Tag: Old Testament

Posted in Exposition

Psalm 1 – Two Opposite Ways To Live

Posted on by writtenexposition

INTRODUCTION

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

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

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

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

DIVISION

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

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

EXPOSITION

THE RIGHTEOUS (1-3)

(1) THE COMPANY THE BLESSED MAN SHUNS

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

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

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

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

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

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

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

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

(2) THE COMMUNION THE BLESSED MAN SEEKS

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

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

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

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

(3) THE CHARACTER THE BLESSED MAN SHOWS

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

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

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

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

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

(4) A STARK CONTRAST

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

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

(5) A SAD SEPARATION

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

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

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

(6) CONCLUSION – TWO PATHS

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

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

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

SUMMATION

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

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

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

Posted in Exposition

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

Posted on by writtenexposition

INTRODUCTION

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

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

DIVISION

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

EXPOSITION

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

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

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

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

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

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

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

EZEKIEL ANSWERS THE EXILES’ QUESTION (19-24)

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

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

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

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

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

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

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

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

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

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

YHWH ADDRESSES EZEKIEL PERSONALLY (25-27)

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

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

SUMMATION

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

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

Posted in Exposition

Psalm 100 – A Psalm Of Thanksgiving

Posted on by writtenexposition

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

INTRODUCTION

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

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

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

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

STRUCTURE AND CONTENT

Psalm 100 has a bipartite structure.

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

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

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

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

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

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

EXPOSITION

1-3 An Invitation to Worship the Lord

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

Joyful – worshipping the Lord should be a joyful act.

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

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

(3) ‘He’ and ‘We’

He is God

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

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

He made us

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

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

We are his

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

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

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

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

4-5 An Invitation to Thank and Praise the Lord

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

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

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

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

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

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

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

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

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

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

SUMMATION

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

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

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

BIBLIOGRAPHY

BOOKS

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

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

JOURNAL ARTICLES

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

‌DIGITAL RESOURCES

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

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

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Posted in Exposition

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

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INTRODUCTION TO EZEKIEL CHAPTER 24

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

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

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

1-14 The Parable of the Cooking Pot

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SUMMATION

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

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

BIBLOGRAPHY

BOOKS

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

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

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

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

JOURNAL ARTICLES

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

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

DIGITAL RESOURCES

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

Posted in Exposition

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

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11-21 – AHOLIBAH (JERUSALEM) JUDAH

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

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

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

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

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

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

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

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

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

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

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

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

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

22-35 – AHOLIBAH’S PUNISHMENT

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

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

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

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

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

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

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

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

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

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

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

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

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

36-45 – INDICTMENT OF AHOLAH AND AHOLIBAH

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

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

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

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

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

46-49 – SENTENCING OF AHOLAH AND AHOLIBAH

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

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

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

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

BIBLIOGRAPHY

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

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

Posted in Exposition

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

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INTRODUCTION

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

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

STRUCTURE

1-4 – TWO SISTERS

5-10 – AHOLAH (SAMARIA) ISRAEL

11-21 – AHOLIBAH (JERUSALEM) JUDAH

22-35 – AHOLIBAH’S PUNISHMENT

36-45 – INDICTMENT OF AHOLAH AND AHOLIBAH

46-49 – SENTENCING OF AHOLAH AND AHOLIBAH

EXPOSITION

TWO SISTERS (1-4)

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

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

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

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

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

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

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

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

AHOLAH (SAMARIA) ISRAEL (5-10)

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

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

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

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

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

BIBLIOGRAPHY

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

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Posted in Exposition

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

Posted on by writtenexposition

INTRODUCTION

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

STRUCTURE

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

25-39 A catalogue of corruption

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

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

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

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

A CATALOGUE OF CORRUPTION (25-29)

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

(25) THE CONSPIRACY OF THE PROPHETS

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

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

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

(26) THE CORRUPTION OF THE PRIESTS

a) They violate the Law.

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

b) They blur the distinctions between sacred and profane.

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

c) They fail to observe the Sabbath.

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

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

(27) THE CRIMES OF THE PRINCES

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

(28) PROPHETS (again)

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

(29) THE CHARACTER OF THE PEOPLE OF THE LAND

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

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

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

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

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

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

Is there one compassionate enough to care for others?

Is there one courageous enough to go against the flow?

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

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

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

SUMMATION

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

Posted in Exposition

Psalm 134 – A Song for the Night Shift

Posted on by writtenexposition

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

INTRODUCTION

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

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

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

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

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

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

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

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

VERSES 1-2 – THE CALL

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

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

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

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

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

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

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

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

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

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

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

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

VERSE 3 – THE RESPONSE

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

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

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

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

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

LESSONS

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

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

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

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

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

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

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

Posted in General

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

Posted on by writtenexposition


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

INTRODUCTION

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

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

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

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

1. A Missed Opportunity (v. 20)

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

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

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

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

2. A Shared Sorrow (v. 21)

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

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

3. A Required Remedy (v.22)

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

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

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

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


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

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

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

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


II. Where the Balm Was Received

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

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


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

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

To find healing for your heart, you must:

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

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

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

Conclusion

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

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

The Beauty of Unity in Psalm 133

Posted on by writtenexposition

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

INTRODUCTION

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

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

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

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


AN EXCLAMATION (1)

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

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

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

Dwell – can mean sit, remain or reside.

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

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

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

‘HOW GOOD!

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

HOW PLEASANT!

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

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

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

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

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

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

AN ELABORATION (2-3a)

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

OIL

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

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

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

DEW

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

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

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

A DECLARATION (3b)

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

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

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

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

SUMMATION

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

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

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

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

Posted in Exposition

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

Posted on by writtenexposition

TEXT

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

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

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

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

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

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

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

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

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

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

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

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

SUMMATION

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

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

Posted in Exposition

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

Posted on by writtenexposition

INTRODUCTION

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

22:1-16 The Oracle Concerning Bloodshed in Jerusalem

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

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

THE ORACLE CONCERNING BLOODSHED IN JERUSALEM (1-16)

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

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

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

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

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

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

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

IDOLATRY

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

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

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

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

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

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

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

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

(6-7) OPPRESSION

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

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

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

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

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

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

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

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

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

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

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

(8-11) RELIGION

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

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

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

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

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

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

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

(12) ACQUISITION

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

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

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

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

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

13-16 YHWH’S REACTION

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

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

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

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

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

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

SUMMATION

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

RELEVANCE TODAY

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

Posted in Exposition

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

Posted on by writtenexposition

INTRODUCTION

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

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

DIVISION

18-23 The sword at the crossroads.

24-27 Judgement upon Judah and its king.

28-32 Judgement upon the Ammonites

EXPOSITION

THE SWORD AT THE CROSSROADS (18-23)

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

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

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

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

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

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

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

JUDGEMENT UPON JUDAH AND ITS KING (24-27)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

JUDGEMENT UPON THE AMMONITES (28-32)

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

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

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

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

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

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

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

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

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

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

FOOD FOR THOUGHT

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

Posted in Exposition

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

Posted on by writtenexposition

INTRODUCTION

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

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

DIVISION

8-11 The sword’s preparation

12-14a The prophet’s performance

14b-17 The sword’s purpose

EXPOSITION

THE SWORD’S PREPARATION (8-11)

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

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

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

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

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

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

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

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

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

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

THE PROPHET’S PERFORMANCE (12-14a)

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

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

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

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

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

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

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

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

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

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

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

THE SWORD’S PURPOSE (14b-17)

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

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

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

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

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

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

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

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

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

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

SUMMATION

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

Posted in Exposition

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

Posted on by writtenexposition

INTRODUCTION

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

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

DIVISION

1-2 Address to Ezekiel

3-5 Announcement of Judgement

6-7 Anguish at Impending Doom

ADDRESS TO EZEKIEL (1-2)

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

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

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

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

ANNOUNCEMENT OF JUDGEMENT (3-5)

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

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

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

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

ANGUISH AT THE IMPENDING DOOM (6-7)

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

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

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

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

Posted in Exposition

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

Posted on by writtenexposition

INTRODUCTION

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

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

DIVISION

45-47a YHWH’s instructions to Ezekiel.

47b-48 Parable of the forest fire.

49 The complaint

EXPOSITION

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

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

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

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

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

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

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

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

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

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

PARABLE OF THE FOREST FIRE (47b-48)

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

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

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

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

THE COMPLAINT (49)

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

SUMMATION

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

Posted in Exposition

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

Posted on by writtenexposition

INTRODUCTION

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

HISTORICAL CONTEXT

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

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

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

STRUCTURE

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

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

I suggest the following:

1-4 PREAMBLE

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

5-32 ISRAEL’S HISTORY OF REBELLION

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

33-44 ISRAEL’S POST-EXILIC FUTURE

  • 33-39 Judgement
  • 40-44 Restoration

EXPOSITION

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

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

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

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

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

5-32 ISRAEL’S HISTORY OF REBELLION

GENERAL REMARKS

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

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

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

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

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

THE SLAVE GENERATION IN EGYPT (5-9)

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

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

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

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

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

THE FIRST GENERATION IN THE WILDERNESS (10-17)

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

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

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

LATER GENERATIONS IN THE WILDERNESS (18-26)

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

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

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

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

Many interpretations have been proposed, for example:

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

THE GENERATION IN THE PROMISED LAND (27-29)

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

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

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

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

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

or

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

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

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

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

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

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

33-44 ISRAEL’S POST-EXILIC FUTURE

JUDGEMENT (33-39)

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

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

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

RESTORATION (40-44)

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

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

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

Posted in Exposition

Understanding Ezekiel 14:12-23: Judgment and Righteousness

Posted on by writtenexposition

INTRODUCTION

Ezekiel 14:12-23 records a new oracle from YHWH to Ezekiel about impending judgment upon Jerusalem. These verses highlight the severity and certainty of the punishment and show that it is inevitable because of Jerusalem’s sin and unfaithfulness.

The passage addresses a significant theoretical question that that must have been raised at the time: ‘Would YHWH really destroy Jerusalem when there are still some righteous people living in the city?’ In the oracle YHWH rejects the notion that the righteousness of a few can atone for the sins of the many and instead insists on individual personal responsibility. Even if the righteous should intercede the disaster cannot be averted. YHWH’s retributive justice cannot overlook sin just because of a connection with a righteous individual.

FAMINE

(13-14) This new oracle is introduced by the prophetic word formula ‘the word of the Lord came…to me, saying.’ As usual, YHWH addresses Ezekiel as ‘son of Adam’ and refers to a hypothetical country (‘a land’) that sins against him by trespassing grievously. Note the use of the two closely related terms ‘sin’ and ‘trespass.’ Sin is a general term encompassing all forms of disobedience against God’s will, whether intentional or unintentional. Trespass is more specific and involves deliberately violating a known law. All trespasses are sins but not all sins are trespasses. In this connection Greenberg (1983, p. 257) observes : ‘Inasmuch as the hypothetical land of vss.13-20 is not specifically that of Israel, this will be the only passage in Hebrew Scripture in which “trespass (against Yahweh)” is predicated of a non-Israelite subject.’

When a nation sins against YHWH he will ‘stretch out his hand upon it.’ This biblical image signifies divine intervention in judgment. The specific punishment mentioned here is famine. Cutting off the food supply of both human beings and animals would be a reminder of humanity’s dependence upon YHWH. Would he, however, act against a sinful nation if righteous individuals live there and (presumably) intercede on behalf of the sinful population? The remainder of the oracle deals with the limitations of personal righteousness and intercession in a situation where sin is widespread.

Although the background to this oracle is idolatry in Judah YHWH indicates that what he says has a much wider application by referring to a hypothetical country and also by holding up two non-Israelite men along with the Israelite Daniel as iconic examples of righteousness. Even if Noah, Daniel and Job were in such a country they could not avert disaster. They would only be able to save themselves because of their righteous characters, no-one else.

At that time these three men were legendary throughout the Ancient Near East for their righteousness. Through it they had also been able to save the lives of others.

Noah – because of his righteousness (Gen 6:9) the primaeval hero Noah was able to save himself, his family and the animals from the Flood (Gen 6:9-8:22).

Daniel – This likely refers to Ezekiel’s older contemporary the Daniel of the Babylonian exile who, though still a young man (possibly late twenties) at this time, had already gained a reputation for righteousness. Has he saved lives through intercession?  Some would point to Daniel 2:17-18.

Modern scholars tend to argue that this is not the Daniel of the book of Daniel but the righteous Ugaritic Daniel (Dn’il) of The Tale of Aqhat. Their arguments centre on the fact that the spelling of ‘Daniel’ in the book of Ezekiel differs from that in the book of Daniel, that Dn’il was a figure of antiquity as were Noah and Job but not the contemporary Daniel and the chronological argument that the Daniel of the book of Daniel was too young to have achieved fame at the time this oracle was given.

Arguments for Dn’il in the article by ‘Day, J. (1980). The Daniel of Ugarit and Ezekiel and the Hero of the Book of Daniel. Vetus Testamentum, 30(2), pp. 174–184′ may be read online free of charge by logging into JSTOR. ‘The Tale of Aqhat’ may be read in J. B. Pritchard’s ‘Ancient Near Eastern Texts’ at archive.org.

Job – Through intercession the righteous sufferer Job was able to save the lives of his three friends who had been wrong about the reasons for his affliction (Job 42:7-10).

That the presence of its most righteous inhabitants could not save a sinful nation underscores the seriousness of sin. Salvation is an individual affair, righteousness is non-transferable. That Noah, Job and Daniel are recognised by the Lord as examples of personal righteousness encourages us to maintain personal righteousness during times of trial and in circumstances where all around is marked by corruption.

(15-16) RAVENING ANIMALS

Here the imagery of wild beasts roaming the land attacking and killing the populace is used to describe another form of punishment. Travel throughout the country would be impossible. Society would break down and the land be uninhabitable. The repetition of the three righteous men again emphasises the fact that righteousness is non-transferable. Even their children would not be spared.

(17-18) WAR

The third scenario of judgment is war and conflict as symbolised by the sword. YHWH would subject a sinful nation to punishment by violence and invasion. Again it is stated that even if these three men were in it they could not save even their closest family members.

(19-20) BLEEDING PESTILENCE

The fourth scenario in this escalating progression of judgment is that of plague which will affect humans and animals (famine – ravening animals – war -bleeding pestilence). YHWH will pour out his fury upon the land ‘in blood.’ Pestilence and bloodshed are not two separate judgments but a hendiadys which specifies the type of plague – bleeding pestilence – i.e. the plague results in an outpouring of blood. (For a short technical discussion of this see: Tooman, W. A. (2010). On the Meaning of דבר ודם in Ezekiel (5:17, 14:19, 28:23, 38:22). Vetus Testamentum, 60(4), pp. 666–668.)

Once again swearing by his own life (‘as I live saith the Lord God’) in v.20 as in vv.16 and 18 YHWH repeats the point about the three righteous men. They could only deliver themselves by their righteousness, not their family members. The repetition reinforces YHWH’s point that no human being, however righteous, can turn back the Lord’s punishment of a sinful and unrepentant people.

(21) In this passage YHWH has so far been speaking in general terms about a hypothetical sinful country. This verse now makes it clear that that he had Judah, represented by Jerusalem, in view. The phrase ”how much more’ suggests that the punishment of Judah will be particularly severe because of its privileges. All four judgments (the sword, famine, wild beasts, plague) will be visited upon the city and the cumulative effect will be total devastation. Although directed at Judah this oracle was given in Babylon and served to remind the exiles there that their notion that things would work out well in the end for Jerusalem was false.

(22-23) These verses introduce a note of hope that despite overwhelming punishment YHWH would preserve a remnant ‘who will come forth unto you’ i.e. to Ezekiel and the exiles in Babylon. It does not seem that these few people will survive because of their personal righteousness but rather that they are examples of sinful people who experience YHWH’s mercy in the midst of judgment. When this group of exiles comes to Babylon the exiles will see how wicked they really are and be consoled that the Lord has been just in executing well-deserved judgment upon Jerusalem and Judah. God’s justice will be vindicated.

An alternative interpretation is that Ezekiel and the exiles will see the changed behaviour of the remnant. The judgment will have had a purifying effect upon them, they will have repented and been transformed, Ezekiel and the exiles will then be comforted that God’s purposes have been accomplished.

SUMMATION

Ezekiel 14:12-23 is a solemn and sobering reminder of the seriousness of sin and the certainty of God’s judgment. Even the presence of righteous men in a country cannot avert this. Everyone is responsible for his own sin. The passage emphasises the severity of God’s punishment upon Judah which will be fourfold: famine, wild animals, the sword and plague. Despite this some individuals will survive the catastrophe and eventually reach the exiles in Babylon. Their bad (or good???) behaviour will cause the exiles to acknowledge God’s justice. That there will be a remnant is a faint glimmer of hope in an otherwise gloomy forecast for Judah’s future.

Posted in General

Go Forward!

Posted on by writtenexposition

Hymn: Mission Praise 245. How great is our God

Reading: Exodus 14:1-15

And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward.

INTRODUCTION

Times of great change can be a mixed bag of fear and excitement. This week, for some of the young people connected with this church there may be a change of school or perhaps a change of subjects after GCSEs. Maybe others will soon be off to work or university, having recently received their “A” level results. There will be excitement at what has been accomplished so far but also a degree of trepidation at what lies ahead.

Some of you, much older, perhaps find yourselves in a distressing situation, feeling hemmed in and not sure where to turn or what to do next. You are asking yourself: ‘What do I do now?’ 

BACKGROUND

In the passage which we have read from the book of Exodus the Israelites have recently been delivered from slavery in Egypt. They had witnessed incredible miracles there, including the plagues that struck the Egyptians but spared them, the Passover that killed firstborn Egyptian sons but spared their own, and their release from the many years of bondage that they had endured.

Now, not long after the Exodus, they are at the shore of the Red Sea, with Pharaoh’s army fast approaching from behind. Before them lies the Red Sea; behind them, the advancing Egyptian army. It is a moment of great fear and uncertainty for the people. They are trapped, in a dead end. What should they do now?

As recently liberated slaves not used to making decisions, they have had a crisis of confidence. Moses’ initial suggestion in v.13 was to ‘stand still,’ but that wasn’t going to achieve anything. In their dire situation, loudly expressing great fear and doubt (vv. 11 and 12), the people cried out to Moses, and Moses cried out to the Lord. God’s response to Moses was surprising: ‘Why are you crying out to me? Tell the Israelites to go forward.’

COMMENTS

This evening let us briefly reflect on the message that God gave to Moses and the Israelites in their moment of crisis:  ‘Go forward!’ It is one that we can apply to ourselves today: for it calls us to move beyond our fears, doubts and uncertainties. Using this passage as a springboard, allow me to suggest some principles that will help us to ‘go forward’ in our own lives and in our walk with God.

WE MUST HAVE FAITH IN GOD

When God through Moses instructed the Israelites to go forward, he was asking them to trust him completely, in spite of the fact that there was a seemingly insurmountable obstacle before them, i.e. the Red Sea. From a human perspective, they were trapped, they were cornered, there was no way forward. But God’s command was not based on human reckoning; it was based upon his own divine power and purpose.

Sometimes we find ourselves in a similar situation. We face what seems like an impossible obstacle, and we feel trapped by our circumstances. Our natural inclination is to look for an escape route, to find a way back to safety or just to cry out in despair. Yet, God calls us to go forward and trust his instructions even when we cannot see the path ahead. Whenever the way ahead is unclear going forward requires faith. The Apostle Paul reminds us of that in 2 Corinthians 5:7: ‘For we walk by faith, not by sight.’ Faith is believing the promises of God and trusting his ability to make a way forward, even though that may seem impossible.

WE MUST BE OBEDIENT TO GOD’S WILL

I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. Rom 16:1-2

If ye love me, keep my commandments. Jn 14:15

Because the Israelites obeyed God’s command to go forward, they witnessed one of the greatest miracles in the Bible; the parting of the Red Sea. As they moved forward in faith, God acted on their behalf, making a way through. Their obedience unlocked God’s miraculous provision. Whenever we choose to obey God, even if that doesn’t seem to make sense, he will work in us, through us and for us; in ways that we can never imagine.

WE MUST HAVE THE COURAGE TO ACT

God’s instruction to move forward was about more than just physical movement; it also meant stepping outside of their comfort zone. The Israelites had been slaves for around four hundred years. They were accustomed to life in bonds, but now God was asking them to trust him for freedom. They needed to be brave in the face of peril. Similarly, God sometimes summons us outside of our comfort zones. He encourages us to venture into the unknown, to embrace change, and to take risks that may be uncomfortable or even frightening. Whatever the problem, God’s demand to move forward requires us to abandon the safety of what we know and embrace the potential of what God has in store for us.

WE MUST BE ALERT

As we ‘go forward’ through life seeking to obey God’s commands and fulfil his will for us we must always be alert, as we shall encounter many obstacles and face many difficulties along the way. Here in Exodus 14 the Israelites faced the problem of the Red Sea and how to get over it. Their next challenge would be the Sinai Desert and how to cross it; no shelter, lots of heat, sand as far the eye can see, little food and a shortage of water.

By the way, the following chapter, Exodus 15, highlights the importance of water to the Israelites’ during their wilderness experience:

MIGHTY WATERS:  Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. Exod 15:10

MISSING WATERS: So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water. Exod 15:22

MARAH WATERS: And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah. Exod 15:23

MANY WATERS: And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters. Exod 15:27

We must be alert because the enemy is always on our track, seeking to ruin us and prevent us from going forward and reaching our goal. The Apostle Peter warned about this in 1 Peter 5:8 where he wrote about alertness (Be sober, be vigilant;), an adversary (because your adversary the devil, as a roaring lion, walketh about,), and an attack (seeking whom he may devour). Let us be careful!

SUMMATION

How do we ‘go forward’ today?

  • We must trust God in times of fear and uncertainty.
  • We must obey God’s commands, confident that he is able to make a way forward even when that seems impossible.
  • We must have the courage to step out of our comfort zone and accept the new things that God wants to do in our lives.
  • We must constantly be on the alert in order to avoid obstructions and repel the adversary who seeks to devour us.


Just as the Lord led the Israelites through the Red Sea, he is ready to lead us through our challenges and obstacles, but we must be willing to ‘go forward’ in faith.
Let each of us therefore reflect on those areas of our life where God may be calling us to ‘go forward’ – areas where he is asking us to trust him more, where he is challenging us to step out in faith. This evening let us commit to moving forward, trusting in God to guide us every step of the uncharted way ahead.

Short talk delivered at a midweek prayer meeting 03 September, 2024

Posted in Exposition

EZEKIEL 11 – THE GLORY DEPARTS

Posted on by writtenexposition

INTRODUCTION

Ezekiel 11 is the last of four chapters (8-11) that describe Ezekiel’s second vision. The main topic of that vision is the gradual departure of YHWH’s kabod (Glory) from Solomon’s temple and the city, leaving Jerusalem without divine protection. It begins with a change of location for Ezekiel when in vision he is transported to the east gate of the temple where he observes a meeting of ‘the princes of the people.’

The bulk of the chapter consists of two disputation speeches. Put simply, a disputation speech presents one particular viewpoint and contradicts or refutes it by presenting the other side of the argument. There are ten such speeches in the book of Ezekiel (11:1-12; 11:14-21; 12:21-25; 12:26-28; 18:1-32; 20:32-34; 33:10-11; 33:17-20; 33:23-29; 37:11-14).

Chapter 11 closes with the departure of the kabod, Ezekiel’s return to Chaldea in vision and confirmation that he communicated details of the vision to his fellow-exiles.

There are two main divisions:

1-13 CONDEMNATION

14-25 RESTORATION

Each of these sections contains a disputation oracle.

CONDEMNATION (1-13)

(1) Ezekiel is transported to the eastern gate of the temple where he observes a meeting of twenty-five members of the Jerusalem elite. This is the same number of individuals as in 8:16 but cannot be the same men. The sun-worshippers in the inner court of the temple in chapter 8 would have been priests whereas those meeting at the east gate are called the ‘princes of the people.’ They are not priests, they are politicians. Two of the most notable are mentioned by name: Jaazaniah the son of Azur and Pelatiah the son of Benaiah.

(2-3) The Spirit informs Ezekiel that this group of influential men meets to plot evil and is responsible for giving harmful counsel to the Jerusalemites. Verse 3 gives an example of this counsel: ‘it is not near; let us build houses, this city is the caldron, and we are the meat.’ The Preacher’s Commentary says that: ‘the Hebrew wording of their boast is difficult to understand. It says literally, “Not build houses near? It is the pot, we are the meat!”

The exact meaning escapes us but obviously it is an arrogant assertion of confidence that goes against what YHWH was revealing through Jeremiah at the time. The elders are insisting that all is well while Jeremiah prophesies imminent destruction at the hands of the Chaldeans (Jer 37:14 – 38:4).

The following ideas might be conveyed in the proverb:

  • ‘All is well. Now is the time for us to build houses and restore the material damage done by Nebuchadnezzar and the Babylonians when Jerusalem under King Jehoiachin was besieged a few years ago (597 BCE).’
  • ‘We who live in Jerusalem are like meat in a cooking pot. We are the best bits. The exiles in Babylon are the offal, they have been thrown away. We are in a city that is under YHWH’s protection, the exiles in Babylon are obviously under his judgement.’
  • ‘Even if the Babylonians do attack it is much safer for us to be in the pot (within Jerusalem’s city walls) than outside it.’

In the verses that follow (especially vv. 7-12) their opinions are shown to be false.  Note that in Ezekiel caldron (siyr) occurs only in chapter 11 and in chapter 24. The latter contains the parable (or allegory) of the cooking pot.

(4-6) In the vision Ezekiel is commanded to prophesy and is empowered by the Spirit to speak YHWH’s words. They reveal that the leaders’ thoughts, intentions, motives and hypocrisy are known to the Lord. They, the leaders of the people, have been responsible for widespread violence and death in the city. This may refer to the slaughter carried out by the six executioners earlier in the vision (9:5-7).

(7-12) In this disputation speech by the Lord God (Adonai YHWH) the analogy of the caldron (cooking pot) as used by the leaders of Jerusalem is refuted. The city of Jerusalem is the cooking pot but YHWH asserts that dead bodies, not living people, is the meat. The leaders may think that the pot guarantees safety but they will be driven out of it to face what they fear most: a violent death by the sword. YHWH will remove them from Jerusalem and hand them over to foreign enemies who will slay them at Israel’s border. Notice the double occurrence of ‘I will bring you out’ (7, 9). This is language reminiscent of the Exodus. The imminent ‘bringing out,’ however, will not be to salvation but death. Notice also the double mention of ‘border’ (10,11).

YHWH reiterates (vv.11) that the city will not provide safety (‘be a pot for you’) and emphasizes that the leaders will be judged. The judgement will reveal YHWH’s sovereignty and lordship (‘ye shall know that I am the Lord’ vv.10,12). The Jerusalemites (represented by their leaders) will face consequences because: a) they have not followed the Lord’s decrees b) they have not kept his law, but c) they have adopted pagan practices. We learn from 2 Kgs 25:4-7 and Jeremiah 52:7-10 that what Ezekiel prophesied concerning the leaders of Judah literally came to pass.

(13) In Ezekiel’s vision the threat of impending judgement is emphasized by immediate judgement upon Pelatiah who drops dead while Ezekiel is prophesying. We do not know if Pelatiah really dies in Jerusalem at that time or if his death is just enacted in Ezekiel’s vision. Ezekiel’s reaction to this episode in the vision is one of concern that a remnant in Israel should survive. This is similar to a previous reaction by him in chapter 9: And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord GOD! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem? Ezekiel 9:8. De Vries (The Kābôd of Yhwh in the Old Testament, p.281) observes that: ‘Whereas in 9:8b he had called this out as a question, in 11:13b it is actually a statement: the interrogative particle is lacking this time.’

LOUD VOICE

In the second vision the Jerusalemites cry with a ‘loud voice’ (8:8), YHWH cries with a ‘loud voice’ (9:1) and Ezekiel cries with a ‘loud voice’ (11:13).

RESTORATION 14-25

The hope that a remnant will survive is addressed in the following section of the chapter. The prevailing view is turned on its head. There will indeed be a remnant but it will not arise from Jerusalem, it will come from the Jehoiachin exiles who are already in Babylon. In this section we have the first of three prophecies of restoration delivered by Ezekiel before the fall of Jerusalem (11:16-21; 16:60-63; 20:33-44). After he hears about the fall of Jerusalem (33:21) Ezekiel utters further prophecies of restoration in chapters 34, 36, 37 and 39.

(14-16) Still in vision the word of YHWH came to Ezekiel and quotes what the inhabitants of Jerusalem say about the exiles: ‘Get you far from the LORD: unto us is this land given in possession.’ The Jerusalemites have the notion that it is the exiles who are far from the Lord and that the ancestral land they have left behind now belongs to those remaining in the city. The exiles referred to are the royals and professional people (including Ezekiel) who were deported to Babylonia a few years earlier by Nebuchadnezzar in the Jechoiachin Exile of 597 BCE (2 Kgs 24:8-17). As a result of that deportation the people of Judah became divided into two groups; those in exile with Jehoiachin in Babylon and ‘the people that were left in the land’ (Jer 40:6) of Judah under Zedekiah. It was very much a ‘them and us’ situation although ongoing contact between the two groups (e.g. Jeremiah’s letter to the exiles – Jer 29) did occur.

Throughout Israel’s history the concepts of deity, kingship, people and land have been closely linked. In spite of the fact that they are idolaters it suits the Jerusalemites financially to claim allegiance to YHWH and promote the view that the exiles had been deported far away because he was angry with them. They said that YHWH had expelled them because of their wickedness and that therefore their ancestral land was forfeit. The Jerusalemites claimed that YHWH favoured them rather than the exiles because they still had the land, a functioning royal court, and (YHWH’s presence in) the temple. They must therefore be the remnant.

The exiles are described as Ezekiel’s ‘brethren’ and ‘kindred.’ As prophet to the exiles (3:11) Ezekiel very much identified with them and viewed them as family. In 33:21 and 40:1 he refers to the exile as ‘our captivity.’

Ezekiel’s prophetic answer to the Jerusalemites arrogation of land to themselves is that, contrary to expectations. YHWH has deliberately sent the exiles to Babylon because he controls history; the Babylonians carry out his will. The temple might be in Jerusalem (soon to be destroyed), but the exiles would have access to YHWH because he would be a ‘little sanctuary’ (or some suggest: ‘sanctuary for a little while’) for the exiles, in Babylon or wherever else they dwelt.

This is highly significant as it means all the benefits of YHWH’s presence, protection and favour transfer from those still dwelling in the land to the exiles.

(17-20) In this disputation oracle (vv.14-21) YHWH reveals that the exile will be temporary. A remnant will indeed return to the land of Israel but it will be from the Babylonian exiles, NOT from the dwellers in Jerusalem. Those who come back will clear the land of all the idols and images (7:20; 8:3) that defile it. That they should do so will be evidence of a change of heart. This change will be brought about by YHWH himself. He promises to replace their heart of stone with a heart of flesh so that they will be receptive to what YHWH wants. He will ‘take away their stony, stubborn heart and give them a tender, responsive heart’ (11:19 NLT). The covenant between YHWH and his people will effectively be re-established – ‘they shall be my people, and I will be their God’ – as a result of them keeping the Lord’s regulations and following his commands.

(21) It is not clear who v.21 refers to. Is this a prophecy that some of those who return from the exile will return to or persist in idolatry and therefore receive the consequences of their behaviour? Or is this a warning to the leaders and residents of Jerusalem who are mentioned earlier in the chapter (vv.2-6,15)?

(22-23) The final stage of the vision takes place. The cherubim and wheels take off from the eastern gate of the temple and carry YHWH’s enthroned kabod to the hill to the east of the city (Mount of Olives, Zech 14:4). The judgement can begin, Jerusalem is no longer under YHWH’s protection.

(24-25) The chapter ends with comments by Ezekiel explaining that once the vision ended he was returned to Chaldea by the Spirit of God. He the shared with the exiles what YHWH had shown him. It was a solemn message about the current state of Jerusalem and its impending destruction but one which contained hope of a remnant and a return from captivity. That must have been a great encouragement to his fellow-exiles.

Posted in Exposition

EZEKIEL CHAPTER 10 – COALS OF FIRE

Posted on by writtenexposition

INTRODUCTION

Chapter 10 of Ezekiel is a continuation of the prophet’s second vision and is the third of four chapters (8-11) in which Ezekiel relates details of a visit to Jerusalem which he experienced while in a prophetic trance. Bear in mind that that he was physically located in Babylon while taken to Judah temporarily in a vision.  Although complicated and repetitive, chapter 10 is important because it links back to the vision of YHWH’s kabod in chapter 1 and forward to its return in chapter 43.

The settings of Ezekiel’s first and second visions are different but the imagery is similar. Some small discrepancies in detail are noticeable but essentially chapters 1 and 10 each describe a firmament, a throne, winged creatures and wheels.

The parallels are as follows:

  • Four wings and four faces – 1:6 and 10:21
  • Human hand(s) – 1:8 and 10:8, 21
  • Each creature moves straight forward – 1:12 and 10:22
  • The four faces described – 1:10 and 10:14
  • A wheel beside each creature – 1:15 and 10:9
  • Wheels gleaming like beryl – 1:16 and 10:9
  • A wheel within a wheel – 1:16 and 10:10
  • Wheels travel in four directions without turning as they go – 1:17 and 10:11
  • Rims full of eyes – 1:18 and 10:12
  • The wheels moving in sync with the living creatures – 1:19 and 10:16
  • Spirit of the living creatures(s) – 1:21 and 10:17
  • The sound of wings – 1:24 and 10:5
  • Throne, firmament/sapphire – 1:26 and 10:1

The most important aspect of the chapter, however, is the location of the kabod (Glory, Presence) of the Lord. Because Judah and Jerusalem have been turning away from the pure worship of YHWH his Presence is gradually moving away from them (8:4; 9:3; 10:1, 10:18, 19; 11:23). This abandoning of the sanctuary by YHWH provides an explanation for the destruction soon to be wreaked by the Babylonians – the city is no longer under God’s protection. No doubt this revelation came as a great shock to a nation that thought itself invincible because of YHWH’s presence in the Jerusalem temple. Jeremiah, however, had warned them that such a belief was no longer valid: ‘Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD.’ (Jer 7:4)

Chapter 10 falls into two main sections:

(1-8) Preparations for Jerusalem’s Judgement

(9-22) Preparations for the Kabod’s Departure

(1-8) PREPARATIONS FOR JERUSALEM’S JUDGEMENT

Ezekiel continues his report of the second vision using the first person ‘I looked and behold.’ He uses this expression again in v. 9. What he sees is similar to the first vision of chapter 1 at Chebar. There he describes the figures as ‘living creatures’ (ḥayyāh), here in chapter ten he clarifies that they are, in fact, cherubim (vv. 15, 20). The chariot of the first vision reappears (10:1) and Ezekiel again sees the sapphire-like throne but makes no mention of any person on the throne. Note that in the book of Ezekiel ‘throne’ is only mentioned in the three visions that involve the kabod of YHWH (1:26; 10:1; 43:7).

Verse 2 does not clarify who speaks (probably YHWH) and commands the man clad in linen to go beneath the ‘whirlers’ (galgal), fill his hands with coals of fire and scatter them over the city. Galgal in 10:2, 6, 13; also 23:24; 26:10 is not the usual word for wheel (which is ’ôp̱ān). In Isa 5:28 and Jer 47:3 galgal refers specifically to chariot wheels. It is interesting that in Solomon’s temple, where this scene is set, the laver stands (1 Kgs 7:27-37) had carved panels decorated with lions, oxen and cherubim (1 Kgs 7:29) beneath which were wheels which the author of Kings (7:33) specifically says were made like chariot wheels.

The three imperatives in v.2 are Go, Fill, Scatter.

What do the coals signify? Many commentators point out that the mention of cherub(im) together with coals of fire is associated with judgement in 2 Sam 22:8-13 and Psa 18:8-13 (note: there is an opposite minority view that the coals are for marking those to be spared, see 9:4). Others, basing their conclusion on Isa 6:6-7, take the fire as a symbol of purification. Or, the fire may be symbolic of YHWH’s jealousy (8:5; Deut 4:24). The filling of both hands symbolises that the judgement will exhaustive.

That the cherub(im) here are the ones Ezekiel saw in his first vision and not the cherubim that covered the ark of the covenant (1 Kgs 6:23-28; 8:7) is clear because the latter were not located in the south side of the temple but in the Holy of Holies nor did they have wheels. ‘Cherub’ in v.2 is singular and possibly refers to the one nearest Ezekiel, or to the highest ranking of the four cherubim (cp 28:14), or to one especially associated with fire.

Ezekiel then sees the man in white linen go in as instructed, whereupon ‘the cloud’ fills the inner court (10:3) and then the whole temple (10:4). Presumably this refers to a cloud of smoke from the coals of judgement scattered on the temple by the man in linen. Alternatively, it might refer to the cloud of the kabod of YHWH that had previously filled the temple (1 Kgs 8:10-11) – although Ezekiel says in v.4 that here its brightness filled only the court. Solomon’s temple was literally burned by the Babylonians a few years later:

And in the fifth month, on the seventh day of the month, which is the nineteenth year of king Nebuchadnezzar king of Babylon, came Nebuzaradan, captain of the guard, a servant of the king of Babylon, unto Jerusalem: And he burnt the house of the LORD, and the king’s house, and all the houses of Jerusalem, and every great man’s house burnt he with fire. 2 Kings 25:8-9

In v.4 Ezekiel repeats the information already given in 9:3 that the kabod has moved to the temple exit and in v.5 concentrates on the scary noise made by the whirling wings. He uses a simile to describe the awesomeness of the sound, it was ‘as the voice of El Shaddai’ -God almighty.

In vv.6-8 Ezekiel’s attention focuses once more on the man dressed in linen. After the command of v.2 is reiterated a cherub reaches into the fire and places some (coals) into the man’s hands. Verse 8 explains how this is possible; the cherubim have hands under their wings, as in 1:8. The man in linen then leaves the scene in order to complete his task. The passage says of him: ‘he went in…..and went out.’ We are not told what happens to the coals of fire and what effect they have on the city. The man disappears and is not mentioned again.

(9-22) PREPARATIONS FOR THE KABOD’S DEPARTURE

THE WHEELS (9-13)

Again Ezekiel says ‘I looked and behold’ as his attention now shifts to the wheels. What he describes is essentially the same as 1:15-21 except that chapter 1 speaks of living creatures, here in chapter 10 they are called cherubim. For Ezekiel the noticeable aspects of the wheels are that a) their hubs are themselves wheels (v.10), b) they move forward in unison without veering off course (v.11) and c) they are full of eyes (v.12). Ezekiel emphasizes that the wheels move directly forward and maintain their course; the phrase ‘they turned not as they went’ occurs twice in v.11. In chapter 1 only the wheels were full of eyes, here the whole body – backs, hands and wings as well as the wheels – was full of eyes. They can see everything and nothing can divert them. In Ezekiel’s hearing (v.13) the wheels are instructed to turn or whirl (‘O wheel!’).

THE CHERUBIM (14-17)

10:14 begins exactly like 1:6 (‘and every one had four faces’) but there are differences in detail between the two accounts. In chapter 1 it is the four living creatures that have the faces but in chapter 10 it is grammatically unclear if the faces belong to the wheels or to the cherubim since the subject at the end of v.13 is the wheels. The cherubim, however, are the subject at the beginning of v.15 so it is more likely that Ezekiel is already thinking of them v.14. In 1:10 the faces listed are those of a human, a lion, an ox and an eagle, whereas in 10:14 they are the faces of a cherub, a human, a lion and an eagle. In chapter 1 Ezekiel just gives the position of two of the faces, the lion on the right and the ox on the left whereas in 10:14 he numbers the faces 1 to 4 (first, second, third, fourth).

In vv.15-17 he describes the cherubim taking off and notes that they and the wheels move in unison. This harmony is because the spirit of the living creature is in them, they are not machines – they share the same life. Whenever the cherubim fly the wheels go with them, whenever the cherubim are stationary the wheels are inactive as well. These observations are essentially the same as 1:19-21. As he views the scene Ezekiel realises that the cherubim are/is the ‘living creature’ (singular and feminine – ‘she is the creature’) of his first vision (10:15).

THE DEPARTURE (18-22)

Verse 18 describes another stage in the slow departure of the kabod from the temple. The ‘kabod of the God of Israel’ leaves the threshold of the temple and takes up position (on the sapphire stone, v.1) above the cherubim. The cherubim with the kabod above them then mount up and fly to the east gate, over which they hover while Ezekiel receives a further oracle in chapter 11. This gate was the main entrance to the temple complex.

The last three verses of the chapter (20-22) consist of editorial comment by Ezekiel in which he confirms:

  • his identification of the cherubim with the living creature that he saw under the God of Israel at the River Chebar. Note ‘God of Israel’ not ‘God of Judah.’
  • that the cherubim had four faces, four wings and hands like humans under their wings (1:8).
  • that their faces are the same as those he saw by the River Chebar i.e. man, lion, ox, eagle. There is no explanation about the cherub face of v.14 being replaced.
  • that they move directly forward. Nothing can stop the progress of YHWH’s throne-chariot. God can move around anywhere he pleases. This fact is important to Ezekiel, he mentions the idea several times (1:9, 12, 17, 19, 20, 21; 10:11,16, 22).

SUMMATION

Ezekiel chapter 10 continues Ezekiel’s report of experiences during his second vision. They are a dramatic portrayal of God’s righteous anger and determination to bring judgement upon a rebellious nation. The early verses of the chapter focus on coals of fire taken from between the cherubim and scattered over the city; an action that represents the fiery judgement about to befall Jerusalem. The awe-inspiring imagery of the cherubim and wheels emphasizes the holiness and majesty of the Lord. The gradual departure of God’s glory from the temple is a stark symbolic reminder of the withdrawal of both the Lord’s presence and protection from his people. The defeat and disaster that befalls them will not be because YHWH is dead or weak but because he is no longer in his temple and has left to be with the exiles in Babylon. Chapter 10 serves as a solemn warning about the dire consequences of sin and disobedience.

Posted in Exposition

PSALM 73: ASAPH’S STRUGGLE WITH DOUBT

Posted on by writtenexposition

Psalm 73, penned by Asaph, is a reflection on faith, doubt, and the ultimate understanding of God’s justice. Asaph, a worship leader for King David and Israel, composed twelve of the psalms collected in the Book of Psalms (Psalm 50, 73-83). We learn something of his role and experiences in the books of Chronicles (1 Chronicles 6:31-32, 39; 16:4-7; 25:1-2; 2 Chronicles 5:12),

ASAPH’S PROBLEM

Despite his dedication to the Lord’s work, Asaph experienced profound struggles. He confessed, ‘my feet were almost gone; my steps had well nigh slipped,’ reflecting a deep personal crisis. Let us explore his journey through Psalm 73 in five sections: A Close Call (1-3), A Confusing Problem (4-14), A Correct Understanding (15-20), A Contrite Apology (21-22), and A Clear Conclusion (23-28).

A Close Call (Verses 1-3)

Asaph begins with a confident declaration of God’s goodness but quickly shifts to his own turmoil: ‘But as for me, my feet were almost gone; my steps had well nigh slipped.’ His honesty resonates with many believers who, despite knowing God’s goodness, find themselves doubting when they observe the prosperity of the wicked. Asaph admits that envy led him to this precarious state, demonstrating how easy it is for us to lose focus on God and be consumed by our own circumstances.

A Confusing Problem (Verses 4-14)

Asaph grapples with a troubling observation: the wicked seem to prosper without suffering. He notes their pride, violence, arrogance, prosperity, and good health. He wonders at their apparent lack of troubles, although they scoff at God. This contradiction between his beliefs (that God blesses the upright) and his experiences leaves him puzzled and bitter. He questions the value of his righteousness, feeling as though his efforts to live a pure life have been in vain. This section captures the internal conflict many believers face when reality does not align with their expectations of divine justice.

A Correct Understanding (Verses 15-20)

In his confusion, Asaph wisely chooses to keep his doubts to himself to avoid spreading negativity among his community. Instead, he seeks understanding in the sanctuary (plural – perhaps translate ‘great sanctuary’) of God. The turning point occurs when he enters God’s presence, where he gains a new perspective. Asaph realizes that the prosperity of the wicked is fleeting and their ultimate end is destruction. This revelation restores his faith and clears his confusion, thus demonstrating to us the importance of seeking God’s perspective in times of doubt.

A Contrite Apology (Verses 21-22)

Asaph’s newfound understanding leads to a contrite apology to God. He acknowledges his foolishness and ignorance in allowing his emotions and circumstances to dictate his faith. By confessing his weaknesses, he demonstrates humility and the need for God’s wisdom. Moments like this are crucial in one’s journey as a believer, contrition is important in restoring one’s relationship with God.

A Clear Conclusion (Verses 23-28)

The psalm concludes with a reaffirmation of Asaph’s faith. He resolves to trust in God, and recognizes the benefits of divine guidance and eternal security. He highlights several key benefits of salvation:

  • God’s Presence: “Nevertheless I am continually with thee: thou hast holden me by my right hand.” (v. 23)
  • God’s Protection: “Thou shalt guide me with thy counsel, and afterward receive me to glory.” (v. 24)
  • God’s Person: “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.” (v. 25)
  • God’s Provision: “My flesh and my heart faileth: but God is the strength of my heart, and my portion forever.” (v. 26)
  • God’s Proximity: “But it is good for me to draw near to God: I have put my trust in the Lord GOD, that I may declare all thy works.” (v. 28)

Summation

Asaph’s journey in Psalm 73 teaches believers the importance of maintaining faith amidst doubt and confusion. His honest confession of nearly slipping in his faith serves as a reminder that it’s natural to struggle but crucial to seek God’s perspective. By bringing our doubts to God, we gain clarity and an appreciation of his justice and goodness.

In conclusion, Asaph’s experience reminds us to judge our experiences by God’s word (the Bible), and not the other way around. True and lasting happiness is found not in worldly success but in our relationship with the Lord. As believers, let’s strive to keep our focus on God, especially in times of doubt, and trust in his ultimate justice and goodness.

Posted in General

ASAPH:- PSALMIST, SINGER AND SEER

Posted on by writtenexposition

INTRODUCTION

Of the four men in the Bible named Asaph the most notable is the Davidic Asaph – a Psalmist, Singer and Seer. He was a contemporary of King David and King Solomon who was primarily recognized for his role as a musician and psalmist, mainly during the reign of King David. The other three Asaphs are mentioned in Kgs 18:18; 1 Chron 26:11; Neh 2:8.

Asaph- Musician and Singer

In the Old Testament scriptures Asaph the son of Berechiah, a Levite of the Kohathite clan (1 Chron 6:38-39; Ez 3:10), is always associated with music. We first meet him in 1 Chron 15:16-19 when the Ark of the Covenant of the Lord was transferred from the house of Obed-edom the Gittite (1 Chron 13:13) to the tent that David had prepared for it (1 Chron 16:1) in Jerusalem. On that occasion ‘David spoke to the chief of the Levites to appoint their brethren to be the singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy’ (1 Chron15:16). Asaph was one of the Levites chosen to sing; he also played bronze cymbals (1 Chron 15:19).

David also appointed some of the Levites to serve before the ark that day ‘to invoke, to thank, and to praise the Lord, the God of Israel.’ Asaph was put in charge of this group of musicians and singers (1 Chron 16:4-7).

For the remainder of David’s reign Asaph was was one of the men in charge of the ‘service of song’ in the house of the Lord and this job lasted into Solomon’s reign, until the Temple was built (1 Chron 6:31-32). His general job description given in 1 Chron 16:37 was ‘to minister regularly before the ark as each day required.’

Asaph -Prophet / Seer

His close musical associates were Heman and Jeduthun (1 Chron 25:1, 6; 2 Chron 5:12) but as well as that the three of them are collectively said to have prophesied (1 Chron 25:1-2) and are individually referred to as a ‘seer’ (Asaph: 2 Chron 29:30; Heman: 1 Chron 25:5; Jeduthun: 2 Chron 35:15). According to 2 Chron 5:12 the sons of Asaph were choristers and musicians along with their father at the inauguration of Solomon’s Temple. Asaph seems to have been the founder of a Levitical dynasty of musicians and singers later called ‘the sons of Asaph’ (Ez 2:41; 3:10; Neh 7:44; 11:22). It is unclear if these men had a hereditary gift of prophecy but there is a record of Jahaziel, one of the ‘sons of Asaph,’ prophesying in the presence of King Jehosaphat (2 Chron 20:14).

Asaph – Poet / Psalmist

According to the headings of the Psalms twelve of the collection were written by Asaph. These are Psalm 50 and 73 -83. Asaph’s psalms are personal reflections that are still instructive and useful for believers today.

Posted in Exposition

EZEKIEL CHAPTER 9 – THE EXECUTIONERS

Posted on by writtenexposition

INTRODUCTION

Ezekiel’s second vision extends from 8:1-11:25 and concerns the departure of YHWH’s kabod (Glory or Presence) from Solomon’s Temple in Jerusalem, thus signifying the removal of divine protection and the abandonment of the city to impending judgement. This will come in the form of a siege and destruction by Babylonian forces some five years later.

In chapter 8 Ezekiel has, in vision, been snatched away from Babylon to Judah and shown the state of religion in Jerusalem at that time (Aug/Sept 592 BCE). He was taken to four locations close to the sanctuary where he viewed progressively worse forms of idolatry take place:

  • An idol at the temple entrance.
  • Elders worshipping graven images.
  • Women weeping for Tammuz.
  • Sun worship in YHWH’s temple.

YHWH cannot be expected to remain where such abominations take place so in chapter 9 he initiates judgement upon Jerusalem and Judah.

9: 1-2 Judgement commanded.

9: 3-4 Marking foreheads.

9: 5-7, 11 Judgement executed.

9:8 Ezekiel’s reaction

9: 9-10 YHWH’s response.

JUDGEMENT COMMANDED (1-2)

Following on from the mention of idolaters crying to YHWH for mercy with a ‘loud voice’ at the end of chapter 8, verse 1 of chapter 9 begins with Ezekiel hearing the ‘loud voice’ of YHWH (or YHWH’s kabod) summoning those ‘that have charge over the city.’

‘in mine ears’ – YHWH was not addressing Ezekiel but speaking in his hearing.

These officials (the word means someone designated to carry out an official task) are called ‘men’ in vv.1-2 but seem to be supernatural creatures in human form, perhaps angels. Each is to carry what is termed an ‘instrument of destruction’ (v.1) and ‘implement of smashing/shattering) (v.2); probably a battle-axe or war-club (Jer 51:20).

In response to YHWH’s summons six men come from a northerly direction (i.e. from Babylonia), appearing from the upper gate situated at the north of the temple courts (2 Kgs 15:35; Jer 20:2). As instructed, each executioner carries a destructive weapon. A seventh (or perhaps one of the six) carries a writing kit (materials necessary for writing) at his waist. This supernatural scribe is dressed in linen which was a fabric was worn by priests (e.g. Exod 28:29-42; 39:27-29; Lev 16:4, 23) and heavenly beings (Dan 10:5; 12:6-7). Angels are often associated with judgement (e.g. Gen 19:15; 2 Sam 24:16; 2 Kgs 19:35; Psa 78:9; Mt 13:49-50; Ac 12:23; 2 Thess 1:7-8). The executioners and the scribe assemble beside the bronze altar.

MARKING FOREHEADS (3-4)

Just as in chapter 8 the idolatry viewed by Ezekiel in 4 locations gets progressively worse, so in chapters 9-11 the departure of the kabod progresses in 4 stages (9:3; 10:4; 10:18-19; 11:22-23). Verse 3a of chapter 9 interrupts the flow the story to inform the reader that even before Ezekiel sees this part of the vision the kabod has already risen from the cherub upon which it rested and has moved to the threshold (entrance) of the temple. The kabod sometimes appears in connection with judgement (Num 14:10; 16:19, 42).

The cherub here is not one of the winged living creatures that support the throne chariot of chapter 1 but one of two cherubim in a three-dimensional sculpture placed above the ark of the covenant (1 Kgs 6:23-28; 2 Chron 3:10-13; 1 Kgs 8:6-7; 2 Chron 5:7-8) in Solomon’s temple. Some suggest that the singular used here refers to both cherubim since the sculpture may have been crafted from a single lump of metal (1 Chron 28;18). LXX has the plural here , and also in 10:2.

CHERUB/CHERUBIM

‘Living’ cherubim are associated with the Garden of Eden (Gen 3:24; Ezek 28:14,16) and with theophanies (2 Sam 22:11; Psa 18:10; Book of Ezekiel).

In Solomon’s temple (as also in the Tabernacle before that) inanimate cherubim were depicted. I have given references for the three-dimensional sculpture(s) in the Holy of Holies above.

There were also two-dimensional representations of cherubim carved or engraved in friezes, upon doors, and on cultic stands (1Kgs 6:29;, 32, 35; 7:29, 36; 2 Chron 3:7). The motif of cherubim was so much associated with YHWH that he was known as ‘The Lord of hosts, the cherubim sitter/dweller’ (1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15; 1 Chron 13:6; Psa 80:1; 99:1; Isa 37:16).

Vv. 3b-4. ‘And he called to the man clothed with linen’ Strictly speaking ‘he’ is the kabod but the order is said to be issued by YHWH. He instructs the man in linen to go through the city and put a mark on the foreheads of those who grieve and lament over all the detestable things being done in Jerusalem. There is no indication that necessarily these people are righteous, the standard is set much lower than that. They just have to be those who sigh and groan silently at the lamentable state of religious and social affairs in Jerusalem.

That this mark is a sign of protection, distinguishing the condemned from those to be spared, is not stated, but presumably that is the case (cp. Cain, Gen 4:15; First Passover, Exod 12). The Hebrew word for ‘mark’ is tāw, the last letter of the Hebrew alphabet. Most English versions translate it as ‘signature’ in Job 31:35 (e.g. ‘Here is my signature! Let the Almighty answer me!’ ESV) which leads some commentators to conclude that the mark is God’s signature, therefore a person marked in this way belongs to God and will be spared.

Since tāw in Paleo-Hebrew script was written as a cross (something like the shape of a + or an x) it has been suggested that its occurrence in 9:4 is an Old Testament anticipation of the cross of Christ and its association with salvation. Personally, I find this very far-fetched.

JUDGEMENT EXECUTED (5-7, 11)

The other executioners are commanded to follow the man in linen and strike down everyone who does not have the protective mark, sparing neither the young nor the old including women and children, and beginning at the sanctuary (the temple). No-one is to be spared. Then the slaughter begins, starting with the elders (8:11? or 8:16?) who are at the front of the temple.

So unfit is the sanctuary for YHWH’s presence that in v.7 he commands that the executioners contaminate his own temple by filling the courts with slain. It was believed that blood, bones and dead bodies would defile religious shrines and render the sites unusable for worship; e.g. see the deliberate desecration of religious sites by King Josiah in 2 Kgs 23:12-20. Ezekiel uses this verb ‘defile’ (ṭām’āh) of the temple three times (5:11; 9:7; 23:38). Elsewhere he uses (ḥālal) meaning ‘pollute/profane’ (7:21, 22; 23:39; 24:21; 25:3; 44:7).

In v.11 the man in linen reports that he has done what he was commanded to do. He does not say whether the other six have accomplished their grisly assignment, presumably they have.

EZEKIEL’S REACTION (8)

While the men are carrying out their appointed tasks Ezekiel displays his concern for the nation by falling on his face and pleadingly asking YHWH if he intends to destroy the entire nation of Israel and city of Jerusalem in his fury. Will a remnant (6:8-10) not be spared? In 11:13b Ezekiel also falls on his face and asks the same question again.

YHWH’S RESPONSE (9-10)

Ezekiel’s intercession is to no avail. YHWH tells him that that things have gone too far. The iniquity of Israel and Judah is extremely great. Until this point it has either been ‘house of Israel’ (8:6, 10, 11, 12) or ‘house of Judah’ (4:6; 8:17), here they are combined, emphasizing the enormity of the sin and how widespread it is.

In this verse (9) ‘the land is full of blood’ and the city ‘full of perversity.’ In 7:23 ‘the land is full of bloody crimes and the city is full of violence’. In 8:17 ‘they have filled the land with violence.’

‘For they say, The LORD hath forsaken the earth, and the LORD seeth not.’ This refers back to the complaint of the elders in 8:12 but here the two parts of the saying are reversed. This reversal facilitates the irony of v.10; i.e. they say that YHWH does not see but he does see – and his eye will not spare (5:11; 7:4, 8:18; 9:5,10).

Again the ruthlessness of YHWH in judgement is emphasized.

SUMMATION

Ezekiel chapter 9 moves on from the reasons for YHWH’s judgement in chapter 8 to the execution of the judgement itself. The chapter underscores the severity of God’s punishment of sin and corruption. In this part of his second vision Ezekiel sees YHWH unleash six supernatural executioners upon Jerusalem, the city is doomed. Verse 11 does not state how many receive the mark. If the phrase in v.8 is translated ‘I alone was left’ rather than ‘I was left alone’ then it may be that Ezekiel thinks no Jerusalemite is to be spared, hence his despair. The vision concerning the departure of YHWH’s kabod from Jerusalem continues in chapter 10.

Posted in Exposition

IDOLATRY IN THE TEMPLE PRECINCTS – EZEKIEL CHAPTER 8

Posted on by writtenexposition

INTRODUCTION

Ezekiel 8:1 commences the second major section of the book. This segment spans twelve chapters, from 8:1 to 19:14, with the initial four chapters (8-11) presenting what is arguably the most significant of Ezekiel’s visions. These chapters narrate the dramatic departure of the kabod (glory) of YHWH from the Jerusalem temple.

This vision is then followed by twelve oracles of varying length, each commencing with ‘The word of the Lord came unto me, saying’ (12:1; 12:8; 12:17; 12:21; 12:26; 13:1; 14:2; 14:12; 15:1; 16:1; 17:1; 18:1) and treating some aspect of the forthcoming judgement upon Judah and Jerusalem.

EZEKIEL CHAPTER 8

Ezekiel 8:1-2 details the circumstances and commencement date relating to the vision of chapters 8-11 and the oracles of chapters 12-19 that follow.  The remaining verses provide justification for YHWH’s abandonment of his sanctuary. The chapter may be divided as follows:

The commencement date and circumstances of the vision and oracles (8:1-2)

The image that provokes jealousy (8:3-6)

Animal worship (8:7-13)

The weeping for Tammuz (8:14-15)

The worship of the Sun (8:16-18)

THE COMMENCEMENT DATE AND CIRCUMSTANCES OF THE VISION AND ORACLES (8:1-2)

In chapter 1 we discover that Ezekiel is a priest from Judah who had been deported, presumably as one of ten thousand elite citizens of Judah, by Nebuchadnezzar to Babylon along with King Jehoiachin (Ezek 1:1-2; 2 Kgs 24:13-14) in 597 BCE. At that time Ezekiel was twenty-five years of age. Five years later, at age thirty, YHWH called him to be a prophet to the exiles in Babylon. Ezekiel supplies precise dates for his prophecies, all (with the exception of 29:17) in chronological order (1:1-2; 8:1; 20:1; 24:1; 26:1; 29:1; 29:17; 30:20; 31:1; 32:1; 32:17; 33:21; 40:1).

Chapter 8:1 gives the date of Ezekiel’s second vision as the fifth day of the sixth month (Elul) of the sixth year of Jehoiachin’s exile (Aug/Sept 592 BCE), some thirteen (LXX) or fourteen (MT) months after the first vision. This is roughly halfway between the first siege of Jerusalem/Jehoiachin’s exile in 597 BCE and the forthcoming judgement of YHWH upon Judah and Jerusalem in the form of a second Babylonian siege (586/587 BCE).

On the recorded date Ezekiel was visited at his house by a group of ‘the elders of Judah,’ that is, the leaders of the Jewish community in exile in Babylonia. Why they wished to consult him on this occasion is not stated, unlike two other occasions (14:1-3; 20:1) when the purpose of their visit was to ‘inquire of the Lord.’ As the elders sat before Ezekiel YHWH took hold of him once more (see 1:3; 3:14) but this was not in response to any questions posed by them.

In this vision the mysterious supernatural figure of 1:27 returns, puts forth the likeness of a human hand ( i.e. he was not human), lifts Ezekiel by a lock (‘twisted’ i.e. tassel Num 15:38, 39) of hair and transports him to the Jerusalem temple where he shows him the sins of the leaders of Judah. There is some disagreement as to whether this figure is YHWH himself or a representative who speaks for him. There are certainly strong parallels between the description (of YHWH) in 1:27 and that in 8:2, although the characteristics are presented in reverse order.

1:27 the colour of amber

1:27 of his loins even upward

1:27 his loins even downward

1:27 the appearance of fire

———————————–

8:2 the appearance of fire

8:2 of his loins even downward

8:2 from his loins even upward

8:2 as the colour of amber

The figure certainly speaks as YHWH (‘my sanctuary’ 8:6; ‘provoke me to anger’ 8:17; ‘I will deal in fury,’ ‘I will not hear them’ 8:18) and later in the vision Ezekiel addresses him as ‘Lord God’ (9:8; 11:13).

THE IMAGE THAT PROVOKES JEALOUSY (8:3-6)

Having been snatched up in a trance by the mysterious figure and teleported from Babylonia to Israel (this happens another time in 40:1-2) and seeing what God was seeing (‘in the visions of God’), Ezekiel is deposited in the first of four locations – the north gate of Jerusalem, which is the ‘seat’ of an offensive idol that provokes jealousy. YHWH had made it clear to the Israelites in Ex 20:5; 34:14 that they were to worship him exclusively, he is a jealous God who will not share. This idol provokes YHWH to jealousy not only because it is a false god but also because of where it is situated; in the precincts of YHWH’s temple.

The statue is called a semel (translated ‘image’) in this passage, a word which occurs only here, in Deut 4:16 and in 2 Chron 33:7, 15. The 2 Chronicles passage describes the idol that King Manasseh of Judah (c. 686 to 642 BCE) set up in the temple, and later removed, as a carved semel. 2 Kings 21:7 clarifies that it was an Asherah pole, a representation of the goddess Asherah. Since the statue here in Ezekiel 8:3, 5 is said to be a semel what Ezekiel views in the vision may be another Asherah pole erected at the same site. Sweeney (Reading Ezekiel 2013, p.56), however, suggests that it may have been a stele, depicting Nebuchadnezzar and his gods (esp. Marduk) and commemorating Babylonian subjugation of the city at the time of Jehoiakim’s revolt in 598/597 BCE, which would have been erected in a prominent position like the temple courtyard.

Ezekiel reports that the kabod (glory) of YHWH there, as in the vision in the plain (3:2-23).

The kabod

Kabod occurs 199 times (excluding the proper name Ichabod) in the Old Testament and has the idea of weightiness. It carries various shades of meaning, including burden, riches, honour, respect, reverence, splendour, distinction, majesty, dignity and weight/mass. It is often translated into English as glory or presence. Kabod/glory is something that gives people or objects importance or makes them impressive:

Isa 60:13 – Isaiah speaks of the kabod of the trees of Lebanon.

Isa 16:11 – Isaiah wrote about the kabod of Moab, in 17:4 of Jacob and in 21:16 of Kedar.

Gen 45:13 – Joseph instructed his brothers to tell his father of all his kabod in Egypt.

YHWH’s kabod (glory)

There appears to be two sides to YHWH’s kabod (glory):

a) The glory the he himself manifests. b) The glory that is due to him.

It is the first of these that concerns us and there are various aspects to this.

i. The glory of YHWH in creation (Psa 19; 29; 57; 72; 96; 97; 102; 104; 108; 113; 138).

ii. The glory of YHWH’s works in history; especially in relation to Moses, Sinai (Ex 24:16-17; Deut 5:24) and the wilderness wanderings (pillar of fire and cloud).

iii. The glory of YHWH in Israel’s system of religion, his great power and majesty associated with the tabernacle (Ex 40:34-35) and later the temple (2 Chron 5:14; 7:1-2).

iv. The future eschatological glory of YHWH – mainly in Isaiah (e.g. Isa 60).

v. The glory of YHWH in theophany – mainly in Ezekiel where YHWH and his kabod are almost indistinguishable.

In Ezekiel 8:4 the kabod is called ‘the glory of the God of Israel’ – a title which only occurs in Ezekiel (8:4; 9:3; 10:19; 11:22; 43:2). In v.5 Ezekiel’s guide draws his attention to the semel that provokes jealousy located in the northern ‘entrance’ (this is the only occurrence of this Hebrew word in the Old Testament) and in v.6 asks him ‘Son of man, seest thou what they do?’ – this question is repeated in vv. 12, 15 and 17. This query would suggest that not only did Ezekiel see the statue but also people worshipping it. In this vision Ezekiel is being shown the reasons for the departure of the kabod from the temple (11:23) and for the forthcoming judgement and destruction.

There is much discussion about the subject of the infinitive ‘to drive away’ (KJV ‘go far off) in v.6. Ka Leung Wong (p.397) explains: ‘The crux of the problem lies in the word lrhqh which is a qal infinitive construct with l, having a feminine form. The main question is to decide what its subject is.’

The possibilities are the abominations, the people of Israel or YHWH. It can hardly be the abominations so which of the other two is it likely to be? Should it be translated a) to drive themselves away , or b) to drive me (i.e. YHWH) away?

Those who take the subject as YHWH point out that in the immediate context YHWH is the speaker and that the broader context (chapters 8-11) deals with the departure of YHWH’s kabod from the sanctuary. The problem for many is that this makes the departure of the kabod involuntary, i.e. YHWH is not departing of his own accord but is forced out of his own sanctuary because of the abominations present there.

The subject probably is the house of Israel. Although they are not literally far from YHWH’s sanctuary (since they are worshipping in the temple precincts) by their idolatry they figuratively drive themselves far from it, in a spiritual sense.

The standard view of chapters 8-11 is that they are chapters about the abandonment by YHWH of his sanctuary, thus depriving the people of his protection and leaving them open to defeat and exile. Ezekiel 5:11 would seem to support this view (Therefore, as I live” ​— ​this is the declaration of the Lord GOD ​— ​“I will withdraw and show you no pity, because you have defiled my sanctuary with all your abhorrent acts and detestable practices.” Ezekiel 5:11 CSB.)

An alternative, however, is that by the time of the vision of 8-11 YHWH’s mobile kabod had already left the Jerusalem temple and moved east to be with the exiles in Babylon (notice that it departs to there in 11:23 and comes from there in 43:2). According to this view chapters 8-11 are about a visitation in judgement. YHWH, having already departed from the temple, has temporarily returned in order to show Ezekiel the reasons for Jerusalem’s destruction (chapter 8) and to initiate the judgement (9:1 ff.). This theory is based on a statement in 43:3 which refers back to the vision of chapters 8-11: (‘And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face.’)

Verse 6 ends with the statement ‘and thou shalt see greater abominations.’ This saying is repeated in vv. 13 and 15.

ANIMAL WORSHIP (8:7-12)

Ezekiel’s guide then takes him to the entrance to the inner court and instructs him to view the practices being conducted inside the temple compound. This location is closer to the sanctuary than the first. It is unclear exactly how Ezekiel gains entrance but it involves a wall, a hole, further excavation by Ezekiel and the discovery of a secret door. Ezekiel, in vision, seems to break through a casemate wall and enter a room of a house. That dwelling either extends into the temple wall or is built in the space between double walls. There he encounters a group of seventy of the elders of Judah burning incense in front of animal reliefs or murals. These are said (v.10) to be depictions of reptiles and abominable beasts. ‘Abominable’ (šeqeṣ) occurs in Lev 7:21, eight times in Lev chapter 11 and in Isa 66:17. It describes ritually unclean animals including:

Lev 11:10-12 Creatures that live in water but do not have scales or fins.

Lev 11:13-20 Birds of prey.

Lev 11:20, 23 Some insects.

Lev 11:41-43 Reptiles.

Isa 66:17 Pigs, mice.

This scene is doubly abominable in that a) graven images are present, and b) that unclean foods are spread out for a ritual meal.

SEVENTY ELDERS

In Ex 24:9 seventy elders saw the glory of YHWH. In Num 11:25 the spirit of God rested upon seventy elders. Here seventy elders are offering incense to false gods.

The worship leader at this private ritual is named as Jaazaniah the son of Shaphan, who ‘stood’ in the midst of them. He is not the Jaazaniah of Ezekiel 11:1 because his father’s name is different. The verb ‘stand’ (āmaḏ), according to Strongs ‘has the sense of serving before someone, as Joseph served, stood before Pharaoh (Gen. 41:46).’ Likely Jaazaniah the son of Shaphan and the elders are not priests and therefore have no right to burn incense.

It may be that Jaazaniah the son of Shaphan was the brother of Gemariah the son of Shaphan the scribe (Jer 36:10, 12) who was supportive of the prophet Jeremiah (Jer 36:25). There are also references in Jeremiah to Ahikam (Jer 26:24) and Elasah (Jer 29:3) who are also said to be sons of Shaphan. Perhaps their father was Shaphan the scribe of 2 Kgs 22 who some thirty years earlier had read the rediscovered copy of the Torah to King Josiah, an event that sparked wide-ranging religious reforms.

Once again (v.12) Ezekiel’s supernatural guide asks him ‘hast thou seen? (8:6,15,17) and comments that the elders also worship in the dark (i.e. at night), in their own chambers. These men may have been occupying cell-like quarters meant for priests at the temple. Ezekiel includes similar accommodation in his plans for an ideal temple (45:1-11).

V.12 ends with an insight into the thinking of the elders who say: ‘The Lord seeth us not; the Lord hath forsaken the earth.’ This might mean that they thought they were acting in private and YHWH could not see them. It is, however, more likely that they are not referring to YHWH’s supposed inability to see but to his lack of interest and involvement. Somehow they were already aware that their idolatry had offended YHWH, his departure therefore inevitable. They accuse YHWH of forsaking the earth when, in effect, it was they who had forsaken him.

‘For they say.’ Ezekiel quotes what people are saying in other passages as well (9:9; 12:22; 18:2, 19; 20:49; 37:11).

Since the four episodes in this chapter are scenes of increasing abomination Ezekiel is once again told that even worse things than this are going on.

THE WEEPING FOR TAMMUZ (8:14-15)

Ezekiel’s guide now takes him to a new location; the north gate of the temple, where he sees a group of women weeping for Tammuz (Dumuzi). This was a fertility deity in Mesopotamian mythology usually depicted as a young man and said to be the consort of the goddess Ishtar (Inanna). He was associated with spring vegetation (died and then returned the following summer) and the cyclical nature of life, death and rebirth. The wailing for Tammuz was a feature of mourning rituals that lamented his death and looked forward to his return. This Babylonian cult must have been practised by some Jewish women in Jerusalem. This myth about a dying and rising god is thought to equate to the Egyptian one about Osiris and Isis and to the Greek story about Adonis and Aphrodite.

Again (v.15) Ezekiel is told that even worse things than this are going on.

THE WORSHIP OF THE SUN (8:16-18)

Ezekiel is now taken in vision to a fourth location. This is in the inner court before the entrance to Solomon’s temple and between the portico (’ûlām, porch, vestibule, 1 Kgs 6:3; 1 Chr 28:11; 2 Chr 3:4; Joel 2:17) and the altar. Presumably this was an area where only Levitical priests could enter (2 Chron 4:9; Joel 2:17). Here Ezekiel discovers a group of about 25 men (LXX says 20) facing eastward and worshipping the sun. That they are bowed down to the sun, standing with their backs toward the temple, is the ultimate act of disrespect and signifies a complete rejection of YHWH. They have literally turned their backs on him. This fourth scene is the climax of the abominations shown to Ezekiel, in ascending order of seriousness. There is an early Old Testament reference to solar worship in Job 31:26-28. That the practice of Sun worship took place in Judah is confirmed by 2 Kgs 23:5,11. There is a later reference to 25 men (11:1) but no indication that this is the same group.

In v.17 Ezekiel is once again asked if he has seen this. A rhetorical question then follows: ‘Is it not enough for the house of Judah to commit the detestable acts they are doing here, that they must also fill the land with violence and repeatedly anger me, even putting the branch to their nose?’ (CSB). This question, to which the answer is obviously ‘Yes!,’ is designed to emphasize that the practices Ezekiel has seen performed are abominations that provoke YHWH to anger. Three transgressions are listed:

  • The worship of false gods – committing abominations.
  • The land filled with violence. As in 7:23 idolatry is linked with social injustice.
  • The deliberate provocation of YHWH. They put a branch to their/his nose. What this involves is not known. If they put a branch to their nose possibly the reference is to an obscene worship ritual involving vine branches that provokes YHWH to anger. If they put the branch to his nose the implication is that they direct an obscene, arrogant and deliberately provocative gesture at YHWH. The word zemôrāh meaning branch or tendril occurs four other times in the Old Testament (Num 13:23; Isa 17:10; Ezek 15:2; Nah. 2:3) and refers to vines.

V.18. YHWH will therefore not spare them and will not have pity. Even though the people cry for mercy with ‘a loud voice’ he will not hear them. The thought of a loud voice is taken up again in the next verse (9:1) which begins with the ‘loud voice’ of YHWH.

SUMMATION

In chapter 8 Ezekiel is transported in vision from Babylonia to Jerusalem where he witnesses the idolatrous state of religion and society back home. He views scenes of idolatry in four locations. Each location is closer to the sanctuary itself and each scene of idolatry is progressively worse. The temple precincts are polluted, why would YHWH stay? Chapter 8 provides justification for the withdrawal of the kabod of YHWH from the temple (chapters 8-11). Once YHWH abandons Jerusalem because of his people’s sin it will no longer be inviolable; the Babylonians will be able sack the city.

This chapter sets the stage for the judgement to come, as YHWH withdraws His protection, leaving Jerusalem vulnerable to destruction. The vivid imagery and detailed narrative underscore the severity of the people’s sins and emphasize the dire consequences of forsaking YHWH for idols.

BIBLIOGRAPHY

de Vries, Pieter 2015. The Kābôd of Yhwh in the Old Testament: with particular reference to the Book of Ezekiel. BRILL.

‌Ackerman, Susan. “A Marzēaḥ in Ezekiel 8:7-13?” The Harvard Theological Review, vol. 82, no. 3, 1989, pp. 267–81.

Aharoni, Yohanan. “The Date of Casemate Walls in Judah and Israel and Their Purpose.” Bulletin of the American Schools of Oriental Research, no. 154, 1959, pp. 35–39.

Lapp, Nancy L. “Casemate Walls in Palestine and the Late Iron II Casemate at Tell El-Fûl (Gibeah).” Bulletin of the American Schools of Oriental Research, no. 223, 1976, pp. 25–42.

Wong, Ka Leung. “A Note on Ezekiel VIII 6.” Vetus Testamentum, vol. 51, no. 3, 2001, pp. 396–400.

Yamauchi, Edwin M. “Tammuz and the Bible.” Journal of Biblical Literature, vol. 84, no. 3, 1965, pp. 283–90.

Posted in Exposition

THE END IS NEAR – EZEKIEL CHAPTER 7

Posted on by writtenexposition

Reading: Ezekiel 7:1-27

INTRODUCTION

Ezekiel 7:1 introduces a powerful and foreboding message from YHWH to the prophet Ezekiel, continuing the ominous prophecies about the judgement upon Judah and Jerusalem. Unlike the previous chapters (4-6) which held out some hope that a remnant would survive, this chapter does not mention that but rather makes it clear that disaster is imminent and unavoidable. The repeated emphasis on words like ‘day’ and ‘end’ underscores the urgency and finality of the impending judgement: for example: ‘the end is come’ (7:2, 6); ‘the day is come’ (7:10, 12); ‘the day draweth near’ (7:12); ‘the day of the wrath of the Lord’ (7:19).

DIVIDING THE PROPHECY

The prophecy in Ezekiel 7 naturally falls into two sections (vv. 2-4 and vv. 5-27), each beginning with ‘Thus saith the Lord God.’ However, for easier consideration it can be broken down into smaller segments:

7:2-4 Judgement announced

7:5-9 Unprecedented Disaster

7:10-13 Social Upheaval

7:14-16 Military Collapse

7:17-22 Signs of Despair

7:23-25 Make the Chain

7:26-27 Ineffective Leadership

JUDGEMENT ANNOUNCED (7:2-4)

In verses 2-4 the prophecy declares that disaster will strike not just Jerusalem and Judah but ‘the four corners of the land’ i.e. the whole land of Israel will be affected by the Babylonian invasion. The occurrence of ‘end’ five times in the first six verses emphasises the finality and certainty of the judgement

The end is presented as having already arrived (‘now’ – repeated v. 8), creating a sense of urgency and inevitability. The Preacher’s Commentary explains that:

The Hebrew word ba¯), translated here “has come” can also mean “is coming” and thus there is created a certain degree of uncertainty as to the exact timing of the events about which Ezekiel warns. Some of the usages of ba¯) by themselves would be grammatically almost certain to mean “has come” while others would by themselves mean “is coming.” That they are mixed purposely here suggests to the listener that there is an urgency to the timing. A process has started which will conclude quickly: it is not completed yet, but will not be delayed for long, either.

God’s anger is portrayed as a force that can be sent. ‘I will send mine anger’ shows that in actual fact it had not yet come. The people will be judged according to their sinful ways, particularly their idol worship, which Ezekiel refers to as ‘abominations’ (offensive things). This aligns with the New Testament depiction of the judgement of believers and unbelievers according to behaviour ( 2 Cor 5:10; Rev 20:12-13).

The severity of their sins means that YHWH will show no mercy or spare them from the judgement; they will face the consequences of their actions. The section concludes with the recognition formula ‘they shall know that I am the Lord.’ It is repeated in verses 9 and 27.

UNPRECEDENTED DISASTER (7:5-9)

Beginning with the authoritative ‘Thus saith the Lord God,’ this section describes an unparalleled disaster. The ‘only’ evil that will come upon them will be unprecedented and decisive. The word ‘watcheth’ in verse 6 is a verb meaning to wake up. Verse 6 ends and verse 7 starts with the same verb ‘come,’ which is repeated seven times in vv. 5-12. These terms highlight the immediacy of the calamity.

What Ezekiel meant by the word ‘morning’ (KJV) in verse 7 is not entirely clear. It translates a word meaning ‘ring’ or ‘turn’ and the main thought is of something round. It contains the ideas of cycle, turn of events, crown and has been translated as doom, morning and diadem (Isa 28:5). It occurs again in verse 10. ‘Morning’ probably fits well with the idea of wake up in the previous verse and thus signifies the dawn of a new day, a dreadful era the like of which the Israelites have never experienced before. That day is near and is a day of tumult (KJV ‘trouble’) in which they will hear the noise of war. That clamour is contrasted with the ‘sounding again of the mountains.’ This is not referring to an earthquake but most likely to the joyful conversation of workers at harvest time (Isa 16:10) in vineyards on mountain slopes; the opposite of the tumult of invasion. In this verse the imminence of judgement is conveyed by the following phrases: ‘the morning is come,’ ‘the time is come,’ and ‘the day…is near.’ Here ‘the day’ is introduced – a concept that will be developed from verse 10 onwards.

If translated ‘crown’ or ‘diadem’ rather than ‘morning’ it could be a reference to the Chaldean King Nebuchadnezzar.

Verses 8 and 9 again state that the punishment is the Israelites’ own fault and that no mercy or compassion will be shown by YHWH. These two verses are a repetition of verses 3 and 4 but with ‘that smiteth’ added after ‘ye shall know that I am the Lord.’ This emphasizes that the judgement is from YHWH. The additional wording forms a compound name of the Lord: YHWH-Makkeh, The Lord who smites. For other compound names see my post COMPOUND NAMES OF YHWH

SOCIAL UPHEAVAL (7:10-13)

Verses 10-13 depict a society in turmoil. The day of judgement has arrived, signified by the dawn of morning. Some commentators take ‘the rod hath blossomed’ etc. to refer to Judah; the idea being that pride has flourished among the people, contributing to their downfall, i.e. they have been over-confident. Violence has become a rod of wickedness, symbolizing the prevalence and severity of sin among the people.

I take it, however, that the rod refers to the Neo-Babylonian Empire and its swift rise to ascendancy in the Ancient Near East under the Chaldean kings Nabopolassar (626-605 BCE) and his son Nebuchadnezzar II (605-562 BCE). In the Bible a budding rod represents growth and prosperity (for the story about Aaron’s rod that budded, blossomed and bore almonds please read Numbers chapter 17). Three clauses describe the Chaldeans: 1) ‘the rod hath blossomed’ 2) ‘pride hath budded’ 3) ‘violence is risen up into a rod of wickedness.’ The prophet Habakkuk described this proud and violent nation as follows:

For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs.
They are terrible and dreadful: their judgment and their dignity shall proceed of themselves.
Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat.
They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand.
And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every stronghold; for they shall heap dust, and take it. Habakkuk 1:6-10

Like a rod that blossoms, buds and grows that nation will rise up as an instrument of God’s punishment upon Judah. What will be the result for the inhabitants of the land of Israel? – ‘None of the people will be left, none of that crowd—none of their wealth, nothing of value. Ezekiel 7:11 (NIV). The invasion will bring total societal collapse. So many people will die that there will be no lamentation for their fate. The usual burial practices will not be carried out.

The day of judgement approaches (12-13) and it will be a time of despair for all. Everyday business transactions will be meaningless as the population faces extermination or captivity. Neither the buyer nor the seller will find cause for rejoicing or mourning as the entire population will be consumed by the wrath of God. The buyer will not rejoice in having negotiated a favourable deal for he will never enjoy what he has purchased. The seller will not mourn over what he has parted with for it will be taken away from him in any case. The invaders will take everything, there will be nothing left to buy or sell.

The usual protections of property laws, like those in Leviticus (Lev 25:14, 24-28) regarding the Year of Jubilee, will be irrelevant in the face of such widespread destruction. Every fiftieth year property that had been sold would revert to the original owner or his heir, thus ensuring the protection of a family’s inheritance, i.e. ancestral land. Those who have sold property will not be able to reclaim it, even if they are still alive, because they will be in captivity.

The vision concerning the people (the whole multitude) will not turn back; i.e. the prophecy will not be reversed. Because of their sins they will not be able to preserve their lives.

MILITARY COLLAPSE 7:14-16

Despite the sounding of a trumpet to prepare for war no-one will respond. God’s wrath will paralyse the people, rendering them defenceless against the Chaldean invaders.

The judgement will come through external threats such as war (sword) and internal afflictions like pestilence and famine. Whether people are in the field or in the city, death will be inevitable. Those who escape the city will be killed by the invaders and those under siege inside the city will die of famine and plague. This repeats the prophecy of the three-fold judgement (sword, famine, pestilence) already given in 5:2, 12 and 6:11. According to v.16 some may flee to the mountains but they will be overwhelmed by their guilt and grief and ‘mourn like doves of the valleys’ (Isa 38:14; 59:11).

SIGNS OF DESPAIR (7:17-22)

The coming judgement will induce such terror that the entire population will be physically weak and feeble. They will wear sackcloth, a sign of mourning and repentance, and display horror and shame. They will show their grief by shaving their heads (see Mic1:16), a practice that was forbidden in Deut 14:1; especially for priests Lev 21:5; Ezek 44:20. The picture seems to be that they will dress in sackcloth but wear horror as an outer garment.

Silver and gold, which have been the cause of their spiritual stumbling, will not be able to ‘deliver them in the day of the wrath of the Lord.’ It will become worthless because there will be no food available to buy. They will therefore throw away their wealth (for similar see Isa 2:7-8, 20) in disgust because it has become ‘detestable’ (KJV ‘removed’). The word niddāh means a woman’s menstrual flow. In the Old Testament it refers to something regarded as impure, filthy, and unclean (Lev 20:21; Ez 9:11; Lam 1:17). It occurs again in the next verse, v.20.

Speaking of the whole nation in the singular as ‘he’ and ‘his’ the prophecy says that the Lord had given them wealth but since in their pride (KJV ‘majesty) they turned it into abominable idols, the Lord will make it an unclean thing (niddāh) to them (KJV ‘set it far from them’).

God will allow their wealth to be plundered and defiled by foreign invaders. ‘They shall pollute it’ simply means that the precious metals that have been made into idols will not be used for religious purposes but rather put to common use. There is no suggestion that the idols are holy. ‘Pollute’ (ḥālal) in that same sense occurs again in the next verse, v. 22.

God will turn his face away from his people, symbolizing his withdrawal of help and protection from them. This will allow the heathen enemy robbers to desecrate his ‘treasure’ (KJV ‘secret place‘). Some commentators view this as a reference to the temple and its destruction by the invaders but in Hebrew ‘temple’ is masculine. Greenberg (1983, p. 154) points out: ‘Judging from the feminine suffixes in the next clause (“it”) this is an epithet of the city or land of vs. 23 (both fem. in Hebrew); so T (“the land in which my Presence dwells).’

In this passage the Babylonians are referred to in disparaging terms (cp. Ezek 28:7; 30:11) as ‘the strangers’ (v.21), ‘the wicked of the earth’ (v.21), ‘robbers’ (v.22) and ‘the worst of the heathen’ (v.24).

MAKE THE CHAIN 7:23-25

The instruction ‘make the chain’ tells Ezekiel to perform another symbolic action that conjures up an image of captivity and exile (cp. Jer 27:2; Nah 3:10). He is to forge a chain. Jerusalem’s crimes will lead to its downfall; it is full of violence and capital crimes (lit. judgements of blood). Foreign conquerors (‘the evil ones of the heathen’ i.e. the worst of) will occupy Israelite homes, defile their sacred places and end their pride and power.

The conquest of the land, the destruction of holy sites, the occupation of homes by the invaders, and deportation fulfil the covenant curses of Leviticus chapter 26:31-33. Despite desperate attempts to bring about peace their efforts will be in vain and horror will certainly come upon them.

INEFFECTIVE LEADERSHIP 7:26-27

Calamity will be compounded by a lack of guidance. Prophets, priests and elders will have no answers as God will have withdrawn. There will be no words of revelation, knowledge or counsel and as a result all ranks of the population, the king, the prince (tribal chieftain), and the people of the land will be will be stricken with fear and despair.

God will bring on them the the evil that they have done to others. The judgement will be a direct consequence of their deeds and it will ensure that they recognize YHWH’s sovereignty and authority – ‘they shall know that I am the Lord.’

SUMMATION

This concludes the first major unit of the book, marking the end of the initial cycle of prophecies (chapters 4-7) which predicts dreadful judgements upon Judah and Jerusalem. Chapter 7 characterises these as retribution for their violence (7:7-11), improper use of wealth (7: 19-20), and idolatrous practices (7:20). It emphasises that they will be punished in accordance with their deeds (7:8, 9, 27) so they will suffer violence (7:25), their wealth will be unable to save them (7:19) and their holy places will be destroyed and defiled (7:24). This seventh chapter of Ezekiel presents a vivid depiction of impending judgment upon Judah and Jerusalem for their sins, highlighting the severity and inevitability of God’s wrath.

Posted in General

COMPOUND NAMES OF YHWH

Posted on by writtenexposition

often called THE COMPOUND NAMES OF JEHOVAH

ADONAI-YHWH – THE LORD GOD Gen 15:2

YHWH-JIREH -THE LORD WHO PROVIDES Gen 22:14

YHWH-ROPHEKA -THE LORD WHO HEALS Exod 15:26

YHWH-NISSI – THE LORD MY BANNER Exod 17:15

YHWH-MACCADDESHEM – THE LORD WHO SANCTIFIES Exod 31:13; Lev 20:8; 21:8; 22:32; Ezek 20:12

YHWH-SHALOM – THE LORD IS PEACE Judg 6:24

YHWH-SHAPHAT – THE LORD THE JUDGE Judg 11:27

YHWH-TSEBAOTH – THE LORD OF HOSTS 1 Sam 1:3

YHWH-ELYON – THE LORD MOST HIGH Psa 7:17; 47:2; 97:9

YHWH-ROHI – THE LORD MY SHEPHERD Psa 23:1

YHWH-ELOHENU – THE LORD GOD Psa 99:5, 8

YHWH-TSIDKENU – THE LORD OUR RIGHTEOUSNESS Jer 23:6

YHWH-MAKKEH – THE LORD WHO SMITES Ezek 7:9

YHWH-SHAMMAH – THE LORD IS THERE Ezek 48:35

Posted in Exposition

AN ORACLE ADDRESSED TO THE MOUNTAINS OF ISRAEL – EZEKIEL 6:1-14

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Ezekiel Chapter 6:

The chapter may be simply divided as follows:

1-4 PREDICTION

5-7 DESOLATION

8-10 PRESERVATION

11-14 LAMENTATION

INTRODUCTION

Ezekiel chapter six, like chapters four, five and seven, predicts severe judgements on the people and land of Judah. The structure of this chapter is similar to that of chapters thirty-five and thirty-six, which are also addressed to mountains. Chapter thirty-five is addressed to Mount Seir and the mountains of Edom and chapter thirty-six to the mountains of Israel. All three chapters (6, 35 and 36) have the same basic structure:

  • The word of YHWH comes to the prophet.
  • A prophecy is addressed to the mountain(s).
  • Bloodshed, death and destruction are predicted.
  • The power of the Lord is recognized.

1-4 PREDICTION

In v.1 the word of YHWH comes to the prophet with an instruction (v.2) to ‘set thy face towards the mountains of Israel’ and address the oracle to them. The expression ‘set thy face’ most likely implies taking up an attitude of opposition. It might also mean that Ezekiel is not to be afraid when delivering the message or even that he is literally to face westwards while speaking (see also 13:17; 21:2; 25:2; 28:21; 38:2).

With the exception of Josh 11:21 the phrase ‘mountains of Israel’ is found only in Ezekiel. It stands for the land of Israel (Deut 11:11 ‘a land of hills and valleys’) and indicates that YHWH will not only judge Jerusalem but also the whole land.

Where there are hills or mountains one also finds valleys, ravines and watercourses and these are all addressed in v.3. Ezekiel, of course, was not asked to literally speak to geographic features. Rather, here we have a technique known as personification – attributing human qualities or characteristics to something that is not human. To the personified locations YHWH issues a threat of invasion (‘a sword upon you’). The purpose of this punishment is that the ‘high places,’ which have been associated with idolatrous worship, might be utterly destroyed.

The cultic practices at the high places were syncretic in that the people worshipped YHWH there but combined this with rituals associated with other deities, such as Baal, Asherah and the planets (2 Kgs 23:4; Ezek 8:16). In connection with this v.4 mentions altars, images and idols.

Altar (mizbēaḥ) – this word is derived from a verb meaning to slaughter and refers to a raised location where sacrifices are offered.

Image (ḥammān) – solar pillar (Isa17:8; 2 Chron 34;4,7) or incense altar.

Idols (gillûlim) – Always occurring in the plural, this is Ezekiel’s favourite word for the false deities worshipped by Israel and Judah. It is thought to have derived from the Hebrew for ‘dung’ and is therefore derogatory and contemptuous. Ezekiel refers to deities other than YHWH as ‘dung-gods.’ YHWH will cast down the slain before the idols.

5-7 DESOLATION

The first half of v.5 repeats the end of v.4 that dead Israelite bodies will lie before their idols. V.5b adds that their bones will be scattered round about the altars. This emphasizes the futility of idolatry. The people would be slain as they sought help from their idols and their corpses would be lying uninterred on the ground as if offered as human sacrifices to those idols. Ironically, the Babylonians would show no mercy to the Israelite idol worshippers, even though they were idolaters too.

Verses 6-7 predict total desolation. Their towns will be waste and the high places ruined. The altars and idols will be cut down and their works wiped out. ‘Your altars,’ ‘your idols’ and ‘your works’ stress that not only did the useless idols belong to the people of Judah but also that they had manufactured these images themselves. Everything relating to the idol worship would be obliterated. That these should be destroyed is the stated purpose for total destruction.

‘high places’ Before the construction of Solomon’s temple as the central shrine for the worship of YHWH rites and sacrifices were conducted at local shrines called high places (e.g. 1 Sam 9:13, 19, 25; 10:5; 1 Kgs 3:2). We read of them first in Lev 26:30 and especially in the Kings, Chronicles and the Prophets. According to Deut 12:2-3 these locations ought to have been destroyed once the Israelites entered the Promised Land but the Israelites, whose God had appeared to Moses at Mount Sinai, easily adopted the Canaanite custom of conducting religious rites on hills and worshipped YHWH in such locations. Unfortunately, they adopted heathen practices as well, especially those associated with the fertility cults, such as male and female sacred prostitution.

The Old Testament uses the following words in this connection:

qāḏēš / qeḏēšāh Deut 23:17-18; 1 Kgs 14:24; 15:12; 22:46; 2 Kgs 23:7; Hos 4:4

zōnāh Gen 38:15; Lev 21:7; Deut 23:18; Prov 7:10; Jer 2:20; Ezek 23:44; Hos 2:5

possibly also ‘ministering women’ Ex 38:8; 1 Sam 2:22

Three of Judah’s kings – Asa (1Kgs 15:12-14), Hezekiah (2 Chron 32:12) and Josiah (2 Kgs 23:4-20) – attempted to quash idolatry, with varying degrees of success.

V.7. Still addressing the personified mountains of Israel YHWH says to them that when they see the fallen corpses ‘ye shall know that I am the Lord.’ This expression is repeated in vv. 7, 10, 13, 14.

8-10 PRESERVATION

YHWH via Ezekiel prophesies that a remnant will survive the siege of Jerusalem and will eventually remember him (cf. Zech 10:9)and repent of their evil ways (see also 12:16;14:22). This idea of a remnant featured in the symbolic act of 5:3-4. Although the message is mainly one of desolation a glimmer of hope lies in the fact that the nation will not be totally wiped out. That God will preserve some is an indication of grace.

Many commentators take the verb in v.9 as passive and translate as ‘I am broken.’ YHWH, like a husband whose wife has been unfaithful, is grief-stricken and broken-hearted by their ‘whorish heart’ and by the severity of the punishment that he must inflict upon them. The use of ‘whorish’ and ‘whoring’ may reference the link between idolatry and impure sexual practices.

Others take the verb as reflexive and translate as ‘ when I will break’ or ‘when I shall have broken for myself’ (i.e. for my own glory or reputation) – ‘their whorish heart and their eyes’. ‘Break their eyes’ is an unusual expression that might mean ‘destroy their pride’ (cf. Lev 26:19). This would cause them to realise that their idolatrous practices provoked YHWH and cause them to ‘loathe themselves’ and repent (36:31-32). V.9 emphasizes the emotions that will be felt by both YHWH and the people.

V.10 repeats the expression ‘they shall know that I am the the Lord.’ This will be because he will keep his word and carry out the punishment. This prophecy is not an idle threat.

11-14 LAMENTATION

Ezekiel is instructed to clap his hands, stamp his feet and wail ‘Alas!’ over the fate of the house of Israel. These extravagant gestures express deep emotion at the draconian punishment to come upon Jerusalem. It is unlikely that the emotion is joy (as in 25:6 where clapping and stamping are linked as well) at the prospect of God’s righteous judgement upon idolators but is more likely to be grief or regret at what the people will have to suffer (21:12-14). Jeremiah also wept over the fate of the people (Jer 9:1).

Verse 11 ends with a further prediction of the three main causes of death that will come upon the people: sword, famine and pestilence. These correspond to the portions into which Ezekiel’s shaved hair was symbolically divided (5:2, 12). Sword equals war, famine equals hunger and pestilence equals disease. Verse 12 explains that these disasters will prevail in different places and in different circumstances: those afar off will die by plague, those near will be killed by the sword and those that remain will die of starvation in the siege. The use of ‘far off, ‘near’ and ‘remains’ makes the point that everyone will be affected. God’s wrath will come upon them wherever they are. Although he was physically located in Babylon Ezekiel in v.12 seems to be speaking as if he were at Jerusalem, since the location of those that will remain and undergo siege is Jerusalem. It is interesting that plague, war and famine are the same penalties which were specified in Lev 26:25-26 for violation of the covenant. ‘Fury’ at the end of v.12 reiterates YHWH’s anger at idolatry. He will certainly carry out these threats.

Verse 13 repeats the picture in v.5 of dead bodies strewn about in front of the idols at their idolatrous shrines and again repeats ‘then shall they know that I am the Lord.’ The verse lists types of location at which altars to idols were typically situated – hills, mountains, trees – and mentions the oak tree in particular. Hosea 4:13 adds poplar and elm.

‘upon every high hill, in all the tops of the mountains, and under every green tree‘

This phrase upon every high hill, in all the tops of the mountains, and under every green tree is drawn upon by various Old Testament authors when describing the high places and groves at which idolatrous worship in Israel took place. Some include all three locations (mountain, hill, tree), others just one or two. I have found the following examples, perhaps there are more.

MOUNTAIN, HILL, TREE

Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree: Deuteronomy Ezekiel 12:2

Then shall ye know that I am the LORD, when their slain men shall be among their idols round about their altars, upon every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer sweet savour to all their idols. Ezekiel 6:13

They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. Hosea 4:13

HILL and TREE

For they also built them high places, and images, and groves, on every high hill, and under every green tree. 1 Kings 14:23

And they set them up images and groves in every high hill, and under every green tree: 2 Kings 17:10

And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. 2 Kings 16:4

He sacrificed also and burnt incense in the high places, and on the hills, and under every green tree. 2 Chronicles 28:4

For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot. Jeremiah 2:20

Whilst their children remember their altars and their groves by the green trees upon the high hills. Jeremiah 17:2

For when I had brought them into the land, for the which I lifted up mine hand to give it to them, then they saw every high hill, and all the thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering: there also they made their sweet savour, and poured out there their drink offerings. Ezekiel 20:28

MOUNTAIN and TREE

Inflaming yourselves with idols under every green tree, slaying the children in the valleys under the clefts of the rocks? Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these? Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice. Isaiah 57:5-7

The LORD said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. Jeremiah 3:6

MOUNTAIN AND HILL

And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter, when the towers fall. Isaiah 30:25

Your iniquities, and the iniquities of your fathers together, saith the LORD, which have burned incense upon the mountains, and blasphemed me upon the hills: therefore will I measure their former work into their bosom. Isaiah 65:7

My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth, and none did search or seek after them. Ezekiel 34:6

TREE

Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD. Jeremiah 3:13

MOUNTAIN

And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour’s wife, neither hath come near to a menstruous woman, Ezekiel 18:6

And that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbour’s wife, Ezekiel 18:11

That hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour’s wife, Ezekiel 18:15

Verse 14 promises that the Lord will ‘stretch out his hand’ in judgement. The result will be desolation and waste wherever they live. The desolation will be worse than that of ‘the wilderness toward Diblath.’ This most likely refers to the Arabian desert which lies to the east and south of the Dead Sea.

The location of Diblath is not known. Various unlikely suggestions have been put forward including;

Almon Diblathaim / Beth Diblathaim – in Moab, east of the Red Sea – Num 33:46-47; Jer 48:22

Riblah – on the Orontes river – 2 Kgs 25:6-7, 18-21; Jer 39:5-6; 52:9-11, 24-27

The oracle concludes with a further repetition of the recognition formula ‘they shall know that I am the LORD’ (vv. 7, 10, 13, 14).

SUMMATION

In this chapter the prophet Ezekiel receives a message from YHWH. He is to address this to the mountains of Israel and inform them that YHWH will bring devastation upon the high places, altars, and sacred pillars where the people have practised idolatry and worshipped false gods. The oracular speech describes how the people of Judah will be slain, their idols destroyed, and their land left desolate as punishment for their disobedience and rebellion against God. Despite this severe judgement, the Lord will leave a remnant who will remember him and acknowledge his sovereignty.

Posted in Exposition

EZEKIEL 5:5-17:  THE CONSEQUENCES OF SIN AND IDOLATRY

Posted on by writtenexposition

YHWH’s speech continues with an explanation of Ezekiel’s four dramatic performances described in 4:1-5:4; in particular the final performance (5:1-4). YHWH gives reasons for the forthcoming judgements and declares Jerusalem’s privilege, perversity and punishment.

5:5-6 Jerusalem’s sin.

5:7-12 Jerusalem’s judgement.

5:13-15 YHWH’s wrath.

5:16-17 Jerusalem’s destruction.

5:5-6 JERUSALEM’S SIN

In v.5 YHWH refers to Ezekiel’s model (4:1-3) and clearly identifies it as representing the city of Jerusalem under siege. The city is said to be privileged in that YHWH set it in ‘the midst of the nations.’ This expression should probably be taken theologically rather than physically. The city of Jerusalem, i.e. the Jewish nation, was considered central to God’s plans for salvation. Israel was to be ‘a kingdom of priests and a holy nation’ (Ex 19:4-6) and as such was intended to be a witness to YHWH’s power and his character in the sight of surrounding nations (Deut 4:5-8; Isa 2:2-4; Ezek 36:36-38; Mic 4:1-8). The prophet Isaiah viewed Israel as ‘a light to the Gentiles’ (Isa 42:6; 49:6; 60:3).

On the other hand, it is possible that here Jerusalem is viewed as being in a central position geographically. In the ancient world it was strategically situated on major trade routes (e.g. the King’s Highway and the International Coastal Highway) which connected Asia, Africa and Europe. Assyria and Babylon lay to the north, Egypt to the south, Arabia to the east and the Mediterranean Sea to the west. Having such a prominent position it was ideally located to be YHWH’s witness to the powers around. Unfortunately Israel did not live up to expectations.

Instead, the nation rebelled against God’s judgements and rejected his statutes; refusing to walk in them. In spite of a favourable position and great privilege, its actions had been even more corrupt than the pagans around (for a New Testament example see 1 Cor 5:1).

5:7-12 JERUSALEM’S JUDGEMENT

Having set out the general grounds for judgement YHWH presents more detailed charges and proceeds to specify the punishments, introducing these with the word ‘therefore’ (5:7, 8, 10, 11), which indicates consequence. A series of phrases in v.7 asserts that they:

  • have multiplied more than the nations around. – ‘Multiplied’ (KJV) does not refer to increase in population but the idea is that they have been more turbulent (Darby; ESV), insubordinate (CSB) or unruly (NIV) than the other nations. They ran after idols with unbridled enthusiasm.
  • have not walked in YHWH’s statutes or kept his judgements. – ‘Statutes’ are generally viewed as instructions relating to duty towards God and ‘judgements’ as relating to duty towards human beings.
  • have not even acted according to the laws of the surrounding nations. This would appear to contradict 11:12 which says that they ‘have acted according to the rules of the nations that are around'(ESV) but the explanation may lie in the fact that the other nations had some good laws as well as bad ones. Israel, however, did not even follow the good laws of the other nations, but only the bad ones. It is those good laws which Israel did not follow that are in view here. In New Testament terms these would be the laws written in the hearts of the heathen (Rom 2:14-15).

YHWH (v.8) is therefore ‘against’ Judah and will ‘execute judgements’ (also 5:10, 15; 11:9; 16:41) in full view of the other nations. These punishments will be unprecedented (v.9) because of the greatness of their abominations. ‘Abomination(s)’ occurs more than 40 times in Ezekiel and refers specifically to idolatry ( see also Deut 7:25-26; 12:31; 13:13-14; 17:3-4). In vv. 8-9 the first person pronoun ‘I’ is emphasized: ‘ I, even I am against thee... I will execute judgements… I will do in thee that which I have not done and whereunto I will not do any more the like.‘ The wickedness of Judah has been unparalleled therefore the severity of the punishment will be unparalleled also.

The ‘therefore’ at the beginning of v.10 indicates that this verse develops the announcement of severe punishment and provides proof of the unprecedented nature of the forthcoming judgement. The language echoes that of the covenant curses in Lev 26:21-39 and Deut 28:15-68. The cannibalism prophesied there (Lev 26:29 and Deut 28:53) involves children being eaten by their parents but here v.10 describes an aggravated situation where children will eat their parents. Jeremiah 19:9 also prophesies cannibalism during the Babylonian siege of Jerusalem and Lam 2:20 and 4:10 record that it did occur. People who manage to survive the siege will be scattered throughout the nations.

v.11 ‘as I live.’ Swearing an oath by his own eternal self-existence YHWH announces that because the people have defiled his Temple with idols (e.g. 2 Kgs 21:7, see also Ezek chp 8), which here are described as detestable objects, he will diminish them (remove their divine protection), his eye will not spare them and he will have no pity (Jer 13:14) on them. This solemn oath occurs sixteen times in Ezekiel (5:11; 14:16, 18, 20; 16:48; 17:16, 19; 18:3; 20:33; 33:11, 27; 34:8; 35:6,11). Here is the first mention in Ezekiel of the idolatry in the temple; it is the background to chapters 8-11.

v.12. ‘Wherefore’ refers back to v.11 and the pollution of the Jerusalem temple by idolatry as the basis of the threat of forthcoming punishment. Now YHWH plainly declares the meaning of the symbolic treatment of the shaved hair (5:1-4):

A third part of the inhabitants of Jerusalem will die of plague and famine during the siege.

A third part will ‘fall by the sword round about thee.’ These will be cut down by the Babylonians while trying to defend the city, or perhaps in the countryside while trying to make an escape.

Another third of the population will be scattered in all directions. Wherever they go they will suffer persecution (‘I will draw out a sword after them’).

5:13-15 YHWH’s WRATH.

Although faint, there is a glimmer of hope here. Despite the severity of his judgement, God’s ultimate purpose is not total destruction. The destruction of Jerusalem will ease the Lord’s anger. This emotion is referred to four times in v.13: ‘anger’ (’ap̱ -wrath); ‘fury’ (ḥēmā -heat); ‘zeal’ (qin’āh – fervour, passion); ‘fury’ (ḥēmā -heat). Because the punishment will not only have been predicted but also fulfilled ‘they shall know that I the Lord hath spoken it’. This expression is widespread throughout the book of Ezekiel and occurs again in vv. 15 and 17. God’s word will be vindicated.

Reflecting the thought of Deut 28:37, verses 14-15 predict that the destruction of Jerusalem will serve as a warning and a spectacle to the surrounding nations (‘that are round about thee’ occurs in each of these verses). Jerusalem’s downfall will be a vivid demonstration of God’s righteous anger and a sobering reminder to other nations of the consequences of sin.

  • I will make thee waste (a desolation, wilderness) v.14
  • I will make thee a reproach (reviling, taunt) among the nations v.14,15
  • It shall be an instruction (warning) v.15
  • It shall be an astonishment ( an object of horror) unto the nations v.15

‘Anger’ and ‘fury’ are again mentioned at the end of v.15 along with ‘furious rebukes.’ Since the Lord judges the wickedness of his own people in this way how much more severely will he punish the wickedness of other nations. A similar thought is expressed in 1 Pet 4:17: ‘For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?‘

5:16-17 JERUSALEM’S DESTRUCTION

YHWH uses vivid imagery to depict the severity of his judgement upon Jerusalem, likening it to a barrage of deadly arrows in the form of famine, which will decimate the city and its inhabitants. Famine/hunger features prominently in these closing verses of the oracle: ‘I shall send the evil arrows of famine…increase the famine…break your staff (supply) of bread…send upon you famine.’

God’s judgement will manifest itself in various forms of destruction. As well as famine there will be death by dangerous animals (perhaps meaning brutal men cp. Isa 56:9; Jer 12:9), plague, and bloodshed. All these calamities will result in loss of life (‘shall bereave thee’) and the desolation of the city, as decreed by the Lord.

SUMMATION

Ezekiel 5:5-17 discusses the consequences of Israel’s disobedience and unfaithfulness to God. Speaking through Ezekiel, the Lord declares that Jerusalem has been set in the midst of nations but has rebelled against God’s ordinances and disobeyed His laws,, more so than the peoples around it. Because of this disobedience, the Lord will enact judgements against Jerusalem which will be severe and serve as a warning to the surrounding nations. The punishment is described metaphorically as YHWH withdrawing his protection and favour from Jerusalem. This abandonment will lead to calamities such as famine, disease, and violence. Famine will be so severe that parents will resort to eating their children, and vice versa, and those who manage to survive will be scattered among the nations. The severity of God’s judgement is emphasized. He will unleash his anger and wrath against Jerusalem and the harshness of the punishment will shock all who witness it. Various forms of disaster will befall Jerusalem, including famine, pestilence, and the sword. These judgements are a result of Israel’s persistent disobedience and rebellion against YHWH. The passage serves as a warning of the dire consequences of disobeying God and breaking his laws. It illustrates the severity of God’s judgment against unrepentant sin.

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

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

FOUR SYMBOLIC ACTS IN EZEKIEL 4:1-5:4

Posted in General

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

Posted on by writtenexposition

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

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

Facing the Inevitable:

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

Finding Hope in the Gospel:

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

Contemplating Abner’s Fate:

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

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

Lessons from Abner’s Demise:

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

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

3. Delay:

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

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

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

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

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

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

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