Tag: Pentateuch

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 General

Don’t Trade Your Future: Lessons from Esau

Posted on by writtenexposition

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

Understanding the Birthright

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

1) A Selfish Desire

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

2) A Single Decision

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

3) A Spiritual Disregard

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

Summation

Esau’s story teaches us three crucial lessons:

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

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

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

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

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

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

Posted in 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

The Half-Shekel Ransom: Exodus 30:11-16

Posted on by writtenexposition

Introduction

Within the pages of Exodus, nestled among the divine instructions for the construction of the tabernacle, we come across a peculiar commandment concerning the census tax, or atonement money. 

This command lies in a block of chapters (25-31) in which the Lord directly addresses Moses and communicates the blueprint of the Tabernacle in a series of seven speeches. Each speech begins with the words: ‘and the Lord spoke unto Moses’ (25:1; 30:11; 30:17; 31:1; 31:12; 31:16; 31:18). Chapters 25-31 are prescriptive; that is, they lay down a set of instructions.

At the end of the book of Exodus there is another block of chapters (35-40) which are descriptive. They repeat more or less the same details contained in the prescriptive chapters. This is done in order to emphasize the meticulous adherence of the Israelites to the divine instructions for the construction of the Tabernacle; delivered to Moses on Mount Sinai. This latter descriptive section is characterized by the words: ‘as the Lord commanded Moses’ (39:1, 5, 7, 21, 26, 29, 31; 40:19, 21, 23, 25, 27, 29, 32).

Sandwiched between the prescriptive section (25-31) and the descriptive section (35-40) is the account of Israel’s sin in worshipping the Golden Calf (32-34).

In Exodus 30, strangely placed between the instructions concerning the incense altar and the brass laver (basin), is the command to conduct a census.

Divine Directive

30:11: And the LORD spake unto Moses, saying,

This discourse marker introduces the instructions that follow and is a reminder of divine interest and guidance in human affairs.

Preventing Plague

30:12: When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.

Moses (‘thou’ is singular) receives a command to take a census ; lit ‘when you lift up the head of the sons of Israel.’ Notice the emphasis on the idea of numbering, occurring four times in this verse. To ensure protection from plague (lit. ‘blow’) each eligible male counted was to pay a ransom for his life at the time of registration. Many commentators explain away the fear of plague (plague and census are also linked in 2 Sam 24) as a taboo or superstition, common among peoples in the ancient world, that a deity might easily become angry at a time of census. The reason is not explained here but I suspect there is much more to it than that.

Perhaps expiation or appeasement for the recent apostasy was necessary at the time of this census; expressed as a ‘ransom’ (a price paid in exchange for release) or as the related word ‘atonement’ (30:15-16). Somehow it seems significant that the two blocks of chapters about the Tabernacle referred to in the introduction above are connected by the story of the Golden Calf. This incident involving the worship of a representation of deity as a golden bull (32:8) violated the covenant almost as soon as it was ratified (20:3), almost scuppered the recently established relationship between the Lord and his people and nearly derailed the whole tabernacle project. The Lord was angry and would have destroyed the people but for three intercessions by Moses (32:11-14; 32:31-33:3; 33:12-17). Intercession was followed by repentance, forgiveness, covenant renewal and eventually the Lord’s presence among the people but there would still be punishment for the sin. Exactly what it would be and when it would fall was not revealed (32:34).

Half a Shekel

30:13:This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the LORD.

Here, the prescribed amount of the ransom is revealed – half a shekel, according to the sanctuary shekel. It is thought that the sacred or holy shekel may have been heavier than a normal shekel and probably weighed about 12 grams. The shekel was not a coin but a unit of weight. This ransom payment was therefore about 6 grams in weight. The sanctuary shekel is further defined as being equivalent to twenty gerahs – another unit of weight that is thought to be Babylonian. We are not told here what was to be weighed out but from Exodus 38:25-26 we learn that the ransom was paid in silver. The total amount collected was 100 talents plus 1775 shekels. There were 3000 shekels in a talent so the total number of shekels was 301775. This represented a half-shekel per head given by 603550 men. At approximately 6 grams per half shekel the weight of silver given was just under 4 tonnes.

30:14: Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD.

The census tax is required from all males who are twenty years old and above and this verse emphasizes that this offering is to the Lord. An offering was something that was lifted up in an act of dedication, elevated, i.e. a gift. This verse repeats ‘every one that passeth among them that are numbered’ from v.13. ‘Every one’ could refer to either male or female but in the Numbers 1 census those twenty years and above were males old enough to serve as soldiers. Perhaps we have here a practical hint as to how the census might be taken. Each man must have passed from one designated area to another, handing over a half-shekel at the point of registration.

Equal Offering, Equal Atonement

30:15:The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the LORD, to make an atonement for your souls.

Regardless of one’s wealth, everyone is to give the same amount, emphasizing equality in the offering. The amount payable was not calculated on the basis of inheritance or income but was a poll tax, a fixed sum. Note the comparisons: ‘rich’ and ‘poor’, ‘more than’ and ‘less than.’ The purpose of the offering is to make atonement (‘covering over’ i.e. appeasement) for their lives.

Use of the atonement money

30:16: And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls.

Moses was to take ‘the silver of coverings-over (plural)’ and use it for the service of the Tabernacle. In this context, as Ex 38:27-28 makes clear, ‘service’ refers to the construction of the Tabernacle, not its ongoing running costs. There we learn that the silver from this census was used to cast the bases of the sanctuary and the veil and to plate the tops of the pillars and make hooks for the pillars.

As part of the Tabernacle this silver becomes a tangible memorial, a constant remembrance either ‘of the people’ of Israel in the presence of the Lord, or a reminder ‘to the people’ that they belong to the Lord.

Frequency

In Exodus 30 the half-shekel ransom is presented as a one-time obligation on the part of the people of Israel. In later times, however, this command was used by the kings (2 Kgs 12:5-17; 2 Chron 24:4-14) and also by the Pharisees during the Second Temple period as the basis for imposing an annual temple tax upon the Jewish people (Mt 17:24).

Commentators, on the basis of the stated figures, tend to view this census in Exodus 30:11-16; 38:25-28 as the same one recorded in Numbers chapter 1. There is an argument for, but also one against, them being one and the same:

For: The figures do match. In Exodus 38:25-26 the weight of silver collected equalled a half shekel from 603550 men. In the Numbers 1 census the figures for fighting men from each of the Israelite tribes added up to 603550 (Num 1:46).

Against: The dates do not match. According to Num 1:1-2 the command from the Lord to conduct the Numbers 1 census came on day 1, month 2, year 2 after the exodus from Egypt. According to Ex 38:27-28 the silver from the Exodus 30 census was used in the construction of the Tabernacle. The Tabernacle, however, was erected on day 1, month 1, year 2 after the exodus (Ex 40:17). The Tabernacle had already been completed before the census of Numbers 1 took place.

Lessons for today

Although caution is advisable when dealing with texts which are set in the ancient world far removed from us and from our way of thinking nevertheless it is possible to extrapolate some principles from the half-shekel ransom which could be applied in gospel preaching today.

  • v.12 All are guilty Romans 3:23
  • v.12 ‘to the Lord.’ It is God who has been offended and must be appeased.
  • v.12 Refusal resulted in exclusion from the sanctuary and exposure to coming judgement.
  • v.13 The ransom price is set by God – a specific amount.
  • v.14 There are no exemptions. All who have reached a certain age are accountable.
  • v.14 Everyone who brings the ransom price is counted (Jn 10:14).
  • v.15 The price is the same for every person, all souls are of equal value in the eyes of God.
  • v.15 The ransom applies to all classes alike. Rank and possessions make no difference.
  • v.15 The ransom price is within the reach of all.
  • v.15 The ransom price is sufficient (Heb 10:14). Nothing can be added to it (nor can it be diminished).
  • v.16 The ransom serves as a memorial before the Lord.

The Septuagint (Greek Old Testament, LXX) translates the Hebrew word kōp̱er (ransom) in Ex 30:12 as lútron. This word occurs twice in the Greek New Testament (Mt 20:28; Mk 10:45), in each instance referring to the Lord Jesus Christ.

Posted in General

Entering Uncharted Territory: Lessons from Joshua for the Year Ahead

Posted on by writtenexposition

READING: Joshua 3:1-7 (NKJV)

1 Then Joshua rose early in the morning; and they set out from Acacia Grove and came to the Jordan, he and all the children of Israel, and lodged there before they crossed over. 2 So it was, after three days, that the officers went through the camp; 3 and they commanded the people, saying, “When you see the ark of the covenant of the LORD your God, and the priests, the Levites, bearing it, then you shall set out from your place and go after it. 4 Yet there shall be a space between you and it, about two thousand cubits by measure. Do not come near it, that you may know the way by which you must go, for you have not passed this way before.”
5 And Joshua said to the people, “Sanctify yourselves, for tomorrow the LORD will do wonders among you.” 6 Then Joshua spoke to the priests, saying, “Take up the ark of the covenant and cross over before the people.” So they took up the ark of the covenant and went before the people.
7 And the LORD said to Joshua, “This day I will begin to exalt you in the sight of all Israel, that they may know that, as I was with Moses, so I will be with you.

As we stand on the precipice of a new year, the words from Joshua 3:4 resonate deeply: ‘you have not passed this way before.’ The closing days of 2023 prompt reflection on a year filled with challenges and sorrows for many. Now, with 2024 about to unfold before us, we find ourselves at the threshold of uncharted territory, much like the Israelites preparing to enter the Promised Land.

In Joshua chapter 3, the Israelites, after forty years in the wilderness, were about to cross the River Jordan. This significant crossing marked a transition from the familiar to the unknown, mirroring our own journey into the coming year. Here are some insights from Joshua 3:1-7 that can guide us as we step into the uncharted terrain of 2024:

Relying on God’s Presence

In verse 3, the Israelites are instructed to follow the Ark of the Covenant, representing God’s presence (Exodus 25:22a). To navigate the challenges of the unknown, they must keep their eyes fixed on the Ark. Similarly, in 2024, we need to rely on God’s presence, avoiding the temptation to blindly follow the crowd. Fixing our gaze on the Lord and following where he leads will guide us through unfamiliar situations.

Relying on God’s Power

Joshua’s call to the people to sanctify themselves in verse 5 precedes a promise of wonders from the Lord. The Israelites faced a daunting obstacle – the flooded Jordan River (v.15). Yet, their obedience activated God’s power, parting the waters for their safe passage. As we enter 2024, this reminds us to rely on God’s power to overcome obstacles that may seem insurmountable. Obedient faith can unleash divine wonders in the midst of fear and uncertainty.

Relying on God’s Promise

God’s reassurance to Joshua in verse 7 echoes through time: ‘As I was with Moses, so I will be with you.’ Just as God kept His promises to the saints of old, he remains faithful today. In the unknown terrain of 2024, we can rely on God’s promises. His enduring presence, power, and faithfulness will carry us through whatever challenges and opportunities lie ahead.

As we embark on the uncharted journey of 2024, let us heed the lessons from Joshua 3:1-7. Embrace God’s presence, trust in his power, and hold fast to his promises. The unfamiliarity of the path ahead is an invitation to step out in faith, for, as Joshua 3:4 reminds us, ‘you have not passed this way before.’ Throughout the year ahead may we be guided by God’s grace and marked by a steadfast reliance on him. Happy New Year!

Posted in Exposition

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

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Introduction: Genesis as a Fundamental Pillar of Biblical Insight

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

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

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

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

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

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

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

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

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

The Paradise Narrative: Genesis Chapters 2 and 3

Genesis 2

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

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

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

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

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

Genesis 3

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

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

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

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

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

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

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

Unveiling Controversies and Posing Inquiries

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

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

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

The biblical passage does not address these questions.

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

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

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

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

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

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

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

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

The Cherubim: Guardians Beyond the Boundaries of Eden

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

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

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

Posted in General

THE MANNA POINTED TO JESUS CHRIST

Posted on by writtenexposition

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

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

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

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

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

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

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

Posted in Exposition

THE AARONIC BLESSING

Posted on by writtenexposition


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

INTRODUCTION

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

HISTORICAL BACKGROUND

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

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

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

THE CONCEPT OF BLESSING

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

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

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

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

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

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

Hagee (2012, p.27) comments:

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

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

AN ANCIENT BENEDICTION

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

THE STRUCTURE OF THE  PASSAGE

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

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

6:24-26 The wording of the blessing.

6: 27 The conclusion to the blessing.

THE INTRODUCTION TO THE AARONIC BLESSING

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

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

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

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

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

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

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

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

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

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

THE WORDING OF THE AARONIC BLESSING

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

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

bless         keep

shine         be gracious

lift              give

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

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

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

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

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

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

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

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

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

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

The verbs in the Aaronic Blessing

BLESS

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

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

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

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

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

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

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

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

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

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

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

KEEP

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

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

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

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

SHINE

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

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

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

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

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

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

BE GRACIOUS

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

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

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

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

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

LIFT

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

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

GIVE

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

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

THE CONCLUSION OF THE AARONIC BLESSING

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

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

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

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

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

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

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

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

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

SUMMATION

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

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

BIBLIOGRAPHY

BOOKS

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

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

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

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

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

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

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

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

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

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

JOURNAL ARTICLES

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

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

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

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

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

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

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

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

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