priests – Written Exposition

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

Posted on 25th Oct 202518th Dec 2025 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.

Exposition

Psalm 134 – A Song for the Night Shift

Posted on 9th Oct 202518th Dec 2025 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.

Exposition

NEHEMIAH 13:4-14

Posted on 16th Jul 202318th Dec 2025 by writtenexposition

13:4-9 EXPULSION OF TOBIAH FROM THE TEMPLE

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

ELIASHIB

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

TOBIAH

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

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

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

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

Grain offering

Frankincense

Vessels

Agricultural tithes (corn, new wine, oil).

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

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

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

13:10-14 REORGANISATION OF THE LEVITES

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

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

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

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

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

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

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

Shelemiah was a priest.

Pedaiah was a Levite (cp 3:25).

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

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

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

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

Nehemiah 13:1-3

Nehemiah 13:15-31

General

WHO WAS ZADOK THE PRIEST?

Posted on 5th May 202318th Dec 2025 by writtenexposition

INTRODUCTION

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

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

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

So, what does the Bible tell us about Zadok?

THE HISTORICAL CONTEXT OF ZADOK’S STORY

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

ZADOK’S GENEALOGY

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

ZADOK’S LOYALTY TO KING DAVID

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

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

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

ZADOK’S INVOLVEMENT IN THE ANOINTING OF KING SOLOMON

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

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

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

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

SOME LESSONS FROM THE LIFE OF ZADOK

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

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

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

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

Exposition

1 PETER 2:4-10 – COMMENTARY

Posted on 27th Feb 202118th Dec 2025 by writtenexposition

2:4-10 THE CHOSEN STONE AND A CHOSEN GENERATION

‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Zion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.’

2:4 Peter now starts a new section and comes to his main point (vv. 9-10) that the Christian believers, who have been born again and have thus come into a new relationship with God, are members of a new community. They are ‘God’s people’ (v.10).

‘to whom coming’ Some see this as a reference to Psa 34:5 which in LXX reads: ‘Come to him and be enlightened.’

The one to whom they are to come is called a ‘living stone.’ lithos a selected and hewn, not rough like petros. That this is Christ is obvious from vv. 6-8 where Old Testament passages containing the word ‘stone’ are interpreted Christologically.

In the New Testament the church is represented by different metaphors. For example, it is:

A Body – 1 Cor 12:12-27
A Bride – Eph 5:25
A Brotherhood – 1 Pet :17
A Building – M6 16:18; 1 Cor 3:11; 1 Pet 2:5

Peter says several things about Jesus as a stone:

He is a living stone (v.4).
He is a cornerstone (vv.6-7).
He is a rejected stone (v. 4, 7).
He is a stumbling stone (v.8).

All seven occurrences of the stone imagery in the New Testament identify Jesus Christ as the stone (Mt 21:42-44; Mk 12:10-11; Lk 20:17-18; Acts 4:11-12; Rom 9:32-33; Eph 2:20-22; 1Pet 2:4-8).

Jesus the living stone has been rejected by human beings but is chosen and precious in God’s sight. Peter asserts this by drawing from two Old Testament verses.

Psa118:22 (which he quotes in full in v.7). This was originally said of Israel, which was insignificant in the view of greater world powers but was chosen by God. On an earlier occasion Peter had cited this quotation in his preaching as a prophecy of Christ’s crucifixion by men and his subsequent resurrection and glorification. Jesus himself had used it in his preaching (Mk 12:10).

Isa 28:16. He goes on to quote this verse in full in v.6.

2:5 ‘ye also’ The same imagery of the ‘stone’ is now applied to the believers, Peter thus links them with the once rejected but now glorified Lord Jesus Christ, ‘living’ may have the idea of resurrection. The contrasting ideas of social exclusion and divine selection feature strongly throughout this section.

‘a spiritual house’ oíkos This word can mean ‘household’ (Acts 10:2; 12:14; 16:15; 1 Cor 1:16; 2 Tim 4:19) but, given the mention of stones, the main thought is house (e,g.Mt 21:13; Lk 11:51), possibly a temple (dwelling place of God, cf. 1 Cor 3:9-17; 2 Cor 6:16). The word ‘house’ can be seen embedded in the verb ‘are built up’ (oikodomeō). The one who is building is God, this is clear from the words ‘to whom coming’ in v4. Some translations take the verb as imperative and translate the verse something like: ‘allow yourselves to be built up.’ The point is that the believers are being embedded into the house by God.

See related ideas in Mt 16:18; Mk 14:58; 15:29; Jn 2:19; Acts 7:48; 18:24; 2 Cor 6:16; Eph 2:20-22; 1 Tim 3:15; Heb 3:2-6; 10:21.

‘spiritual’ This house has been brought into existence by the Holy Spirit and, unlike the material Temple in Jerusalem, will last forever, (cf. Acts 7:48, 17:24).

‘an holy priesthood’ The image changes from the building to those who serve in the building, offering worship i.e. the priesthood. Note that all Christians are viewed here as a body (college, fraternity, hierarchy?) of priests (also v.9). Do all have an equal degree of priesthood? There is no idea here of a separate caste of ordained priests. ‘Holy’ – separated, emphasizes the fact that they are God’s people.

‘spiritual sacrifices’ All Christians exercise priestly functions (see Isa 66:21). Note the repetition of ‘spiritual’ in this verse. The temple is spiritual and so are the sacrifices. These contrast with the material sacrifices that were offered by the Jews and by the pagans. True spiritual worship is dedicating oneself to the Lord, prayer/praise, thanksgiving and sharing e.g. Rom 12:1; Eph 5:2; Phil 4:18; Heb 13:15-16.

Later Old Testament writers were moving towards the idea of worship as spiritual e.g. Psa 50:14; 51:16-19; Psa 69:30-31; Psa 141:2; Hos 6:6; Mic 6:6-8.

‘acceptable to God by Jesus Christ’ This worship meets with Gods approval. Does ‘through Jesus Christ’ relate to the verb ‘offer’ or the adjective ‘acceptable?’ It probably refers to the latter. Having emphasized the unity and purpose of believers Peter quotes from the LXX the three Old Testament verses that contain the imagery of the stone (Psa 118:22-23; Isa 8:14-15; 28:16). Two of them he has already alluded to in v. 4.

2:6

Isaiah 28:16 ‘Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.’

THE STONE PLACED IN ZION

Isaiah was addressing the rulers of Judah which was under threat of Assyrian attack during the reign of Hezekiah c. 715-697 BCE. It eventually took place in 701 BCE. The leaders spurned Isaiah’s advice and allied with Egypt. He reprimanded them for trusting in false gods, military prowess and political alliances rather than in God. Their true safety lay in confidence in God. All that they needed could be found in Sion.

The Hebrew original says ‘will not be in haste’ i.e. will not have to flee. The LXX says ‘he who has faith in it will not be put to shame’ i.e. will not be disappointed. The precious corner stone to be laid in Zion was thought to be a great king and was this passage was therefore regarded by Jews as a messianic prediction. The early Christians viewed it as a Christological prediction, Jesus Christ being that promised Messiah. They would have associated ‘living’ v.4 with his resurrection.

2:7

Psa 118:22 ‘The stone which the builders refused is become the head stone of the corner.’

THE REJECTED BUT HONOURED CORNER STONE

Peter applies this to the Christians. Christ was precious to them because they believed; faith being the key issue here. The persecutors lack faith (are disobedient, refuse belief – see also 3:1; 4:17) but the stone that they have rejected will be made the head of the corner. The honour will belong to the Christians, contrasts with the shame of v.6.

2:8

THE STONE OF STUMBLING

Isa 8:14 ‘And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem.‘

The stone becomes an obstacle over which those who do not believe stumble and fall. They would trip over it and fall headlong to destruction. Isaiah was saying that for those who trust in him the Lord (the stone or rock) will be a refuge. Peter uses the prophet’s words to pick up on what will happen to those who do not believe. By being disobedient to the word (message of the gospel) they reject Christ and therefore stumble and sin. No-one can step round or over the stone, everyone who encounters Christ has a decision to make; whether to believe in him or reject him. One brings salvation, the other destruction.

For those who reject him, Peter says this is ‘the lot to which (eis ho) they were appointed. Is the appointment to disbelief or is it to retribution as a consequence of rejecting Christ? Jobes (2005) comments:

‘Rejection of Christ does not excuse one from the purview of God; rather, it confirms that one has not (yet) been born again into the living hope of which Peter speaks. This is not to say that Peter teaches that those in disobedience to the word at one point in time are forever excluded from the hope of salvation. To the contrary, he admonishes his readers to live in such a way as to persuade unbelievers to accept the gospel of Christ (e.g., 2:12; 3:1). However, ultimate destiny rests on whether one eventually accepts God’s mercy as extended in Christ. Those who persist in their rejection of the gospel of Jesus Christ will inevitably find themselves themselves shamed by the ultimate judgment of God.’

In these verses about the stone it seems that Peter is not particularly concerned with where the stone is placed, his main point is that it is both chosen and honoured. In v.6 it is a foundation stone (chief corner stone), in v.7 it is a keystone (up high), in v.8 it is on the ground.

2:9-10 THE PEOPLE OF GOD

‘But ye’ Peter leaves the thought of what will happen to those who reject Christ and returns to his main concern; the Asian believers who have believed in Christ. The words ‘you, however’ is emphatic. They will not be ashamed, they will share in Christ’s honour. Peter uses titles of Israel, God’s chosen people, to describe the Christians. Again he picks up on the idea of them having been chosen.

Peter conflates Exodus 19:6 (‘and you shall be to me a kingdom of priests and a holy nation’) and Isa 43:20 in LXX (‘my chosen race, the people which I have made my possession to declare my mighty deeds’).

a chosen race – a race descended from a common ancestor – he views Christians as forming a new race of people.
a royal priesthood – these are two nouns beside each other without adjectives; basíleion is neuter and means ‘a royal residence’ or ‘capital’, it can denote sovereignty, crown, monarchy or palace. hieráteuma is priesthood. Often they are translated as an adjective and a noun i.e ‘royal priesthood.’ If translated separately then ‘a royal house and a priesthood’ (see Rev 1:6).
a holy nation – a people set apart for God.
a people for God’s special possession (cp. Mal 3:17)

‘shew forth the praises’ (aretḗs) means either virtues (moral qualities) or the ability to perform mighty deeds and miracles. Here it is the manifestation of God’s power in his savings acts (Acts 2 :11). Peter is alluding to Isaiah 43:21 but in the middle of v. 9 used the second person plural (‘you’) to apply the quotation to his readers.

‘him who has called you out of darkness into his marvellous light’ The contrast between darkness and light is a reference to their conversion (‘called’ 1 Pet 1:15; 2:21; 3:9; 5:10). It is a new act of creation (cp Gen 1:1-5, Ron 4:17; 2 Cor 4:6). It is always God the Father who calls.

For ‘darkness’ see Rom 13:12; Eph 5:14; Heb 6:4; 10:32.

For ‘light’ see Jn 12:35; Acts 26:18; Eph 5:8; Col 1:12; 1 Thess 5:5; 1 Jn 1:5-2:11.

Identification v. 9 – we are to think of ourselves as a chosen race, a royal priesthood, a holy nation and a peculiar people.
Intention – v.9 that we should proclaim God’s praises – evangelise.
Intervention – v.10 not a people, without mercy (the past), now God’s people, have obtained mercy (the present)
Imperative – v.11 abstain from fleshly lusts

2:10 Notice the two-fold occurrence of ‘once —– but now’ in this verse.

Once ‘not a people’ —– now ‘God’s people.’

Once ‘without mercy’ —– now ‘have obtained mercy.’

Peter here conflates several texts from the prophecy of Hosea which have to do with the God-given but unusual names for Hosea’s children by Gomer. One was called Lo-ammi (Not-my-people), another was named Lo-ruhamah (Who-has-not-received-mercy. The relevant texts are:

‘Then said God, Call his name Lo-ammi [Not-my-people]: for ye are not my people, and I will not be your God.’ Hosea 1:9

‘Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.’ Hosea 1:10

‘And she conceived again, and bore a daughter. And God said unto him, Call her name Lo-ruhamah [Who-has-not-received-mercy]: for I will no more have mercy upon the house of Israel; but I will utterly take them away.’ Hosea 1:6

‘And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:23

Hosea was prophesying that God’s people (Israel) were no longer functioning as his special possession because they had rejected him and worshipped false gods. They would therefore be sent into exile. Hosea, however, also prophesied that there would be a future restoration. This was traditionally thought to predict a future restoration of Israel but Peter here interprets that as having been fulfilled in the conversion to Christ of the Christians of Asia Minor. Through accepting the gospel, they had become God’s people, that was their new identity in Christ.

N.B. the apostle Paul also conflates Hos 2:23 and Hosea 1:10 in Romans 9:25-26. The two New Testament authors use the texts in different ways, also Paul quotes a version which read ‘who was not beloved’ instead of ‘who had not received mercy.’