Tag: Prophecy

Posted in Exposition

Psalm 2: God’s Warning To World Leaders

Posted on by writtenexposition

INTRODUCTION

Psalm 2 is a Royal Psalm that may have been sung at the coronation of Davidic kings of Israel and Judah. The psalm has no superscription identifying the author nor is the author’s name given in the psalm itself. The New Testament, however, indicates in Acts 4:25 that Psalm 2 was written by David.

Interpreters therefore attempt to match this psalm to known events in the life of David. Most likely it relates to the Philistine invasion of the Valley of Rephaim (2 Sam 5) near Jerusalem soon after David had united Israel and Judah. David defeated the Philistine forces in battles at Baal-Perazim and at Geba. The later Jewish historian Josephus (c. 37–100 CE) claims that other nations joined the Philistines in opposition to David at that time (Ant., VII, iv, i; xii, 4):

When the Philistines understood that David was made king of the Hebrews, they made war against him at Jerusalem; and when they had seized upon that valley which is called The Valley of the Giants, and is a place not far from the city, they pitched their camp therein; but the king of the Jews. . . led out his army against the Philistines; and when the battle was joined, he came himself behind, and fell upon the enemy on the sudden, and slew some of them, and put the rest to flight. And let no one suppose that it was a small army of the Philistines that came against the Hebrews. . . but let him know that all Syria and Phoenicia, with many other nations besides them, and those warlike nations also, came to their assistance, and had a share in this war. . .

In the ancient world the accession of new kings was a dangerous time because subordinate peoples would often seize the opportunity afforded by a temporary leadership void to throw off the rule of their overlords. In order to survive, a new king needed to quickly consolidate the borders of his kingdom, subdue insurgents and put down his enemies. This is the background to Psalm 2.

The Davidic kings, located in the southern kingdom of Judah after the breakup of the United Monarchy following the death of Solomon, viewed themselves as ‘the Lord’s anointed’ and, as such, entitled to rule over the nations. Psalm 2 extols the power and authority of Judah’s God YHWH over the nations, and therefore that also of his chosen and anointed king. Psalm 2 advises the nations to give up their rebellious plans and submit to the authority of the Davidic king.

That was great in theory but in practice Judah, although strategically located and prominent in the southern Levant, was small in size and relatively unimportant on the world stage. More often than not the Davidic kings were pawns in the hands of the rulers of the big empires: particularly Egypt, Assyria and Babylon.

When the the Davidic monarchy in Judah came to an end as a result of the Babylonian conquest and exile in 586 BCE any hope of world domination by Judah, however faint, had dissipated. From then on Jews, followed later by Christians, began to interpret Psalm 2 as Messianic: predicting the coming of a future king, an ‘anointed one’ (Messiah) descended from David, who would rescue them from all oppressors and rule the nations.

Christians view this Messiah as Jesus Christ and Psalm 2 as a prophecy of his eschatological reign. The psalm features large in the New Testament writings; it is either alluded to or cited in the following verses: Mt 3:17; 17:5; Mk 1:1; 9:7; Lk 3:22; 9:35; Jn 1:49; Acts 4:25-26; 13:33; Phil 2:9-11; Heb 1:2, 5; 5:5; Rev 2:26-27; 11:18; 12:5; 19:15.

STRUCTURE

Psalm 2 consists of 12 verses, with heavy parallelism in almost every verse. Summers (2020), writing on Psalm 89, gives examples of the three basic forms of parallelism – synonymous, antithetic and synthetic:

In synonymous parallelism a thought is expressed and then repeated in different words: “Then was our mouth filled with laughter, And our tongue with singing” Ps.126.2; In antithetic parallelism the initial thought is emphasised by contrasting it with its opposite: “The merciful man doeth good to his own soul: But he that is cruel troubleth his own flesh” Prov.11.17; In synthetic parallelism the second line completes the thought of the first: “I will both lay me down in peace, and sleep: For Thou, LORD, only makest me dwell in safety” Ps.4.8.

Psalm 2 has a four-part structure. It falls naturally into four strophes; each having three verses:

1-3 The rebellion of the nations against YHWH and his king

4-6 YHWH’s reaction to the nations’ plans

7-9 The king declares his right to rule

10-12 The psalmist advises the nations to submit and be blessed

EXPOSITION

THE REBELLION OF THE NATIONS AGAINST YHWH AND HIS KING (1-3)

​1 Why do the heathen rage, and the people imagine a vain thing?
2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying,
3 Let us break their bands asunder, and cast away their cords from us.

Psalm 2 begins with a rhetorical question: Why do the heathen rage, and the people imagine a vain thing? The author incredulously asks why the Gentiles would plot against YHWH and his ‘anointed’ when they have no chance of prevailing. Rage means to be in commotion or uproar and the parallel verb imagine means to ponder, plot or devise. The nations (gôyim) refers to the Gentiles and people is a general noun that can refer to Israel or to humanity in general. The plan they are hatching is a vain thing; it is futile.

Verse 2 focuses on the instigators of the rebellion. The leaders of the coalition against YHWH and his anointed are described as kings and rulers. The phrase kings of the earth mocks the restricted sphere of influence these officials have when compared with YHWH who in v.4 sits in the heavens. They have set themselves (adopted an antagonistic position – possibly military opposition) and conferred together (this refers back to the plotting in v.1) against YHWH and his anointed.

The title māšiyaḥ (anointed one, messiah) referred to the High Priest (Lev 4:3) or (more often) to the king (1 Sam 2:10; 2 Sam 2:51) as someone who had a special relationship with YHWH and had been chosen by the deity to fulfil a specific mission. Messiah can be a noun or an adjective; here it is a noun. The psalm views the coalition of nations directly rebelling against the anointed Davidic king as also indirectly opposing YHWH, the God whom the anointed represents.

David is very much associated with anointing as he was anointed king three times:

  • by the prophet Samuel in Bethlehem (1 Sam 16:12-13)
  • by the men of Judah in Hebron after the death of King Saul (2 Sam 2:4)
  • by the elders of Israel in Hebron seven and a half years after the previous anointing (2 Sam 5:3-5)

Verse 3 reveals the intentions of the coalition and the objective of their plans.

Let us break their bands asunder
Let us cast away their cords from us.

The plotters view their current situation as one of bondage to YHWH and his anointed one (note ‘their bands’ and ‘their cords’ i.e. of YHWH and the anointed one) and, full of resentment and violent intent, they feel the urge to gain independence.

YHWH’S REACTION TO THE NATIONS’ PLANS (4-6)

4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision.
5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
6 Yet have I set my king upon my holy hill of Zion.

In verse 4 the scene shifts from earth to heaven and the focus is now on the Lord and his response to the plans of the rebellious nations. The verse uses anthropomorphisms (YHWH doing what humans do) – sit, laugh, mock – to describe YHWH’s response to the rebellion. The word sitteth equals ‘enthroned’ as in Psa 9:4; 29:10; Lam 5:19. Verse 4 uses the divine title Adonai rather than the divine name YHWH. This emphasises YHWH’s superiority as master or lord, to whom all are subservient. In contrast to the agitation and commotion among the nations on earth the Lord is calm, detached and in control. Their plans are no cause for concern, he considers them ridiculous.

The word then at the beginning of v.5 indicates that YHWH has decided to intervene. Unfortunately for the rebels his mirth will quickly give way to wrath and anger (sore displeasure). These words are associated with heat so the idea is that of burning wrath and hot rage. According to the CWSB Dictionary the word ’ap (translated ‘wrath’) is often intensified by being paired with another word for anger or by associating it with various words for burning (Num. 22:27; Deut. 9:19; Jer. 4:8; 7:20). The word translated ‘sore displeasure’ (ḥārôn) is a noun meaning heat, fierceness, anger. The word vex means to terrify. Here we have cause and effect: the Lord will speak and his anger will terrify them.

In verse 6 YHWH says ‘Yet. . .I’ or ‘But as for me.’ In contrast to the plans the nations are hatching YHWH will carry out his own plan and install his own king in Zion. I have set is perfect tense. It could denote the recent past (‘I have just set’) or it could indicate resolve (‘I have resolved to set’) or it could be prophetic (‘I shall set’). In view of the word ‘today’ in v.7 perhaps ‘I have just set’ might be the best interpretation. The coronation of the new king will take place on the ‘holy hill of Zion.’ This can refer specifically to the Temple (Isa. 56.7; 65.11; 66.20) or more generally to the city of Jerusalem (Psa. 48.1, Dan. 9.16)

THE KING DECLARES HIS RIGHT TO RULE (7-9)

7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.
8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.

In vv. 7-9 the first person verbs indicate that it is the new king who declares by what right he rules. He quotes a decree from YHWH, this is possibly a reference to The Davidic Covenant of 2 Samuel 7. Communicated to David by the prophet Nathan, this promised an everlasting kingdom to David’s seed and that the Davidic king would be a son to YHWH and YHWH a father to him (2 Sam 7:14). In v.7 the king metaphorically refers to himself as a ‘begotten’ son of God. The ‘today’ of the begetting refers to the day when David was anointed and designated king rather than to his coronation day (although for most of the Davidic kings anointing and coronation would have occurred on the same day). Figuratively born into a royal existence the one who has been designated king now has a close, and indeed special, relationship with YHWH. Psalm 2:7 is directly quoted in Acts 13:33; Heb 1:5 and Heb 5:15.

Hoping to shed some light on the historical setting Knohl (2003, p. 726) points out that the claim that a king is ‘son of God’ was made in ancient cultures. He provides some examples from Egypt (the coronation accounts of Pharaohs Hatshepsut, Amnehotep III and Haremhab), from Greece (the Seleucid monarch Alexander Balas, 150-145 BCE) and from Rome (the Emperor Octavian who began to use the title ‘divi filius’ – ‘son of God’ – around 40 BCE). Knohl maintains that in all the cases he lists the claim to be ‘the son of God’ was made at times of conspiracy and in ‘problematic political situations’ and therefore concludes that it: had a very specific aim. It was a political tool for supporting a ruler in his struggle with his enemies. He goes on to suggest (p.727) that: the claim to be ‘son of God’ is mainly a political device. It was probably intended for Israelite ears, rather than for the enemies. It was meant to strengthen the rule and legitimacy of the king among his people in a time of an external threat.

Verse 8 continues the words of the divine decree. As YHWH’s son the new Davidic monarch will inherit the kingdom. This will include the Gentile nations (including those that are currently rebellious) and extend to the remotest parts of earth.

Verse 9 – The new king will subjugate the plotters and put down all rebellion. The phrase ‘rod of iron’ (rod equals sceptre – although some commentators take the meaning as shepherd’s staff and translate as ‘you will shepherd’ rather than ‘you will shatter’) denotes the king’s power and authority. ‘Iron’ emphasises his strength. ‘Smash them’ and ‘dash them like a potter’s vessel’ suggest violence.

Regarding the simile ‘like a potter’s vessel’ Ross (2014, p. 210) comments: This figure maybe based on the Egyptian custom in which the name of each city under the king’s dominion was written on a little votive jar and placed in the temple of his god. Then, if the people in a city rebelled, the pharaoh could smash that city’s little jar in the presence of the deity. Such a symbolic act would terrify the rebellious—not that the city had much of a chance of withstanding the pharaoh in the first place. The psalmist may be drawing on that imagery to stress how easily the king, with all the authority of heaven behind him, will crush the rebellion swiftly.

THE PSALMIST ADVISES THE NATIONS TO SUBMIT AND BE BLESSED (10-12)

10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
11 Serve the LORD with fear, and rejoice with trembling.
12 Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.

In vv. 10-12 the same speaker (i.e. King David who is also the psalmist) addresses the rebel leaders and gives them advice. There are five imperatives:

Be wise – they are to act prudently – make wise choices.

Be warned – receive instruction. The rebellious political leaders ‘judges of the earth’ are like children who need training.

Serve – the Gentile nations ought to turn from their own false deities and submit to (‘serve’ equals ‘worship’ and obey) YHWH, the God of Israel/Judah. They are to worship him ‘with fear’ – this probably includes both aspects of fear; dread and reverence.

Rejoice – The phrase ‘rejoice with trembling’ seems odd but the idea may be that of shouting for joy while worshipping in YHWH’s sanctuary yet remaining aware that their celebration must be honouring to God.

Kiss – They are to kiss the son. Whether the Aramaic word bar (‘son’) even means ‘son’ has been debated for centuries because it appears elsewhere in the Hebrew Bible with different meanings such as: pure, chosen, son, corn, and field. Some translate ‘kiss the son’ as ‘worship purely’ or ‘draw close to purity’ or ‘arm yourself with purity.’ They argue that it is unlikely that David would have used the Aramaic word for ‘son’ since he had already used the Hebrew word for ‘son’ (bēn) in v.7. They also point out that Aram (KJV – Syria) was a vassal kingdom to David (2 Sam 8:4-7; 1 Chron 18:3-6) and that he would not have borrowed this word from their language for his psalm.

Generally speaking, however, ‘kiss the son’ is interpreted as the kiss of allegiance – the action of one king paying homage to another, perhaps by kissing his feet. It is not the actual act of kissing that is important but the submission that it represents (Psa 72:9; Isa 49:23; Mic 7:17).

‘Lest he be angry’ – most likely the subject of the verb is YHWH rather than the king. The leaders of the nations are to urgently submit to the anointed earthly king or YHWH may be angry with them and they perish ‘in the way’ i.e. their path of rebellion. Anger and rage have previously been attributed to YHWH in v.5.

The psalm ends with a beatitude – a blessing for all who ‘take refuge in him’ – again ‘him’ could refer to the king or to YHWH but most likely to YHWH. They that put their trust in him refers mainly to Israel/Judah.

SUMMATION

Psalm 2 is usually classified as both a royal psalm and a messianic psalm since its subject is that of one specially chosen and anointed (Messiah) by YHWH to become king over the entire world. The psalm calls him the Lord’s anointed, the Lord’s king and the Lord’s son. The themes of the psalm are set out in 4 strophes, each with 3 verses.

  • 1-3 – The rebellion of the nations against YHWH and his chosen king.
  • 4-6 – YHWH’s angry reaction to the rebellion.
  • 7-9 – The declaration by the chosen king of his right to rule and his prediction that the rebellion will be crushed.
  • 10-12 – Advice to world leaders to submit to YHWH and his chosen king.

Although it is applicable in the first instance to David and to subsequent Davidic kings both Jews and Christians await the future fulfilment of this psalm. For Christians the Messiah is the Lord Jesus Christ and Psalm 2 predicts his eschatological reign.

BIBLIOGRAPHY

BOOKS

Knohl, I. (2003). RELIGION AND POLITICS IN PSALM 2. in Emanuel: Studies in Hebrew Bible, Septuagint, and Dead Sea Scrolls in Honor of Emanuel Tov, pp.725–727, Vetus Testamentum, Supplements, Volume: 94, Brill, Leiden

‌Ross, A. P. (2014). A Commentary on the Psalms: Volume 1 (1-41). Kregel Academic.

‌Zodhiates, S. and Strong, J. (2002). The Complete Word Study Bible Dictionary Old Testament : King James Version. Chattanooga: AMG Publishers.

JOURNAL ARTICLES

Straus M. (2014). Psalm 2:7 and the Concept of περιχώρησις. Scottish Journal of Theology. Vol. 67, No. 2, pp. 213-229.

‌ELECTRONIC RESOURCES

Gunn, G. (2011). PSALM 2 AND THE REIGN OF THE MESSIAH. [online] Available at: https://shasta2.weebly.com/uploads/1/6/7/0/16705804/psalm_2_reign_of_messiah.pdf [Accessed 24 Jan. 2026].

Summers, A. (2020). Chapter 14: Psalm 89 | The Glory of the Messianic Psalms. [online] Available at: https://assemblytestimony.org/books/book-12-the-glory-of-messianic-psalms/chapter-14-psalm-89/ [Accessed 24 Jan. 2026].

Posted in Exposition

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

Posted on by writtenexposition

INTRODUCTION

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

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

DIVISION

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

EXPOSITION

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

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

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

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

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

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

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

EZEKIEL ANSWERS THE EXILES’ QUESTION (19-24)

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

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

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

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

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

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

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

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

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

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

YHWH ADDRESSES EZEKIEL PERSONALLY (25-27)

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

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

SUMMATION

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

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

Posted in Exposition

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

Posted on by writtenexposition

INTRODUCTION

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

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

DIVISION

8-11 The sword’s preparation

12-14a The prophet’s performance

14b-17 The sword’s purpose

EXPOSITION

THE SWORD’S PREPARATION (8-11)

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

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

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

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

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

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

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

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

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

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

THE PROPHET’S PERFORMANCE (12-14a)

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

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

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

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

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

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

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

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

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

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

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

THE SWORD’S PURPOSE (14b-17)

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

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

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

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

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

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

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

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

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

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

SUMMATION

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

Posted in Exposition

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

Posted on by writtenexposition

INTRODUCTION

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

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

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

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

OUTINE OF THE CHAPTER

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

PREAMBLE (1-3a)

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

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

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

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

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

JERUSALEM’S HUMBLE ORIGINS (3b-5)

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

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

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

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

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

YHWH’S DEALINGS WITH JERUSALEM (6-14)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SUMMATION

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

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

THE SINNER’S CONDITION

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

GOD’S SALVATION

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

Posted in Exposition

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

Posted on by writtenexposition

Reading Ezekiel 13: 17-23

INTRODUCTION

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SUMMATION

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

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

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

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

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

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

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

Posted in Exposition

OUTLINE OF THE BOOK OF EZEKIEL

Posted on by writtenexposition

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

The material is arranged in five blocks:

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

1:1-3 – Introduction and superscription

1:4-28 – Vision of the glory of YHWH

2:1 – 3:27 – Ezekiel’s Commission

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

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

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

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

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

12:1 – 14:23 – False Prophets

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

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

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

18:1-32 – Individual responsibility

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

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

21:1-32 – The sword of destruction

22:1- 31 – Sinful Jerusalem

23:1-49 – Two unfaithful sisters

24:1-14 – Sayings on the cooking pot

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

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

25:1-7 – Against Ammon

25:8-11 – Against Moab

25:12-14 – Against Edom

25:15-17 – Against the Philistines

26:1 – 28: 19 – Against Tyre

28:20 -26 – Against Sidon

29:1 – 32:16 – Against Egypt

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

33:1-20 – The prophet as watchman

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

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

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

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

35:1-15 – Oracle against Edom

36:1-38 – Renewal promised to Israel

37:1 -14 – The valley of dry bones

37: 15-28 – Two sticks – reunification

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

PART 5 – THE NEW ISRAEL – CHAPTERS 40-48

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

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

47:1-12 – The life-giving river

47:13-48:35 – The Land and the City

Posted in Exposition

WELCOME TO THE BOOK OF EZEKIEL!

Posted on by writtenexposition

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

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

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

THE PRE-EXILIC PROPHETS

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

Jonah c. 780 -753 BCE

Amos c. 765-753 BCE

Hosea c. 755-725 BCE

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

The early pre-exilic prophets in Judah were:

Micah c. 735-690 BCE

Isaiah c. 740-680 BCE

The late pre-exilic prophets in Judah were:

Nahum c. 630 BCE

Zephaniah c. 625 BCE

Habakkuk c. 607 BCE

Joel c. 590 BCE

Jeremiah c. 627-580 BCE

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

THE EXILIC PROPHETS

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

Ezekiel c. 593-571 BCE

Daniel c. 605-535 BCE

THE POST-EXILIC PROPHETS

Haggai 520 BCE

Zechariah c. 520-500 BCE

Malachi c 420 BCE

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

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

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

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

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

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

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

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

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

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

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

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

Posted in Exposition

2 PETER 1:12-21 COMMENTARY

Posted on by writtenexposition

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

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

[12-15] PETER’S TESTAMENT

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

REMEMBRANCE (12, 13, 15)

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

PETER’S DEATH (13, 14, 15)

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

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

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

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

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

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

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

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

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

[16-18] THE INTEGRITY OF THE APOSTLES

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

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

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

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

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

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

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

[19-21] THE INTEGRITY OF THE PROPHETS

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

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

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

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

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

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

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

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

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

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

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

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

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

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