Tag: Tabernacle

Posted in Exposition

Psalm 134 – A Song for the Night Shift

Posted on by writtenexposition

A SONG OF DEGREES.
​1 Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD.
2 Lift up your hands in the sanctuary, and bless the LORD.
3 The LORD that made heaven and earth bless thee out of Zion.

INTRODUCTION

Have you ever spent time in hospital overnight? If so, you will recall that the corridors which bustle with people during the day grow quiet. Visiting hours and supper over, the lights are dimmed. Many of the patients lie asleep but the work does not stop. A dedicated team of the night shift – doctors, nurses, porters, cleaners, security officers – go about their tasks. Often their work is unseen but it is essential.

In ancient times work never stopped at the Jerusalem temple. Once the evening sacrifice was offered (Psa 141:2) the priests and their assistants, the Levites, had plenty to keep them occupied (Num 3:7-8). 1 Chron 9:17-32 gives an account of the practical duties the Levities performed both day and night – looking after the sacred vessels, portering, baking, allocating oil, wine and spices. The priests were responsible for ensuring that the perpetual fire on the altar of burnt offering never went out (Lev 6:12-13) and that the lamps on the Menorah (lampstand) in the Holy Place burned brightly ‘from evening to morning’ (Exod 27:20-21). Some priests and Levites functioned as temple police. The priests also engaged in spiritual activities (prayer and praise) during the night. A high-ranking official known as the Captain of the Temple (Lk 22:4; Acts 4:1; 5:24) was in overall charge. Psalm 134 acknowledges the vital contribution of those who serve the Lord through the long hours of the night. This psalm is a song for the night shift.

Psalm 134 is the 15th and final poem of a collection (120-134) known as the ‘songs of degrees’ (or ascents). They are called this because they were sung by pilgrims as they travelled up to Jerusalem to celebrate the major Jewish religious festivals – Passover, Weeks (Pentecost) and Tabernacles.

It is also thought that the visitors sung them as they made their way round the city of Jerusalem. It is appropriate that this psalm has been placed at the end of the collection of songs of ascents for it seems to sum up the whole point of pilgrimage to Jerusalem – to bless the Lord and to be blessed by him.

Although mainly directed at a specific group of people – the priests and Levites working night shift at the Jerusalem temple – this psalm contains lessons that we can apply to ourselves, especially those of us who feel that we are on the night shift of life.

The psalm is structured as a call and response. It divides as follows:

1-2 The call – The festival pilgrims encourage the temple night shift to bless the Lord.

3 The response – The priests pronounce a blessing upon the pilgrims.

VERSES 1-2 – THE CALL

The pilgrims directly address the priests and Levites who work overnight in the temple and call on them to worship the Lord with uplifted hands .

‘Behold’ – expresses strong feeling so in this context could be translated ‘Come!’ or ‘Oh!

Bless’ – appears 3 times in the psalm – once in each verse. In vv. 1 and 2 it is an imperative giving a command, advice, or encouragement to worship the Lord. The word ‘bless’ means ‘pay homage to.’

‘the Lord’ – YHWH – the proper name of Israel’s national deity. The name occurs 5 times in these three verses.

‘all’ – all those working in the temple during the night.

‘servants of the Lord’ – this term is used to describe worshippers in general (Psa 135:1; Isa 54:17), also prophets (2 Kgs 9:7). The use of the word ‘stand’ following this phrase suggests that in Psa 134 it refers specifically to the temple personnel.

‘stand’ – a term used for the service of the priests and Levites (Deut 18:7; 1 Chron 2:30; 2 Chron 29:11).

‘by night’ – ‘during the nights’ – i.e. night after night.

‘the house of the Lord’ – the Temple – this term equates to ‘the sanctuary’ of v.2.

(2) ‘Lift up your hands’ – this displayed an attitude of surrender, reverence, worship and expectation while praying (cf. Psa 28:2; 1 Tim 2:8).

‘In the sanctuary’ – ‘sanctuary’ refers to the entire tabernacle (Exod 36:1, 3, 4; 38:27) and Temple.

‘bless the Lord’ – our praise and worship is an active response to who God is.

VERSE 3 – THE RESPONSE

In response to the exhortation from pilgrims to continue their praise and worship of the Lord throughout the night the priests invoke God’s blessing upon them.

‘The Lord…bless thee’ – This is not only a prayer but also a benediction. Some commentators view this as referring to the Priestly Blessing of Num 6:22-26. For a detailed consideration of that see my post THE AARONIC BLESSING. ‘To bless’ was one of the priestly functions (Deut 10:8; 21:5).

‘that made heaven and earth’ – (cf. Psa 121:2) – ‘heaven and earth’ is a merism (use of opposite extremes to express totality) – this figure of speech means the whole creation. It emphasises the power and sovereignty of YHWH the Creator.

‘thee’ – This singular may be taken as referring to the psalmist or interpreted as a collective singular referring to the group of pilgrims.

‘out of Zion’ – The blessing comes from the Lord, not the priests. Zion was where YHWH’s presence dwelt at that time.

LESSONS

Worship of the Lord is not restricted to certain days or times but continues 24/7 – all day and all night, every day of the week. The psalm encourages worshippers to serve and bless God during the night. The following psalms mention praising God at night: Psa 42:8; 63:5-7; 92:1-2; 119:62.

This psalm encourages us to continue serving and worshipping the Lord even when what we are doing seems insignificant and goes unnoticed by others.

The posture of lifted hands in the psalm reminds us that in praise and prayer we ought to have an attitude of surrender to God’s will and one of expectation of his blessing.

The priests are called on to bless the Lord and they in turn bless the people. Praise for the Lord results in blessing for the people of God.

The psalm is a reminder that it is God and not others who is the source of spiritual blessing and enrichment.

The Lord, the maker of heaven and earth, is well able to sustain us throughout the circumstances of our night; times of hardship when we are weary and all around seems dark. He is not a small god who is confined to a temple but is the Creator of all that exists.

Let us faithfully serve and praise God during our night shift, confident that blessing will flow out from his presence and enrich us while we wait for the dawn.

Posted in General

Overcoming Fear: Lessons from David in Psalm 27

Posted on by writtenexposition

INTRODUCTION

In this modern world things can change very quickly. Take, for example, the international political scene which has seen big changes recently. Suddenly nothing is as it has been for the past seventy years. Allies who could once be trusted are now at best unpredictable and at worst treacherous. New power blocs are forming. During the past week I have even heard some (non-Christian) people say that a new world order has arrived.

In world economics tit-for-tat tariffs, we are told, are likely to result in global shortages, price increases, job losses and higher inflation. Such possibilities can make us fearful. We may begin to worry about things like the threat of nuclear war or the possibility of environmental disaster. Closer to home, and at a more personal level, Christians are not exempt from anxiety and fear. Some worry about the stability of their marriage, the well-being of their children and grandchildren or about their own state of health. Some, perhaps, wonder just how they are going to face the future without a loved one who has passed away. In addition to the cares of everyday life, of course, the Christian also has to contend with ongoing opposition from the world, the flesh and the Devil.

At times our faith is strong. We are full of confidence, secure in our beliefs and living a contented Christian life. Then trouble comes along and in comes fear and doubt. We see that in this psalm. Notice an abrupt change at v.7. The one who at the beginning of the psalm has made a strong declaration of confidence then starts to waver.

PSALM 27

Let me briefly introduce Psalm 27. According to its Hebrew title it is a psalm of David. The title in the Septuagint (LXX) Greek translation of 3rd century BCE adds the words ‘before he was anointed.’ Assuming that David was the author, then he may have drawn upon his experience of being hunted by King Saul.

Psalm 27 is one of a group of sanctuary Psalms (22-29, excluding 25), so called because they are linked by the theme of the ‘house of the Lord.’ At that time this would still have been the tabernacle, later it was the temple.

I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. Psalms 22:22

My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. Psalms 22:25

Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD forever. Psalms 23:6

Who shall ascend into the hill of the LORD? or who shall stand in his holy place? Psalms 24:3

LORD, I have loved the habitation of thy house, and the place where thine honour dwelleth. Psalms 26:8

One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to inquire in his temple. Psalms 27:4

Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle. Psalms 28:2

The voice of the LORD maketh the hinds to calve, and discovereth the forests: and in his temple doth every one speak of his glory. Psalms 29:9

I am sure that much could be gained from a study of just those references but let us now focus on Psalm 27 – a psalm of confidence in the face of adversity.

It falls into 2 main sections: In vv.1-6 David talks about the Lord – in the third person – ‘he’, ‘him,’ ‘his.’ In vv.7-14 David talks to the Lord – second person – addressing him directly as ‘you.’ The psalm lends itself to further subdivision; I’ll use the following 4 headings:

1-3 David’s confidence in the Lord’s protection.

4-6 David’s desire for the Lord’s presence.

7-12 David’s prayer for the Lord’s deliverance.

13-14 David’s trust in the Lord’s goodness.

DAVID’S CONFIDENCE IN THE LORD’S PROTECTION (1-3)

In these three verses David makes a bold declaration of trust in the Lord amid trying circumstances. Verse 1 is introspective – he looks inward. Verse 2 is retrospective – he looks back. Verse 3 is prospective – he looks forward. In v.1 he speaks about the present, in v.2 he speaks about the past and in v.3 he talks about the future.

The Present

(1) David starts his psalm with ‘the Lord’ before mentioning men. That is the best place to begin when encountering difficulties – focus your attention on the Lord and keep it focused. The divine name YHWH (the Lord) occurs 12 times in these 14 verses. ‘The Lord is’ – he is sovereign. ‘The Lord is my’ – he is personal.

In this verse David uses various metaphors for God.

The Lord is my light – He guides me. In the New Testament this metaphor is taken up in the writings of the apostle John: Jn 1:4-9; 8:12; 1 Jn 1:5-7; Rev 21:23.

The Lord is my salvation – He saves me – whatever my circumstances, victory is certain.

The LORD is the strength of my life – He keeps me safe – a stronghold – a safe haven -a place of refuge such as a fortified city. There I am shielded from the enemy.

The Past

(2) David looks back to times when violent enemies attacked him suddenly like wild beasts, wanting to eat him up (this can refer to slander, or perhaps false testimony in a court of law). Thanks to intervention by the Lord these ‘cannibals’ ‘stumbled and fell’ (i.e. were vanquished). Like David, we too have no idea what tactics the enemy will employ in order to bring about our downfall.

The Future

(3) In the previous verse the attacks by his foes were swift and sudden. Now David foresees the possibility of a sustained assault. An army of enemies may besiege him (all around) or declare a long war but he will still be confident. He trusts God to handle his enemies.

What ‘enemies’ are you facing today? You may not be facing literal physical violence but fear, anxiety, sickness, financial problems or relationship problems could be your enemy. Draw comfort from David’s response to adversity. He considers the present, reviews the past and anticipates the future. In them he sees God’s power and greatness and this realisation gives him confidence and courage. The Lord is his light, his salvation and his stronghold, therefore he has no reason to be afraid.

DAVID’S DESIRE FOR THE LORD’S PRESENCE. (4-6)

This declaration of confidence in the Lord (vv.1-3) leads David to say that his priority in life, his greatest wish, in fact the only thing he craves, is intimacy with the Lord. He wants to have fellowship with the Lord and experience his presence. He expresses this in terms that are poetic and not meant to be taken literally, e.g. David could never see the splendour of the Lord in the Holy of Holies – unauthorised entry of that sacred space meant instant death.

He envisages himself living, serving and praying to the Lord in the Tabernacle (also called a temple in 1 Sam 1:9; 3:3) for an extended period (‘all the days of my life’). While there he could hide from all his cares and troubles, sheltered in the Lord’s pavilion. In these verses he uses several words to refer to the sanctuary: House of the Lord – the place where God lives; Temple – a palace or royal building; Pavilion – a cover, hiding place; Tabernacle – tent.

Verses 4-5 convey the thought that David yearns to experience the glorious and protective presence of God, not just as a one-off, but throughout his life. His primary aim is to live a life characterised by worship and prayer. As a result he will not only be hidden and protected but later exalted (‘set up upon a rock’ and lifted up above his enemies). When that happens he will publicly sacrifice (possibly a thank offering, Lev 22:28) at the Tabernacle and sing praises to the Lord.

What a great attitude to have in ‘the time of trouble!’ How do we compare? In adversity do I seek God above all else, longing for his presence more than approval, success or personal comfort? Do I pray that I might, by faith, get a sight of his person and his power? Is worship a feature of my daily life, or is it restricted to Sunday morning only?

This Old Testament ‘one thing’ that David desires in Psalm 27 reminds me of the apostle Paul’s ‘one thing’ in the New Testament: But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Phil 3:13-14 (ESV)

DAVID’S PRAYER FOR THE LORD’S DELIVERANCE. (7-12)

What is happening here? As already mentioned, there is a striking and an abrupt change of tone at v.7. Notice the many references to ‘me’ and ‘my’ in these verses. It seems that David has taken his eye off the Lord and now focuses on himself. The one who has declared that he has nothing to fear is now extremely worried. The person whose only priority is the Lord’s presence now fears his absence. The one who announced his confidence in God is now in distress.

In this David is being honest and realistic. Isn’t it true that amid trials fear and doubt can torment us. We feel abandoned. God can at times seem silent; even believers who are strong in the faith can think this. In v.7 David articulates this struggle: Hear, O LORD, when I cry aloud; be gracious to me and answer me! (ESV). David has spoken about God in the third person, now he talks to him in the second person.

In David’s heart he recalls a command from the Lord for people (‘ye’ in v.8 is plural) to seek his face and so he responds with prayer; bringing his problems and requests to the Lord – hoping, since the Lord has always been his helper (v.9), that even should those nearest and dearest to him let him down the Lord will take him up (v.10).

Expressing his feelings of isolation David in vv.7-12 implores the Lord using a series of imperatives, 5 positive and 5 negative.

  • v.7 hear, have mercy, answer.
  • v.9 hide not, put not, leave me not, forsake me not
  • v.11 teach, lead,
  • v.12 deliver me not

Notice that in v. 11 he commits himself to going God’s way and asks the Lord for guidance (‘teach me’) and asks that he might be led along a level path; one without bumps and obstacles that might cause him to trip and fall, because his enemies are out to get him.

David has already mentioned his enemies in vv.2, 6, and 11. Now in v.12 he provides more details about them. They are cruel and corrupt; they bear false witness against him. This may recall verse 2 where he said that his enemies and his foes came upon him to eat his flesh (slander him). This idea may also be present in the first phrase of v.12 (‘deliver me not over unto the will of mine enemies’). The word ‘will’ may also be translated ‘appetite’ – i.e. Don’t feed me to my enemies.

This prayer in vv.7-12 reminds us that when fear or doubt arises we can bring all our anxieties to God, crying out to him honestly while holding on to his promises.

I’ll just mention in passing that some words which occur in the first part of the psalm appear again in the second, giving a kind of symmetry:

salvation – v.1 and v.9

enemies – v.2, v.6 and v.11 and v.12

heart – v.3, v.8 and v.14

rise – v.3 and v.12

seek – v.4 and v.8

life – v.1, v.4 and v.13

DAVID’S TRUST IN THE LORD’S GOODNESS (13-14)

David is overcome with emotion when, with renewed faith, he expects that he will see the Lord’s goodness deliver him from his problems while he is still alive. In v.13 that emotion is conveyed by means of a figure of speech known as aposiopesis. This is a literary device where a sentence is deliberately left unfinished, leaving the rest implied and thus creating an effect of suspense or strong emotion. David writes: ‘unless I had believed to see the goodness of the LORD in the land of the living…’ That is an unfinished sentence so, for it to make sense, the KJV translators have supplied the words ‘I had fainted’ in italics. In other words when he says: ‘If it were not for the fact that I had faith that I would see the Lord’s goodness while still alive….,’ we must supply the missing thought – something like: ‘I would have utterly despaired’ This is an expression of confidence, but David is so emotional that he can’t quite get it out.

He ends the psalm by encouraging himself, and others, to believe in the goodness of God despite adverse circumstances and to wait on God with patience, trusting him to act at the right time. In v.14 there is repetition for emphasis: ‘wait on the Lord….wait, I say, on the Lord.’

SUMMATION

Psalm 27 takes us on a journey from faith, through fear and doubt, to hope. It encourages us to trust God to be our protector, guide, and refuge. It reminds us that where faith thrives fear has no place. The psalm ends with good advice: ‘Rise above your fears, be strong, take heart and wait with expectancy for the Lord to act on your behalf.’

As you meditate further on this psalm, may it inspire you to enter God’s presence and seek his face daily, to cry out to him in times of need, and wait patiently for his perfect timing.


Posted in Exposition

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

Posted on by writtenexposition

Introduction

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

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

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

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

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

Divine Directive

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

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

Preventing Plague

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

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

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

Half a Shekel

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

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

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

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

Equal Offering, Equal Atonement

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

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

Use of the atonement money

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

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

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

Frequency

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

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

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

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

Lessons for today

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

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

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

Posted in General

EXPLORING THE ENIGMATIC CHERUBIM IN THE BIBLICAL NARRATIVE

Posted on by writtenexposition

INTRODUCTION

It seems that Cherubim are seldom mentioned in church services these days although occasionally the hymn ‘Holy, Holy, Holy’ by Reginald Heber (cherubim and seraphim, falling down before Thee), or, the Christmas carol ‘In The Bleak Midwinter’ by Christina Rossetti, (Angels and Archangels, May have gathered there, Cherubim and seraphim, Thronged the air) might be sung.

These mysterious and awe-inspiring celestial creatures, however, have fascinated theologians, scholars, and Christian believers for centuries. ‘Cherub’ (singular) or ‘cherubim’ (plural) occur more than ninety times in the Bible. They are mentioned early in Genesis and also in the books of Exodus, Numbers, Samuel, Kings, Chronicles, the Psalms and Ezekiel. They appear in connection with the Garden of Eden, the Ark of the Covenant, the Tabernacle and Solomon’s Temple. They are referred to a couple of times in the New Testament; by name in the epistle to the Hebrews and by implication in the Revelation.

The Bible does not provide us with a clear and concise description of the cherubim but they are generally depicted as hybrid winged creatures with multiple faces and multiple bodies/body parts. Nor does the Bible explain their exact roles and functions. Likely there was no need to explain these things to the first readers of the biblical books, to whom they would already have been familiar.

PSEUDO-DIONYSIUS THE AREOPAGITE

In the Christian era possibly one of the earliest, and certainly the most influential, student of angelology was Pseudo-Dionysius the Areopagite. Little is known about this scholar who wrote pseudonymously using the name of of Dionysius the Areopagite, a convert of the Apostle Paul following his sermon on the Areopagus (Mars Hill) in Athens (Acts 17:34). Pseudo-Dionysius was probably born in the late fifth or early sixth century C.E. Some speculate that this author might have been a Syrian monk, or that perhaps he was Peter the Iberian (c. 417-491 C.E.), a Christian theologian and Neoplatonist. That Pseudo-Dionysius was a Christian is not even certain but he was definitely a Neoplatonist philosopher.

The earliest reference to the writings (Corpus Areopagitum) of Dionysius the Areopagite is by Severus of Antioch in records of a theological conference held in 532 C.E. Around that same time John of Scythopolis wrote a commentary on Pseudo-Dionysius’ works. As well as ten letters Dionysius’ writings include treatises on ‘The Divine Nature’, ‘The Mystical Theology’, ‘The Celestial Hierarchy’, and the ‘Ecclesiastical Hierarchy’.

As the blurb to Wear and Dillon’s book ‘Dionysius The Areopagite And The Neoplatonist Tradition’ explains:

Dionysius manipulates a Platonic metaphysics to describe a hierarchical universe: as with the Hellenic Platonists, he arranges the celestial and material cosmos into a series of triadic strata. These strata emanate from one unified being and contain beings that range from superior to inferior, depending on their proximity to God. Not only do all things in the hierarchy participate in God, but also all things are inter-connected, so that the lower hierarchies fully participate in the higher ones. This metaphysics lends itself to a sacramental system similar to that of the Hellenic ritual, theurgy. Theurgy allows humans to reach the divine by examining the divine as it exists in creation.

For the topic of Cherubim the treatise which is of interest is that on celestial hierarchy. The concept of ‘hierarchy’ is an important and influential contribution by Dionysius to the discussion about God, about how he has ordered his creation, how extends himself in love to his creation and how his creation reaches back to, and becomes one, with him. Dionysius proposed that the means by which this is accomplished is that of hierarchy. The hierarchy is one of spiritual enlightenment, with those higher up (superior) best able to receive the divine light. Each order in the hierarchy functions as a messenger for the one above it and out of love passes the divine light down through the ranks, diluted according to the ability of each to receive it. Using categories from the Bible (Gen. 3:24; Isa. 6:2; Rom. 8:38; Eph. 1:21; Col. 1:16 ) Pseudo-Dionysius proposed a hierarchy of angels consisting of three ranks of three orders:

First rank (highest): SERAPHIM, CHERUBIM, THRONES

Second rank (middle): DOMINIONS, POWERS, AUTHORITIES

Third rank (lower): PRINCIPALITIES, ARCHANGELS, ANGELS

Pseudo-Dionysius was the first to systematise the hierarchy of immortal, inherently good, spiritual energies that control the celestial spheres and carry out the divine will. His views helped spark an interest in the study of the doctrine of angels (angelology) that has continued through the centuries and into modern times (for example; ‘Catechesis on the Angels’ by Pope John Paul II and ‘Angels: God’s Secret Agents’ by Billy Graham). Even today the ‘Celestial Hierarchy’ usually forms the basis of serious discussion on the ranking of the ‘choirs’ (categories) of angels.

EXPLORING THE ENIGMATIC CHERUBIM IN THE BIBLICAL NARRATIVE

I intend to embark on a journey to understand something of the multifaceted nature of cherubim in the biblical narrative and propose delving into their appearances in the sacred texts to discover what, if anything, is said or implied about their roles, functions and symbolism.

BIBLIOGRAPHY

BOOKS

Coakley, S. and Stang, C.M. (2011). Re-thinking Dionysius the Areopagite. Hoboken: John Wiley & Sons.

Graham, B. (2011). Angels: God’s Secret Agents, Thomas Nelson.

Ivanović, F. (2011). Dionysius the Areopagite between Orthodoxy and Heresy. Cambridge Scholars Publishing.

Wear, S. K. and Dillon, J. (2013). Dionysius the Areopagite and the Neoplatonist Tradition. Ashgate Publishing, Ltd.

WEBSITES

esoteric.msu.edu. (2000) Dionysius the Areopagite: Celestial Hierarchy. [online] Available at: https://esoteric.msu.edu/VolumeII/CelestialHierarchy.html [Accessed 13 Oct. 2023].

Posted in Exposition

THE AARONIC BLESSING

Posted on by writtenexposition


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

INTRODUCTION

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

HISTORICAL BACKGROUND

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

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

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

THE CONCEPT OF BLESSING

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

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

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

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

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

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

Hagee (2012, p.27) comments:

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

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

AN ANCIENT BENEDICTION

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

THE STRUCTURE OF THE  PASSAGE

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

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

6:24-26 The wording of the blessing.

6: 27 The conclusion to the blessing.

THE INTRODUCTION TO THE AARONIC BLESSING

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

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

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

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

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

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

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

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

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

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

THE WORDING OF THE AARONIC BLESSING

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

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

bless         keep

shine         be gracious

lift              give

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

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

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

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

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

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

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

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

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

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

The verbs in the Aaronic Blessing

BLESS

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

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

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

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

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

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

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

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

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

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

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

KEEP

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

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

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

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

SHINE

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

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

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

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

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

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

BE GRACIOUS

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

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

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

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

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

LIFT

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

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

GIVE

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

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

THE CONCLUSION OF THE AARONIC BLESSING

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

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

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

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

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

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

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

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

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

SUMMATION

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

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

BIBLIOGRAPHY

BOOKS

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

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

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

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

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

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

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

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

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

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

JOURNAL ARTICLES

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

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

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

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

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

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

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

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

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

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.

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(4) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

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REJECTION 

Verse five hints at rejection: ‘The light shines in the darkness, but the darkness has not understood  it’ but verses nine to eleven again take up the idea of Jesus as light and forecast his rejection, a major theme of the gospel. The world is generally indifferent to him (1:10) but ‘He came to that which was his own, but his own did not receive him’ (1:11) emphasizes the hostile response of Israel.  The term ‘The Jews’, although not in the Prologue, is used sixty-nine times in the Gospel and, in the opinion of Lincoln (p.71), ‘frequently serves a representative function’. Their response ‘indicates different types of belief and unbelief’. The irony in the Gospel is that although Jesus was brought up in a Jewish home his own people wanted nothing to do with him. As the Gospel progresses ‘His own’ describes a new group consisting of those who accept him and heed his message (10:34; 13:1).

BELIEVE AND RECEIVE

In contrast to his rejection by the world (1:10) and Israel (1:11) there were those who ‘received’ him. These were given authority to belong to God as children (1:12). This birth into the family of God was totally an act of God and not dependent upon race or any human act. That it has nothing to do with ordinary human birth is stressed three times in 1:13: ‘not of natural descent, nor of human decision or a husband’s will.’ The theme of the ‘new birth’  is taken up in chapter 3.  This description of believers as God’s children occurs again in 11:52, with the diminutive ‘little children’ occurring also in 13:33. While all men may become sons (tekna) of God the Prologue emphasises that Jesus was in a unique sense the son (huios) of God.


INCARNATION

In verses 14-18 the author explicitly identifies the Logos as Jesus. He is said (1:14) to have ‘become flesh, and made his dwelling among us’. The Greek ‘skenoo’ for ‘made his dwelling’ literally means “to pitch one’s tent”, a term which, according to Kostenberger (2004, p.41),

‘suggests that in Jesus, God has come to take up residence among his people once again, in a way even more intimate than when he dwelt in the midst of wilderness Israel in the tabernacle (Exod. 40:34-35).’ 

This statement that the Word became human is the highest point of the Prologue. God himself entered humanity and made it possible for human beings to enter the family of God. In Jesus as the Logos incarnate there was no more need for a tabernacle or temple. God’s shekinah glory was in the world and thus the author adds (1:14): ‘We have seen his glory’.


GLORY

Lincoln (2005, p.105) interprets this ‘seeing’ not in a physical sense but as ‘the perception of faith’ that ‘finds in Jesus the glory of the divine presence’. This mention of ‘glory’ in verse fourteen introduces a significant theme in the Fourth Gospel. ‘Glory’ occurs nineteen times and ‘to glorify’ twenty-three times. ‘We have seen his glory’ would have been encouraging for early Christians facing hostility from Judaism. The Jews would have seen no glory in the life and death of the crucified Jesus but the John’s Gospel insists that for those with faith to see it, there was glory throughout his life, even at what would seem to be the time of his greatest humiliation, the crucifixion.

Kostenberger (2004, p.42) draws attention to the fact that:


‘As the obedient, dependent Son, Jesus brings glory to God the Father throughout his entire ministry, but he does so supremely by submitting to the cross, which for John is the place of God’s – and Jesus’- ultimate glorification (cf. 12:23-33; 13:31-32; 14:13; 17:1, 4-5). In the Fourth Gospel the glory of Jesus is linked with the end of his life on earth rather than the beginning. At the time of triumphal entry he has not yet been glorified (12:16) and at the last supper his hour has come but he has not yet been glorified (12:23; 17:1). In 17:1-5 he asks the Father to glorify him and that the disciples may see his glory (17:24). He assures his disciples that it will happen soon (13:32). His request for glory was based on the work that he had accomplished on earth (17:4) and, as in the Prologue; it involved his revelation of God his Father (17:6).’

(1) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(2) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(3) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(5) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(6) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.