Tag: Sabbath

Posted in Exposition

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

Posted on by writtenexposition

INTRODUCTION

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

STRUCTURE

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

25-39 A catalogue of corruption

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

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

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

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

A CATALOGUE OF CORRUPTION (25-29)

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

(25) THE CONSPIRACY OF THE PROPHETS

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

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

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

(26) THE CORRUPTION OF THE PRIESTS

a) They violate the Law.

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

b) They blur the distinctions between sacred and profane.

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

c) They fail to observe the Sabbath.

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

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

(27) THE CRIMES OF THE PRINCES

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

(28) PROPHETS (again)

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

(29) THE CHARACTER OF THE PEOPLE OF THE LAND

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

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

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

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

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

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

Is there one compassionate enough to care for others?

Is there one courageous enough to go against the flow?

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

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

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

SUMMATION

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

Posted in Exposition

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

Posted on by writtenexposition

INTRODUCTION

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

HISTORICAL CONTEXT

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

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

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

STRUCTURE

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

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

I suggest the following:

1-4 PREAMBLE

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

5-32 ISRAEL’S HISTORY OF REBELLION

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

33-44 ISRAEL’S POST-EXILIC FUTURE

  • 33-39 Judgement
  • 40-44 Restoration

EXPOSITION

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

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

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

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

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

5-32 ISRAEL’S HISTORY OF REBELLION

GENERAL REMARKS

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

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

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

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

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

THE SLAVE GENERATION IN EGYPT (5-9)

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

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

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

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

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

THE FIRST GENERATION IN THE WILDERNESS (10-17)

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

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

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

LATER GENERATIONS IN THE WILDERNESS (18-26)

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

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

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

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

Many interpretations have been proposed, for example:

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

THE GENERATION IN THE PROMISED LAND (27-29)

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

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

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

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

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

or

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

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

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

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

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

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

33-44 ISRAEL’S POST-EXILIC FUTURE

JUDGEMENT (33-39)

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

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

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

RESTORATION (40-44)

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

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

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

Posted in Exposition

NEHEMIAH 13:15-31

Posted on by writtenexposition

13:15-22 RESTORATION OF SABBATH OBSERVANCE

Nehemiah finds that in his absence (‘in those days’) some in Judah have not been observing the Sabbath, but engaging in trade and commerce on the holy day. The offenders listed were involved in the main industry – agriculture – and included wine makers, farmers, fruit growers and haulage operatives. The word translated ‘sheaves’ means ‘heaps’ and need not be restricted to grain. As well as violating the command not to work, the loading and transportation of goods by donkey into Jerusalem also transgressed the concept of no (or very limited) travel on the Sabbath (Ex 16:29; Acts 1:12). Sabbath observance is prescribed in the one of the Ten Commandments (Ex 20:8-11; 31:12-17) and was viewed by Isaiah (56:1-8) as something that results in blessing. The prophets Jeremiah (17:19-27), Ezekiel (20:12-24) and Amos (8:4-5) identified profanation of the Sabbath as a cause of the woes that befell the Israelites; because they had became just like the heathens around them.

Nehemiah also observes that merchants from Tyre who had set up a trading colony in Jerusalem were selling fish and all kinds of wares to the local people on the Sabbath.

THE PHOENICIAN PORT OF TYRE

Tyre was an important port for the Phoenicians, a nation famous in ancient times for seafaring and commerce. Just as the Arabs with their camel trains dominated the transportation of goods over land so the Phoenician merchant navy dominated the shipping routes; conveying goods to and from the three continents (Africa, Asia and Europe) bordering the Mediterranean. They carried not only seawater fish from the Mediterranean and freshwater fish from the Nile but also an abundance of other foodstuffs, exported in cylindrical clay jars. These included: fish paste, pine nuts, olives, olive oil, wine, honey and grain. They shipped luxury goods like furniture, metal tableware (e.g. decorated bowls, candelabra), purple dye, and carved ivories, and were also experts in the delivery of bulk timber by sea (1 Kgs 5:9; 1 Chron 22:4; 2 Chron 2:3-16; Ezra 3:7). The prowess of the Phoenicians (Tyre and Sidon) as merchants and human traffickers is acknowledged by the Old Testament Hebrew prophets (Isa 23:1-8, 17-18; Ezekiel 27:1-36; 28:1-5; Joel 3:4-7; Amos 1:9). Ezekiel chapter 27 is of special historical interest because it not only gives a list of commodities traded by the Tyrians but also details the many and widespread locations where they did business.

NEHEMIAH PROMOTES SABBATH OBSERVANCE

Nehemiah confronts the Judaean nobles and accuses them of profaning the Sabbath (for this expression see: Neh 13:17, 18; Ezek 20:16, 21, 24, ; 22:8; 23:38) and adding to God’s wrath against them. He warns them about God’s punishment (13:18). He then institutes practical measures to enforce Sabbath observance and ensure the sanctity of the day.

  • Nehemiah closes the gates of Jerusalem on the Sabbath and initially has his servants guard them so that no burden could be carried into the city.
  • Some of the merchants camp outside the city gates so that the locals can go out and buy from them. Nehemiah tells them to leave or face forcible removal. They leave.
  • Nehemiah then hands over responsibility for guarding to gates to the Levites, after they purify themselves for the Sabbath.

13:22 Nehemiah again asks God to take note of his actions and ‘spare’ (have compassion on) him.

13:23-29 PROBLEM OF EXOGAMOUS MARRIAGES

Upon his return from Persia Nehemiah discovers that in his absence an old issue has resurfaced. Some Israelite men have married foreign women, contrary to God’s law (Deut 23:3-6)and the covenant that had been signed in chapter ten. One of the points of that covenant was the cessation of exogamous marriage (10:30). Nehemiah cites two specific examples of the problem.

1) Half the children spoke (Aramaic?) in a foreign dialect and could not speak ‘the language of the Jews’ i.e. Hebrew. Nehemiah could easily distinguish between the speech of children of Ashdodite mothers and that of children from all Jewish households. He was concerned about ungodly foreign cultural influence and was also very much aware that Jewish national identity was bound up with the worship of God. Since Hebrew was the language of the Jewish religion children who did not speak it could not be taught or understand the scriptures. Men who had married foreign wives were not only neglecting the Hebrew language, they were jeopardizing the purity of the Jewish religion.

Nehemiah therefore takes the offenders to court and challenges their actions. He calls down the curses of the broken covenant upon them, subjects them to a public shaming ritual (see Isa 50:6) and makes them take an oath once again not to marry their children off to foreigners. The reason (vv. 26-27) given for this is the sin of Solomon. In spite of the fact that God loved him (2 Sam 12:24-25) and made him king over all Israel (1 Kgs 4:1) Solomon entered into diplomatic marriages with foreign wives (1 Kgs 11:1-10; 2 Chron 8:11) who led him away from the true worship of Yahweh.

2) Jehoiada, son or grandson of the High Priest Eliashib, had married the daughter of Sanballat the Horonite, who was an enemy of Nehemiah (2:19; 4:1-2, 7; 6:1-9, 14) and a pagan. In the regulations recorded in Lev 21:10-15 the high priest was required to ‘take a virgin of his own people to wife’. In practical terms this prohibition against marrying a foreign wife probably extended to the sons and grandsons of a high priest since they could possibly become high priest in the future. Nehemiah expelled Jehoiada from Judea.

Nehemiah’s prayer at the end of this section (v29) is not about himself but he instead directs his prayer against the high priestly family who, because of intermarriage, had set a bad example to the people, defiled the priesthood and broken the covenant of 10:29-30.

13:30-31 SUMMARY OF NEHEMIAH’S CULTIC REFORMS

Nehemiah ends his memoir by summarizing his main achievements. He lists these as action taken against foreign marriages (10:30; 13:23ff), reorganisation of the temple duties of the priests and Levites (10:37-39; 12:44-47; 13:12-13), the institution of a wood offering (10:34) and the revival/rescheduling of the firstfruits offering (10:35-37).

SUMMATION

Nehemiah chapter thirteen emphasizes the need for continual vigilance in upholding God’s standards and reminds us that spiritual renewal is an ongoing process. The chapter underscores the importance of maintaining purity, honouring the Lord’s demands, and the people of God keeping separate from unholy influences. In spite of Nehemiah’s accomplishments chapter thirteen ends on a somewhat negative note. Sadly, the Israelites do not seem to have shared Nehemiah’s enthusiasm for the things of God. They yielded to secular and religious pressure from outside their community and, despite pledging ‘to walk in God’s law’ (10:29), they abandoned their commitments concerning intermarriage (10:30), Sabbath observance (10:31), and support of the Temple service (10:37-39) soon after Nehemiah left for Persia.

Chapter thirteen records Nehemiah’s final efforts to restore Jerusalem’s spiritual and moral fabric, and provides us with valuable examples of active leadership, faithfulness, and a timely warning about the possibility of departure from the will of God.

BIBLIOGRAPHY

BOOKS

Carson, D.A. (2018). NIV Biblical Theology Study Bible : Follow God’s Redemptive Plan as it Unfolds Throughout Scripture [Previously published as NIV Zondervan Study Bible]. Grand Rapids, Mi: Zondervan.

Grabbe, L.L. (2012). An introduction to Second Temple Judaism : History and Religion of the Jews in the time of Nehemiah, the Maccabees, Hillel and Jesus. London Bloomsbury.

Knut Larson, Anders, M. and Dahlen, K. (2005). Ezra, Nehemiah, Esther. Nashville, Tenn. Broadman & Holman C.

López-Ruiz C. and Doak, B.R. (2019). The Oxford Handbook of the Phoenician and Punic Mediterranean. New York, NY: Oxford University Press.

Ruckman, P.S. (2004). The Books of Ezra, Nehemiah, Esther. (The Bible Believer’s Commentary Series).

JOURNAL ARTICLES

Berlin, A.M. (1997). From Monarchy to Markets: The Phoenicians in Hellenistic Palestine. Bulletin of the American Schools of Oriental Research, 306, pp.75–88. doi:https://doi.org/10.2307/1357550.

Master, D.M. (2014). Economy and Exchange in the Iron Age Kingdoms of the Southern Levant. Bulletin of the American Schools of Oriental Research, 372, pp.81–97. doi:https://doi.org/10.5615/bullamerschoorie.372.0081.

Noonan, B.J. (2011). Did Nehemiah Own Tyrian Goods? Trade between Judea and Phoenicia during the Achaemenid Period. Journal of Biblical Literature, 130(2), pp.281–298. doi:https://doi.org/10.2307/41304201.

Nehemiah 13:1-3

Nehemiah 13:4-14