KIng James Bible (KJV) – Written Exposition

Psalm 1 – Two Opposite Ways To Live

Posted on 20th Dec 2025 by writtenexposition

INTRODUCTION

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

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

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

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

DIVISION

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

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

EXPOSITION

THE RIGHTEOUS (1-3)

(1) THE COMPANY THE BLESSED MAN SHUNS

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

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

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

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

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

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

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

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

(2) THE COMMUNION THE BLESSED MAN SEEKS

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

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

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

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

(3) THE CHARACTER THE BLESSED MAN SHOWS

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

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

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

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

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

(4) A STARK CONTRAST

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

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

(5) A SAD SEPARATION

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

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

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

(6) CONCLUSION – TWO PATHS

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

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

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

SUMMATION

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

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

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

Exposition

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

Posted on 11th Dec 202518th Dec 2025 by writtenexposition

INTRODUCTION

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

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

DIVISION

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

EXPOSITION

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

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

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

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

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

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

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

EZEKIEL ANSWERS THE EXILES’ QUESTION (19-24)

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

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

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

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

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

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

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

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

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

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

YHWH ADDRESSES EZEKIEL PERSONALLY (25-27)

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

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

SUMMATION

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

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

Exposition

Psalm 100 – A Psalm Of Thanksgiving

Posted on 26th Nov 202518th Dec 2025 by writtenexposition

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

INTRODUCTION

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

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

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

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

STRUCTURE AND CONTENT

Psalm 100 has a bipartite structure.

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

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

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

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

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

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

EXPOSITION

1-3 An Invitation to Worship the Lord

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

Joyful – worshipping the Lord should be a joyful act.

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

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

(3) ‘He’ and ‘We’

He is God

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

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

He made us

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

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

We are his

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

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

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

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

4-5 An Invitation to Thank and Praise the Lord

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

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

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

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

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

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

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

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

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

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

SUMMATION

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

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

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

BIBLIOGRAPHY

BOOKS

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

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

JOURNAL ARTICLES

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

‌DIGITAL RESOURCES

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

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

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General

A GOOD WORD

Posted on 27th Aug 202318th Dec 2025 by writtenexposition

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

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

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

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

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

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

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

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

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

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

1. THE WORD OF GOD

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

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

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

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

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

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

2. THE ASSEMBLY OF GOD

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

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

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

3. THE CHILDREN OF GOD

Still thinking of v.25 of Hebrews 10:

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

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

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

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

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

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

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

Exposition

1 JOHN 2:24-29

Posted on 24th Aug 202318th Dec 2025 by writtenexposition

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

ETERNAL LIFE

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

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

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

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

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

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

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

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

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

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

THE TEN IMPERATIVES IN 1 JOHN

Exposition

1 JOHN 2:3-11

Posted on 20th Aug 202318th Dec 2025 by writtenexposition

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

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

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

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

ASSURANCE

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

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

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

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

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

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

‘I KNOW HIM’

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

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

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

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

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

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

‘I LIVE IN HIM’

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

THE COMMANDMENT IS BOTH OLD AND UP-TO-DATE

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

THE COMMANDMENT IS BOTH NEW AND TRUE

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

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

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

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

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

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

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

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

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

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

‘I LIVE IN THE LIGHT’

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

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

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

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

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

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

BIBLIOGRAPHY

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

THE TEN IMPERATIVES IN 1 JOHN

Exposition

1 JOHN 2:1-2

Posted on 8th Aug 202318th Dec 2025 by writtenexposition

2:1-2 JESUS CHRIST IS OUR ADVOCATE

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

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

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

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

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

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

PROPITIATION

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

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

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

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

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

‘himself the propitiation (hilasmos) –

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

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

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

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

THE TEN IMPERATIVES IN 1 JOHN

Exposition

NEHEMIAH 13:15-31

Posted on 30th Jul 202318th Dec 2025 by writtenexposition

13:15-22 RESTORATION OF SABBATH OBSERVANCE

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

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

THE PHOENICIAN PORT OF TYRE

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

NEHEMIAH PROMOTES SABBATH OBSERVANCE

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

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

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

13:23-29 PROBLEM OF EXOGAMOUS MARRIAGES

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

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

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

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

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

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

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

SUMMATION

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

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

BIBLIOGRAPHY

BOOKS

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

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

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

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

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

JOURNAL ARTICLES

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

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

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

Nehemiah 13:1-3

Nehemiah 13:4-14

Exposition

NEHEMIAH 13:4-14

Posted on 16th Jul 202318th Dec 2025 by writtenexposition

13:4-9 EXPULSION OF TOBIAH FROM THE TEMPLE

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

ELIASHIB

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

TOBIAH

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

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

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

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

Grain offering

Frankincense

Vessels

Agricultural tithes (corn, new wine, oil).

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

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

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

13:10-14 REORGANISATION OF THE LEVITES

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

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

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

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

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

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

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

Shelemiah was a priest.

Pedaiah was a Levite (cp 3:25).

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

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

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

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

Nehemiah 13:1-3

Nehemiah 13:15-31

General

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

Posted on 9th Jul 202318th Dec 2025 by writtenexposition

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

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

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

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

APOSTLE PAUL’S REFERENCES TO ATHLETICS

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

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

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

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

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

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

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

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

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

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

In other words:

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

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

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

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

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

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

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

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

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

Exposition

NEHEMIAH 13:1-3

Posted on 4th Jul 202318th Dec 2025 by writtenexposition

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

BACKGROUND TO NEHEMIAH CHAPTER 13

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

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

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

13:1-3 SEPARATION RENEWED

13:4-9 EXPULSION OF TOBIAH FROM THE TEMPLE

13:10-14 REORGANISATION OF THE LEVITES

13:15-22 RESTORATION OF SABBATH OBSERVANCE

13:23-29 PROBLEM OF EXOGAMOUS MARRIAGES

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

13:1-3 SEPARATION RENEWED

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

MOAB

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

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

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

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

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

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

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

Nehemiah 13:4-14

Nehemiah 13:15-31

Exposition

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

Posted on 6th Jun 202318th Dec 2025 by writtenexposition

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

SUMMARY

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

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

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

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

COMMENTS

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

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

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

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

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

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

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

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

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

1:10 describes the faces in some detail.

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

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

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

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

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

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

a) ‘they turned not when they went’ and

b) ‘they went every one straight forward’.

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

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

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

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

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

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

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

amber -1:4, 27

burnished brass (polished bronze) – 1:7

the colour of a beryl – 1:16

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

the appearance of sapphire – 1:26

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

SUMMATION

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

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

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

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

General

WHO WAS ZADOK THE PRIEST?

Posted on 5th May 202318th Dec 2025 by writtenexposition

INTRODUCTION

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

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

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

So, what does the Bible tell us about Zadok?

THE HISTORICAL CONTEXT OF ZADOK’S STORY

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

ZADOK’S GENEALOGY

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

ZADOK’S LOYALTY TO KING DAVID

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

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

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

ZADOK’S INVOLVEMENT IN THE ANOINTING OF KING SOLOMON

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

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

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

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

SOME LESSONS FROM THE LIFE OF ZADOK

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

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

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

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

Exposition

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

Posted on 21st Apr 202318th Dec 2025 by writtenexposition

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

INTRODUCTION AND SUPERSCRIPTION

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

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

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

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

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

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

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

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

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

20:1 Ezekiel’s response to the elders.

24:1 The parable of a cooking pot

26:1 Threats against Tyre.

29:1 Prophecy against Egypt.

29:17 Desolation of Egypt.

30:20 Pharaoh’s defeat.

31:1 The cedar of Lebanon.

32:1 Lament over Pharoah..

32:17 Lament over Egypt.

33:21 News of the Fall of Jerusalem.

40:1 Vision of a new temple.

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

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

SUMMATION

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

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

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

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

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

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

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

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

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

General

COME, SEE, GO, TELL

Posted on 9th Apr 202318th Dec 2025 by writtenexposition

Matthew 28:5-7

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

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

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

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

COME!

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

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

SEE!

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

GO!

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

TELL!

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

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

‘He is not here: for he is risen!’

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

General

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

Posted on 9th Apr 202318th Dec 2025 by writtenexposition

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

Nathan the Prophet

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

Who was Nathan the prophet and what was his legacy?

INTRODUCTION

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SUMMATION

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

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

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

BIBLIOGRAPHIES

1) GENERAL BIBLIOGRAPHY

BOOKS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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‌JOURNAL ARTICLES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

BOOKS

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

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

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

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

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

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

JOURNAL ARTICLES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

BOOKS

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

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

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

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

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

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

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

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

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

JOURNAL ARTICLES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

BOOKS

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

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

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

JOURNAL ARTICLES

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

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

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

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

General

‘INTENDING AFTER EASTER’

Posted on 1st Apr 202318th Dec 2025 by writtenexposition

READING ACTS 12:1-4, 20-23

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

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

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

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

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

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

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

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

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

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

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

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

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

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

General

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

Posted on 6th Mar 202318th Dec 2025 by writtenexposition

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

OLD TESTAMENT

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

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

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

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

Statutes of David – 1 Kgs 3:3.

Heart of David – 1 Kgs 8:17.

Sons of David – 1 Chron 3:1, 9.

Reign of David – 1 Chron 4:31.

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

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

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

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

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

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

Words of David – 2 Chron 29:30.

Writing of David – 2 Chron 35:4.

Ordinance of David – Ezra 3:10.

Sepulchres of David – Neh 3:16.

Horn of David – Psa 132:17.

Tower of David – Song of Solomon 4:4.

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

Seed of David – Jer 33:22.

NEW TESTAMENT

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

House of David – Lk 1:27.

City of David – Lk 2:11.

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

Mouth of David – Acts 1:16.

Mercies of David – Acts 13:34.

Tabernacle of David – Acts 15:16

Root of David – Rev 5:5; 22:16.

Offspring of David – Rev 22:16

General

THE MANNA POINTED TO JESUS CHRIST

Posted on 4th Mar 202318th Dec 2025 by writtenexposition

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

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

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

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

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

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

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

General

‘TOGETHER’ AS CHRISTIANS

Posted on 16th Dec 202218th Dec 2025 by writtenexposition

QUICKENED (MADE ALIVE) TOGETHER – EPHESIANS 2:5

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

RAISED TOGETHER – EPHESIANS 2:6a

And hath raised us up together,

SEATED TOGETHER – EPHESIANS 2:6b

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

GATHERED TOGETHER – MATTHEW 18:20

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

STRIVING TOGETHER – PHILIPPIANS 1:27

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

TALKING TOGETHER – LUKE 24:14

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

LIVING TOGETHER – 1 THESSALONIANS 5:10

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

Exposition

OUTLINE OF THE BOOK OF EZEKIEL

Posted on 15th Dec 202218th Dec 2025 by writtenexposition

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

The material is arranged in five blocks:

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

1:1-3 – Introduction and superscription

1:4-28 – Vision of the glory of YHWH

2:1 – 3:27 – Ezekiel’s Commission

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

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

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

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

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

12:1 – 14:23 – False Prophets

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

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

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

18:1-32 – Individual responsibility

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

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

21:1-32 – The sword of destruction

22:1- 31 – Sinful Jerusalem

23:1-49 – Two unfaithful sisters

24:1-14 – Sayings on the cooking pot

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

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

25:1-7 – Against Ammon

25:8-11 – Against Moab

25:12-14 – Against Edom

25:15-17 – Against the Philistines

26:1 – 28: 19 – Against Tyre

28:20 -26 – Against Sidon

29:1 – 32:16 – Against Egypt

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

33:1-20 – The prophet as watchman

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

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

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

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

35:1-15 – Oracle against Edom

36:1-38 – Renewal promised to Israel

37:1 -14 – The valley of dry bones

37: 15-28 – Two sticks – reunification

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

PART 5 – THE NEW ISRAEL – CHAPTERS 40-48

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

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

47:1-12 – The life-giving river

47:13-48:35 – The Land and the City

Exposition

WELCOME TO THE BOOK OF EZEKIEL!

Posted on 10th Dec 202218th Dec 2025 by writtenexposition

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

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

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

THE PRE-EXILIC PROPHETS

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

Jonah c. 780 -753 BCE

Amos c. 765-753 BCE

Hosea c. 755-725 BCE

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

The early pre-exilic prophets in Judah were:

Micah c. 735-690 BCE

Isaiah c. 740-680 BCE

The late pre-exilic prophets in Judah were:

Nahum c. 630 BCE

Zephaniah c. 625 BCE

Habakkuk c. 607 BCE

Joel c. 590 BCE

Jeremiah c. 627-580 BCE

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

THE EXILIC PROPHETS

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

Ezekiel c. 593-571 BCE

Daniel c. 605-535 BCE

THE POST-EXILIC PROPHETS

Haggai 520 BCE

Zechariah c. 520-500 BCE

Malachi c 420 BCE

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

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

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

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

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

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

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

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

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

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

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

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

Exposition

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

Posted on 23rd Nov 202218th Dec 2025 by writtenexposition

4:7-11 CHRISTIAN BEHAVIOUR AS THE END APPROACHES

4:12-19 SUFFERING FOR THE GLORY OF GOD

4:7-11 CHRISTIAN BEHAVIOUR AS THE END APPROACHES

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

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

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

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

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

‘fervent’ intense (ektenḗs)

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

[4:9] ‘be hospitable’ (philóxenos)

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

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

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

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

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

1 Pet 1:6 ‘manifold temptations’

1 Pet 4:10 ’ manifold grace of God’

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

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

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

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

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

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

4:12-19 SUFFERING FOR THE GLORY OF GOD

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

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

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

[13-16]

v.13 They will have future glory.

v. 14 God will have present glory.

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

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

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

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

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

Mt 27:44 ‘cast…in his teeth.’

Rom 15:3 ‘that reproached thee.’

Heb 11:26 ‘the reproach of Christ

Heb 13:13 ‘bearing his reproach.’

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

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

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

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

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

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

1) Murderer

2) Thief

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

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

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

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

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

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

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

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

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

Also:

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

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

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

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

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

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

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

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

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

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

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

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

1 PETER BIBLIOGRAPHY

1 PETER – INTRODUCTION

1 PETER – OUTLINE

1 PETER 1:1-2 – COMMENTS

1 PETER 1:3-12 – COMMENTS

1 PETER 1:13 – 2:3 – COMMENTS

1 PETER 2:4-10 – COMMENTS

1 PETER 2:11-17 – COMMENTS

1 PETER 2:18-25 – COMMENTS

1 PETER 3:1-12 – COMMEN TS

1 PETER 3:13-17 – COMMENTS

1 PETER 3:18-22 THE SPIRITS IN PRISON

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

1 PETER 5:1-4 – EXHORTATION TO ELDERS

1 PETER 5:5-14 – CLOSING WORDS

Exposition

1 PETER 5:1-4 – EXHORTATION TO ELDERS

Posted on 14th Nov 202218th Dec 2025 by writtenexposition

Chapter five naturally divides into the following sections:

5:1-4 Exhortation to elders

5:5-7 Exhortation to church members

5:8-11 A warning about the adversary

5:12-14 Farewell and final greetings

5:1-4 EXHORTATION TO ELDERS

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

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

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

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

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

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

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

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

For further reading view my posts:

(1) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – INTRODUCTION

(2) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – QUALIFICATIONS

(3) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – CONCLUSION AND BIBLIOGRAPHY

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

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

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

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

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

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

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

i. ‘not by constraint but willingly’

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

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

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

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

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

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

Note:

Jn 10:11 ‘the good shepherd’

Heb 13:20 ‘ the great shepherd’

1 Pet 5:4 ‘the chief shepherd’

1 PETER BIBLIOGRAPHY

1 PETER – INTRODUCTION

1 PETER – OUTLINE

1 PETER 1:1-2 – COMMENTS

1 PETER 1:3-12 – COMMENTS

1 PETER 1:13 – 2:3 – COMMENTS

1 PETER 2:4-10 – COMMENTS

1 PETER 2:11-17 – COMMENTS

1 PETER 2:18-25 – COMMENTS

1 PETER 3:1-12 – COMMEN TS

1 PETER 3:13-17 – COMMENTS

1 PETER 3:18-22 THE SPIRITS IN PRISON

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

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

1 PETER 5:5-14 – CLOSING WORDS

Roman names

KING HEROD AGRIPPA II (Part 3)

Posted on 14th Nov 202218th Dec 2025 by writtenexposition

Reading: Acts 26:1-32

PAUL’S DEFENCE BEFORE KING HEROD AGRIPPA II

Luke’s account of Paul’s ‘apologia’ (defence) in Acts 26 consists of a speech by Paul and an interruption by Festus, followed by a closing dialogue between Paul and Agrippa.

26:1-23 Paul’s defence speech.

26:24-26 Festus’ interruption.

26:27-29 Closing dialogue.

26:1-12 Paul addresses the first charge.

After Agrippa invited him to speak Paul stretched out his hand in ancient oratorical style and ‘answered for himself’ (26:1). The same verb – ‘I shall answer for myself’ – occurs in verse 2. This verb is apologéomai, meaning: to defend or plead for oneself. Although the noun is not used in Acts chapter 26 the usual description of this speech as a ‘defence’ before Agrippa is justified because of Paul’s use of the verb ‘to defend’.

Paul began by courteously addressing Agrippa and saying that he considered himself blessed to be making his defence before him because the king was a recognized expert on Jewish affairs. Paul refers to ‘all the things’ of which he ‘is being accused’ by the Jews. These accusations are the two sets of charges that have been previously identified:

A) That he was anti-Jewish, teaching against the law and the people and profaning the Temple (21:28-29; 25:8).

B) Political agitation and disturbance of the Roman peace (24:5; 25:8).

Paul maintained, and continued to maintain before Agrippa (26:8), that in reality the first set of charges boiled down to the question of belief in resurrection. He explained that he was well-known in Jerusalem where he had lived from his youth. He was famous as a Pharisee, following the rules of the strictest sect in Judaism. The Jews who had been accusing him knew very well that there was no chance of him desecrating the temple or preaching against Judaism. That, according to Paul, was not the real issue. He was being judged for ‘the hope of the promise made of God unto our fathers.’

Agrippa would have been aware that ‘the promise’ was the Messianic hope. Paul later clarified (26:8) that this hope included the resurrection of Jesus as proof that he really was the promised Messiah (26:23). It had been promised to the patriarchs (26:6) and been predicted by the prophets and in the torah (26:23). The strange thing was that the Jews, who had this ‘hope’, did not accept Paul’s message that ‘the hope’ had been fulfilled.

Although Jews, of all people, ought to have recognized this fulfilment Paul himself had made the same mistake. He was a Pharisee, and therefore theoretically a believer in resurrection, but had not accepted the fact that Jesus had risen from the dead. Paul had been so strongly opposed to the idea that he actively undertook an obsessive personal campaign of persecution against Christian believers. Chapter 26:9-11 details his involvement.

Thus, in this first part of his speech (26:4-12), Paul addressed the charge that he was anti-Jewish by outlining his past life as a strict Jew and by asserting that the resurrection (of Jesus) is compatible with Jewish messianic teaching. By using such expressions as ‘mine own nation’ (v. 4), ‘our religion’ (v. 5), ‘our fathers’ (v.6), and ‘our twelve tribes’ Paul emphasized that he still considered himself to be a Jew.

26:13-23 Paul addresses the second charge.

Paul’s response to the second charge (that he was a political revolutionary) was to ‘tell the story of his conversion’, explain his mission and give a potted history of his evangelistic activity up to that point in time (‘unto this day’ v. 22). Verses 13-23 may be divided into three sections:

A Christophany (13-15)

A Commission (15-18)

A Change (19-23)

A CHRISTOPHANY – OUTSIDE DAMASCUS (vv. 13-15)

Just as Luke records three accounts of the conversion of Cornelius (Acts 10:1-44; 11:5-17; 15:7-11) in the Acts of the Apostles so he also includes three accounts (9: 9-19; 22: 4-16; 26:12-18) of what we commonly refer to as ‘Paul’s ‘conversion’. This is the third of the three. Paul himself did not use the term ‘conversion.’ What Paul relates was by no means a typical experience and strictly speaking not even a conversion (since he did not begin to worship a different God or leave his ancestral faith). Strangely, however, Paul later wrote that it was a ‘pattern’ (1 Tim 1:16) for ensuing conversions. He referred to the Damascus Road experience five times in his epistles (1 Cor 9:1; 15:8; 2 Cor 4:6; Gal 1:11-17; Phil 3:6-8).

Here Paul relates a vivid story which includes exciting details of:

The Journey: Paul travelling to Damascus with authority from the Jewish religious leaders to persecute Christians (26:12).

The Light: A light at noon that was brighter than the sun (26:13).

The Voice: A voice asking why he kept persecuting him (Jesus). The voice addressed him by name in Aramaic: ‘Saoúl, Saoúl’. This is the third of three names for the apostle in the Greek text of the book of Acts. The other names are Saúlos (which is a transliteration of his Hebrew name Sha’ūl) and the Hellenistic name Paúlos. (N.B. Contrary to what one might think the name change from Saul to Paul was not due to his conversion but occurs at Acts 13:9 when Paul was in Cyprus before the Roman proconsul Sergius Paulus. The name change signified the change in priority from Jews to Gentiles.)

The risen Jesus in heaven quoting a well-known ancient Greek proverb: ‘It is hard to kick against the goads’ (Euripides. Bacc. 794-95; Aeschylus, Agam 1624; Julian, Or. 8.246B; Pindar, Pythian Odes 2.94)

A COMMISSION – TO EVANGELIZE JEWS AND GENTILES (vv. 15-18)

Addressing the issue of stirring up political unrest, Paul told Agrippa that Jesus had confronted him in a vision outside Damascus in order to appoint (procheirízomai) him ‘a minister’ (hupērétēs) and a witness (márturos).’

These terms would have been familiar to Festus and Agrippa as there would have been several of each in any courtroom. Note that an ‘assistant’ (minister) worked with documents (i.e. handling and delivering them e.g. Luke 4:20). John Mark is called this in Acts 13:5.

Paul claimed that since the Christophany his sole motivation in life had been obedience to Christ’s instructions which had been accompanied by a promise of deliverance from hostile Jews and Gentiles. Paul had been given a special commission to go to the Gentiles in order:

to open their eyes
to turn them from darkness to light
to turn them from the power of Satan to God
that they might receive forgiveness of sins
that they might obtain a place among them who are made holy (set apart to do God’s will) through faith in Jesus.

A CHANGE – IN PAUL’S LIFE (vv. 19-23)

Paul’s told Agrippa that his life had dramatically changed as a result of the vision of a heavenly being and gave a short account of his activities as a preacher and of the message he preached. That he was preoccupied with preaching the gospel across a wide geographical area answered the second charge levied against him; that he was a political agitator and disturber of the peace (25:8). He was motivated by the heavenly vision, not by political fervour.

Just like that of the earlier Christians in 1:8 there are four geographic divisions in Paul’s programme of outreach. His differs slightly in that his ministry began in Damascus where he was just after his conversion. He preached there (9:19-20) and in Jerusalem (9:28-29) but Acts does not record a preaching tour of Judaea, although such could possibly fit into 15:3-4. The summary of Paul’s missionary career in Galatians 1 gives no details of a period of ministry in Judaea but rather states (Gal 1:22) that Paul was personally unknown to the churches in Judaea. In an interesting article Lewis (1899, pp. 244-248) suggests that Paul’s ministry was not in person but through writing the Letter to the Hebrews during his time of imprisonment in Caesarea and arranging for it to be circulated throughout Judaea. Lewis identifies similarities in the thought and language of Acts 26 and the Letter to the Hebrews. Paul’s missionary activity began with Jews and then extended to the Gentile pagans.

Paul’s message was that his hearers were to repent, turn to God and do works ‘meet for repentance’. The idea is that their repentance could be viewed as sincere if it resulted in changed lives.

26:21 It was ‘for these causes’ that Jews sought to kill Paul. This might be a reference to what Paul had outlined in vv.16-20 but is more likely a reference to the charges that had been brought against him. In any case, with help from God, he had continued with his mission right up to that present time and was convinced that what he preached to everyone (both small and great) was nothing less, or more, than the message of the Old Testament (the prophets and Moses). He then summarizes this message in v. 23:

That the Messiah was to suffer
That the Messiah would be the first to rise from the dead
That the Messiah would show light to Israel and the Gentiles

Note that the unusual order ‘the prophets and Moses’ is the order of the Letter to the Hebrews (Heb 1:1; 3:2), as is ‘small and great’ (Heb 8:11).

FESTUS’ INTERRUPTION (vv. 24-26)

Although Paul’s speech had come to a close the outburst by Festus is usually treated as an interruption. This is because Paul had addressed his remarks to King Agrippa (26:4-23) but it was the Roman procurator Festus who spoke up loudly, telling Paul that great learning had driven him mad. Obviously Festus had been listening carefully but did not understand about resurrection. There had already been a hint of this in Acts 25:19. Festus reckoned that lit ‘many writings’ (possibly a reference to the Old Testament) had driven Paul insane.

Paul courteously addressed Festus as ‘most noble’ and assured him of his sanity and that the words he spoke were truthful and sound. Referring to Agrippa who had a good understanding of the Jewish religion (26:3) Paul said that the King knew that the death and resurrection of Jesus and associated events were public knowledge (‘not done in a corner’) and thus true and verifiable.

CLOSING DIALOGUE (vv. 27-29)

Turning from indirect to direct speech Paul called upon Agrippa as an expert witness and as one who knew that the prophets had prophesied the death and resurrection of the Messiah to confirm his belief in those prophecies.

‘King Agrippa, believest thou the prophets? I know that thou believest.’

Unfortunately Agrippa sidestepped the question with a frivolous and humorous comment: ‘Soon you will convince me to play (theatrical term) the Christian’. Since it was clear that Agrippa had not come to faith in Christ Paul had the last word and said that he wished that all those present were like himself, apart from the chains. Barrett (2002, p. 393) comments: ‘Paul’s desire to make Christians applies to the least and to the greatest, to the king himself. Paul wishes for all his hearers the election, the call and the commission he himself has.’

At that point King Agrippa, Festus, Bernice and their legal advisers rose and left. Luke reports that as they talked together about the day’s proceedings Agrippa spoke positively of Paul and explained to Festus that had Paul not already appealed to Caesar he could have been released. The New Testament has nothing further to say about Festus or Agrippa.

KING HEROD AGRIPPA II (Part 1)

KING HEROD AGRIPPA II (Part 2)

KING HEROD AGRIPPA II (Bibliography)

General

‘EBENEZER’

Posted on 21st Dec 202118th Dec 2025 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.’

Exposition

1 John 2:18-23

Posted on 7th Nov 202118th Dec 2025 by writtenexposition

THE DECEPTIONS OF THE LAST HOUR

Another reason John gives for writing this letter was that of end-time deceptions. He wanted his readers to be aware of false teachers who would be marked by the characteristics of antichrist.

[18] Having mentioned in v.17 that the world ‘passeth away’ John begins to think about the End.

‘last hour’ (éschatos hṓra) Some tend to overthink this expression and assign it to the long time period between Christ’s Ascension and Second Coming (others might say something similar, like: ‘between Pentecost and the Rapture’). How would the first readers/hearers of this letter have understood these words? They, like John, would have assumed that the eschatological climax of the ages was imminent.

What caused John to think that the End was near? He himself answers that question: ‘now there are many antichrists; whereby we know that it is the ‘last time.’

The word ‘antichrist’ (antíchristos) meaning ‘against Christ’ occurs only in the epistles of John (1 John 2:18, 22; 4:3; 2 John 1:7). The appearance of false teachers and false Christs had been predicted by Jesus himself in Mt 24:4-5, 24-25.

[19] ‘They went out from us’ Note: ‘They’ and ‘us’. The false teachers had defected from the fellowship of the apostles. As regards doctrine, there had been a rift between them and the apostles. ‘Us’ is most likely an apostolic first person plural pronoun (see also 1:1; 4:6). It is likely that as the false teachers travelled around they claimed an association with the apostles. John emphasizes that no such link existed. For John, the fact that these people had left the true faith showed what they were really like.

[20] ‘but ye’ The ‘you’ of vv. 21-22 contrasts with the ‘they’ of v. 19. John’s readers were faithful because they had ‘received an unction (chrísma) from the Holy One’. This may be an allusion to the anointing of the Levitical priests (Ex 40:15). If so, the main idea is that when a priest was anointed it was with the presumption that his ministry for God would continue for the remainder of his life. The ‘unction’ that John’s readers had received is mentioned again twice in v. 27, where it is clear that the reference is to a person.

‘The Holy One’ This is Jesus Christ (see Mk 1:24; Lk 4:34; Jn 6:69; Acts 3:14; Rev 3:7).

As a result of the unction they ‘know (understand) all things.’ (For use of the word ‘know’ (eídō) in 1 John see also: 2:11, 21 (2x), 29; 3:2, 5, 14, 15; 5:13, 15 (2x), 18, 19, 20)

[21] John tactfully tells them that he has written to them precisely because they know the truth (Jer 31:34; Jn 6:45), that because of the unction they already have a good grasp of truth i.e. about Jesus Christ. They will not be caught out by the lies that false teachers were spreading about the Person of Christ.

[22-23] The false teachers were liars because they denied that Jesus was the Messiah, i.e the One sent by God to be the Saviour (Jn 4: 29, 42; 20:31). Having defined the lie John then labels those who propagate that lie as antichrists. To deny the Son is tantamount to denying the Father who sent him (4:10) and who bore witness to him (5:9-10).

THE TEN IMPERATIVES IN 1 JOHN

Exposition

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

Posted on 22nd Oct 202118th Dec 2025 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 – COMMEN TS

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

Exposition

1 John 2:15-17

Posted on 22nd Oct 202118th Dec 2025 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.

THE TEN IMPERATIVES IN 1 JOHN

Exposition