Tag: restoration

Posted in General

A MIRACLE IN TROAS SOON AFTER EASTER

Posted on by writtenexposition

And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. And there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. And they brought the young man alive, and were not a little comforted. Acts 20:7-12

PREAMBLE

Have you ever noticed that there are some people for whom everything in life seems to work out well? They always seem to make a great recovery from potential disaster. No matter how serious a situation they get themselves into they seem to emerge not only unscathed but even better off than before. We could say of them that they ‘come up smelling of roses!’ or ‘they always land on their feet!’ Sometimes, with a touch of humour and perhaps a tinge of jealousy, we might say of such a person: ‘His/Her middle name is Lucky!’

We don’t know if the young man who features in our passage had more than one name. However, we are told that he was called Eutychus, which means ‘Lucky’.

INTRODUCTION

In Acts 19:21 the apostle Paul declares his intention to wrap-up his third missionary expedition and travel to Jerusalem via Macedonia and Achaia. Luke, once again using the term ‘we,’ records a summary of that journey in Acts 20:1-21:16. Setting out from the city of Ephesus Paul first travelled to Phillipi and then on to Troas, a port from which he could cross the narrow body of water that separated Asia from Europe.

Luke’s travel summary in Acts 20-21 is sparse. He gives few details of locations visited and he leaves out many events in Paul’s life during the (estimated) ten months of travel from Ephesus to Jerusalem. These included severe sufferings (2 Cor 1:5, 8-10) and the writing of three epistles: 2 Corinthians, Galatians, Romans. Luke must therefore have considered one episode from the week spent Troas (20:6) to be highly significant; because he relates it in great detail. That episode is the fall and resuscitation of Eutychus, recorded in Acts 20:7-12.

TROAS

Troas was an important port city near the site of ancient Troy in western Asia Minor. It was strategically located for traffic between Europe and Asia Minor and in its artificial harbour ships could wait for favourable winds to sail through the Dardanelles (Hellespont) – a strait that connects the Black Sea to the Aegean and Mediterranean Seas. The city was founded by Greeks c. 310 BCE but in New Testament times it was a Roman colony, having been granted that status (Colonia Augusta Troadensium) by the Emperor Augustus.

Some Christians lived there. Luke does not say that the church was founded by Paul, although this may be implied in Acts 19:10: And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. In Acts 16:8-11 nothing appears to have happened during his first visit, however, we learn from 2 Cor 2:12 that Paul had more success on a second visit (for Paul in Troas see Acts 20:5-12; 2 Cor 2:12; 2 Tim 4:13).

THE TIMING

As a historian Luke is precise with regards to timing. Notice ‘three months’ (v.3), ‘five days’ and ‘seven days’ (v.6), ‘the first day of the week,’ ‘the morrow’ and ‘midnight’ (v.7), and ‘break of day’ (v.11).

We learn from v.6 that Paul and his companions had waited at Philippi until ‘the days of unleavened bread’ were over before before setting out on the five day voyage to Troas. ‘The days of unleavened bread’ refers to a Jewish festival that follows Passover (14th Nisan). It begins on 15th Nisan and lasts for seven days (Exod 12:15-20; Lev 23:6-8).

The death burial and resurrection of Jesus took place at that time of year so the episode in Troas occurred soon after Easter. There is, of course, no suggestion in the passage of an annual Easter celebration but I can’t help but wonder if Luke sees in the episode a symbolic association with Easter; based not just on the timing of the event but on core elements in the narrative such as the night hours, a gathering of disciples, an upper room, breaking bread/farewell supper, a death followed by resurrection to life, and great comfort.

THE CHARACTERS

‘We’ (v.6) – the companions of Paul.

‘Paul’ (v.7, 10-11) – the main character in the story.

‘Them’ (v.7) – the disciples at Troas.

‘Eutychus’ – the ‘young man’. In v.9 he is described as neanías (a young man aged from about 20-40) but in v.12 as país (child – but could also be translated slave; Mt 8:6,8,13; Lk 7:7; 12:45; 15:26).

‘They’ (v.12) – unspecified individuals, as are those to whom Paul spoke in v.10.

THE EVENT

On the last night (the first day of the week) of his stay in Troas Paul preached at length to the disciples there for it was unlikely that he would see them again. The meeting was held in a room on the top floor of a three-storey building and it must have been full of people for a young man called Eutychus (meaning ‘Lucky’ or ‘Fortunate’) was sitting ‘in a window;’ probably on the sill.

Paul had already spoken until midnight so lamps were burning, filling the room with warmth and smoke. Eutychus, overcome by drowsiness, fell into a deep sleep and then literally fell from the window to ground level.

When picked up he was dead but Paul went downstairs, threw himself on him and embracing him said: ‘Don’t be alarmed, his life is in him.’ Notice that Paul did not say ‘his life is still in him,’ for this was a miracle; it was a real raising of the dead. Paul then went upstairs, broke bread and continued his conversation until daybreak (probably about 5.00 am.) and then departed.

PRACTICAL LESSONS

Some practical lessons may be drawn from the tragi-comic story of Eutychus:

1) The duty of believers to meet to break bread and hear the word of God preached on the first day of the week.

This passage is interesting in that here we have the first mention of Christians coming together ‘to break bread’ on the first day of the week; the day of the week on which Jesus rose from the dead. Presumably they were poor and did not have a nice church building to meet in for we read here about ‘the third loft’ and ‘the upper chamber.’ The architecture of the meeting place is not the main issue, what is important that Christians meet together on the first day of the week.

Depending upon the context, the early church practised the breaking of bread as both a communal meal and a spiritually significant act of remembrance. Meeting to break bread as an act of worship and communion is closely linked with continuing in the fellowship and teaching of the apostles (Acts 2:42, see also Luke 22:19-20; 1 Cor 10:16).

The believers in Troas not only gathered to break bread but were also there to listen to the word of God for, according to v.7, ‘Paul preached unto them.’ Sermon times may vary, there is no fixed rule. Like Paul’s message on that occasion some are long, others may be short. It is, however, the content that is important.

Doubtless Paul had his reasons for such a long address and especially since it was his last time with them he would have wished to cover many topics. However, just like those in first century Troas, believers today need to hear the word of God expounded whenever they meet together.

That night in Troas a young man called Eutychus was ‘fortunate’ to hear Paul preach. It is good that he was there. There could have been no better place to be that Sunday evening than in a room listening to the apostle Paul? However, all was not as well as it might have seemed.

2) The danger of living the Christian life on the edge.

Where was Eutychus sitting? We read in 20:9 that he was sitting in a window. The young man was sitting on the sill of an open window three floors up. What a dangerous place to be! We might say that he was in a position where he could hear the word but also see the world. We could say that he was associated with the church but was neither in nor out. This is true of many people in churches today – they are half-in the church and half-in the world. So be careful where you sit! (cf. Psa 1:1)

3) The possibility of a Christian falling due to human weakness.

Why was Eutychus sleeping? Sleeping in church is not recommended, especially if one is sitting at an open window three floors up! Eutychus, however, may have been a slave who had to work all day before having some some off in the evening. If so, he was understandably tired and the poor ventilation of a crowded room would have made him drowsy.

It is highly unlikely that Paul was a boring speaker and yet Eutychus was overcome by drowsiness and fell into a deep sleep. By way of application we could say that he progressively lost interest in the things of God, gradually became indifferent to them and eventually ‘fell down from the third loft, and was taken up dead.’

Why did Eutychus fall out of the window rather than into the meeting? It has been suggested that he fell out because that was the way he was leaning. Isn’t it tragic when a believer begins spiritually sleeping, gradually leans more and more away from the fellowship of the assembly and then drops out altogether (something that Eutychus did literally!)? Take heed lest you fall! (cf.1 Cor 10:12).

Luke seems to emphasise the fact that Eutychus fell down because from the opening word of v.9 to the opening word of v.10 he uses a form of kata (meaning ‘down’) five times: καθημενος: (kathēmenos) – sitting, KJV sat; καταφερομενος: (katapheroimenos) – being overwhelmed, KJV being fallen; κατενεχθεὶς: (katenechtheis) – being overcome, KJV sunk down; κατὰ: (kata) – down; κατῆλθεν: (katēthen) – [Paul] went down.

4) The importance of restoring the fallen believer.

How do we react when believers fall and no longer exhibit signs of divine life? Do we just continue on as usual? Do we say: ‘It’s their own fault, they were sitting too near the edge’ or ‘We’re not surprised, they never really fitted in anyway!’ Or, do we rather, as Fanny Crosby put it in her famous hymn: ‘weep o’er the erring one, lift up the fallen?’

The Christians at Troas sprang into action at once. As soon as someone shouted ‘Eutychus has fallen!’ everything stopped. Paul finished preaching. He and the believers responded immediately, hurrying to discover how the fall had affected Eutychus; unfortunately, ‘he was taken up dead.’ Clearly the brethren were very concerned about his situation because Paul asked for calm; the weeping and wailing must have already begun. The Christians were so distressed that Eutychus had gone.

The classic passage about the restoration of a believer who has stumbled is Gal 6:1: Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness; considering thyself, lest thou also be tempted. Galatians 6:1

The offence – ‘overtaken in a fault‘
The outlook – ‘ye which are spiritual‘
The objective – ‘restore such a one‘

When believers stumble and fall we ought to reach out to them and seek to bring about restoration. Those who are spiritual must encourage them to repent of the sin and return to fellowship with the Lord and the assembly. Far too often our churches leave the fallen alone, they just let them lie. But Paul showed concern. He went to where Eutychus was, embraced him, spoke life and restored that brother in Christ who hadn’t had the strength or energy to go on.

Do you know any believers who were once keen and enthusiastic for the Lord but they’ve grown cold? Perhaps, through carelessness or discouragement they’ve stumbled and perhaps fallen. Now they’ve dropped out. Just as Paul embraced Eutychus, perhaps what they need is a (metaphorical) hug. They need a compassionate, concerned Christian to go to them, to reach out in love and bring about spiritual restoration. The third verse of that hymn I mentioned (Rescue the Perishing) says:

Down in the human heart,
Crushed by the tempter,
Feelings lie buried that grace can restore;
Touched by a loving heart,
Wakened by kindness,
Chords that are broken will vibrate once more.

SUMMATION

This story about ‘Lucky’ has a happy ending for we read in v.12 that ‘they brought the young man alive, and were not a little comforted.’ What a great result! The tragedy ended in triumph. Eutychus was restored and the church was greatly encouraged by the display of God’s miraculous power.

So please bear the practical points in mind:

1) The duty of believers to meet to break bread and hear the word of God preached on the first day of the week.
2) The danger of living the Christian life on the edge.
3) The possibility of a Christian falling due to human weakness.
4) The importance of restoring the fallen believer.

Posted in Exposition

Ezekiel 16:53-63 – The Surprising Restoration of Jerusalem, Sodom and Samaria

Posted on by writtenexposition

INTRODUCTION

Verses 53-63 form a conclusion to the allegories in Ezekiel chapter 16: the allegory of Jerusalem as an adulterous wife and the allegory of the sinful sisters. This conclusion is surprising in that, despite Jerusalem’s unfaithfulness and inevitable punishment, Ezekiel declares a plan for her future restoration. Even more surprising is the additional prediction that Jerusalem’s ‘sisters,’ Sodom and Samaria, who have already been judged, will be restored as well. The same characters who have been viewed negatively in the allegories are now promised restoration.

Restoration for Sodom and Samaria

(53-55) With much repetition of the word translated ‘captivity’ YHWH announces the restoration of the fortunes of the sisters. This translation is misleading as the expression ‘bring again their captivity’ has nothing to do with exile and does not predict further judgement upon these cities, rather the opposite. The expression means ‘restore their fortunes.’ That is how the ESV translates v.53: I will restore their fortunes, both the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters, and I will restore your own fortunes in their midst.

The original idea behind the expression may be that of someone who has entered slavery (captivity) due to extreme poverty or debt and has served his time. A male Hebrew slave was freed after six years service or during the Jubilee year (Ex 21:2; Lev 25:39). After that he could regain the status (liberty and prosperity) that he once had. A good example of the use and meaning of the expression reverse their captivity/restore their fortunes is at the end of the book of Job:

And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before. Job 42:10 KJV

And the LORD restored the fortunes of Job, when he had prayed for his friends. And the LORD gave Job twice as much as he had before. Job 42:10 ESV

As well as here in chapter 16 the expression occurs in Ezekiel 29:14 and 39:25.

Verses 53-55 are perplexing as, taken at face value, they predict restoration of the fortunes of Sodom, Samaria, Jerusalem and their satellite towns and villages (‘daughters’). Details about how and when this will be achieved are not supplied.

This is the only biblical prophecy which predicts that Sodom will regain its former status. By contrast, the tenor of other scriptures is rather that Sodom’s destruction is perpetual. For example: Isaiah speaking about Babylon says it will lie desolate like Sodom:

And Babylon, the glory of kingdoms, the beauty of the Chaldees’ excellency, shall be as when God overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there. Isaiah 13:19-20.

Zephaniah prophesied in a similar vein with reference to Moab: Therefore as I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and saltpits, and a perpetual desolation… Zephaniah 2:9

Some would suggest (cf. Mat 11:23-24) that in fulfilment of 16:53-55 the people of Sodom will be raised to life and rehabilitated or given a second chance after death. Those who hold the doctrine of apokatastasis (restoration, reintegration, reconstitution) would view this Old Testament passage, along with others in the New Testament (Acts 3:21; Rom 5:18-19; 11:23-26,32; 1 Cor 15:24-28; 2 Cor 5:19; Eph 1:9-10; Phil 2:10-11; Col 1:19-20; 1 Tim 2:4-6; 4;10; Tit 2:11; 1 Pet 3:19-20; 2 Pet 3:9; Rev 5:13), as biblical evidence for universalism.

According to v.54 the purpose of YHWH’s restoration of Sodom and Samaria is that Jerusalem will feel shame. This is because she has been so wicked that if she is to be restored then the restoration of Sodom and Samaria, cities which are deemed to be less wicked than Jerusalem, is required as well. Judah will be a ‘comfort’ to Sodom and Samaria in the sense that their suffering was not as severe as that which Judah/Jerusalem will experience. Jerusalem will bear her own shame.

Perhaps one ought to bear in mind that Ezekiel chapter 16 is allegorical, metaphorical and full of hyperbole. In v.55 Ezekiel may just be saying that once Jerusalem’s punishment is over the entire country will one day prosper. Thus the three cities with their satellite towns and villages, representing the whole land, can metaphorically be said to regain the status that they had in their heyday.

A less common interpretation of v.55, based on the word ‘when’ in the KJV translation, is that this is a promise by YHWH never to restore the fortunes of the three cities.

When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate. Ezekiel 16:55

That is, when the fortunes of Sodom and Samaria are restored, which is never (since the 10 tribes of Israel are lost and Sodom has been perpetually destroyed), then Judah/Jerusalem’s fortunes will be restored, i.e. never.

In v.55 notice the repetition of the verb (shall return), the proper name of a city and the phrase ‘and her daughters’ three times.

(56-59) Verses 56-57 are a question: ‘Was not Sodom thy sister such a chronicle upon thy lips in the day of thy exaltations….?’ YHWH again reminds Jerusalem of her past by saying that in her heyday (the day of thy exaltations- plural) she once considered herself morally superior to her sister Sodom and looked down upon her. Sodom’s fate was talked about during Jerusalem’s glory days (cf. v.14) but not presented as a warning and example of what pride could bring about.

Jerusalem’s own sins led to her exposure and humiliation before her surrounding enemies; ones like Syria (cf. Isa7:1-9) and the Philistines (cf. Isa 9:11-12). In vv. 58-59, speaking as though it had already been accomplished, YHWH asserts that before the restoration of vv.53-55 comes about Jerusalem must first endure the consequences of her lewdness (see vv.15-36) and her despising of the oath in breaking of the covenant (cf.16:8). Note the ‘thus saith the Lord’ in v.59. Sodom and Samaria have had their periods of humiliation and judgement, now Jerusalem must suffer hers before all three will be eventually restored together.

(60-63) Unlike Jerusalem who did not remember the days of her youth when YHWH showed kindness to her (16:22, 43) YHWH will remember those days and the covenant that he made with her. She had broken that one by her harlotry (vv. 32-34) but YHWH will will establish a new covenant (see Jer 31:31-34) with her; an everlasting one (see 2 Sam 23:5; Isa 55:3). The phrase ‘I will establish’ is repeated in v.62. We know from Ezek 11:19-20; 36:25-28 that this new covenant will last because it involves a new heart and a new spirit.

In those days Jerusalem will remember her ‘way’ (16:25, 27, 31, 43, 47×2) and be embarrassed by YHWH’s kindness toward Sodom and Samaria and perhaps humiliated at being linked with such despised sinners. However, those ‘sisters’ will not be equal partners with Jerusalem in the new covenant. Sodom, Samaria and other older and younger sisters (‘older and younger sisters’ is in the plural form) will be given to her as daughters. The areas represented by all the cities will become one unified territory with Jerusalem as the capital. Sodom, Samaria and the others will be her ‘daughters’ i.e. dependent cities. None of this is due from the former broken covenant but is an act of YHWH’s free grace.

The passage ends with the further assertion that YHWH will establish his (new) covenant with Jerusalem and although she will be forgiven yet the memory of what she has done will produce in her shame, embarrassment and self-loathing.

SUMMATION OF EZEKIEL CHAPTER 16

Ezekiel chapter 16, one of the most difficult chapters in the Bible, consists of two allegories in which YHWH speaks through the prophet Ezekiel and addresses Jerusalem as if the city is a real person. In what is sometimes crude and graphic language he describes how he found her as an abandoned and helpless baby, cared for her and watched her grow. He eventually married her and gave her everything; beauty, clothes and jewellery. He treated her like royalty but Jerusalem then turned away from YHWH and became unfaithful. She chases after other nations and their gods, acting as a prostitute but worse – offering herself freely, not even for gain.

In the second allegory YHWH drives home the message of Jerusalem’s betrayal by saying that her behaviour has been worse than that of her ‘sisters’ Sodom and Samaria; notorious sinners whom YHWH has already judged. This comparison is designed to humble Jerusalem.

Then, in an unforeseen twist, YHWH promises to restore Sodom and Samaria along with Jerusalem, a future act of mercy. After she suffers punishment for her sins he will restore the relationship with Jerusalem and establish a new and lasting covenant. She (i.e. the people of Judah) will be forgiven but will always remember her past with embarrassment.

Posted in Exposition

EZEKIEL 11 – THE GLORY DEPARTS

Posted on by writtenexposition

INTRODUCTION

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

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

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

There are two main divisions:

1-13 CONDEMNATION

14-25 RESTORATION

Each of these sections contains a disputation oracle.

CONDEMNATION (1-13)

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

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

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

The following ideas might be conveyed in the proverb:

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

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

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

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

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

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

LOUD VOICE

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

RESTORATION 14-25

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

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

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

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

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

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

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

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

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

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

Posted in Exposition

EZEKIEL CHAPTER 10 – COALS OF FIRE

Posted on by writtenexposition

INTRODUCTION

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

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

The parallels are as follows:

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

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

Chapter 10 falls into two main sections:

(1-8) Preparations for Jerusalem’s Judgement

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

(1-8) PREPARATIONS FOR JERUSALEM’S JUDGEMENT

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

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

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

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

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

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

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

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

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

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

THE WHEELS (9-13)

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

THE CHERUBIM (14-17)

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

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

THE DEPARTURE (18-22)

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

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

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

SUMMATION

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