shine upon thee, and be gracious unto thee:
The LORD lift up his countenance upon thee, and give thee peace.’

This formal request to God for the granting of prosperity, fertility and success to the Israelites consists of three lines each having two clauses and containing two verbs.

bless         keep

shine         be gracious

lift              give

The verbs call for six related actions on the part of YHWH in order that this favourable situation for his people might be achieved.

YHWH appears as the first word in each line and is therefore explicitly the subject of the first clause in each line. He is also implicitly the subject of the second clause in each line. The placement of YHWH at the beginning of each line is for emphasis, as grammatically the threefold repetition is unnecessary. This stresses that although the benediction is spoken by the priests it is the Lord who issues the blessing. This rules out the possibility that blessing can come from another source e.g. the priests or false deities.

Some equate the threefold mention of ‘the Lord’ with the Holy Trinity (Father, Psa 110:1; Jesus, Rom 10:9; Holy Spirit, 2 Cor 3:17) and link the Aaronic Blessing with the Apostolic Benediction ‘The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.’ in 2 Cor 13:14.

Scholars see great literary accomplishment in the Hebrew. Each of the three lines is longer than the one before thus, it is thought, illustrating the increasing flow of God’s blessings. In the original the lines have 3, 5 and 7 words which is a regular sequence of odd numbers. The number of consonants in the lines is 15, 20 and 25 which is a sequence by five. The number of syllables is 12, 14 and 16.

The pronouns throughout the blessing are singular. The KJV clearly shows that they are second person singular by the use of  ‘thee’, e.g. ‘The Lord bless thee and keep thee’. Although singular, and therefore referring to each individual Israelite, this is a collective singular similar to that in the Ten Commandments (Ex 20:2-17: Deut 5:6-21), e.g ‘Thou shalt, thou shalt not’, so the import is wide.

Although one could hardly describe the relationship between YHWH and his Old Testament worshippers as intimate yet the use of second person singular pronouns emphasizes that it was personal. By blessing individuals YHWH blessed the people as a whole, by blessing the people as a whole (collective sense) he blessed individuals.

There is some discussion as to whether the blessing contains six petitions or three. The general opinion seems to be that there are three. That assumes that the verbs are in pairs. The first clause of each line is a call for YHWH to act towards the Israelites, the second clause has to do with his activity on their behalf in response to that call.

The last part of each line can be taken as expanding or explaining the request in the first part (i.e. it is epexegetical).

Some suggest that the Lord blesses by keeping (protecting), the Lord makes his face to shine by being gracious and that he lifts up his countenance thereby giving peace.

The last part of each line may be regarded as giving the consequent action of God to the request in the first part, i.e. it is the result.

The verbs in the Aaronic Blessing

BLESS

bāraḵ: to bless, kneel, salute, greet. Its derived meaning is to bless someone or something.

Blessing in the Old Testament had little to do with spirituality but more to do with material benefits. The first biblical mention of blessing in Gen 1:28 shows that it has to do with productivity (offspring), prosperity, empowerment and personal physical security. Deuteronomy 28:1-14  (which is also in the second person singular) gives a list of blessings that an obedient worshipper of YHWH might expect to receive:

28:3 Blessed shalt thou be in the city, and blessed shalt thou be in the field.

28:4 Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep.

28:5 Blessed shall be thy basket and thy store.

28:6 Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.

28:7 The LORD shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways.

28:8 The LORD shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the LORD thy God giveth thee.

28:11 And the LORD shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the LORD swore unto thy fathers to give thee.

28:12 The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow.

28:13 And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath;…

KEEP

šāmar: to watch, to keep, to preserve, to guard, to be careful, to watch over.

This word is used of men guarding, protecting or tending (e.g Gen 2:15; Isa 21:11-12) and of YHWH keeping covenant (e.g. 1Kgs 8:23-25). This request in the Aaronic Benediction is for protection by YHWH against any force, human or spiritual, that would disrupt or destroy the blessing once received by his people.

Psalm 121, in which šāmar occurs several times, is a meditation on YHWH’s vigilance (‘neither slumber nor sleep’) and his preservation of his people. He is a divine security guard.

I will lift up mine eyes unto the hills, from whence cometh my help. My help cometh from the LORD, which made heaven and earth. He will not suffer thy foot to be moved: he that keepeth thee will not slumber. Behold, he that keepeth Israel shall neither slumber nor sleep. The LORD is thy keeper: the LORD is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night. The LORD shall preserve thee from all evil: he shall preserve thy soul. The LORD shall preserve thy going out and thy coming in from this time forth, and even forevermore.

SHINE

’ôr: to give light, to shine, to become light, make bright

Examples: Jonathan’s eyes brightened 1 Sam 14:27, 29; and Ezra 9:8 ‘that God may brighten our eyes’.

‘May YHWH make his face to shine in your direction’

This anthropomorphism which attributes human features to God indicates that God makes his presence known but the imagery of his face shining means much more. God is not only near but also friendly and his attitude is benevolent. He will give a positive and favourable reception. See also Psa 31:16; Psa 80:3, 7, 19.

Note: The opposite imagery of the shining face is that of hiding the face (e.g. Deut 31:18) which speaks of rejection.

Psalm 67, which is based on the Aaronic Blessing, is a meditation on ‘bless’ (vv. 1, 6, 7) but also includes the expression ’cause his face to shine upon us’ in v.1.

BE GRACIOUS

ḥānan: to be gracious toward, to favour, to have mercy on.

The idea here is that of God showing favour to his people. This is usually thought of as the action of a superior towards an inferior. There is not the distinction between grace and mercy that we have in the New Testament. The Septuagint (Greek Old Testament) translates ‘be gracious’ as ‘show mercy’. The prayer is that God might deal with his people in mercy, grace and deliverance from afflictions. Perhaps forgiveness of sins would be included as one of God’s gracious actions; judgement tempered with mercy.

At Sinai YHWH had revealed himself as ‘merciful and gracious’ but also held out the possibility of judgement:

And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

Unlike the above quotation from Exod 34:6-7 there is no mention of judgement in in the Aaronic blessing.

LIFT

nāśā’: to lift, to carry, to take away.

The ‘lifting up of the countenance toward’ literally ‘turn his face towards’ suggests that God is looking at and therefore paying attention to his people, smiling upon them with pleasure and affection.

GIVE

śiym: to put, to set, or to place, to appoint, to bring, to call, to put, to change, to charge, to commit, to consider, to convey, to determine.

The petition ends with a request for the Lord to grant šālôm (peace). ‘Peace’ does not just mean the absence of war but also carries the thought of unity, harmony, well-being, health, prosperity,wholeness, security and salvation.

THE CONCLUSION OF THE AARONIC BLESSING

And they shall put my name upon the children of Israel; and I will bless them. Num 6:27

Following the words of the Aaronic Blessing comes verse 27 which continues the instructions for blessing given by YHWH to Moses in vv. 22-23. The Septuagint places verse 27 at the end of verse 23. The verse concludes the section on the Aaronic Blessing and gives an insight into how it was viewd by the Lord.

‘and they shall put my name upon the children of Israel;‘ Does this refer to a further separate ritual that is not described here or back to the invocation of the Aaronic Blessing? Given that details of a different ritual are not supplied it seems most likely that YHWH regarded the invocation of the blessing by the Aaronite priests as a figurative act of putting his name upon the people.

As a ritual act the recitation of the Aaronic Blessing expressed the divine name (being and character) of the covenant-making and covenant-keeping God and reminded the Israelites that they belonged him.

The divine name reminded them of who he is – his character.

The divine name reminded them of what he had done – his works.

The divine name reminded them of what he had promised- his covenant.

As worshippers of an awe-inspiring, holy God they had to be holy as well. The pronouncement of the benediction did not provide an easy magic shortcut to blessing. They had to worship the Lord, obey him and walk in his ways, then blessing would follow. Whenever the blessing was asked for such people it would definitely be granted.

The blessing had to be requested by the Aaronite priests but it was not caused by them. The Lord alone could bless.

SUMMATION

As Christians today we can enjoy the principle enshrined in the Aaronic Blessing: that the Lord who has saved us and brought us into a relationship with himself can sustain us on our journey of life with blessings which are unmerited but graciously bestowed. It is our responsibility, as those who belong to him, to live holy lives.

‘But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.’ Mat 6:33

BIBLIOGRAPHY

BOOKS

Bailey, L. R., 2005. Leviticus-Numbers, Macon, GA: Smyth & Helwys

Bush, G., 1858. Notes, Critical and Practical, on the Book of Numbers: Designed as a General Help to Biblical Reading and Instruction, New York: Ivison & Whinney

Duguid, I. M. and Hughes, K. R., 2006. Numbers: God’s Presence in the Wilderness. Wheaton, IL: Crossway Books.

Hagee J., 2012. The Power of the Prophetic Blessing, Brentwood, TH: Worthy Publishing

Martin, G. and Anders, M., 2002. Exodus, Leviticus, Numbers. Nashville, Tenn: Broadman & Holman.

North, G., 1996. Sanctions and Dominion: An Economic Commentary on Numbers, Tyler, TX: Inst for Christian Economics

Pitkänen, P., 2018. A Commentary on Numbers: Narrative Ritual and Colonialism. New York: Routledge

Swete, H. B., 1909, The Old Testament in Greek According to the Septuagint, Cambridge University Press

Rushdoony, J. R., 2006. Numbers, Vallecito, CA: Chalcedon/Ross House Books

van Kooten, G. H., 2007. The Revelation of the Name YHWH to Moses: Perspectives from Judaism, the Pagan Graeco-Roman World, and Early Christianity, Leiden: Brill.

JOURNAL ARTICLES

Cocco, F., 2007, La sonrisa de Dios. Los verbos de la bendición de Num 6,24-26, available at

https://www.academia.edu/9648468/La_sonrisa_de_Dios_Los_verbos_de_la_bendici%C3%B3n_de_Num_6_24_26

Cohen, C., 1993, The Biblical Priestly Blessing (Num. 6:24-26) in the Light of Akkadian Parallels, Tel Aviv, Vol. 20, No. 2, pp. 228-238

Fishbane, M., 1983, Form and Reformulation of the Biblical Priestly Blessing, Journal of the American Oriental Society, Vol. 103, No. 1, pp. 115–121.

Isaak, M. A., 1995, Literary Structure and Theology of the Patriarchal Narratives: The Three-fold Blessing, Direction Magazine, Vol. 24. No. 2 pp. 65-74

Martens, E., 2009, Intertext Messaging: Echoes of the Aaronic Blessing (Numbers 6:24-26), Direction Magazine, Vol. 38, No. 2, pp. 163-178

Miller, P. D., 1975. The Blessing of God, Interpretation: A Journal of Bible and Theology, Vol. 29, No.3, pp.240-251

Ozolins, K., 2021. Artifact in Focus: The Ketef Hinnom Amulets, Ink Magazine, Issue 9, pp. 12-14

Yardeni, A., 1991. ‘Remarks on the Priestly Blessing on Two Ancient Amulets from Jerusalem.’ Vetus Testamentum, Vol. 41, No. 2, pp. 176–185

Posted in Exposition

2 PETER 1:12-21 COMMENTARY

Posted on by writtenexposition

PETER’S TESTAMENT AND THE INTEGRITY OF THE APOSTLES AND PROPHETS

‘Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me. Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’ 2 Pet 1:12-21

[12-15] PETER’S TESTAMENT

There are two main themes in these four verses; remembrance and Peter’s forthcoming death. The fact that he will die soon makes it important that the believers keep his teaching in mind. Each of the themes is mentioned three times.

REMEMBRANCE (12, 13, 15)

  • v.12 ‘Wherefore I will not be negligent to put you always in remembrance of these things’.
  • v.13 ‘I think it meet, __ to stir you up by putting you in remembrance.’
  • v.15 ‘that ye may be able__ to have these things always in remembrance.’

PETER’S DEATH (13, 14, 15)

  • v.13 ‘as long as I am in this tabernacle.’
  • v.14 ‘shortly I must put off my tabernacle’
  • v.15 ‘after my decease.’

These verses are an example of a genre known as ‘testament.’ This is a written farewell speech in which the author predicts his death, emphasizes his legacy as a teacher and warns that some will come after his death and attack his memory and teachings. For other New Testament examples see: Jn 15;1-17:26; Acts 20:17-38; Phil 1:12-30.

[12] ‘these things’ i.e. Peter’s teaching in the previous section.

‘I intend to keep on reminding you of these things’ Since Peter will soon be dead, he must mean that his letter will be an ongoing reminder of him and his teaching. He encourages his readers by saying that they are already familiar with the truth and need to be established in it. The other uses of words in the same group (from sterixo, ‘to make fast’) at 2:14; 3:16,17 suggest that some of these believers were vulnerable and unsteady.

[13-14] In 2 Peter ‘tabernacle’ or ‘tent’ is a metaphor for ‘body’ (1:13-14), the word only occurs elsewhere in the NT in Acts 7:43, 46. The use here conveys the thought that our lives on earth are transitory.

This reminds me of the refrain of hymn No. 48 in The Believer’s Hymnbook:

Here in the body pent,
Absent from Him I roam,
Yet nightly pitch my moving tent
A day’s march nearer home.

Peter, too, was aware that he would soon die, in fact he says that the Lord Jesus Christ had made it clear to him. Two other references relating to predictions about Peter’s death are Jn 13:36-38 and Jn 21:18-19.

[15] Peter speaks of his death as an ‘exodus’. Within the space of just a few verses we learn that for the believer death is not just an éxodos (departure 1:15) from this life but also an eísodos (entrance 1:11) into the eternal kingdom.

[16-18] THE INTEGRITY OF THE APOSTLES

In this section Peter uses the Transfiguration as proof of the reliability of Christ’s future power and coming and emphasizes that he, with other apostles, was present:

  • v. 16 ‘we were eyewitnesses (epóptēs -only occurs here in NT)
  • v. 18 ‘we heard this voice’
  • v.18 ‘we were with him’

They saw Christ’s ‘majesty.’ Verses 17-18 expand on this vision of Christ’s megaleiótēs (‘greatness’)

Peter maintains that the Transfiguration was not a cleverly devised fable but a genuine historical event that foreshadowed Christ’s parousia. The teaching about Christ’s power (dúnamis) and coming (parousía) is therefore said to be reliable. ‘Power’ is linked with Christ’s resurrection in Rom 1:4. In the New Testament ‘parousia’ never refers to Christ’s first coming (Incarnation) but always to his Second Coming, e.g. Mt 24:3. 37, 39; 1 Thess 2:19; 3:13; 4:15; 5:23; 2 Thess 2:1, 8; Jas 5:7,8; 1 Jn 2:28.

[17] ‘excellent (majestic) glory’ i.e . God.

[18] ‘voice which came from heaven’ i.e. the voice of God.

The above are examples of a type of synecdoche known as abstractum pro concreto, when an abstract concept is used for something concrete.

[19-21] THE INTEGRITY OF THE PROPHETS

Not only does the trustworthy testimony of apostles who have seen Christ’s majesty and heard God’s voice declare that Jesus is the Son of God confirm the reliability of the teaching about the parousia but the teaching is also founded upon the reliability of scripture.

[19] ‘We have also a more sure word of prophecy’ What Peter had seen and heard on the mountain is confirmed by the Scriptures. The identity of the Prophetic Word is not given. The term may refer to the Old Testament scriptures as a whole, because they speak of Christ. Verse 20, however, would imply that a particular prophecy is in mind. Since it is not specified it must have been well-known to the original readers of the letter. A couple of possibilities are Num 24:17 and Dan 7:13-14.

‘I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Scepter shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.’ Num 24:17

‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.’ Dan 7:13-14

The latter passage is used eschatologically in Mt 26:64; Mk 13:26; 14:62; Rev 1:7, so it may be the most likely candidate.

The Christians in Asia Minor to whom Peter is writing are advised to pay attention to the message of prophecy as it is like a lamp shining in a dark world ‘until day dawns’ and the morning star arises in their hearts. Since there is no article preceding ‘day’ the reference is not to a specific day (e.g. The Day of the Lord) but just a contrast between darkness and dawn. When day dawns darkness will vanish!

In Lk 1:78 Jesus is called ‘the dawn from on high’ and in Rev 22:16 ‘the bright morning star.’

‘in your hearts’ Peter talks about the effect the parousia will have on believers. It will banish all doubt and uncertainty and for them the light from the lamp of the prophetic word will give way to the glorious illumination of eternal day. A new future age will begin.

[20-21] These verses emphasize that scripture is divinely inspired.

‘no prophecy of the scripture is of any private interpretation’ Who is the individual doing the interpreting? The reader or the prophet? Both are possible.

1. The reader: no individual is permitted to interpret scripture according to their own ideas but in accordance with what is intended by the Holy Spirit.

2. The prophet: what any genuine prophet prophesies does not come from himself but God.

The reason is given in v. 21. Prophecy came via human beings, but they were moved by the Holy Spirit. What the prophets spoke and wrote was prompted by God.

Peter stresses the reliability of the teaching of the apostolic witnesses and of the Old Testament scriptures about the Lord’s parousia and coming judgement because he is about to deal with the topic of false teachers who scornfully reject these promises.

Posted in Exposition

1 PETER 3:1-12 – COMMENTARY

Posted on by writtenexposition

3:1-7 SUBMISSION IN THE HOME

3:8-12 PRINCIPLES OF GODLY LIVING

‘Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; While they behold your chaste conversation coupled with fear. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: Even as Sarah obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement. Likewise, ye husbands, dwell with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: Let him eschew — evil, and do good; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.’

3:1-7 Submission in the home

Having written about submission as a citizen and as a slave (or employee) Peter now addresses the topic of submission in the home. He first speaks to wives (3:1-6) and then to husbands (3:7). For advice by the apostle Paul to husbands and wives see Eph 5:22-25; Col 3:18-19.

[1] The word homoíōs – likewise, in the same way – links back to what has gone before (2:13), where submission is to be ‘for the Lord’s sake.’ As also v.7.

hupotássō ‘be subordinate to’ is the same word as in 2:13,18 but this does not mean that women are to submissively allow themselves to be treated like slaves; wives do not have the same relation to husbands as slaves have to masters. It is a military word that has to do with the arranging of troops under a commander of superior rank. The present participle of the verb is used as an imperative.

‘to your own husbands’ This is also at verse 5.

‘if any obey not the word’ Several of the Christian women had pagan husbands.

‘word’ is used twice in this verse – ‘the word (the gospel message) and ‘without a word’ (without saying anything).

The motive for submission was evangelistic; that the unbelieving husbands might be won over ‘without a word’ by observing the ‘way of life’ of the wives. The Christian life is a powerful witness.

‘won’ kerdaínō to win over, gain, make a profit (Jas 4:13). This word occurs five times in 1 Cor 9:19-22, seemingly it was used by missionaries as a buzzword for convert or save.

[2] ‘behold’ take note of, see 2:12

‘chaste’ pure – This is wider than sexual purity; see Phil 4:8; 1 Tim 5:22; Tit 2:5; Jas 3:17; 1 Jn 3:3.

‘in fear’ reverent – This was to be their attitude towards their husbands, or perhaps God, as in 1:17.

[3] The character of a Christian woman is more important than her outward appearance (cp. Isa 3:18-24).

[4] ‘hidden man of the heart’ i.e. inner personality.

‘of’- The genitive is either:

a) possessive i.e. the person who lives in the heart,

or:

b) appositional i.e. the heart – the unseen person

Peter is speaking here of true beauty which is internal:

  • it is hidden
  • it will not fade away
  • it is precious to God

A gentle and quiet spirit is imperishable. The idea is that of self-control. A woman is not expected to live in silence or to have no personality. Both gentleness and quietness are precious in God’s sight (see 1 Sam 16:7).

[5-6] Peter now turns to the Old Testament and says that the holy women of old (possibly Sarah, Rebekah, Rachel and Leah) were more interested in interior than exterior adornment. These women were ‘holy’ in that they were called and set apart by God. They ‘trusted in God’ i.e. by faith they expected that God would fulfil his promises (Heb 11:13). In v.6 Peter moves from the general to the particular and cites the case of Sarah, someone who was highly respected as the ‘mother’ of the Jews (Isa 51:2). She is held up as an example of submission because she called her husband ‘lord’. The reference must be to Gen 18:12 where she refers to him as her ‘lord’ but does not call him that directly.

Peter says that these formerly pagan women he addresses are Sarah’s spiritual daughters (like her they are strangers and pilgrims) if:

a) They do what is right i.e. defer to their husbands

b) Let nothing terrify them.

Peter turns from the reference to Sarah and addresses the everyday situation of the Christian women of Asia Minor. Even if treated badly by pagan husbands or neighbours they are to be courageous and controlled in their response to difficult situations.

[7] This verse contains Peter’s advice to Christian husbands, the reference to prayers tells us that the men being addressed are Christians. The advice is shorter than that to women because many of the Christian women were married to pagan husbands. As in 3:1, verse 7 begins with ‘likewise.’ This is not saying that Christian husbands are to be subject to their pagan wives but the word ‘likewise’ connects the sections back either to the general statement in the previous chapter that all human creatures are to be respected (2:13), or perhaps to ‘with all respect’ (2:18).

‘dwell with [them] according to knowledge’ There is no article but it is clear that the reference is to ‘your wives.’

‘knowledge’ here means ‘insight’ as in 1 Cor 8:1-13. Peter lists three motives for this:

1) ‘giving honour to the female as the weaker vessel’

‘the female’ – an adjective used with a neuter single to form a noun – a generic single i.e. the female sex. The weakness in view here is physical, not spiritual. ‘vessel’ i.e. the body (1 Thess 4:4). The Christian husband is to realise that men and women have been created differently and that he is to treat his wife with courtesy and respect. This verse would also address the topic of intimidation or physical abuse of a Christian wife by her husband, should such a situation ever arise.

2) ‘since you are joint-heirs of the grace of life’

At that time women were also weaker in terms of social standing and influence but here Peter makes it clear that Christian husbands and wives have the same spiritual standing and are therefore equal partners in the service of the Lord.

‘of life’ This is an epexegetic genitive which provides further explanation. This grace consists of life.

3) ‘that your prayers be not hindered’ It is necessary to have a right relationship with others in order to have a right relationship with God (Mt 5:23-26; 18:19-35; 1 Cor 11:17-22). ‘hindered’ – cut off or struck out. It is here taken for granted that Christians pray.

Some Bible verses on the topic of hindered prayer:

‘If I regard iniquity in my heart, the Lord will not hear me.’ Psa 66:18

‘Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard.’ Pro 21:13

‘He that turneth away his ear from hearing the law, even his prayer shall be abomination.’ Pro 28:19

‘But your iniquities have separated between you and — your God, and your sins have hid his face from you, that he will not hear.’ Isa 59:2

‘Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be inquired of at all by them?’
Ezek 14:3

‘But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.’ Mk 11:26

3: 8-12 PRINCIPLES OF GODLY LIVING

[8-12] In these verse Peter gives a general exhortation as to how Christians ought to behave towards one another. Verse 8 contains five adjectives advocating the following characteristics:

1) UNITY

2) SYMPATHY

3) BROTHERLY LOVE

4) COMPASSION

5 HUMILITY

Verse 9 emphasizes that Christians should not retaliate but return good for evil. They should have this attitude towards each other and also towards their persecutors outside the church. If they do this they will ‘inherit a blessing’ in a metaphorical sense, for a literal example see Heb 12:17. The thought is similar to that in Mt 5:38-48; Rom 12:14, 17; 1 Cor 4:12; and 1 Thess 5;15.

In verses 10-12 Peter encourages the Christians by quoting from Psalm 34, which he has already cited in 2:3. Here the quotation confirms that the Lord blesses those who do good. The quotation ends with the words: ‘For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.’ God will deal with the wicked, the Christian’s responsibility is to react to opposition and abuse by seeking and pursuing peace. This leads Peter to once again take up the topic of suffering already mentioned in 1:6; 2:19–24 and 3:9.

1 PETER BIBLIOGRAPHY

1 PETER – INTRODUCTION

1 PETER – OUTLINE

1 PETER 1:1-2 – COMMENTS

1 PETER – 1:3-12 – COMMENTS

1 PETER 1:13 – 2:3 – COMMENTS

1 PETER 2:4-10 – COMMENTS

1 PETER 2:11-17 – COMMENTS

1 PETER 2:18-25 – COMMENTS

1 PETER 3:13-17 – COMMENTS

1 PETER 3:18-22 THE SPIRITS IN PRISON

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

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

1 PETER 5:1-4 – EXHORTATION TO ELDERS

1 PETER 5:5-14 – CLOSING WORDS

Posted in Exposition

2 Peter 1:1-11 COMMENTARY

Posted on by writtenexposition

1:1-2 GREETINGS

‘Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,’

[1-2] The author begins by using the standard format of a Greek letter and introduces himself as Symeon Peter. This form of his first name reproduces the Hebrew šim‘ôn rather than the Greek ‘Simon’ and is only used of Peter elsewhere in the New Testament in Acts 15:14. He calls himself a slave (doúlos) and apostle of Jesus Christ. The former is a title that is common to all Christians but Peter is also emphasizing that as an apostle he writes with authority, since an apóstolos is an ambassador, someone sent to deliver a message from a higher authority.

The letter is addressed to believers who have equal standing in Jesus Christ as Peter says that they have ‘been granted a faith equally precious with ours.’ The word lagchánō means to obtain by lot, i.e. freely. The faith here is probably not, as in verse 5, their personal faith in Christ but the body of truth, as in Jude 3. If it does refer to personal faith then clearly it is a free gift, originating not with man but with God. In either case Peter is assuring them that the faith which they have received is in no way inferior to his. Even though these Christians had heard the gospel second-hand from the apostles their faith is of equal value to that of Peter and others who heard it direct from Christ himself. They, like all others, had received it ‘through the righteousness (fairness, lack of favouritism) of God and our Saviour Jesus Christ.’ The reference here is NOT a double one; to God the Father and to our Saviour Jesus Christ. Peter here applies the title ‘God’ to Jesus, thus indicating the divinity of Jesus Christ. The title ‘saviour’ is a favourite of 2 Peter, occurring five times: 1:1, 11; 2:20; 3:2, 18.

Other New Testament verses that call Jesus God are: Jn 20:28; Rom 9:5; Tit 2:13; Heb 1:8.

Here, as in 1 Peter, the Christians are greeted with a blessing, that grace and peace be multiplied. Unlike 1 Peter these are here said to come through ‘the knowledge of God, and of Jesus our Lord.’ This knowledge (epígnōsis) is not an intellectual appreciation but refers to the more intense, decisive, true personal knowledge of ‘coming to know’ Christ in conversion (1:3, 8; 2:20).

The author has not yet identified exactly who these Christians are. We do not find out until 3:1 that this is his second epistle to them. They must therefore be the Christians in Asia Minor addressed in 1 Peter 1:1.

1: 3-4 GOD’S POWER AND PROMISES

‘According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’

[3-4] Aware that these Christians have been brought up in a pagan Hellenistic environment Peter uses non-biblical concepts in order to get his message across. Greek philosophy used such terms as ‘divine’,’ life’, ‘goodness’, ‘knowledge’, ‘excellence’, ‘corruption’ and ‘divine nature.’ He tells them that the knowledge of God brings benefits (‘great and precious promises’) to Christians and that these are given by divine power and through knowledge of him who has called us. Note the use of the preposition ‘through’ in vv. 1,2 and 3.

  • 1:1 ‘through the righteousness of God and our Saviour Jesus Christ ‘
  • 1:2 ‘through the knowledge of God, and of Jesus our Lord.’
  • 1:3 ‘through the knowledge of him that hath called us to glory and virtue.’

It is unclear whether vv. 3-4 are connected to verse 2 or to vv. 5-7. Given the repetition of ‘knowledge’ it is likely that they relate back to verse 2 and expand on the theme of knowledge.

One might ask: “who are ‘him’ and ‘us’ in verse vv. 3-4? Does ‘his/him’ refer to God the Father alone or does it change to Jesus as the one who has called us? Does ‘us’ refer to Peter and the apostles in particular or to all Christians in general?

Peter tells them that God’s ‘divine power’ (an abstract way of saying’ God himself’) has provided (perfect tense – permanent and final) everything that is needed for spiritual vitality and godly living (eusébeia piety, devotion to God 1:6; 3:11). This is available only through him (God or Jesus Christ?) who has called us to share in his own ‘glory and power/excellence.’ Note that in the New Testament it is God who calls: Rom 4:17; 9:12; Gal 1:6, 15; 5:8; 1 Thess 2:12; 5:24; 2 Tim 1:9; 1 Pet 1:15; 5:10.

Through these (KJV ‘whereby’), i.e. his glory and power, he has bestowed (perfect tense – permanent and final) on us ‘great and precious (honourable and magnificent/extraordinary) promises.’ These promises are the Old Testamentary prophecies and the words of Christ himself. In the context of 2 Peter they probably include the promises of The Second Coming (1:16; 3:4, 9-12), a new heaven and earth (3:13) and entrance into the kingdom of Christ (1:11).

‘that’ This ‘so that’ gives the objective behind the giving of the promises. It denotes purpose. It is through the fulfilment of these promises (‘by these’) that believers gain two benefits, one positive and one negative:

1) They ‘participate in the divine nature (note the repetition of ‘divine’ – only in 1 Pet 1:3, 4 and Acts 17:39, translated ‘Godhead.’ This second abstract expression (see 3a) is a roundabout way of saying that God calls us to the destiny of eternal life with him. It does NOT mean that Christians will become demigods but that they will share some characteristics of God. Peter’s concern is moral transformation rather than divinisation. This participation in divine life is already under way in the present. As we live in communion with God we get to know him better, hear his word and live to please him.

2) By doing this they escape the corruption (corrupt, disordered way of life) that is in the world because of lust (passion, unbridled evil desire). The word ‘desire’ is in the singular, meaning ‘drive’. This process of spiritual growth / escape from corruption through knowledge of Christ and through his divine power will reach its consummation at his return. We do not need to depend on our resources or strength, according to verse 3a we have been given everything that we need.

1:5-11 A CALL TO SPIRITUAL MATURITY

‘And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.’

[5] ‘And beside this’ i.e. for this very reason. This links back to what has been said about escape from corruption and participation in the divine nature. In view of what has been given to them the believers are to ‘make every effort’ (the verb occurs only here in the NT) to supplement ( ‘add’ epichorēgéō means ‘provide at one’s own expense’, i.e. supply) maturity. Peter lists a sequence of eight key virtues that they must expend strenuous effort to cultivate. These are arranged in seven pairs, with the second in each pair being repeated as the first in the next pair, thus forming a chain of development. This logical chain format is known as a ‘sorites’.

  1. faith, virtue
  2. virtue, knowledge
  3. knowledge, temperance
  4. temperance patience
  5. patience, godliness
  6. godliness, brotherly kindness
  7. brotherly kindness, charity

Virtue lists were a feature of Greek and Roman works on morality and the NT authors borrowed the form in order to present Christian content. There are other lists in the sorites format at: Rom 5:2-5; 8:30; 10:14; Jas 1:2-5. Other NT occurrences of virtue lists are at: 2 Cor 6:6; Gal 5:22-23; Phil 4:8; Col 3:12-15; 1 Tim 4;12; 6:11; 2 Tim 2:22; Tit 1:7-8; Jas 3:17-18.

  1. Faith – pístis – saving faith in God
  2. Virtue – aretḗ̄ – that which is pleasing to God, moral excellence
  3. Knowledge – gnṓsis – practical understanding of right from wrong (not the intense word epígnōsis of vv. 2,3, 8)
  4. Temperance – egkráteia – self-control, (perhaps aimed at the troublmakers of chapter 2)
  5. Patience – hupomonḗ– perseverance (perhaps aimed at those impatient as regards the parousia chapter 3)
  6. Godliness – eusébeia – piety, devotion (perhaps aimed at the false teachers who are ungodly 2:6; 3:7)
  7. Brotherly kindness – philadelphía – love for other Christians
  8. Charity – agápē – self-giving for the benefit of others,

[8-9] ‘For if these things be in you, and abound.’ If one truly is a Christian then these qualities ought to be manifested more and more. Without them the Christian life is fruitless.

‘be in you’ hupárchō This verb means to exist, to be present with someone ie. implies possession. Peter is saying ‘If they really possess these things, and have them in abundance this will prevent them from being: argós (a + érgon) without work, inactive, idle – and ákarpos ( a+ karpós) without produce, unfruitful – in respect of (eis) your knowledge of Christ.

Christians who lacks these qualities become blind and short-sighted (muōpázō – occurs only here in NT- we get our English word myopia from it). They are so near-sighted that they cannot see what they have received and also their future benefits. They are focused on the present. Peter also says that someone lacking these has forgotten the cleansing from his former sins and is likely to return to his previous way of life.

[10-11] ‘wherefore the rather’ i.e. ‘because of this’ – the encouragement and warning of vv.8-9 – they are to’ make all the more effort, be eager’ (1:15; 3:14) to confirm (make sure) their calling and election. Peter draws a conclusion. These ‘brethren’ (Christians are part of a family) are called and chosen by God, it is up to them to confirm this by living a life that matches it.

Calling and election (a word pair with little difference in meaning) are often combined in the New Testament: Mt 22:14; Rom 8:28-30; 1 Cor 1:26; 1 Pet 2:9; Rev 17:14.

[10b -11] If the readers do these things there is a promise in two parts, one negative and one positive.

negative: 1) ‘If you do these things you will never fall’

positive: 2) If you do these things you will receive a rich welcome into the eternal kingdom.’

‘these things’ As in v.8 and v.9 ‘these’ (taúta) are the qualities listed in vv.5-7.

‘will never fall’ (ptaíō) stumble, come to grief, trip up, go wrong. There is no suggestion of a loss of salvation here as salvation does not depend upon spiritual growth. Peter is saying that mature believers who pursue godliness will be preserved from sin (Jas 2:10; 3:2) ‘offend’).

[11] Those who do these things will be welcomed by Jesus into his eternal kingdom. This will be at the end of life, or possibly this is a reference to the Second Coming.

‘so’, thus, in this way. i.e by doing these things

‘abundantly’ – Emphasizes the kindness and generosity of God who provides a triumphal welcome.

‘eternal kingdom’ Mt 5:20; 7:21; Jn 3:5; Acts 14:22. The eschatological kingdom – final salvation. Dan 7:27; Lk 1:33; Rev 11:15. Peter may be emphasizing the permanence of Christ’s kingdom as contrasted with that of the emperor cult.

‘our Lord and Saviour Jesus Christ’ Caesar was called Saviour as well as Lord. This expression only occurs in 2 Peter: here and at 2:20; 3:2, 18.