Tag: YHWH

Posted in Exposition

Psalm 100 – A Psalm Of Thanksgiving

Posted on by writtenexposition

A PSALM OF PRAISE.
​1 Make a joyful noise unto the LORD, all ye lands.
2 Serve the LORD with gladness: come before his presence with singing.
3 Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.
4 Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.
5 For the LORD is good; his mercy is everlasting; and his truth endureth to all generations.

INTRODUCTION

This short but well-known psalm has a superscription that is usually translated ‘A psalm of praise’ or ‘A psalm of/for thanksgiving.’ People who may not be fully familiar with Psalm 100 would, nevertheless, probably recognise the words of some old Christian hymns that its content has inspired. The two most famous are Thomas Ken’s doxology ‘Praise God from whom all blessings flow’ and the sixteenth century ‘All people that on earth do dwell’ – composed by John Calvin’s friend Louis Bourgeois and translated from French to English by William Kethe. Unfortunately neither of these hymns specifically mentions thanksgiving; however, ‘praise’ and ‘thanksgiving’ are more or less synonymous. This is explained by W. S. Plumer (1867, p.895) in his ‘Studies in the Book of Psalms:’

In our version the word rendered praise is elsewhere twice rendered praise, once sacrifice of praise, twice confession, about twenty times thanksgiving, once in the plural sacrifices of praise, thrice thanks, thrice thank offerings. The English version does not nicely discriminate between praise and thanksgiving. It is doubtful whether the Hebrew does, though some think differently. In v. 4 of this Psalm the word, rendered Praise in the title, is rendered thanksgiving. Many notice that no other Psalm has the same title as this.

The psalm is anonymous – its author is unknown – nor do we know when it was written or how it was used in Israelite liturgy. Some think that it was written by Moses, or is a psalm of David, others speculate that it was composed after the return from Babylonian exile for use in the restored temple worship.

Many scholars class it as a processional hymn sung by pilgrims at the entrance to the Temple (cf. v.4), others suggest that it was sung to accompany a thank-offering (cf. Lev 7:12) – but there is no mention of sacrifice in the psalm. Many things about the psalm are unknown but we do know from its title that Psalm 100 is a song of thanksgiving.

STRUCTURE AND CONTENT

Psalm 100 has a bipartite structure.

1-3 An Invitation to Worship the Lord
4-5 An Invitation to Thank and Praise the Lord

Each of these two sections contains an invitation expressed in 3 lines which is then followed by 3 reasons to comply (i.e. 3 calls followed by 3 causes).

1-3
Calls – make a joyful noise. . .; Serve the Lord. . .: Come before his presence. . .
Causes – the Lord he is God; he hath made us. . .; we are his people. . .

4-5
Calls – enter into his gates. . .; be thankful unto him; bless his name
Causes – the Lord is good; his mercy is everlasting; his truth endureth. . .

Notice:
Psalm 100 contains seven imperatives: make a noise; serve; come; know; enter; be thankful; bless.

References to the one who is the focus of Psalm 100: the Lord; him; he; his (people, sheep, pasture, gates, courts, name, mercy, truth).

EXPOSITION

1-3 An Invitation to Worship the Lord

(1)
Audible – the emphasis is on the loudness of the shout – like a fanfare acclaiming the Lord as king.

Joyful – worshipping the Lord should be a joyful act.

Global – this shout rings out across the world calling upon every person in every nation, not just Israel, to worship the one true God.

(2) The word ‘serve’ can refer to any type of work but here in the religious sense it equates to worship. This ought to be performed with an attitude of delight. The happiness and exuberance will express itself in ‘singing’ – a joyful shout – when they ‘come before his presence.’ The same word translated ‘come’ is translated ‘enter’ in v.4. ‘His presence’ is a reference to the Jerusalem temple which was regarded as the dwelling place of the Lord. This idea is developed further in v. 4.

(3) ‘He’ and ‘We’

He is God

The fourth imperative ‘know’ that follows on from the invitation to worship is very important because, in a world that has a wide variety of deities, it makes the exclusive claim that the Lord (YHWH) – Israel’s God – is the true God whose authority and sovereignty must be recognised and acknowledged. ‘The Lord, he is God’ – YHWH, the God of the Exodus, is Elohim – the true God.

The person who worships the Lord must be convinced in his/her own mind as to who he is – the one true God- and, having reached that verdict, celebrate him and renounce allegiance to all other deities.

He made us

If the Lord is the one true God then he is the creator (‘he hath made us’). He is all-powerful and we are dependent on him. The KJV reads ‘and not we ourselves’ but other versions translate this as ‘we are his.’ Alternatively, some scholars view this as an asseverative (earnest declaration) and translate it as ‘indeed;’ linking it with the next statement ‘we are his people.’ The Oxford Bible Commentary (2007, p.393) provides the following succinct explanation:

The Hebrew words ‘his’ (lit. ‘to him’) and ‘not’ are identical in sound but differ in spelling. Aquila, the Targum, and Jerome have ‘his’, as do all the most recent English translations, while the LXX, Symmachus, and the Syriac follow the alternative meaning, ‘and not we ourselves’, made familiar through the AV. . . A modern proposal is to take the word as a note of emphasis, producing: ‘and we are indeed his people’.

We are his

‘We are his people’ follows logically from the fact that he is our creator. He has made us and we are his by right therefore we owe allegiance to him. Some commentators interpret v.3 strictly as referring to Israel. They take ‘He has made us’ as a reference to YHWH making Israel a nation (e.g. Deut 32:6, 15: Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee? . . .But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation.). They view ‘we are his people, and the sheep of his pasture’ as referring to the redemption of the nation by the Exodus, freeing the Israelites from slavery in Egypt and bringing them into a covenant relationship with himself and leading and guiding them to The Promised Land.

For Christians this points to the greater, ultimate redemption accomplished by the sacrificial death of Jesus Christ on the cross. By it we are saved, rescued from the slavery of sin and death, brought into a relationship with God and guided through life’s wilderness until we reach heaven, our permanent dwelling place.

The pastoral metaphor of sheep and their shepherd(s) is a common one in the Bible (Psalm 23 ‘The Lord is my shepherd’ and Jesus as the Good Shepherd in Jn 10:1-30 are well-known). See also Psa 74:1; 78:70-72; 79:13; 80:1; Isa 40:11; 44:28; Jer 10:21; Ezek 34:1-24; Zech 10:3; 11:4-17. Those who are shepherded by the one true God do not recognise the authority of false shepherds – false deities – lifeless idols that cannot guide and care for their worshippers.

Thus far the psalmist has made it clear that in order to worship God there are certain things we must acknowledge (‘know’). The three things are: 1. that he is the one, true God; 2. that he has made us therefore we are dependent upon and accountable to him; 3. that as the people (‘his people’) of the Lord we have a privileged relationship with him; enjoying his ongoing care, protection and provision like sheep from a shepherd.

4-5 An Invitation to Thank and Praise the Lord

This second part of the psalm moves to the very substance of worship; thanksgiving and praise rendered to the Lord by his people. The scene shifts to the outer gate of the Jerusalem temple – the building where God’s presence dwells. The last three of the psalm’s seven imperative verbs are in this section and they invite believers to enter the Lord’s presence, in his courts give thanks to him and bless his name. These detail the attitude of entry into God’s presence, a believer does not come to God reluctantly in fear or out of a sense of obligation but with a heart that overflows with thanksgiving and adoration – an attitude of gratitude.

In v.4 (enter into his gates with thanksgiving) we have another occurrence of tôḏāh, translated ‘praise’ or ‘thanksgiving’ in the title of the psalm. One can imagine pilgrims entering the temple gates and processing jubilantly into the courts – a movement from the outside world into the serenity of a sacred zone. Thankful for redemption, a relationship with the Lord God and the blessings of salvation they joyfully enter the courts ‘with praise'(tehillāh, a song of praise’) and bless the name of the Lord.

Thanksgiving and praise are almost indistinguishable but perhaps we could say that thanksgiving is primarily our response to what the Lord has done. It is gratitude for his blessings, gifts, guidance and activities in our lives and acknowledgment of the benefits those have brought us. Thanksgiving says: ‘Thank you, Lord, for. . .’

Praise, however, is primarily our response to who the Lord is. Praise is exalting God for his attributes like power, love, holiness, justice and faithfulness; independent of anything he does for us. Praise says: ‘You are worthy, Lord, because you are. . .’

Interestingly, ‘bless his name’ seems to bring those two aspects, thanksgiving and praise, together. To ‘bless his name’ is to express thanksgiving and praise by acknowledging and declaring both who God is and what he has done.

Verse 5 begins with ‘For;’ thus giving the reasons why we ought to thank and praise the Lord.

a) ‘The Lord is good’ – verse 3 affirms that the Lord is God; now v.5 states that the Lord is good. The word ‘good’ carries meanings like: well-pleasing, fruitful, morally correct, proper. As such, the Lord is the source of all blessings.

b) ‘his mercy is everlasting’ – ḥeseḏ: ‘Mercy’ is a popular word in the Old Testament and signifies God’s kindness, lovingkindness, mercy, goodness, faithfulness, love, acts of kindness. It is sometimes translated as ‘steadfast love’ or ‘covenant love.’ It is the basis of God’s acts of kindness towards his people and is said to be ‘everlasting’ (from eternity). The Lord is dependable because having shown lovingkindness in the past he will continue to show it in the future. Thinking about this prompts the believer to worship and praise the Lord even more.

Note: goodness and mercy are often linked together, see 1 Chron 16:34; 2 Chron 5:13; Ezra 3:11; Psa 106:1; 107:1; 118:1; 136:1.

c) ‘his truth endureth to all generations’ – ‘Truth’ has the idea of faithfulness. In Deut 32:4 it is used to describe God’s character. The Lord keeps his promises, he can never fail for his faithfulness extends from one generation to another.

SUMMATION

Psalm 100 summons not just Israel but all people everywhere to worship God alone; the one, true God. The psalm focuses on the Lord and makes it clear that worshipping him is not a sombre duty but a happy response to who he is and what he has done. The believer is to enter God’s presence with thanksgiving and praise.

The main reason why there ought to be this response is the character of God himself. He is our God, our Creator and our Shepherd who is unchanging and fully dependable. He is good, his love endures forever and his faithfulness continues through all generations.

The superscription of the psalm identifies it as a psalm of thanksgiving. When thanksgiving is mentioned our minds immediately turn to temporal blessings such as family, friends, finances and the like. However, in just a few short verses, Psalm 100 digs deeper. It doesn’t just tell us to give thanks but points to the how, the why and the who behind true thanksgiving.

BIBLIOGRAPHY

BOOKS

Barton, J. and Muddiman, J. (2007). The Oxford Bible Commentary. Oxford: Oxford University Press.

Plumer, W.S. (1867). Studies in the Book of Psalms: Being a Critical and Expository Commentary : with Doctrinal and Practical Remarks on the Entire Psalter. Edinburgh: A. & C. Black

JOURNAL ARTICLES

‌Amzallag, N. (2014). The Meaning of todah in the Title of Psalm 100. Zeitschrift für die alttestamentliche Wissenschaft, 126(4). pp.535-545

‌DIGITAL RESOURCES

Hymnary.org. (2023). All People That on Earth Do Dwell. [online] Available at: https://hymnary.org/text/all_people_that_on_earth_do_dwell. accessed 26 November, 2025

Hymnary.org. (n.d.). Praise God From Whom All Blessings Flow. [online] Available at: https://hymnary.org/text/praise_god_from_whom_all_blessings_ken. accessed 26 November, 2025

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Posted in Exposition

Ezekiel 23:1-49 – The Oracle Concerning Aholah and Aholibah (Part 1)

Posted on by writtenexposition

INTRODUCTION

Ezekiel 23, like chapter 16, is one of the most unsettling passages in the Bible. In order to evoke a strong emotional response of shame and disgust in his audience Ezekiel intentionally employs coarse and shocking language of a sexually explicit nature. In stark terms the prophet presents a general summary of Israelite history in the form of an allegory featuring two nymphomaniacal sisters and their infidelities.

The sisters, for whom Ezekiel symbolically coins the names Aholah and Aholibah, respectively represent the northern kingdom of Israel (Samaria) and the southern kingdom of Judah (Jerusalem). They are depicted as harlots who betray their covenant with their husband (YHWH) by promiscuously forming political alliances with foreign nations and engaging in idolatrous worship. Their political and spiritual infidelity ultimately results in the sisters’ downfall.

STRUCTURE

1-4 – TWO SISTERS

5-10 – AHOLAH (SAMARIA) ISRAEL

11-21 – AHOLIBAH (JERUSALEM) JUDAH

22-35 – AHOLIBAH’S PUNISHMENT

36-45 – INDICTMENT OF AHOLAH AND AHOLIBAH

46-49 – SENTENCING OF AHOLAH AND AHOLIBAH

EXPOSITION

TWO SISTERS (1-4)

The typical prophetic word formula (‘the word of the Lord came unto me, saying’) in v.1 introduces the oracle which occupies the remainder of chapter 23. After Ezekiel is again addressed as ‘son of Adam’ there comes the allegorical statement: ‘There were two women, the daughters of one mother.’ There is no mention of a father but ‘daughters of one mother’ emphasises the closeness of the sisters; they are two members of the same family.

In two sets of parallel clauses verse 3 describes their first sexual experiences as being with the Egyptians :

And they committed whoredoms in Egypt;
they committed whoredoms in their youth:

there were their breasts pressed,
and there they bruised the teats of their virginity.

Although the sisters are said to have been acted upon by the Egyptians (this represents Israelite oppression in Egypt) Ezekiel describes these activities as ‘harlotries’ (KJV whoredoms); which to the modern reader seems like a case of blame the abused rather than the abuser. Although Ezekiel does not say that the young women found this pleasurable, nevertheless throughout the oracle there is the suggestion that they keep going back for more (e.g. 8,19-21, 27).

It is not until we come to verse 4 that we learn what these two metaphorical women represent – the elder (i.e. ‘greater) one, called Aholah, represents Samaria – the capital of Israel, the kingdom of ten tribes. The younger, called Aholibah, represents Jerusalem – the capital of Judah. These names, based on the word ‘tent’ (i.e. standing for sanctuary – Tabernacle/Temple) symbolise Israel and Judah’s religious relationship with YHWH. Aholah (her [own] tent) would point to the religious autonomy of the northern kingdom of Israel which established its own system of YHWH worship (1 Kgs 12:28; Hos 8:6). Aholibah (my tent [is] in her) would emphasise the authenticity of Judah’s worship which was centred at YHWH’s sanctuary in Jerusalem.

This oracle delivered by Ezekiel is shocking in that YHWH is said to have married both women (‘they became mine’ – see also 16:8) in spite of the fact that they had already ‘committed whoredoms’ (v.3). He had children with each one. It is even more shocking that the allegory represents YHWH as having done something that is forbidden by the torah: Do not take your wife’s sister as a rival wife and have sexual relations with her while your wife is living. Lev 18:18 NIV.

Notice that because this is an allegory Ezekiel cannot adhere strictly to exact historical details. Therefore, in v.3, he represents Israel and Judah as two related nations in Egypt – even though Israel did not divide into separate northern and southern kingdoms until after the death of Solomon c. 930 BCE. Likewise, constrained by the allegory, he later prophesies the punishment upon the two nations as future (v.49), although Israel’s had already been fulfilled a long time before, c. 720 BCE.

AHOLAH (SAMARIA) ISRAEL (5-10)

In this section Ezekiel comments on the adultery of Samaria and uses the language of passion to reflect on Israel’s political alliances with Assyria. Despite belonging to YHWH (‘when she was mine’ – lit, under me v.5) she betrayed her covenant with him by turning to foreign powers for safety and protection. Verse 6 represents Aholah as ‘lusting after’ (she doted – desire carnally – 6 times in Ezek 23 – vs, 5, 7, 9, 12, 16, 20; Jer 4:30) the dashing Assyrian cavalrymen in their bright unforms. Dazzled by Assyrian military power and culture Israel not only made political alliances (‘committed her whoredoms’) with Assyria but also defiled herself by worshipping the idols of the Assyrian elite.

Verse 8 once more emphasises that Israel’s spiritual unfaithfulness can be traced back to its beginnings in Egypt. Joshua had referred to this in a speech recorded in Josh 24: Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD. Josh 24:14. Apparently there had been no improvement in Aholah’s behaviour over her history.

Because of this (vv.9-10) YHWH gave her over to the very nations she had longed for, Assyria in particular, for them to execute judgement upon her. They humiliated her (‘exposed her nakedness’), took her sons and daughters (into captivity), and killed her with the sword (Hos 13:16). The result was that her fate served as a warning to other women (i.e. the surrounding nations). This is a historical reference to Samaria’s fall to Assyria in 722 BCE (2 Kgs 17:6) after which the northern tribes were deported – they later became known as the Ten Lost Tribes of Israel.

Sweeney (2013, p.117) comments:
This…clearly portrays Israel’s relationship with Assyria from the late ninth through the eighth centuries BCE, which ultimately resulted in her destruction. In an effort to defend Israel against the Arameans, King Jehu of Israel (842-815 BCE) submitted to Assyria as a vassal…so that Assyrian power would check any Aramean efforts to invade Israel. This alliance lasted through the reigns of the Jehu kings, including Jehoahaz (815-801 BCE), Jehoash (801-786 BCE), Jeroboam II (786-746 BCE), and Zechariah (746 BCE). Zechariah’s assassination was prompted by an attempt to break the Assyrian alliance and establish a new alliance with Aram. The move was countered by Menahem (745-738 BCE), who assassinated Shallum (745 BCE) and restored relations with Assyria during his reign and that of his son Pekahiah (738-737 BCE). But Pekahiah was assassinated by Pekah (737-732 BCE), who allied with Aram and attacked Jerusalem during the Syro-Ephraimitic War. When King Ahaz of Judah (735-715 BCE) appealed to the Assyrian king Tiglath Pileser for assistance, the Assyrians attacked, destroyed Damascus, killed Pekah and subjugated both Israel and Judah, placing Hoshea as king (732-724 BCE) over a much reduced Israel. When Hoshea revolted against Assyria in 724 BCE, he was imprisoned, the land of Israel was devastated, Samaria was destroyed, and the northern kingdom of Israel came to an end as much of its surviving population was exiled to the far reaches of the Assyrian empire (2 Kings 17).

The timeless lesson from Aholah is that when the people of God betray their loyalty to him for political advantage, religious admiration or material gain the inevitable result is shame and loss.

BIBLIOGRAPHY

Sweeney, M. A., 2013, Reading Ezekiel. Smyth & Helwys Publishing Inc., Macon.

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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

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 Exposition

Ezekiel 22:17-22 – The Oracle Concerning the Smelting of Jerusalem

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TEXT

17 And the word of the LORD came unto me, saying,
18 Son of man, the house of Israel is to me become dross: all they are brass, and tin, and iron, and lead, in the midst of the furnace; they are even the dross of silver.
19 Therefore thus saith the Lord GOD; Because ye are all become dross, behold, therefore I will gather you into the midst of Jerusalem.
20 As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger and in my fury, and I will leave you there, and melt you.
21 Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof.
22 As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I the LORD have poured out my fury upon you.

This brief oracle builds upon the idea of purification raised in the previous one (22:15), which predicts that the removal of Judah’s filth will be accomplished through the dispersion of the people among the nations.

This oracle employs the metaphor of smelting; however, the crucible or furnace is Jerusalem itself. The smelting therefore represents the siege and sacking of the city by the Babylonians in 587/6 BCE.

(17) The formula ‘the word of the Lord came unto me saying’ indicates that this is a new oracle and that it comes by direct revelation from YHWH and thus has divine authority.

(18) Again addressing Ezekiel as ‘Son of Adam’ YHWH informs him that he regards the ‘house of Israel’ as dross. ‘House of Israel’ does not refer to the northern kingdom of Israel as that had been destroyed by the Assyrians almost 130 years earlier. Ezekiel uses the phrase as a term for the covenant people of YHWH – in this context the entire society of Judah (those living in and around Jerusalem). ‘Dross’ describes the existing condition of Jerusalem as YHWH sees it.

The metaphor here is that of smelting – a process for extracting metal from ore by heating and melting. The application of intense heat separates the pure metal from the impure dross; the latter rises to the top and can be skimmed off.

The point of the process described here is to obtain precious silver – but seemingly only base metals (copper, tin, iron and lead) are present in the ore. The elements mentioned represent the various strata of Judahite society – the priests (v.26), the princes (v.27), the prophets (v.28) and the people (v.29). The metaphor only stretches so far as in real life no-one would smelt knowing at the start that all they have is dross.

(19) ‘ ‘Therefore’ – The action that will be taken against Judah will be a direct result of the diagnosis by the Sovereign Lord (Adonai YHWH) that they are dross. As the one possessing absolute power and authority YHWH has the right to judge them.

He says that he will gather them ‘into the midst of Jerusalem.’ This may be a reference to people fleeing to fortified cities for safety from the Babylonians, as mentioned in Jer 4:5. Normally one would think of God ‘gathering’ for protection (e.g. 1 Chron 16:35; Isa 40:11; Mt23:27) but here we have a reversal of that thought. The people are being gathered for siege. They will undergo the fiery ordeal of smelting in the city.

(20-22) The metaphor becomes a simile (‘as they gather…as silver is melted’) with a concentration on the fierce heat that smelting requires. Just as in ancient smelting bellows were used to intensify the heat so YHWH’s breath (representing his wrath and fury) will heat up the furnace that ‘melts’ the people of Jerusalem.

The metaphor does not take the process any further. Although the ‘house of Israel’ is described as dross in v.19 we wonder if any silver will be found and separated? Can the ore be so corrupted that it contains no precious silver at all?

We are not told the result of the process, only that when the people of Jerusalem are smelted (i.e. experience invasion, war and devastation) they will realise that the fury has been poured out upon them by YHWH.

SUMMATION

In this oracle the metallurgical imagery of smelting is figurative of the purging of the people of Jerusalem by invasion, war and the death of many citizens. Ezekiel uses this metaphor to provide an explanation for the soon-coming disaster upon the people of Jerusalem – it is their own fault. Their sin has become so pervasive that purification is necessary and inevitable, a holy God cannot let it go unpunished.

Note: for use of the image of metal refining elsewhere in the Bible see: Isa 1:22, 25; 48:10; Jer 6:28-30; 9:7; Zech 13:9; Mal 3:2-3; 1 Pet 1:7.

Posted in Exposition

Ezekiel 22:1-16 – The Oracle Concerning Bloodshed in Jerusalem

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INTRODUCTION

Ezekiel chapter 22 belongs to a series of oracles spoken a few years before the fall of Jerusalem in 587/586 BCE. These oracles, dated 14 August 591 BCE (20:1), focus on YHWH’s punishment of Israel/Judah. Chapter 22 presents three oracles indicting the city of Jerusalem and its inhabitants. In each the charges against Jerusalem are presented and judgement pronounced.

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 of Jerusalem

THE ORACLE CONCERNING BLOODSHED IN JERUSALEM (1-16)

In this oracle, which gives a catalogue of Jerusalem’s sins, the most common words are ‘blood’ (2, 3, 4, 6, 9, 12, 13) and ‘in thee’ (6, 7, 9, 10, 11, 12, 16).

(1) The formula ‘the word of the Lord came unto me, saying’ indicates that this is the beginning of a new oracle. It occurs again in v.17 and v.23.

(2) Addressing him as ‘son of Adam’ YHWH involves Ezekiel in the condemnation of Jerusalem by asking the double question ‘wilt thou judge, wilt thou judge?’ This is, in effect, an instruction (cf. 20:4; 23:36). Ezekiel is to judge the ‘bloody city’ (city of bloods) and point out her abominations (offensive things). The Jews thought of Jerusalem as the holy city (e.g. Mt 4:5; 27:53) but here Ezekiel calls it by a name that the prophet Nahum had used earlier (c. 650 BCE) to describe Nineveh (Nah 3:1). Ezekiel uses the description again concerning Jerusalem in 24:6,9.

(3) Ezekiel is to make it clear that his message has a divine origin (‘thus saith the Lord’) and proceed to inform Jerusalem and its people of the crimes of which they are accused. The charges are twofold; a) bloodshed, and b) idolatry.

a) BLOODSHED – This problem of violence and murder in Jerusalem was also highlighted by the prophet Isaiah:

And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Isaiah 1:15
How is the faithful city become a harlot! it was full of judgment; righteousness lodged in it; but now murderers. Isaiah 1:21

In Jerusalem itself there is total disregard for human life. ‘In the midst’ is repeated in v.7 and v.13. As a result of this ‘her time may come’ – a time of punishment – see Ezek 7:7,12.

IDOLATRY

Jerusalem makes idols (frequent, repeated, ongoing action) all over her to defile her. This breaks the first of the Ten Commandments (Exod 20:3).

(4-5) Verses 4-5 list five results of the crimes of bloodshed and idolatry:

i) Thou art become guilty in thy blood that thou hast shed; – ‘thy blood’ is ‘the blood of your victims.’ These would not only be people who were murdered but also human sacrifices which were part of idolatrous worship – children sacrificed to Molech (Ezek 16:20).

ii) and hast defiled thyself in thine idols which thou hast made

iii) and thou hast caused thy days to draw near, and art come even unto thy years: – these sins will accelerate the time of the city’s destruction (cf. 12:22-23; Jer 11:23). Some interpret ‘days’ as referring to the siege and fall of Jerusalem and ‘years’ to the time spent in captivity.

iv) therefore have I made thee a reproach unto the heathen, and a mocking to all countries. – even the Gentiles are horrified by Jerusalem’s behaviour and mock it. The consequences of her sin involve public shame. This was prophesied by Moses in Deut 28:37: And thou shalt become an astonishment, a proverb, and a byword, among all nations…

v) Those that be near, and those that be far from thee, shall mock thee, which art infamous and much vexed. – ‘Polluted in name and full of confusion,’ Jerusalem’s notoriety will spread near and far; the city will be universally despised and derided.

Verses 6-12 expand on the types of sins that are rife in Jerusalem.

(6-7) OPPRESSION

(6) ‘every one were in thee to their power’ lit. ‘everyone according to his arm’ i.e. strength, might. Every leader in Jerusalem uses his personal power for violence and murder.

The expression ‘to shed blood’ – occurs in v.6, 9, 12.

The princes of Israel could refer to the political leaders of Judah or to the Davidic kings who ruled in Jerusalem; some of whom were willing to engage in judicial murder e.g. Manasseh (2 Kgs 21:16), Jehoiakim (Jer 26:21). Instead of ensuring a stable and just society the powerful oppress others in order to benefit themselves.

The princes of Judah are like those who move boundary markers; I will pour out my fury on them like water. Hos 5:10 CSB
On the day of our king, the princes are sick with the heat of wine — there is a conspiracy with traitors. Hos 7:5 CSB
Both hands are good at accomplishing evil: the official and the judge demand a bribe;
when the powerful man communicates his evil desire, they plot it together. Mic 7:3 CSB
The princes within her are roaring lions; her judges are wolves of the night, which leave nothing for the morning. Zeph 3:3 CSB

(7) ‘In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow.’

‘They’ in v.7 probably refers back to the ‘princes of Israel’ in v.6 but many commentators view it as referring to everyone in general in Jerusalem. The ethics of the Sinai covenant have been disregarded and the most vulnerable in society – older people, resident aliens, orphans and widows – are being exploited.

‘father and mother’ – The leaders/people have broken the fifth commandment (Exod 20:12, see also Deut 5:16; Lev 19:3) by ‘setting light by’ (i.e. dishonouring, slighting) their parents.

If you insult your father or mother, your light will be snuffed out in total darkness. Prov 20:20 NLT

Children, obey your parents because you belong to the Lord, for this is the right thing to do. “Honour your father and mother.” This is the first commandment with a promise: If you honour your father and mother, “things will go well for you, and you will have a long life on the earth.” Eph 6:1-3 NLT

‘resident aliens’ – these were foreigners allowed to live and work in Judah. Since they did not own land they were easily exploited. See Exod 22:21; Lev 19:13; Deut 10:19; 24:14-15.

‘the fatherless and the widow’ – See Exod 22:22; Deut 24:17, 19, 20, 21.

(8-11) RELIGION

These verses list sins that offend religious sensibilities and violate the ethical injunctions of the Holiness Code (Lev 17-16); especially Leviticus chapters 18 and 19. The list includes the sins of Sabbath desecration, slander, murder, idolatry, depravity and incest.

(8) Thou hast despised mine holy things, and hast profaned my sabbaths. These sins said here to have been committed by the city of Jerusalem are specifically attributed to the priests in v.26. Jeremiah, who was prophesying in Jerusalem at the same time as Ezekiel was prophesying in Babylonia, also preached against desecration of the Sabbath by the population of the city (Jer 17:20-23).

Disrespecting holy things would include activities like eating sacrificial meat while in a state of ritual impurity (Lev 7:20) or consuming it after the ‘expiry date’ (Lev 7:15-18; 19:6-8).

(9) In thee are men that carry tales to shed blood: In Jerusalem there are deceitful and treacherous men willing to give false testimony so that another may be put to death. Lit. ‘men of traffic’ or pedlars. Travelling salesmen probably carried gossip, the expression eventually came to mean slanderers or scandal-mongers. Possibly the idea here is that of informer. Naboth was a victim of malicious accusations in 1 Kgs 21:10-11. This behaviour was forbidden in the Holiness Code: Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD. Lev 19:16

in thee they eat upon the mountains: in the midst of thee they commit lewdness.

The people of Jerusalem are involved in idolatrous worship (eating sacrificial meals at the high places) and, probably through participation in cultic rites, act in a depraved manner. The word zimmāh (see also v.11) meaning wickedness or lewdness is used in Leviticus of various sexual offences (e.g. Lev 18:17; 19:29; 20:14). See Ezek 16:27, 58; 22:9,11; 23:21, 27, 35, 44, 48.

(10-11) These verses give examples of the types of forbidden sexual acts practised in Jerusalem. They include cohabiting with a father’s wife, forcing (humiliating, oppressing) menstrual women to have sexual relations, committing adultery with other men’s wives (his fellow’s wife) and incestuous activity with female relatives like daughters in law and paternal sisters (see Lev 18:7-20).

(12) ACQUISITION

The people will stop at nothing, including murder, to acquire money and land. They indulge in economic exploitation – bribery, usury, extortion. These are sins of covetousness.

Acceptance of bribes – Lev19:15; Deut 16:19.

Usury (exorbitant interest on loans) – Lev 25:36-37

Extortion of a neighbour – Lev 19:35-36.

Verse 12 ends with the core accusation – they have forgotten God.

13-16 YHWH’S REACTION

(13) The Lord responds to these crimes by clapping his hands in a gesture of anger, vexation and indignation (6:11; 21:14,17). He is particularly enraged by their covetousness in pursuing ill-gotten gains and by the bloodshed that has been in their midst.

(14) YHWH asks the city a rhetorical question that emphasises that the people will not be able to endure the punishments that YHWH will certainly bring upon them because of their misconduct. Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? In the terrible time of judgement their courage and strength will fail.

I the LORD have spoken it, and will do it. – ‘I am YHWH, what I have spoken I will do’ YHWH can be relied on to carry out what he says. This expression is also found in Ezek 17:25; 36:36; 37:14 and Num 14:35.

(15) Ezekiel predicts the Exile and claims that it is not only punishment but also purification. Exile will eradicate (consume, cause to cease, take completely way) the filth of idolatry and injustice.

(16) This will happen while the nations watch. While enduring public humiliation (‘take thine inheritance’ means ‘be profaned, be violated, dishonoured, degraded’) in the sight of the nations they will acknowledge the sovereignty of YHWH. The oracle ends with the recognition formula ‘thou shalt know that I am the Lord.’

The idea is that the Jerusalemites will be a disgrace in the sight of the surrounding nations but, as they recover from the pollution of idolatry, they will become inwardly (in thyself) conscious of their filthy state before God and eventually appreciate the Lord – as a holy and just God.

SUMMATION

Ezek 22:1-16 is a prophetic oracle in which YHWH, via Ezekiel, accuses Jerusalem of many sins and announces impending punishment in the form of exile. Ezekiel is instructed to act as judge over the ‘bloody city’ and confront it with its transgressions. These include murder, idolatry, profanation of the sabbaths, sexual depravity, extortion and the oppression of strangers, orphans and widows. The oracle singles out as especially guilty those leaders who abuse their power for personal gain. YHWH declares that Jerusalem’s doom and disgrace is inevitable.

RELEVANCE TODAY

This passage is a reminder that any society that forgets God will turn to idolatry (placing other things before God), produce corrupt leaders and tolerate injustice, oppression and exploitation of the vulnerable. Ignoring justice, compassion and faith places such a society at risk of divine judgement.

Posted in Exposition

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

Posted on by writtenexposition

INTRODUCTION

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

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

DIVISION

8-11 The sword’s preparation

12-14a The prophet’s performance

14b-17 The sword’s purpose

EXPOSITION

THE SWORD’S PREPARATION (8-11)

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

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

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

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

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

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

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

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

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

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

THE PROPHET’S PERFORMANCE (12-14a)

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

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

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

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

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

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

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

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

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

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

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

THE SWORD’S PURPOSE (14b-17)

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

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

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

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

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

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

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

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

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

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

SUMMATION

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

Posted in Exposition

Ezekiel 21:1-7 – The First Oracle Concerning YHWH’s Sword

Posted on by writtenexposition

INTRODUCTION

At the end of chapter 20 Ezekiel’s fellow-exiles told him that they did not understand his prophecies, especially the oracle concerning the Negev (20:45-49). Now, in chapter 21, three oracles about YHWH’s sword elaborate upon the destruction of the Negev in terms that are direct, stark and easily understood. They are powerful declarations that the sword of judgement is coming soon.

This first oracle of chapter 21 (vv.1-7) links back to the prophecy against the Negev (20:45-49) and interprets the forest of that oracle as Jerusalem and the forest fire as ‘the sword of YHWH’ (i.e. war). It parallels that previous oracle by repeating the same ideas and by using similar words and expressions: for example: ‘set your face;’ ‘drop the word;’ the righteous and the wicked/ green tree and dry tree; ‘from the south to the north;’ ‘all flesh may see/know;’ ‘it shall not be quenched/it shall not return.’

DIVISION

1-2 Address to Ezekiel

3-5 Announcement of Judgement

6-7 Anguish at Impending Doom

ADDRESS TO EZEKIEL (1-2)

This is a new oracle for it begins with the prophetic word formula ‘and the word of the Lord came unto me, saying.’ This frames it as a direct revelation from YHWH and makes clear that the message does not express Ezekiel’s own thoughts and opinions but has divine authority.

By addressing Ezekiel with the customary description ‘Son of Adam’ YHWH emphasises the prophet’s humanity in contrast to the divine status of the Lord who is communicating with him. YHWH issues three instructions to Ezekiel:

  • set thy face toward Jerusalem – This means that Ezekiel is to either totally focus on Jerusalem or to speak the oracle while facing in the direction of the city. ‘Set thy face toward’ sounds confrontational which would accord with ”I am against thee’ in v.3.
  • drop thy word toward the holy places – ‘drip/drop/trickle the word’ means ‘preach.’ It is quite shocking that Ezekiel is to condemn the Temple. The expression ‘the holy places’ could refer to sanctuaries of false worship but more likely refers to the holy places in the Jerusalem temple and thus to the Temple itself. For YHWH to condemn his own temple is a radical step. The Jews reckoned it was the inviolable dwelling place of YHWH and that belief gave them a (false) sense of security (Jer 7:4).
  • prophesy against the land of Israel – In v.2 the target of Ezekiel’s prophecy of doom is explicitly named as Jerusalem and the ‘land of Israel.’ Together these equal ‘the south’ of the previous oracle (20:45-49).

The mention of Israel’s city, sanctuary and soil (cf. same triad in Psa 79:1) shows that YHWH’s condemnation is total; his judgement will include everything – political, religious and territorial.

ANNOUNCEMENT OF JUDGEMENT (3-5)

‘The land of Israel is repeated’ for emphasis. Ezekiel, speaking in Babylon to the Jewish exiles there, prophesies death and devastation upon the homeland.

I am against thee – It is rather frightening that the covenant God of Israel who once said ‘I will walk among you, and will be your God, and ye shall be my people.’ (Lev 26:12) has now become their adversary. He is not only hostile, he is about to become their attacker. YHWH intends to draw his sword from its sheath (this is stated 3 times; vv. 3, 4, 5) and with it ‘cut off…the righteous and the wicked’ (repeated). Moshe Greenberg (1997, Ezekiel 21-37. Anchor Bible, p.420) observes: ‘righteous and wicked. Or: innocent and guilty; a merism for “everybody.” Yet the choice of these terms rather than, say, “young and old” implies that punishment will not discriminate between those who do and those who do not deserve to die.’

The sword, representing the Babylonian army, is said to be YHWH’s sword. The Babylonians are his instruments, just as the Assyrians had also been (Isa 10:5). Various expressions in verses 3, 4 and 5 emphasise that the horrific punishment will be inescapable – ‘the righteous and the wicked;’ ‘all flesh;’ ‘from the south to the north.’ War does not discriminate between the upright and the corrupt.

V.5 maintains that the ultimate purpose of YHWH’s reckoning with Jerusalem/Judah is that the world at large will recognise that YHWH is acting according to his holy character. He will not tolerate sin. He has drawn his sword from its scabbard and will not return it again (cf. 2 Sam 1:22) – at least not until its work is finished (cf. v.30 – an imperative – lit ‘return it to its sheath!). YHWH will not relent, punishment is coming.

ANGUISH AT THE IMPENDING DOOM (6-7)

No doubt Ezekiel found it distressing to relay such a message of doom but YHWH then orders him to dramatize his anguish in the presence of the exiles. He is not to hide his feelings but moan or groan loudly in despair. ‘Broken loins’ stands for emotional breakdown – the loins (central part of the body including hips and lower back) were regarded as the seat of a person’s strength (cf. Isa 21:3). ‘Bitterness’ is bitter anguish or extreme grief. When they ask: ‘Why are you groaning?’ he is to tell them that he is mourning because of the news report that is certainly coming, viz., the soon coming judgement that will affect everyone in Jerusalem and the land of Israel. When the exiles hear the report from Jerusalem about the Babylonian army and the fall of the city their physical and psychological reaction will be similar to Ezekiel’s.

Every heart will melt, and all hands will be feeble; every spirit will faint, and all knees will be weak as water. Ezek 21:7 ESV

A different interpretation is that Ezekiel is describing the reaction in Jerusalem and the land of Israel to the Babylonian invasion (rather than that of the exiles in Babylon to news of it). The Christian Standard Bible, for example, translates what is literally ‘all knees shall flow with water’ (v.7) as all knees will run with urine. This would then refer to the paralysing fear and failure of courage that will be experienced by all in the homeland; graphically described by undignified image of people losing control of their bodily functions through sheer terror.

The oracle ends with an affirmation by the ‘Sovereign Lord’ (Adonai YHWH) that this is a certainty – behold, it cometh, and shall be brought to pass, saith the Lord GOD. This will definitely happen. In the two oracles that follow in chapter 21 Ezekiel prophesies in greater detail about YHWH’s sword.

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

No More Sour Grapes! – Ezekiel chapter 18

Posted on by writtenexposition

INTRODUCTION

In Ezekiel 18 YHWH addresses, through the prophet, a common proverb (v.2) which is circulating among the exiles in Babylon. Two other proverbs (vv.19, 25) that express popular opinion are also quoted but they are not the main concern.

This chapter is usually classified as a disputation speech. Sweeney (2013, p.93) explains: ‘A disputation speech typically includes three major elements: a premise or thesis to be disputed, an alternative premise or thesis to be supported, and argumentation designed to demonstrate the validity of the alternative premise or thesis…’

Here the thesis is stated in v2—in the form of a proverb which metaphorically maintains that YHWH is unfairly punishing the present generation for the sins of their ancestors. YHWH disputes that and in vv.3-4 states the counter thesis that people suffer because of their own sins (the soul that sinneth, it shall die). The counter thesis is again stated in v.20 but in more detail. The argumentation for the dispute begins at verse 5.

DIVISION

1-4 A False Proverb

5-20 The False Proverb Refuted – Three Practical Examples

  • a) 5-9 A righteous man will surely live
  • b) 10-13 A righteous man’s wicked son will surely die
  • c) 14-17 A wicked man’s righteous son will surely live

21-32 Repentance

A FALSE PROVERB (1-4)

(1) The familiar (some 50 times in Ezekiel) prophetic word formula ‘The word of the Lord came unto me again, saying’ introduces a new section consisting of chapters 18 and 19. The formula claims divine origin for the message and lends it authenticity and authority.

(2) Ezekiel is to draw attention to a popular proverb concerning ‘the land of Israel’ and ask what the people mean by bandying it about. Since Ezekiel is addressing his fellow-exiles it is likely that he means that the proverb is circulating among them in Babylon. We know, however, from the writings of Jeremiah (Jer 31:29; Lam 5:7), that the same proverb was also in use back home in Judah.

The fathers have eaten sour grapes, and the children’s teeth are set on edge. KJV

This proverb expresses the view that children suffer for the sins of their parents or ancestors. It reflects a sense of fatalism and victimhood on the part of the Israelites and a failure to grasp the fact that they themselves are sinful. They blame earlier generations for their current woes and thus do not heed prophetic warnings about the sinfulness of Judah. They have become defensive and seek to deflect responsibility from themselves. In effect they say: ‘It is our fathers who have sinned so why is our homeland under the Babylonian yoke and why are we in exile in Babylon?’ By justifying themselves they proclaim that God is not fair.

(3) Although it is true that the effects of wrongdoing can be felt for several generations thereafter (Exod 20:5) YHWH swears an oath by himself that never again will this illogical and false proverb (that one generation eats sour grapes and a later one has a sour taste in the mouth as a result) be quoted as truth in Israel. The people are to stop saying that their misfortune is inherited. No more sour grapes!

(4) YHWH draws attention (Behold!) to the fact that all souls are his — everyone belongs to him, the son as well as the father. YHWH has the right to punish children as well as parents because everyone is accountable to him — he is not accountable to them. However, he does not do that. He judges every soul (i.e. every person) individually and holds them personally responsible for their own sin. This principle is set out in the Torah (Lev 18:5; Deut 24:16; cf. 2 Kgs 14:6).

Perhaps it ought to be borne in mind that Ezekiel is not dispensing with the idea of national or collective responsibility here but rather expressing it in individualistic terms. Since the nation is made up of individuals it is individuals whom YHWH will personally evaluate.

Righteousness and wickedness are not inherited traits but the result of personal choices. The consequences of an individual’s actions are therefore personal: the soul who sins shall die. Violation of YHWH’s moral and ethical standards will incur the death penalty.

THE FALSE PROVERB REFUTED – THREE PRACTICAL EXAMPLES (5-20)

In these verses YHWH vindicates himself against the accusation that he is unfairly punishing the present generation for the sins of their ancestors. By way of defence and to argue for individual responsibility he uses three case studies. Three scenarios are presented, each about a hypothetical individual. These individuals represent three different generations: a righteous grandfather, a wicked father and a righteous grandson.

A RIGHTEOUS MAN WILL SURELY LIVE (5-9)

Verse 5 begins with the conditional ‘if’—so the argument is presented in case law format. This casuistic legal style is typical of the Holiness Code in Leviticus (chapters 17-26) with which Ezekiel the priest (1:3) was familiar. Notice that he frequently uses the language of Lev 18:4-5 — Ye shall do my judgements, and keep mine ordinances, to walk therein: I am the LORD your God. Ye shall therefore keep my statutes, and my judgements: which if a man do, he shall live in them: I am the LORD.

  • statutes and judgements are mentioned in Ezek 18:9, 17, 19/21. See also Ezek 5:6-7; 11:12, 20; 20:11, 13, 18, 19 , 21, 25; 36:27; 37:24. (N.B. Ezek 20:11 makes it clear that statutes and judgements is a reference to the entire divine revelation at Mt. Sinai.)
  • The verb live occurs in Ezek 18:9, 13, 17, 19, 21, 22, 23, 24, 27, 28, 32.
  • if a man do, he shall live in them occurs in Ezek 20:11,13, 21.

Lev 18:5 states that if the Israelites adhere to the stipulations of the covenant they will live. Failure to keep them amounts to covenant breaking (Lev 26:15) and will incur punishment in the form of disease, famine, invasion and exile (Lev 26).

Verse 5 continues from ‘if’ with the words: a man be just, and do that which is lawful and right. The first case study is about a just or righteous man. The argument continues to the end of v.9 where the conclusion is that if a man is just, he will surely live. YHWH states that a just man will do that which is ‘lawful and right.’ This phrase is repeated in vv. 19, 21, 27; see also 33:14, 16, 19; 45:9.

Verses 6-9 list the sorts of things that constitute being ‘righteous’ in the sight of YHWH. These requirements are mainly derived from the Holiness Code in Leviticus (chapters 17-26) and echo principles found in the Ten Commandments. A ‘just’ man:

  • does not eat at the mountain shrines – worshipping false gods. see 18:6, 11, 15; 22:9, cf. 20:28. This is addressed in the first and second commandments, Exod 20:3-4.
  • does not lift up his eyes to the idols of the house of Israel. This is addressed in the first and second commandments, Exod 20:3-4. ‘Idols’ is a totally contemptuous term used 38 times in Ezekiel and probably alludes to excrement. It always occurs in the plural and is said to mean ‘dung-gods.’ Found also in 18:12, 15, cf. Deut 4:19.
  • does not defile his neighbour’s wife. Adultery violates the seventh commandment, Exod 20:14, see also Lev 18:20; 20:10; Deut 5:18; 22:22.
  • does not have sexual relations with a menstruating woman. See Lev 15:24; 18:19; 20:18.
  • does not oppress anyone. Lev 19:33; Deut 23:16; Zech 7:10.
  • returns to the debtor his pledge. He gives back what he has received as collateral when someone returns what he had borrowed, Exod 22:26; Deut 24:6, 13.
  • does not rob anyone using violence. Lev 19:13.
  • gives food to those in need. Deut 15:11; 24:19-22; Isa 58:7.
  • gives clothes to those in need. Isa 58:7.
  • does not charge the needy interest (nešek) on loans. Exod 22:25; Lev 25:35-37; Deut 23:19-20;.
  • does not charge the needy increase (tarbiyt) – accrued interest – unjust rates of interest on loans. see Lev 25:35-37.
  • withholds his hand from iniquity in whatever form.
  • judges between individuals impartially. Zech 7:9; 8:16.

Verse 9 sums up a person who lives by these principles as one who observes YHWH’s statutes and judgements and does that which is true (Deut 6:25). On this basis he is legally declared righteous and is therefore allowed to live. This declaration is made by the Lord God.

A RIGHTEOUS MAN’S WICKED SON WILL SURELY DIE (10-13)

The second case study in divine justice concerns a righteous person’s wicked son. Unlike his righteous father (vv.5-9) he turns out to be violent, a robber and commits other sins, something like those previously enumerated in vv.6-8. The wicked son will:

  • eat on the mountains
  • defile his neighbour’s wife
  • oppress the poor and needy
  • not restore the pledge
  • lift up his eyes to idols
  • commit abomination
  • take usury
  • take profit

These sins (vv.11-13) that the wicked man will commit do not exactly match those that his righteous father avoids (vv.6-8) but both lists include similar categories like idolatry, adultery, robbery, usury and oppression of the poor. Notice that v.11 also adds ‘and that doeth not any of those duties.’ This teaches us that sins of omission are every bit as serious in God’s sight as sins of commission.

V.13 asks the question ‘shall he then live? The answer is supplied: ‘he shall surely die’ (suffer the death penalty, cf: Exod 21:12; Lev 20:9, 11,12, 13, 16, 27; Deut 17:6; 21:22). The point is that since the wicked son does things that his righteous father has not done then it cannot be said that the father is at fault because his son has turned out wicked. He will surely die, not because of his father’s sins but because of his own choices. His father’s righteousness will not save him.

A WICKED MAN’S RIGHTEOUS SON WILL SURELY LIVE (14-17)

By way of contrast, the grandson (the next generation) sees his father’s wickedness, takes thought (‘considereth,’ see also v.28), and chooses to be righteous like his grandfather. The crimes that the righteous grandson avoids are listed in vv.15-17a. The list is much the same as that for his grandfather in vv.6-8 but approaching a menstruating woman is left out (see v.6). Verse 17b categorically states that the son will not die for his father’s crimes but will surely live and v.18 repeats (see v.13) that the father would be put to death for his own crimes.

(19-20) These two verses are the climax of YHWH’s argument for the principle of individual responsibility. He anticipates an objection that might be raised by the people about God’s verdict in the third case – that the son has been just so he will live. A righteous person, regardless of his father’s sins, will live but they will say: ‘Why should the son not bear the father’s guilt?’ God/Ezekiel must be mistaken since the people (in their own thinking) are righteous but suffering for the sins of their ancestors.

In v.20 YHWH again states his counter-thesis: The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.

The person who sins is the one who is subject to the death penalty. The son will not suffer for the iniquity of the father and the father will not suffer for the iniquity of the son. Each person is judged in accordance with his or her own actions. The righteous person is accounted as righteous and the wicked person as wicked. God’s judgement is not inherited (compare Isa 3:10-11).

The implications of this are: a) God’s judgement is personal, not arbitrary b) each person is judged according to his own actions therefore God is not unjust, and c) since God does not punish innocent people for the sins of others the Israelites cannot blame past generations for their present suffering. Their exile is the result of their own sin.

REPENTANCE (21-32)

YHWH now brings up the topic of repentance and describes two situations.

a) The wicked person’s repentance.

But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? Ezekiel 18:21-23

The first is that of a wicked person who genuinely decides to give up wrongdoing and instead live a righteous life. Since he abandons his sins and actively follows the ways of YHWH (‘keep my statutes,’ ‘do that which is lawful and right’) he will be treated as righteous and allowed to live. His past transgressions (lit, ‘rebellions’) will not be remembered and he will live (not die a premature physical death).

YHWH asks a rhetorical question in v.23: Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? The implied answer is ‘No!’ God is not a vengeful deity. Divine judgement is a necessary response to wickedness but not something in which YHWH takes delight. That is why he would allow a wicked person who repents to avoid judgement.

b) The righteous person’s reversal.

Verses 24-29 continue with the case of a righteous person who later chooses to embrace evil. Various phrases are used in v.24 (ESV) to describe this reversal:
– turns away from his righteousness
– does injustice
– does the same abominations that the wicked person does
– treachery of which he is guilty
– the sin he has committed

Verse 24b spells out the consequences. None of his righteous deeds will be remembered and he shall die for his sin. Past obedience does not count as credit against future rebellion. He will be sentenced to death for his crimes.

Verse 25 brings us back to the start of the chapter. Still of the opinion that they are suffering because of the sins of a previous generation Ezekiel’s fellow-exiles claim that YHWH is unfair. ‘Not equal’ means ‘biased.’ The verb means to weigh or be equal and was used in connection with weight and measurement. Addressing the people as a group (‘hear now’ is a plural imperative) God responds to the charge that these decisions are unfair by simply restating what he has already said in vv.21-24 in vv.26-28. Notice the double ‘turn away from’ and ‘to do.’

When a righteous person turns away from his righteousness and does injustice, he shall die for it; Ezekiel 18:26 ESV

Again, when a wicked person turns away from the wickedness he has committed and does what is just and right, he shall save his life. Ezekiel 18:27 ESV

(29) In spite of all that the Lord, through Ezekiel, has told them in this oracle the people still maintain that God’s ways are biased. YHWH retorts that it is their ways that are unfair, not his.

(30-32) The chapter concludes with a call to repentance. By arguing that those who repent will live and that those who turn to evil will die YHWH has indicated that the ‘house of Israel’ should accept responsibility for the situation in which they find themselves. He will judge them individually according to their actions so they need to repent and turn away from all their transgressions in order that iniquity will not be their ‘ruin’ (obstacle, stumbling block) i.e. downfall. The imperatives in vv.30-31 are repent, turn away, cast away, make yourselves a new heart… This passage contains one of three references in Ezekiel to ‘a new heart and a new spirit.’

And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh: Ezekiel 11:19

Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? Ezekiel 18:31

A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. Ezekiel 36:26

In v.32 YHWH reiterates that he has no pleasure in the death of anyone and his final words are both an invitation and a strong warning: ‘turn and live.’

SUMMATION

In this chapter YHWH, speaking through Ezekiel, highlights the responsibility of the nation for the current disaster. His argument demolishes the fatalistic view implied by the proverb in v.2 (The fathers have eaten sour grapes, and the children’s teeth are set on edge?) that they are suffering for the sins of their ancestors. In fact, each person is accountable to YHWH for his or her own choices and actions. Using case studies of hypothetical righteous and wicked individuals across generations YHWH emphasises that those who repent and pursue justice will live, while those who pursue evil will die, regardless of their past. The chapter ends with a statement of YHWH’s desire that everyone should live and ends with a powerful appeal — ‘turn and live’ —designed to motivate the people to make the right choice and repent.

Posted in Exposition

The History of a Harlot: Jerusalem’s Judgement – Ezekiel 16:35-43

Posted on by writtenexposition

INTRODUCTION

My two previous posts (The History of a Harlot: Jerusalem’s Early Years – Ezekiel 16:1-14 and The History of a Harlot: Jerusalem’s Prostitution – Ezekiel 16:15-34) covered the first 34 verses of Ezekiel 16. This chapter consists of a monologue by YHWH which takes the form of an allegory in which he compares Jerusalem to a woman whom he found in a desperate state as an abandoned infant. He rescued, nurtured and cared for her and when he saw that she had matured, married her (entered into a covenant) and made her prosperous and beautiful.

However, she became spiritually unfaithful by prostituting herself with foreign powers and their false deities. She squandered her God-given resources on idolatry and prostituted herself (made alliances) with foreign nations rather than trusting her husband YHWH. She was actually worse than a prostitute because she paid others to corrupt her (i.e. paid tribute to states like Egypt, Assyria and Babylonia) rather than receive payment from them for her services. In the next section of the allegory (vv.35-43) YHWH declares judgement upon Jerusalem for her misdeeds.

JERUSALEM’S JUDGEMENT (35-43)

(35) This section begins with ‘wherefore’ (therefore, on account of, thus, so) which looks back to the accusations of prostitution set out in vv.15-34 and draws attention to what will now be said. YHWH addressing Jerusalem directly as ‘O harlot,’ tells her to ‘hear the word of the Lord.’ He is thus directing the nation to pay attention to his message of judgement.

The word here translated ‘wherefore’ appears many times in the book of Ezekiel to indicate the direct result of what has just been said (causes and consequences): Ezek 5:7; 11:11; 13:8; 15:6; 16:35, 37; 20:27; 21:24; 22:19; 23:35; 24:9; 25:4, 7, 9,13,16; 26:3; 28:6; 29:8; 31:10; 34:7, 9, 20; 35:6.11; 36:3,4, 5, 6,7, 14.

(36) Again the messenger formula ‘thus saith the Lord God’ appears, followed by two announcements of judgement (36-42; 43), each prefaced by ‘because you’ (v.36, 43). Then comes a summary of the reasons for judgement followed by a statement of the consequences.

FIRST ANNOUNCEMENT OF JUDGEMENT

THE REASONS for YHWH’s punishment are listed as;

  • Because thy filthiness was poured out, – The word translated filthiness (KJV, NKJV) means ‘bronze.’ Based on an assumption that neither the ancient Israelites nor the Babylonians used copper as money and that the verb ‘to pour out’ is used in v.15 and in Ezek 23:8 in connection with prostitution many translations (e,g. CSB; ESV; NIV; NLT; NRSV) follow the KJV thought of filthiness and translate ‘bronze’ as ‘lust.’ This idea may have been inspired by the green patina or crust caused by oxidation that forms on brass, bronze and copper. Darby, however, sensibly views ‘bronze’ as a general term for wealth and translates the word as ‘money.’ Payment of tribute in bronze was made to both Assyrians (2 Kgs 16:17-18) and Babylonians (2 Kgs 25:13-14).
  • and thy nakedness discovered through thy whoredoms with thy lovers, – the theme of the naked female body has appeared throughout this allegory and remains the focus of Jerusalem’s punishment (vv.36, 37, 39). ‘Lovers,’ referring to Egypt (v.26), Assyria (v.28) and Babylonia (v.29), occurs in vv. 33, 36 and 37.
  • and with all the idols of thy abominations, – this is the only appearance of the word ‘idols’ in Ezek 16. Here idols are linked with ‘abominations’ (offensive things), this word occurs in vv. 2, 22, 36, 43, 47, 50, 51, 58.
  • and by the blood of thy children, which thou didst give unto them; – a reference to child sacrifice (v.20).

(37-42) THE CONSEQUENCES

Exposure

Having listed Jerusalem’s crimes YHWH now pronounces the penalties. He declares that he will bring together all her former ‘lovers’ i.e. the nations with which Jerusalem had entered into alliances and idolatry. These will turn against her; therefore the ‘gathering’ against Jerusalem symbolises besieging armies. ‘Loved and hated’ reflects Judah’s shifting political relationships with other nations.

Stretching the allegory to its limits, the punishment for Jerusalem is compared to that for adultery.

‘Uncover thy nakedness’ – refers to public disgrace by exposure which formed part of the ancient punishment for being caught in the act of adultery (Isa 47:3; Jer 13:22, 26; Hos 2:3; Nah 3:5). YHWH will expose Jerusalem to the former lovers with whom she had prostituted herself. This public disgrace represents Jerusalem’s downfall that will be witnessed by the surrounding nations.

The ‘lovers’ represent the assembly (‘the men of the city’ Deut 21:21) who carry out the punishment for adultery. This, of course, is not true to real life as, according to the Law, both parties involved in adultery were due the death penalty: If a man be found lying with a woman married to a husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel. Deut 22:22

Death Penalty

(38) YHWH makes it clear that the death penalty pronounced upon Jerusalem is not only for adultery (‘break wedlock’) but also murder (‘shed blood’). The ‘shed blood’ may refer to the child sacrifice mentioned in v.36 or to the violence that was rife in Jerusalem (Jer 2:34; Ezek 7:23). The Law demanded execution for adultery (Lev 20:10), murder (Ex 21:12) and child sacrifice (Lev 20:1-4).

YHWH will enact this severe penalty against Jerusalem ‘in fury and jealousy.’ Fury relates to murder and the jealousy to adultery. This verse contains the final mention of blood in the chapter (see also vv. 6, 9, 22, 36).

Humiliation

(39) YHWH will cause Jerusalem’s former lovers, with whom she had previously sought security, to return her to her original state of vulnerability. Jerusalem’s former enemies will demolish the sites of false worship (mounds and high places) and strip her of YHWH’s gifts (clothes and vessels of glory, see vv.10-13); blessings which she has used unfaithfully (see vv. 16-19). In other words, Judah will lose wealth and status.

Stoning, Cutting to pieces and Burning.

(40-41) The crowd or mob that that will come up against Jerusalem represents the Babylonian army that will attack Jerusalem with stones (flung by war engines) and slay the inhabitants with swords. They will set fire to all the buildings in the city, including the Temple.

Stoning was the usual mode of execution in ancient Israel and was the penalty for a variety of crimes whereas execution by the sword was prescribed for communal idolatry (Deut 13:15). Execution by burning was unusual but did apply for two crimes (Lev 20:14; 21:9).

The term ‘many wives’ (or ‘women’, see vv. 30, 32, 34) probably represents other nations that will look on as YHWH’s public punishment on Jerusalem takes place and to which it will serve as an example. The goal of the punishment is to end Jerusalem’s prostitution, i.e. to bring an end to her idolatry and reliance upon heathen nations. Jerusalem will ‘give payment’ (ESV) no more because Judah will lose its national independence and cease to be a regional power. These verses predict the siege and invasion of Jerusalem by the Babylonians in 587/586 BCE.

(42) After the judgement is carried out YHWH’s fury will be appeased and his jealousy will subside. His wrath will be calmed because the matter will have been dealt with. In this verse we have an example of anthropopathism – ascribing human feelings and emotions to something that is not human; in this case deity.

SECOND ANNOUNCEMENT OF JUDGEMENT

As with the first announcement of judgement in vv. 36-42 this second announcement in v.43 restates the motivation for and then the consequences of YHWH’s punishment of Jerusalem.

(43) THE REASONS

Like v.36 this verse begins with ‘because you.’

  • Jerusalem did not remember the days of her youth (cf. v.22), i.e. the nation forgot the Lord’s deliverance and provision during its early history e.g. the Exodus and the making of the Sinai Covenant.
  • Jerusalem enraged YHWH ‘in all these [things].’ This must refer to the examples of prostitution listed from v.15 onwards.

THE CONSEQUENCES

As in v.37 the consequences here in v.43 begin with the words ‘behold, therefore.’

  • YHWH brought her way (deeds) on her head. The idea seems to be that because of her forgetting and her bad behaviour YHWH has held her to account for her ways (perfect tense). This verse views YHWH’s judgement from a future perspective, as having happened in the past. The phrase ‘I will give your [their} way upon your [their] head’ is also found in Ezek 9:10; 11:21; 17:19; 22:31; 33:4.
  • Jerusalem will no longer do licentiousness (engage in prostitution) in addition to all her other detestable practices (abominations). ‘Licentiousness’ (KJV ‘lewdness) and ‘abominations’ together sum up Jerusalem’s sin and are again paired in v.58.

SUMMATION

Using unsettling and violent imagery YHWH, in vv. 35-43, pronounces judgement upon Jerusalem for her infidelity (breach of covenant – Lev 26:16-17, 25, 38; Deut 28:25, 41, 47-58). She will be exposed and shamed before all her former ‘lovers’ and stripped of all the blessings that YHWH has bestowed upon her. YHWH will hand her over to these ‘lovers’ who will carry out divine justice in the form of invasion, destruction and exile.

The metaphor of an adulterous wife is used to show the seriousness of Judah’s spiritual betrayal and the harshness of the punishments in the allegory emphasise that the Lord will not tolerate sin. Idolatry and unfaithfulness are especially serious. As modern readers we might well ask ourselves how often do we turn away from God and chase after things that may be morally or spiritually corrupt. Do we take his kindness and provision for granted and forget that we have a covenant relationship with him?

Posted in Exposition

The History of a Harlot: Jerusalem’s Prostitution – Ezekiel 16:15-34

Posted on by writtenexposition

INTRODUCTION

My previous post The History of a Harlot: Jerusalem’s Early Years – Ezekiel 16:1-14 introduced an extended metaphor which was communicated by YHWH to the prophet Ezekiel with a command to deliver it to the exiles. This was in order to convince them that Jerusalem’s punishment was certain because of her abominations. In the section 1-14 Jerusalem is personified as a woman whom YHWH came across as an abandoned baby, then rescued and provided for. Once she reached maturity he married her (made a covenant with her), and dressed and adorned her to the extent that she became a beautiful queen; famous for her good looks. This all symbolises the early history of YHWH’s relationship with Israel.

JERUSALEM’S PROSTITUTION (15-34)

(15) Unfortunately v.15 begins with ‘but,’ which gives a hint that the relationship might have soured. Despite having been blessed by YHWH with beauty, prosperity and influence Jerusalem trusted in her good looks and prostituted herself with foreign nations. Unlike the previous section (1-14) where the focus is on YHWH (referring to himself as ‘I’) the next major section (15-43) focuses on Jerusalem (addressed as ‘you’). The two sections are linked by the words ‘beauty and ‘renown,’ both of which occur in v.14 and then again in v.15.

The beauty which gave her renown among the nations had been bestowed upon her by YHWH but, full of pride and self-confidence, Jerusalem abused YHWH’s trust and relied on her own beauty. It is a fact that success can change some people for the worse; this was recognised by Moses, writing in the book of Deuteronomy:

Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgements, and his statutes, which I command thee this day: Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; Then thine heart be lifted up, and thou forget the LORD thy God, Deut 8:11-14

A similar observation to that about Jerusalem in v.15 is made about the king of Tyre in Ezek 28:17: ‘Thine heart was lifted up because of thy beauty.’

With new-found self confidence Jerusalem asserted her independence and ‘poured out’ (see also v.36) her harlotry (i.e. acted like a prostitute) on every passer-by. Since v.15 links her activity with her renown and in v.14 her renown was among the nations then those who received her sexual favours are the nations. This is a metaphorical way of describing alliances with foreign powers.

The allegory very much emphasises a verb meaning ‘engaging in prostitution’ and related words like ‘prostitute’ which occur some twenty times in vv.15-36. This perhaps becomes more obvious when these verses are read in a modern translation; such as the Christian Standard Bible.

16-21 ‘YOU TOOK’

Verses 16-21 specify four actions by Jerusalem in which she took gifts given to her by YHWH and used them for prostitution.

(16) And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so.

Jerusalem took the expensive embroidered ‘garments’ (clothes or coverings, also v.18) which had been presented to her by YHWH (vv.10, 13) and made shrines (bāmôt, high places) with the material. The image is of her making up a bed with these materials given by her husband and prostituting herself on them with her lovers (interestingly, the word ‘garment’ is elsewhere translated ‘bed’ – 1 Sam 19:13). This activity by Jerusalem may be a reference to the presence of cult prostitution in Israel (cf. Isa 57:7). The clause at the end of v.16 is unclear (‘such are not to come and it will not be’) but probably means something like: ‘things like this should not take place.’

(17) Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them,

YHWH says that Jerusalem also took ‘thy fair jewels.’ This may also be translated ”your vessels of glory’, a term that appears again in v.39. ‘Glory’ directs the reader back to ‘crown of glory’ (beautiful crown) in v.12. Gold and silver are mentioned in v.13 where it is implied but not stated that they were supplied by YHWH. Now v.17 makes it clear that they were indeed a gift from YHWH. Jerusalem took these precious metals and made ‘for herself’ (also v.24) ‘images of men’ (male statues), idols with which she engaged in prostitution. Israel turned to idolatry.

(18-19) And tookest thine embroidered garments, and coveredst them: and thou hast set mine oil and mine incense before them. My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD.

Verse 18 begins with the third ‘you took’ specifying that the woman also used the embroidered garments (10, 13, 16) to dress the masculine images that she had made from YHWH’s precious metals. In addition she offered YHWH’s oil, incense and food (my oil, my incense, my food) to these idols. The specific food items are fine flour, oil and honey.

This is the only mention of incense in the allegory. In chapter 8:11-12 Ezekiel saw 70 elders of Israel burning incense to pagan deities. There it says that a fragrant (or thick) cloud of incense arose. The next verse in this passage (v.19), using a different word for fragrant, says that Jerusalem offered food – fine flour, oil and honey – to her idols for a ‘sweet savour’ (fragrant aroma). It was believed that as such products burned a fragrant or soothing aroma arose to the nostrils of the deity being worshipped.

This idea is first mentioned in connection with sacrifices offered by Noah after the Flood (Gen 8:20-21). Note that three of the five major Levitical fire offerings (‘ōlāh, minḥāh and šelem) in the tabernacle system of worship (Lev 1-7) are said to be ‘sweet savour’ offerings (‘ōlāh, transl. Burnt or Ascending offering – Lev 1:9, 13, 17; minḥāh, transl. Grain, Meal, Meat i.e. Food or Cereal offering – Lev 2:2, 9; šelem, transl. Peace or Fellowship offering – Lev 3:5, 16). The offering of honey by fire to YHWH was prohibited (Lev 2:11).

(20-21) Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter, That thou hast slain my children, and delivered them to cause them to pass through the fire for them?

Now YHWH accuses Jerusalem of taking her own children and giving them up to be sacrificed. ‘To them’ refers to the masculine statues of v.17 and it was to these that the woman offered up her sons and daughters (children that she had borne to YHWH) for consumption.

At the end of v.20 YHWH asks ‘Is this less than your harlotry?’ i.e. he is asking if her acts of prostitution were not enough, surely this is even worse!

She slaughtered her children whom she presented when offering them up ‘to them’ (the idols). The same verb ‘slaughtered’ (šāḥaṭ, KJV slain) is used again in Ezek 23:39 in connection with the sacrifice of children to idols. The practice of child sacrifice was associated with Canaanite religion, especially the worship of Molech. King Ahaz of Judah is said to have ‘made his son to pass through the fire,’ presumably as part of a pagan ritual (2 Kgs 16:3). That some Israelites practised this is mentioned in 2 Kgs 17:17 and Jer 32:35 cf. 2 Kgs 23:10. The Law specifically prohibited the Israelites from engaging in child sacrifice to Molech (Lev 18:21; 20:2-5).

22- 34 INGRATITUDE AND GREATER SPIRITUAL ADULTERY

(22) Jerusalem’s sin is not just idolatry but ingratitude. YHWH reminds her of her humble beginnings and of how he had rescued and provided for her (16:4-13). She has not remembered ‘the days of her youth’ (vv.22, 43) when she was ‘naked and bare’ (cf. v.70 and polluted in her own blood (cf. v.6).

(23) Upon reading the opening words of v.23 (‘then after all your evil’) one might expect a conclusion to follow but instead YHWH exclaims ‘Woe, woe, to you’ in horror at further acts of prostitution and adultery that he proceeds to list in vv.24-34.

(24-25) The accusations levelled by YHWH against Jerusalem flow from the assertion in v.15 that she trusted in her own beauty and engaged in prostitution. From vv. 16-23 that prostitution takes the form of idolatrous activity which includes the construction of shrines and the offering of sacrifices. These verses seem to concentrate on the idolatry and not so much on the sexual theme. The allegory, however, picks up the latter again in vv. 24-34 where the main idea is that Jerusalem is sexually insatiable. In vv. 24-25 the prostitution is still linked with idolatry, from v.26 the figure extends to political alliances with foreign powers.

V.24 has two accusations:

  • ‘Thou hast also built unto thee an eminent place’ – This word is not bāmôt which is translated ‘high places’ in v.16. Here the word for ‘mound’ (KJV ’eminent place’) is gaḇ; it refers to something curved, to any convex surface, e.g eyebrows in Lev 14:9, the rim (KJV nave) of a wheel, 1 Kgs 7:33; Ezek 1:18). It occurs also in v.31 and v.39.
  • ‘and hast made thee a high place in every street’ – Here the word translated ‘high place’ is rāmāh. It means a hill or high ground.

Jerusalem had constructed mounds upon which were shrines for the worship of pagan idols. The word ‘built’ in vv. 24 and 25 occurs also at v.31. These mounds were at the head of every path or square. Reḥôb means path, street, plaza or square, open area. There she ‘spread her feet to’ (had relations with) everyone that passed by. Perhaps this is a play on vv.5-6. There Jerusalem was a baby abandoned in an ‘open field’ and it was YHWH who ‘passed by’.

Jerusalem ‘multiplied her harlotry;’ this is repeated in vv. 26 and 29. Her once desirable beauty became detestable to YHWH and to others as a result of her promiscuity.

(26-29) Verse 26 again takes up the theme of prostitution with the expression ‘engaged in prostitution.’ It also occurs in vv. 15, 16 and 17 and will appear again twice in v.28. Now the prostitution is not so much cultic as political. Four nations (Egyptians, Philistines, Assyrians, Chaldeans) are mentioned in the historical order in which Jerusalem had political dealings with them. It is specifically stated that she engaged in prostitution with three of them.

1) The sons of Egypt – the Egyptians are described as neighbours and also as ‘great of flesh.’ The latter phrase is a double entendre that could either be taken to mean well-endowed or fat and flabby. As well as the repetition of ‘engaged in prostitution’ there is also repetition of the ‘multiplied your harlotry’ phrase from v.25. Several kings of Israel and Judah made it part of their diplomatic strategy to form an alliance (for political, military or economic reasons) with Egypt, one of the most powerful nations in the Ancient Near East. For example:

SOLOMON (United Monarchy)

Solomon made a marriage alliance with Pharaoh king of Egypt. He took Pharaoh’s daughter and brought her into the city of David until he had finished building his own house… 1 Kings 3:1ESV (see also 1 Kgs 9:16)

HOSHEA (Northern Kingdom – Israel) rebelled against Assyria and sought alliance with Egypt

Against him came up Shalmaneser king of Assyria. And Hoshea became his vassal and paid him tribute. But the king of Assyria found treachery in Hoshea, for he had sent messengers to So, king of Egypt, and offered no tribute to the king of Assyria, as he had done year by year. 2 Kings 17:3-4 ESV

HEZEKIAH (Southern Kingdom – Judah)

And the Rabshakeh said to them, “Say to Hezekiah, ‘Thus says the great king, the king of Assyria: On what do you rest this trust of yours? 20 Do you think that mere words are strategy and power for war? In whom do you now trust, that you have rebelled against me? Behold, you are trusting now in Egypt, that broken reed of a staff, which will pierce the hand of any man who leans on it. Such is Pharaoh king of Egypt to all who trust in him. 2 Kings 18:19-21 ESV

JEHOIAKIM (Southern Kingdom – Judah)

And Pharaoh Neco made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim. But he took Jehoahaz away, and he came to Egypt and died there. And Jehoiakim gave the silver and the gold to Pharaoh, but he taxed the land to give the money according to the command of Pharaoh. He exacted the silver and the gold of the people of the land, from everyone according to his assessment, to give it to Pharaoh Neco. 2 Kings 23:34-35 ESV

ZEDEKIAH (Southern Kingdom – Judah)

But he rebelled against him by sending his ambassadors to Egypt, that they might give him horses and a large army. Will he thrive? Can one escape who does such things? Can he break the covenant and yet escape? “As I live, declares the Lord GOD, surely in the place where the king dwells who made him king, whose oath he despised, and whose covenant with him he broke, in Babylon he shall die. Pharaoh with his mighty army and great company will not help him in war, when mounds are cast up and siege walls built to cut off many lives. Ezekiel 17:15-17 ESV

Verses 22 and 23 suggested that the reasons for Jerusalem’s behaviour were her forgetfulness and wickedness. Now v.26 says that the motive was a deliberate intention to provoke her husband (YHWH). Her idolatry and foreign alliances so angered YHWH that in v.27 he draws attention to the fact (‘behold!) that he therefore ‘stretched out his hand over her’ i.e. acted against her in judgement. He reduced her lot and gave her over to the greed of her enemies the Philistines. At one stage Philistia must have annexed some of Judah’s territory.

Even the Philistines were appalled by Jerusalem’s lewd conduct, i.e. her moral and spiritual corruption. She is not said to have engaged in prostitution with the Philistines but v.28 states twice that she did so with the sons of Assyria (Assyrians), and was insatiable. That she was insatiable is repeated at the end of v.29. The kings who allied with Assyria include:

MENAHEM (Northern Kingdom – Israel)

Pul the king of Assyria came against the land, and Menahem gave Pul a thousand talents of silver, that he might help him to confirm his hold on the royal power. Menahem exacted the money from Israel, that is, from all the wealthy men, fifty shekels of silver from every man, to give to the king of Assyria. So the king of Assyria turned back and did not stay there in the land. 2 Kings 15:19-20 ESV

HOSHEA (Northern Kingdom – Israel)

Against him came up Shalmaneser king of Assyria. And Hoshea became his vassal and paid him tribute. 2 Kings 17:3 ESV

AHAZ (Southern Kingdom – Judah)

So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, “I am your servant and your son. Come up and rescue me from the hand of the king of Syria and from the hand of the king of Israel, who are attacking me.” Ahaz also took the silver and gold that was found in the house of the LORD and in the treasures of the king’s house and sent a present to the king of Assyria. 9 And the king of Assyria listened to him. 2 Kings 16:7-9 ESV – see also Isa 7:1-17

Addicted to idolatry and political entanglements Jerusalem could not be satisfied so kept moving on to other relationships. The next relationship, mentioned in vv. 28-29, is that with the sons of Chaldea, i.e. the Babylonians, the ascendant power when Ezekiel was writing. Babylonia is described as a ‘land of Canaan’ i.e. a nation of merchants.

The Canaanites, e.g. the Phoenicians (main towns Tyre and Sidon), were so famous for trading in the ancient world that the name was used as a term for trader, trafficker or merchant. For a description of their trading activities that is of great historical interest see the Lament for Tyre in Ezekiel chapter 27, especially vv.12-25. For examples of the use of Canaanite or land of Canaan for merchant see Ezek 17:5; Prov 31:24; Hos 12:7; Zeph 1:11; Zech 14:21.

(30-34) In these last few verses of this section of the allegory accusing Jerusalem of engaging in prostitution YHWH moves on from the nations to claim that Jerusalem is not like other women and, as a matter of fact, she isn’t even like other prostitutes. The word ’iššāh, meaning woman or wife occurs 3 times in these verses, 30, 32, 34.

YHWH disgustedly asks Jerusalem what is wrong with her heart that she acted like a brazen prostitute. She had a great relationship with YHWH who loved, cared and provided her so why did she have so many relationships, moving from one to another, when none of them left her satisfied? He then refers in v.31 to some of her activities that have already been described in vv. 15-29:

  • In that thou buildest thine eminent place (gab) in the head of every way –
  • and makest thine high place (rāmāh) in every street;
  • and hast not been as a harlot, in that thou scornest hire;

The verb ‘to build’ is the same as that used in vv.24 and 25. ‘At the head of every way’ is also repeated from v.25a, there it is said of the rāmāh but here in v.31 of the gab.

Unlike other prostitutes who accept payment for their services Jerusalem was so depraved and desperate that she scoffed at payment. The word ’eṯnan, meaning a prostitute’s pay (KJV, hire or reward), occurs in v.31, v.34 twice and in v.41.

In v.32 , quite far on in the allegory the verb ‘commit adultery’ occurs (also in v.38. ‘break wedlock’ KJV). Like a woman (wife) who commits adultery Jerusalem takes strangers instead of her husband. She has therefore broken the covenant obligations of v.8.

Verse 33 quickly returns to the notion of prostitution and says that ‘they’ (i.e. the strangers) always give gifts to prostitutes (i.e. pay their fee) but Jerusalem gives presents to (i.e. bribes) her lovers ‘on every side’ that they may come ‘into’ her. This is another double entendre in the allegory; the preposition ’el can indicate motion toward (hence KJV ‘unto’) but can also mean ‘into.’ It is used of sexual intercourse in Gen 16:2 and Num 25:1. This is a metaphorical reference to Israel and Judah paying tribute as vassal states to the dominant powers of the time – the nations ‘on every side’ (i.e. all around).

V.34 makes the point that Jerusalem is not a typical female prostitute:

  • none followeth thee to commit whoredoms – none of the neighbouring states were interested in forming an alliance with Jerusalem.
  • and in that thou givest a reward, and no reward is given unto thee – In her quest for political security Jerusalem had to pay tribute to other states.

SUMMATION

In the Ezekiel 16:15-34 section of the allegory YHWH, through Ezekiel, accuses Jerusalem of pride leading to prostitution with foreign nations. Despite having experienced YHWH’s provision and protection the nation of Israel/ Judah was unfaithful. This reflects the history of Israel during the period of the judges and especially under the monarchy. The turning to idolatry and alliances with pagan states constituting spiritual adultery began in earnest with Solomon during the united monarchy. This state of affairs continued under the kings of both Israel and Judah when the monarchy divided after his death. Their dependence upon foreign nations rather than YHWH did not work out well for Israel and Judah. The Northern Kingdom (Israel) fell to Assyria in 722 BCE and the Southern Kingdom (Judah) to Babylon in 586/7 BCE. The next section of the allegory (vv. 35-43) is about Jerusalem’s judgement.

Posted in Exposition

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

Posted on by writtenexposition

INTRODUCTION

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

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

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

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

OUTINE OF THE CHAPTER

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

PREAMBLE (1-3a)

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

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

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

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

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

JERUSALEM’S HUMBLE ORIGINS (3b-5)

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

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

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

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

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

YHWH’S DEALINGS WITH JERUSALEM (6-14)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SUMMATION

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

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

THE SINNER’S CONDITION

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

GOD’S SALVATION

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

Posted in Exposition

Ezekiel’s Vine Allegory: a Prophecy about Jerusalem – 15:1-8

Posted on by writtenexposition

INTRODUCTION

In chapters 15, 16 and 17 Ezekiel delivers further messages from YHWH about impending judgement upon Jerusalem. These chapters contain striking allegories which convey YHWH’s perspective on Israel/Judah. In chapter 15 the nation is likened to a vine and in chapter 16 to an adulterous wife. Chapter 17 contains an allegory of two eagles and a vine.

Ezekiel chapter 15 falls into two parts:

vv. 1-5 The allegory of a vine – five rhetorical questions.

vv. 6-8 The allegory applied to the people of Jerusalem – six conclusions.

THE ALLEGORY OF A VINE (1-5)

(1) That this is a new oracle is indicated by the now familiar prophetic word formula ‘the word of the Lord came unto me saying.’ As we learn from previous chapters false prophets among the exiles in Babylon have been predicting that all will be well with Jerusalem. YHWH’s temple is there and he dwells in it, therefore the city is safe. One prophet, however, is predicting that Jerusalem will be punished and destroyed because of the people’s sinfulness and idolatry. That prophet is Ezekiel.

With this prophetic word formula Ezekiel claims that the content of his oracles does not consist of his own ideas; the messages come to him directly from YHWH and Ezekiel then passes them on to the people.

(2) Again addressing Ezekiel as ‘son of Adam’ YHWH employs a clever allegory to illustrate Israel/Judah’s guilt and punishment: he likens the nation to a grapevine. This image of Israel as a vine was familiar to Ezekiel’s fellow exiles.

Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall: Gen 49:22

Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. Psa 80:8

For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant… Isa 5:7 (The parable of the vineyard Isa 5:1-7)

In that day sing ye unto her, A vineyard of red wine. I the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Isa 27:2-3

Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me? Jer 2:21

Israel is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images. Hos 10:1

The conventional interpretation of this familiar image focused on the vine’s purpose and ability to bear fruit. Indeed, that is the interpretation which Jesus applied in John chapter 15. Here in Ezekiel chapter 15, however, the fruit is not mentioned. The allegory is about the wood. It is not about Jerusalem being fruitless, rather it is about it being useless. YHWH addresses five rhetorical questions to Ezekiel which show how useless the wood of the vine is in comparison with the wood of the other trees of the forest. Its wood is portrayed as worthless and good for nothing.

QUESTION 1 – What is the vine tree more than any tree, or than a branch which is among the trees of the forest? 15:2

The implied answer to this question whether the wood of a vine is superior to the wood of other trees is: ‘No. its wood is inferior.’ The vine’s only value lies in its ability to bear fruit. If it does not bear fruit then it is useless.

QUESTION 2 – Shall wood be taken thereof to do any work? 15:3a

Again the implied answer is negative. Unlike other strong trees whose wood is suitable for construction or furniture the wood of a vine is useless for any kind of work.

QUESTION 3 – Will men take a pin of it to hang any vessel thereon? 15:3b

The wood of a vine cannot even be used to make a peg to hang things on.

QUESTION 4 – Behold, it is cast into the fire for fuel; the fire devoureth both the ends of it, and the midst of it is burned. Is it meet for any work? 15:4

Vine wood has no practical use; all one can do with it is burn it. Even then, it burns quickly.

QUESTION 5 – Behold, when it was whole, it was meet for no work: how much less shall it be meet yet for any work, when the fire hath devoured it, and it is burned? 15:5

If a healthy vine is already useless in its natural state then a burnt and damaged one is even more useless.

THE ALLEGORY OF A VINE APPLIED (6-8)

(6) This is an important verse since it serves as a bridge between the allegory in the first section and the explanation of the allegory in the second section. This verse contains the last mention of the vine in the chapter and also the first (and only) mention of Jerusalem. Beginning with the word ‘therefore’ (which tells us that what follows are conclusions drawn from that which has already been said) this verse moves the message on from allegory to reality. Jerusalem is no better than the other towns and cities in Israel/Judah so it too is destined to suffer destruction and burning. YHWH’s conclusions are set out in six statements:

STATEMENT No.1 – As the vine tree among the trees of the forest, which I have given to the fire for fuel, so will I give the inhabitants of Jerusalem. 15:6

Just as a useless vine is consigned to the fire so will YHWH hand over the people of Jerusalem to be consumed by the ‘fire’ of invasion and destruction by the Babylonian forces.

STATEMENT No. 2 – And I will set my face against them; 15:7a, 7d

This expression, which is repeated for emphasis at the end of the verse, indicates that YHWH is opposed to the people of Judah. He is determined to bring judgement upon them.

STATEMENT No. 3 – They shall go out from one fire, and another fire shall devour them; 15:7b

This may mean that in previous invasions Jerusalem suffered some damage but will be totally destroyed as a result of the coming siege and pillage by the Babylonians. It may also suggest that some citizens might manage to escape the destruction but will then face further calamity (e.g. Jer 42:22; 44:12-14). Judgement is inevitable.

STATEMENT No. 4 – And ye shall know that I am the LORD, when I set my face against them. 15:7c

This recognition formula is common in Ezekiel. Here it is addressed (‘ye’ – you plural) to the exiles with Ezekiel in Babylon to whom he is delivering this oracle. When they will see what has happened to Jerusalem they will acknowledge that it is YHWH’s doing.

STATEMENT No. 5 – And I will make the land desolate, 15:8a

This reiterates that Jerusalem will be utterly destroyed.

STATEMENT No. 6 – Because they have committed a trespass,15:8b

This will happen because the Jerusalemites have committed a trespass – an unfaithful act. The destruction is a direct result of their actions. By worshipping idols the people of Jerusalem have acted unfaithfully towards YHWH so he will not protect the city. This idea of punishment for unfaithfulness is a common theme in the books of Chronicles – which use words like ‘trespassing’ and ‘transgressing’ to identify unfaithful acts (1 Chron 5:25; 10:13;2 Chron 12:2; 28:19; 29:6; 30:7; 36:14).

SUMMATION

In this short chapter YHWH gives a message about Jerusalem to Ezekiel who then relays the oracle to his fellow-exiles in Babylon. The first section of the chapter (vv. 1-5) contains a clever allegory which is communicated by the technique of asking rhetorical questions. The allegory inverts the usual picture of Israel as a valuable fruit-bearing vine by focusing on the wood rather than the fruit. The vine is revealed as useless and only fit for destruction. The second section (vv.6-8) applies the allegory to the people of Jerusalem (standing for the nation of Israel/Judah) and emphasizes their unfaithful acts and impending doom. The theme of unfaithfulness is taken up and presented in graphic detail in the next chapter which contains an extended allegory about an unfaithful wife.

Posted in Exposition

Ezekiel 13:1-16 The Danger of False Prophets

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Reading Ezekiel 13: 1-23

INTRODUCTION

Ezekiel 13 is a significant passage in Ezekiel because it addresses the danger posed by false prophets whose messages originate in their own ‘hearts.’ In this chapter Ezekiel denounces counterfeit prophets who mislead the people by falsely claiming to speak for YHWH.

HISTORICAL CONTEXT

Ezekiel prophesied during a time of great turmoil for Israel. In 597 BCE the Chaldean king Nebuchadnezzar II subdued Jerusalem and placed a puppet king (Zedekiah) on the throne of Judah. He also deported the deposed king Jehoiachin to Babylonia (2 Kgs 24:15-17) along with many of the elite citizens of Judah, including Ezekiel. There YHWH called and commissioned Ezekiel as his prophet.

Although living in Babylonia at a place called Tel-Abib near the River Chebar Ezekiel directed many of his prophecies towards the people of Jerusalem. The situation there was deteriorating after King Zedekiah’s abortive attempt to revolt against Babylonian rule (2 Kgs 25:1-2). Interestingly, that revolt was supported and encouraged by false prophets in Judah (Jer 27:9-10,14-16). Soon the city was besieged by Nebuchadnezzar’s forces and eventually devastated by them in 586/7 BCE.

Meanwhile over in Babylonia Ezekiel condemned Israel and Judah because of their sin and idolatry; prophesying impending judgement upon them. At the same time other Israelite men and women in Babylonia were delivering prophecies which contradicted Ezekiel’s message of doom.

Instead of prophesying punishment, they offered false comfort to the people; assuring them that the situation at Jerusalem would soon be resolved peacefully and thus building up their hopes of a soon return from exile. Ezekiel as a true prophet of YHWH found it necessary to denounce these false prophets and confront their lies.

Chapter 13 of Ezekiel is situated within a section (12:21-14:11) that deals with various issues relating to prophecy. The chapter contains two parallel woe oracles which are similar in structure, content and style. One is against male prophets and the other against women who prophesy, The context (13:9) would indicate that these people, like Ezekiel, were Israelite exiles in Babylonia. Back in the homeland Jeremiah too was denouncing false prophets and prophecy. It is worth comparing his oracle in Jer 23:9-40 with those of Ezekiel in Ezek 13.

CHAPTER DIVISION

13:1-16 – An oracle addressed to male prophets.


13:17-23 – An oracle addressed to women who prophesy.

AN ORACLE ADDRESSED TO MALE PROPHETS (1-16)

(1) ‘And the word of the Lord came unto me, saying’ – This phrase is often used in Ezekiel to introduce a new oracle (e.g. 11:14; 12:1; 15:1; 17:1; 18:1). In 13:1 it covers both oracles in chapter 13 (2-16; 17-23) and is particularly relevant since it emphasizes the fact that Ezekiel speaks the word of YHWH, unlike the false prophets whom he condemns. This oracle against male prophets is mirrored by that against the female prophets in vv.17-23. The structure and language are similar.

STRUCTURE

  • A preamble – vv.1-3a and vv.17-18a.
  • Ezekiel addressed as ‘Son of Man’ – v.2 and v.17.
  • An accusation – vv.3b-7 and vv.18b-19.
  • A forecast of judgment that ends with a divine recognition formula – ‘ye shall know that I am the Lord’ – vv.8-9 and vv.20-21.
  • A second forecast of judgment that ends with a divine recognition formula – vv.10-14 and vv.22-23.

LANGUAGE

Although the content is different the language used in each of the two oracles is similar:

  • v.2 – ‘Son of Man, prophesy against’ and v.17 – ‘Son of man, set thy face against.’
  • v.2 – ‘that prophesy’ and v.16 – ‘which prophesy.’
  • v.2 – ‘say thou unto them that prophesy out of their own hearts’ and v.17 – ‘which prophesy out of their own heart; and prophesy thou against them.’
  • v.3 – ‘thus saith the Lord God’ and v.18 – ‘thus saith the Lord God.’
  • v.3 – ‘woe unto’ and v.18 – ‘woe to.’
  • v.8 – ‘therefore saith the Lord God’ and v.20 – ‘wherefore saith the Lord God.’
  • v.8 – ‘behold I am against’ and v.20 – ‘behold I am against.’
  • v.9 – ‘ye shall know that I am the Lord God’ and v.21 – ‘and ye shall know that I am the Lord.’
  • v.10 – ‘because…’ and v.22 – ‘because…’
  • v.13 – ‘therefore…’ and v.23 – ‘therefore.’
  • v.14 – ‘and ye shall know that I am the Lord’ and v.23 – ‘and ye shall know that I am the Lord.’

(2) Addressing Ezekiel as ‘son of Adam’ (stressing human weakness in light of God’s greatness) YHWH instructs him to deliver this message ‘against’ (’el; 2, 8, 9, 17, 20) the false prophets. They are called ‘the prophets of Israel,’ a description unique to Ezekiel (13:2,16; 38:17, cf. 13:4). These men are in exile with Ezekiel but the term ‘prophets of Israel’ may suggest that he views them as part of a larger group that would include false prophets back in Israel/Judah. The latter are described by Jeremiah as ‘the prophets of Samaria’ (Jer 23:13) and ‘the prophets of Jerusalem’ (Jer 23:14). Ezekiel’s opponents are not prophets of other gods but men working within the Israelite religious system.

(3) The pronouncement of a ‘woe’ on these ‘foolish (nāḇāl) prophets’ hints at the severe consequences of prophesying lies while claiming to speak for YHWH; these will be set out in vv.8-9. The men are fools; what they say is empty and futile. In the Old Testament a fool (nāḇāl) is someone who denies or disrespects God (Job 2:10; Psa 14:1; 74:18, 22; Isa 32:5-6). These prophets do not follow the Spirit of God but their own spirits, they perceive nothing.

There are several changes in person within these verses which some people might find confusing:

  • In vv. 2-3, YHWH directly addresses Ezekiel in the second person ‘thou’.
  • In v. 4-5, YHWH directly addresses Israel in the second person ‘ye’.
  • In verse 6, YHWH speaks about the false prophets in the third person ‘they’.
  • In vv. 7-8, YHWH directly addresses the false prophets in the second person ‘ye’.
  • In v. 9, YHWH speaks about the false prophets in the third person ‘they’.

(4) YHWH addresses Israel and compares their false prophets to foxes or jackals among the ruins. Such animals survive in desolate places (Lam 5:18) by scavenging and are known to be opportunistic and destructive (Song 2:15). The simile implies that Judah is a society in ruins. It is morally desolate but these prophets thrive and capitalise on the chaos, exploiting the people’s vulnerability. They further undermine the ruins rather than try to build them up.

(5) Directly addressing the false prophets YHWH accuses them of failure to repair breaches in the wall (KJV ‘hedge’). The word gāḏēr refers to a protective wall, e.g. around a vineyard (Psa 80:12; Isa 5:5), or a city wall (Ezra 9:9; Mic &:11). Rather than rising to their responsibility for the defence of the people (e.g. by warnings, intercession, teaching) the false prophets contribute to their decline. Therefore the people will be defenceless in the Day of YHWH (Ezek 30:3, cf. 7:19) when his anger will come upon them (Ezek 5:13; 7:8; 9:8; 13:13; 16:42; 20:21, 34; 21:31; 20:20, 22, 31; 36:6; 38:19; 43:8).

(6-7) Vain visions and lying divination.

Verses 6 and 7 say much the same thing. Both highlight the deceitful arrogance of the false prophets who fabricate visions and use means of divination that YHWH has not authorised.

As well as seeing vain (empty, deceitful, false) visions they make lying divinations (predictions made by reading omens or by various rituals), practices forbidden in Deut 18:9-14. In Israelite religion the only sacred objects authorised for discerning God’s will in specific circumstances were the Urim and Thummim (Ex 28:30; Lev 8:8; Num 27:21; Deut 33:8; 1 Sam 28:6; Ezra 2:63; Neh 7:65).

Even worse is the false prophets’ habit of ascribing their lies to YHWH, hoping that this public declaration of authority would somehow obligate YHWH to fulfil their prophecies. V.6 ‘the Lord hath not sent them’ and v.7 ‘albeit I have not spoken’ emphasise that what they said did not have divine authorisation. Thus their predictions were not only false and deceitful but also blasphemous.

(8-9) Forecast of judgment upon the false prophets.

The word ‘therefore’ introduces details of the punishment due to the false prophets and a summary of the reasons why they deserve it – which is because they ‘have spoken vanity and seen lies.’ The prophets are informed that YHWH has had enough of their lies. He is already ‘against’ them and his hand will be raised up against (KJV ‘upon’) them. (’el – against – see 2, 8, 9, 17, 20). In Ezekiel YHWH’s outstretched hand is an indicator of punishment and judgment (6:14; 14:9,13; 16:27; 20:33,34; 25:7,13,16; 35:3). Their punishment will be three-fold:

1. They will lose membership of the assembly of YHWH’s people.

‘Assembly’ or ‘council’ (sôḏ) is an association of people who are closely connected, who have something in common (Gen 49:6; Job 19:19; Psa 64:3; 111:1; Jer 6:11; 15:17). This punishment has been interpreted as signifying a loss of leadership, honour or status in the community.

It has also been suggested that it may refer to exclusion from the select group who are confidants of YHWH (Psa 89:8; Jer 23:18,22); which would include true prophets (Amos 3:7). The meaning is probably even stronger: they would no longer be regarded as members of God’s earthly people – the community of faith.

2. They will not be listed in the register of the house of Israel.

These false prophets would not be listed in the genealogical register (keṯāb, writing) of Israelites. The existence and importance of this list for those returning from exile is clear from Ezra chapter 2 and Nehemiah chapter 7. For the false prophets exclusion would mean a loss of citizen rights. Notice that Jeremiah pronounced a similar punishment upon Shemaiah the Nehelamite (Jer 29:31-32).

Some commentators contend that this register is YHWH’s book (Ex 32:33; Psa 69:28; 87:6; 139:16; Dan 12:1). The Old Testament, however, is fairly vague about what is recorded in that book, whereas this document mentioned in Ezekiel 13:9 is specifically said to be the ‘register of the house of Israel.’ It seems more sensible to interpret it literally as a secular civil census list.

3. They will not be able to enter the land of Israel.

This flows logically from the previous two. Excision from the register would lead to serious consequences for the false prophets and their descendants; probably with respect to claims to ancestral land or the purchase of property.

The same word keṯāb meaning ‘register’ occurs in Ezra 2:62 and Neh 7:64. These twin passages illustrate the problems that exclusion from the register, in this case the record of priestly genealogies, could bring:

Another group returned at this time from the towns of Tel-melah, Tel-harsha, Kerub, Addan, and Immer. However, they could not prove that they or their families were descendants of Israel. This group included the families of Delaiah, Tobiah, and Nekoda— a total of 652 people. Three families of priests — Hobaiah, Hakkoz, and Barzillai — also returned. (This Barzillai had married a woman who was a descendant of Barzillai of Gilead, and he had taken her family name.) They searched for their names in the genealogical records, but they were not found, so they were disqualified from serving as priests. Ezra 2:59-62 NLT

This first forecast of judgment upon the male false prophets ends with the divine recognition formula ‘ye shall know that I am the Lord God.’

(10-14) A second forecast of judgment.

Verse 10 begins with a doubling of ya‘an (‘on account of’ or because’) which the KJV translates here as ‘because, even because’; meaning ‘for the very good reason.’ This phrase ya’an ub’ ya’an also occurs in Lev 26:43 and Ezek 36:3.

Punishment is due because they have misled (caused to go astray) the people saying ‘peace’ when there is no peace. Rather than warning them about the consequences of their sinful behaviour, the false prophets give an assurance of safety that is not rooted in reality. They intentionally lull the people into a false sense of security.

The image of a wall, used earlier in v.5 to represent the spiritual and moral state of the people of Judah, is taken up again in v.10. The word for ‘wall’ (ḥayiṣ) in v.10 is a hapax legomenon (a word that only occurs once) in the Old Testament and means a dry wall or party wall; an unimproved flimsy or crumbling wall built of mud-brick or loose stones and liable to collapse under stress. A different word (qiyrāh) is used for ‘wall’ in vv.12-15. The ‘wall’ in v.10 is not literal but metaphorical.

It is said to have been daubed or smeared with untempered mortar. The word tāp̱ēl translated ‘untempered’ (KJV) is an adjective meaning ‘unseasoned’ or ‘tasteless.’ The thought is that of lacking an essential ingredient; here the mortar is just mud to which a binding agent such as straw has not been added. It covers the wall but does not strengthen it. To emphasise that the product is insubstantial modern translations tend to replace the KJV translation’s ‘untempered [mortar]’ with ”whitewash.’ This conveys the thought of deceit and hypocrisy on the part of the false prophets.

(11-14) These verses continue with the figure of a whitewashed wall and the effect bad weather has on it. Flooding rain, great hailstones and stormy winds will cause it to fall. The futility of the false prophets’ assurances will be exposed and they will be held accountable. When judgement comes and the wall collapses people will ask (v.12) ‘Where is the daubing wherewith ye have daubed it?’

Greenberg (1983, p.238) comments: ‘As said expressly in 22:8, “they” who daubed the wall were the prophets: the people built the dry wall – a figure of their unfounded optimism, while the prophets daubed it with worthless stuff – their self-inspired predictions of well-being.’

V.13 clarifies that the destructive forces represent YHWH’s anger against sin as well as the lies of the false prophets. His fury will be so intense that the prophets will not survive (vv.15b-16).

Scholars suggest that in v.14 the image of the wall changes. The wall which YHWH will break down is said to refer now to Jerusalem and the fall of the city. To quote Greenberg (1983, p.238) again, he says of the phrase leveling it to the ground in v.14:

‘The language of this clause is more appropriate to massive demolition than to the fall of a mere wall; it facilitates the intrusion, in the next clause, of the reference to Jerusalem. When it (fem.) falls and you perish within it (fem.).’

In other words proof for the assertion that in v.14 Ezekiel is thinking of the impending fall of Jerusalem is that the word ‘wall’ is masculine whereas ‘it shall fall’ and ‘in the midst thereof’ are feminine; therefore the reference cannot be to the metaphorical wall but to the city of Jerusalem.

This second forecast of judgment upon the male false prophets also ends with the divine recognition formula ‘and ye shall know that I am the Lord God’ (vv. 9, 14, 21, 23)

(15) YHWH asserts that he will accomplish his wrath upon the wall (the false assurances) and upon those that have smeared it with ‘whitewash’ (the false prophets).

(16) This verse summarises vv.10-15: the main lie of the false prophets is that they promise peace when there is no peace.

SUMMATION

This woe oracle denounces Israelite false prophets for failing to address the nation’s sin and instead spreading lies and details of false visions, claiming divine authority which they do not possess. They offer the people false hope by declaring ‘peace’ when there is no peace. The passage highlights God’s anger against deceit and spiritual negligence.

Posted in Exposition

Pride and Fall: Obadiah 1-14

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As noted towards the end of my previous post Understanding the Book of Obadiah: A Concise Overview the prophecy of Obadiah to Judah about Edom falls into two main sections. The first section is historical, the second eschatological.

1-14 Declaration of Judgment on Edom

15-21 Deliverance for Israel in the day of YHWH

DECLARATION OF JUDGMENT ON EDOM (1-14)

1 The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle.

1. This verse introduces the prophecy of Obadiah with a superscription indicating that the author is a man called Obadiah. No chronological or biographical information is supplied. Obadiah means ‘servant of the Lord’ so this may either be the name of the writer or just a self-description (For a list of the other men in the Old Testament named Obadiah see Understanding the Book of Obadiah: A Concise Overview).

Obadiah claims to have received a ‘vision.’ This is a general word for divine communication but may also refer to oracles by false prophets (Jer 14:14; 23:16). Using the prophetic formula ‘thus saith the Lord God’ (Isa 7:7; Jer 7:20; Ezek 2:4) Obadiah clarifies that the source of his vision is the Lord God (Adonai YHWH, Gen 15:2; Isa 3:1; Jer 1:6; Ezek 2:4), and thus it has divine authority. Strangely he does not follow this saying with direct speech from YHWH but instead with words spoken by YHWH’s audience; ‘we’. Who the ‘we’ are is not specified, probably Obadiah means himself plus others in the nation of Israel/Judah. In the parallel passage Jeremiah says ‘I,’ meaning just himself (Jer 49: 14-16).

‘We have heard a report (cp. Isa 53:1) straight from YHWH, and [what’s more] an envoy has been sent among the nations.’ Since Obadiah and his associates heard the tidings directly from YHWH we must presume that it is YHWH who has sent out an envoy to summon the nations to war against Edom. Whether this ambassador is human or angelic is not stated. The perfect tense ‘has been sent’ means that this will surely happen. ‘Among the nations’ is used in the context of war in Jer 49:14; 50:2; 51:27; Joel 3:9. ‘Arise ye’ is a summons to battle, as in Jer 6:4, 5; 49:14, 28, 31. YHWH will cause the nations to go to war against Edom.

EDOM

In the Old Testament the ancient nation of Edom was a prominent enemy of YHWH and his covenant people Israel. Edom, meaning ‘red,’ was descended from Esau and Israel was descended from Esau’s twin brother Jacob (Gen 25:22-26). The story of this family is found in Genesis chapters 25-33. Genesis 36:1-43 gives Esau’s family record and also lists the early kings of Edom.

Saul, Israel’s first king, waged war against Edom (1 Sam 14:47-48) as did his successor David (1 Kgs 11:15-16). David successfully subdued Edom (2 Sam 8:13-14), making it a vassal state of Israel, which it remained under Solomon. When the Israelite monarchy divided after Solomon’s death Edom remained under the control of Judah. The books of Kings and Chronicles record several Edomite revolts against Judah. These were during the reigns of the Judahite kings Jehoshaphat (2 Chron 20:10-23), Jehoram (2 Kgs 8:20-22; 2 Chron 21:8) and Amaziah (2 Kgs 14:7; 2 Chron 25:1-11). According to Psa 137:7 the Edomites were also complicit in the destruction of Jerusalem by the Babylonians in 586/7 BCE.

In the Bible Edom is often associated with Mt Seir (Num 24:18; Deut 2:4; Judg 5:4; 2 Chron 20:10; 25:11; Isa 21:11). Its exact location is unknown but must have been in or close to Edom, probably in the Negev (a desert area to the south of Judah). The traditional territory occupied by Edom lay to the southeast of Israel in what is now southern Jordan and included two important commercial and military ports on the coast of the Red Sea, Elah (modern Eilat) and Ezion-geber (1 Kgs 9:26). The capital of Edom was Bozrah (Isa 63:1) but by the time of Amaziah (2 Kgs 14:7; 2 Chron 25:11-12) the nation’s main fortification was at Sela (modern Petra) which means ‘rock.’

2 Behold, I have made thee small among the heathen: thou art greatly despised.
3 The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?
4 Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD. Obadiah 2-4

Verses 2-4 give the reason for Edom’s judgement – pride.

2. ‘Behold’ directs the reader’s attention to what is going to happen. YHWH declares judgment on Edom saying that that the nation will be made small. This may be an ironic play on Gen 27:1 where Esau is described as Isaac’s ‘big son.’ YHWH will make the Edomites insignificant and despised among the nations. Their forefather Esau had despised the birthright (Gen 25:34), now his progeny will be despised.

3. Edom’s pride of heart is noted. The main idea is that of presumption, overstepping acceptable bounds (cp, 1 Sam 17:28). Pride comes first in the list of seven sins that YHWH hates (Prov 6:16-19). According to Prov 16:5 ‘everyone that is proud in heart is an abomination to the Lord…he shall not be unpunished.’ Isaiah maintains that the proud and lofty will be brought low (Isa 2:13-17). Down through the years people have made arrogant and foolish statements (that God himself could not sink the Titanic springs to mind) but surely Edom is a biblical example of the truth of Prov 16:18: ‘Pride goeth before destruction, and a haughty spirit before a fall’. Ironically Edom has become delusional, its proud heart has deceived it and in v.7 its allies will deceive it too.

‘Thou that dwellest in the clefts of the rock, whose habitation is high’. Since they live in mountainous regions and have a virtually impregnable stronghold at ‘the rock’ i.e. Sela (Petra) the Edomites trust in their natural fortifications. Sela‘ means rock. They believe that they are invincible and therefore they ask themselves the rhetorical question ‘Who shall bring me down to the earth? As Edom sees it the answer is ‘No-one!’

4. The correct answer to the question is given in v.4. No matter how high Edom exalts itself YHWH declares that he will bring them down from that perch. Using striking imagery Obadiah compares Edom’s fortress to an eagle’s eyrie (Job 39:27-30) situated at a great height ‘among the stars’ (Job 22:12). Edom’s pride and arrogance will result in humiliation. See Mt 11:23; 23:12.

As well as at Edom (Obad 3; Jer 49:16) the Old Testament prophets levelled the charge of pride at other nations also.

Assyria – Isa 10:12; Ezek 31:3,10; Zeph 2:13,15.

Babylon – Isa 47:8

Moab – Isa 16:6; Jer 48:29

Tyre – Ezek 28:2

5 If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grape gatherers came to thee, would they not leave some grapes?
6 How are the things of Esau searched out! how are his hidden things sought up!
7 All the men of thy confederacy have brought thee even to the border: the men that were at peace with thee have deceived thee, and prevailed against thee; they that eat thy bread have laid a wound under thee: there is none understanding in him.
8 Shall I not in that day, saith the LORD, even destroy the wise men out of Edom, and understanding out of the mount of Esau?
9 And thy mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.
10 For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off forever

Verses 5-10 declare the extent of Edom’s judgement.

5. Obadiah’s use of powerful imagery continues as in three conditional clauses beginning with ‘if’ he compares Edom’s destruction to a night-time robbery and to the work of grape gatherers. Note the double use of ‘came’ and ‘would they not’ in the two parallel statements in v.5.

‘If thieves came to thee, if robbers by night…would they not have stolen till they had enough?’

‘If the grapegatherers came to thee, would they not leave some grapes?’

These rhetorical questions make the point that robbers and reapers only take what they can carry; they do not take everything, they always leave something. Edom’s destruction, however, will be total, its plunderers will leave nothing. Between the two metaphors lies a dramatic aside ‘how art thou cut off,’ this is a mock lament.

6. The mocking continues in v.6 and emphasises the thoroughness with which Esau (standing for Edom) will be plundered as its enemies search for and dig out its hidden treasures.

7. The regional powers with which Edom has allied and agreed peace treaties will betray her. Who these confederates are is not stated but YHWH will have them turn against Edom. These allies will commit three acts of treachery against Edom. They will (1) expel Edom’s ambassadors from their borders , i.e. send them back to their own country, (2) deceive and overpower Edom, reneging on bilateral agreements that have been ratified with a covenant meal (e.g. Josh 9:12-15), and (3) wound Edom’s lower parts, i.e. ambush Edom and strike a blow from which it will not recover. YHWH will execute destruction on Edom by influencing its allies to attack her.

That there was ongoing diplomatic activity among the nations in that region is clear from Jeremiah chapter 27. Envoys from Edom, Moab, Ammon, Tyre and Sidon arrived at Jerusalem, no doubt to discuss forming an alliance against Nebuchadnezzar and his advancing forces. Jeremiah got involved and sent each of the representatives on their way back to their kings with a yoke as an object lesson, along with advice to submit to Babylonian rule.

8-10. Again taking up the topic of divine retribution foretold in vv.2-4 YHWH asks a rhetorical question, to which the expected answer is ‘Yes!’ ‘Shall I not in that day, saith the LORD, even destroy the wise men out of Edom, and understanding out of the mount of Esau?’ YHWH say that he will remove wise men from Edom so that her leaders will no longer have the discernment to make good decisions. Because of this Edom’s warriors will become demoralised and the army ineffective. They will be slaughtered by opposing military forces.

‘The mount of Esau’ (also v.21) refers to Mt Seir and stands for all of Edom (Ezek 35:15). Teman (as well as Sela. see v.3) was a town in Edom and was named after one of Esau’s grandsons (Gen 36:11; 1 Chron 1:36).

‘In that day’ refers to the time when the events of v.7 take place.

Edom was famous for its wisdom (Obad 8; Jer 49:7; see also 1 Kgs 4:30). Eliphaz, one of Job’s comforters (Job 16:2) was a Temanite (Job 2:11).

Verse 10 makes it clear that Edom deserved severe punishment because it did not respect the historical kinship bond with Israel. This is emphasized by the use of ‘thy brother Jacob’ meaning Israel. Israel was descended from Jacob and Edom from Jacob’s twin brother Esau. Israel was bitter at the violence perpetrated against it by Edom; this resentment is expressed very powerfully in the book of Obadiah. Because of hostility displayed towards Israel Edom will be disgraced and will cease to exist as a nation (‘cut off forever’).

11 In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them.
12 But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress.
13 Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity;
14 Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.

11. Verse 11 refers to a specific time of crisis for Judah when Edom was complicit with foreign invaders, taking sides with them as they attacked Jerusalem.

12-14. Verses 12-14 lists eight crimes which Edom perpetrated against Judah on that occasion. ‘In/on that day’ occurs nine times in vv.10-14.

  • You should not have gloated over your brother in the day of his alienation (v.12).
  • You should not have rejoiced over the people of Judah in the day of their ruin (v.12).
  • You should not have boasted in the day of distress (v.12)
  • You should not have entered the gate of my people in the day of calamity (v.13).
  • You should not have gloated over their disaster in the day of their calamity (v.13).
  • You should not have looted their wealth in the day of their calamity (v.13).
  • You should not have stood at the crossroads to cut off fugitives (v.14).
  • You should not have handed over survivors in the day of distress (v.14).

These crimes against Judah may have occurred during the Edomite rebellion c. 850 BCE in the reign of Jehoram of Judah but the dominant view among scholars, based on Psa 137:7, is that Obadiah was written soon after the fall of Jerusalem to the Babylonians in 587/6 BCE and that these verses refer to Edom’s behaviour at that time.

That view takes no account of the fact that the Edomites are not mentioned in the list of nations that helped the Babylonians at that time (2 Kgs 24:1-2). It also fails to explain Jer 40:11, which indicates that people from Judah fled from the Babylonians to other territories; a number of them finding refuge in Edom.

In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years: then he turned and rebelled against him. And the LORD sent against him bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy it, according to the word of the LORD, which he spoke by his servants the prophets. 2 Kings 24:1-2

Verse 14 brings to an end the oracle against Edom. The prophet now turns from the day of Judah’s calamity when Edom acted against it to another day; the Day of YHWH. On that day the situation will be reversed. Edom and the other nations will be judged and Israel will be delivered (v.17).

Posted in Exposition

EZEKIEL 11 – THE GLORY DEPARTS

Posted on by writtenexposition

INTRODUCTION

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

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

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

There are two main divisions:

1-13 CONDEMNATION

14-25 RESTORATION

Each of these sections contains a disputation oracle.

CONDEMNATION (1-13)

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

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

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

The following ideas might be conveyed in the proverb:

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

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

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

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

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

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

LOUD VOICE

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

RESTORATION 14-25

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

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

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

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

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

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

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

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

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

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

Posted in Exposition

EZEKIEL CHAPTER 10 – COALS OF FIRE

Posted on by writtenexposition

INTRODUCTION

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

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

The parallels are as follows:

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

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

Chapter 10 falls into two main sections:

(1-8) Preparations for Jerusalem’s Judgement

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

(1-8) PREPARATIONS FOR JERUSALEM’S JUDGEMENT

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

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

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

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

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

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

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

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

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

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

THE WHEELS (9-13)

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

THE CHERUBIM (14-17)

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

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

THE DEPARTURE (18-22)

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

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

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

SUMMATION

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

Posted in Exposition

EZEKIEL CHAPTER 9 – THE EXECUTIONERS

Posted on by writtenexposition

INTRODUCTION

Ezekiel’s second vision extends from 8:1-11:25 and concerns the departure of YHWH’s kabod (Glory or Presence) from Solomon’s Temple in Jerusalem, thus signifying the removal of divine protection and the abandonment of the city to impending judgement. This will come in the form of a siege and destruction by Babylonian forces some five years later.

In chapter 8 Ezekiel has, in vision, been snatched away from Babylon to Judah and shown the state of religion in Jerusalem at that time (Aug/Sept 592 BCE). He was taken to four locations close to the sanctuary where he viewed progressively worse forms of idolatry take place:

  • An idol at the temple entrance.
  • Elders worshipping graven images.
  • Women weeping for Tammuz.
  • Sun worship in YHWH’s temple.

YHWH cannot be expected to remain where such abominations take place so in chapter 9 he initiates judgement upon Jerusalem and Judah.

9: 1-2 Judgement commanded.

9: 3-4 Marking foreheads.

9: 5-7, 11 Judgement executed.

9:8 Ezekiel’s reaction

9: 9-10 YHWH’s response.

JUDGEMENT COMMANDED (1-2)

Following on from the mention of idolaters crying to YHWH for mercy with a ‘loud voice’ at the end of chapter 8, verse 1 of chapter 9 begins with Ezekiel hearing the ‘loud voice’ of YHWH (or YHWH’s kabod) summoning those ‘that have charge over the city.’

‘in mine ears’ – YHWH was not addressing Ezekiel but speaking in his hearing.

These officials (the word means someone designated to carry out an official task) are called ‘men’ in vv.1-2 but seem to be supernatural creatures in human form, perhaps angels. Each is to carry what is termed an ‘instrument of destruction’ (v.1) and ‘implement of smashing/shattering) (v.2); probably a battle-axe or war-club (Jer 51:20).

In response to YHWH’s summons six men come from a northerly direction (i.e. from Babylonia), appearing from the upper gate situated at the north of the temple courts (2 Kgs 15:35; Jer 20:2). As instructed, each executioner carries a destructive weapon. A seventh (or perhaps one of the six) carries a writing kit (materials necessary for writing) at his waist. This supernatural scribe is dressed in linen which was a fabric was worn by priests (e.g. Exod 28:29-42; 39:27-29; Lev 16:4, 23) and heavenly beings (Dan 10:5; 12:6-7). Angels are often associated with judgement (e.g. Gen 19:15; 2 Sam 24:16; 2 Kgs 19:35; Psa 78:9; Mt 13:49-50; Ac 12:23; 2 Thess 1:7-8). The executioners and the scribe assemble beside the bronze altar.

MARKING FOREHEADS (3-4)

Just as in chapter 8 the idolatry viewed by Ezekiel in 4 locations gets progressively worse, so in chapters 9-11 the departure of the kabod progresses in 4 stages (9:3; 10:4; 10:18-19; 11:22-23). Verse 3a of chapter 9 interrupts the flow the story to inform the reader that even before Ezekiel sees this part of the vision the kabod has already risen from the cherub upon which it rested and has moved to the threshold (entrance) of the temple. The kabod sometimes appears in connection with judgement (Num 14:10; 16:19, 42).

The cherub here is not one of the winged living creatures that support the throne chariot of chapter 1 but one of two cherubim in a three-dimensional sculpture placed above the ark of the covenant (1 Kgs 6:23-28; 2 Chron 3:10-13; 1 Kgs 8:6-7; 2 Chron 5:7-8) in Solomon’s temple. Some suggest that the singular used here refers to both cherubim since the sculpture may have been crafted from a single lump of metal (1 Chron 28;18). LXX has the plural here , and also in 10:2.

CHERUB/CHERUBIM

‘Living’ cherubim are associated with the Garden of Eden (Gen 3:24; Ezek 28:14,16) and with theophanies (2 Sam 22:11; Psa 18:10; Book of Ezekiel).

In Solomon’s temple (as also in the Tabernacle before that) inanimate cherubim were depicted. I have given references for the three-dimensional sculpture(s) in the Holy of Holies above.

There were also two-dimensional representations of cherubim carved or engraved in friezes, upon doors, and on cultic stands (1Kgs 6:29;, 32, 35; 7:29, 36; 2 Chron 3:7). The motif of cherubim was so much associated with YHWH that he was known as ‘The Lord of hosts, the cherubim sitter/dweller’ (1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15; 1 Chron 13:6; Psa 80:1; 99:1; Isa 37:16).

Vv. 3b-4. ‘And he called to the man clothed with linen’ Strictly speaking ‘he’ is the kabod but the order is said to be issued by YHWH. He instructs the man in linen to go through the city and put a mark on the foreheads of those who grieve and lament over all the detestable things being done in Jerusalem. There is no indication that necessarily these people are righteous, the standard is set much lower than that. They just have to be those who sigh and groan silently at the lamentable state of religious and social affairs in Jerusalem.

That this mark is a sign of protection, distinguishing the condemned from those to be spared, is not stated, but presumably that is the case (cp. Cain, Gen 4:15; First Passover, Exod 12). The Hebrew word for ‘mark’ is tāw, the last letter of the Hebrew alphabet. Most English versions translate it as ‘signature’ in Job 31:35 (e.g. ‘Here is my signature! Let the Almighty answer me!’ ESV) which leads some commentators to conclude that the mark is God’s signature, therefore a person marked in this way belongs to God and will be spared.

Since tāw in Paleo-Hebrew script was written as a cross (something like the shape of a + or an x) it has been suggested that its occurrence in 9:4 is an Old Testament anticipation of the cross of Christ and its association with salvation. Personally, I find this very far-fetched.

JUDGEMENT EXECUTED (5-7, 11)

The other executioners are commanded to follow the man in linen and strike down everyone who does not have the protective mark, sparing neither the young nor the old including women and children, and beginning at the sanctuary (the temple). No-one is to be spared. Then the slaughter begins, starting with the elders (8:11? or 8:16?) who are at the front of the temple.

So unfit is the sanctuary for YHWH’s presence that in v.7 he commands that the executioners contaminate his own temple by filling the courts with slain. It was believed that blood, bones and dead bodies would defile religious shrines and render the sites unusable for worship; e.g. see the deliberate desecration of religious sites by King Josiah in 2 Kgs 23:12-20. Ezekiel uses this verb ‘defile’ (ṭām’āh) of the temple three times (5:11; 9:7; 23:38). Elsewhere he uses (ḥālal) meaning ‘pollute/profane’ (7:21, 22; 23:39; 24:21; 25:3; 44:7).

In v.11 the man in linen reports that he has done what he was commanded to do. He does not say whether the other six have accomplished their grisly assignment, presumably they have.

EZEKIEL’S REACTION (8)

While the men are carrying out their appointed tasks Ezekiel displays his concern for the nation by falling on his face and pleadingly asking YHWH if he intends to destroy the entire nation of Israel and city of Jerusalem in his fury. Will a remnant (6:8-10) not be spared? In 11:13b Ezekiel also falls on his face and asks the same question again.

YHWH’S RESPONSE (9-10)

Ezekiel’s intercession is to no avail. YHWH tells him that that things have gone too far. The iniquity of Israel and Judah is extremely great. Until this point it has either been ‘house of Israel’ (8:6, 10, 11, 12) or ‘house of Judah’ (4:6; 8:17), here they are combined, emphasizing the enormity of the sin and how widespread it is.

In this verse (9) ‘the land is full of blood’ and the city ‘full of perversity.’ In 7:23 ‘the land is full of bloody crimes and the city is full of violence’. In 8:17 ‘they have filled the land with violence.’

‘For they say, The LORD hath forsaken the earth, and the LORD seeth not.’ This refers back to the complaint of the elders in 8:12 but here the two parts of the saying are reversed. This reversal facilitates the irony of v.10; i.e. they say that YHWH does not see but he does see – and his eye will not spare (5:11; 7:4, 8:18; 9:5,10).

Again the ruthlessness of YHWH in judgement is emphasized.

SUMMATION

Ezekiel chapter 9 moves on from the reasons for YHWH’s judgement in chapter 8 to the execution of the judgement itself. The chapter underscores the severity of God’s punishment of sin and corruption. In this part of his second vision Ezekiel sees YHWH unleash six supernatural executioners upon Jerusalem, the city is doomed. Verse 11 does not state how many receive the mark. If the phrase in v.8 is translated ‘I alone was left’ rather than ‘I was left alone’ then it may be that Ezekiel thinks no Jerusalemite is to be spared, hence his despair. The vision concerning the departure of YHWH’s kabod from Jerusalem continues in chapter 10.

Posted in Exposition

IDOLATRY IN THE TEMPLE PRECINCTS – EZEKIEL CHAPTER 8

Posted on by writtenexposition

INTRODUCTION

Ezekiel 8:1 commences the second major section of the book. This segment spans twelve chapters, from 8:1 to 19:14, with the initial four chapters (8-11) presenting what is arguably the most significant of Ezekiel’s visions. These chapters narrate the dramatic departure of the kabod (glory) of YHWH from the Jerusalem temple.

This vision is then followed by twelve oracles of varying length, each commencing with ‘The word of the Lord came unto me, saying’ (12:1; 12:8; 12:17; 12:21; 12:26; 13:1; 14:2; 14:12; 15:1; 16:1; 17:1; 18:1) and treating some aspect of the forthcoming judgement upon Judah and Jerusalem.

EZEKIEL CHAPTER 8

Ezekiel 8:1-2 details the circumstances and commencement date relating to the vision of chapters 8-11 and the oracles of chapters 12-19 that follow.  The remaining verses provide justification for YHWH’s abandonment of his sanctuary. The chapter may be divided as follows:

The commencement date and circumstances of the vision and oracles (8:1-2)

The image that provokes jealousy (8:3-6)

Animal worship (8:7-13)

The weeping for Tammuz (8:14-15)

The worship of the Sun (8:16-18)

THE COMMENCEMENT DATE AND CIRCUMSTANCES OF THE VISION AND ORACLES (8:1-2)

In chapter 1 we discover that Ezekiel is a priest from Judah who had been deported, presumably as one of ten thousand elite citizens of Judah, by Nebuchadnezzar to Babylon along with King Jehoiachin (Ezek 1:1-2; 2 Kgs 24:13-14) in 597 BCE. At that time Ezekiel was twenty-five years of age. Five years later, at age thirty, YHWH called him to be a prophet to the exiles in Babylon. Ezekiel supplies precise dates for his prophecies, all (with the exception of 29:17) in chronological order (1:1-2; 8:1; 20:1; 24:1; 26:1; 29:1; 29:17; 30:20; 31:1; 32:1; 32:17; 33:21; 40:1).

Chapter 8:1 gives the date of Ezekiel’s second vision as the fifth day of the sixth month (Elul) of the sixth year of Jehoiachin’s exile (Aug/Sept 592 BCE), some thirteen (LXX) or fourteen (MT) months after the first vision. This is roughly halfway between the first siege of Jerusalem/Jehoiachin’s exile in 597 BCE and the forthcoming judgement of YHWH upon Judah and Jerusalem in the form of a second Babylonian siege (586/587 BCE).

On the recorded date Ezekiel was visited at his house by a group of ‘the elders of Judah,’ that is, the leaders of the Jewish community in exile in Babylonia. Why they wished to consult him on this occasion is not stated, unlike two other occasions (14:1-3; 20:1) when the purpose of their visit was to ‘inquire of the Lord.’ As the elders sat before Ezekiel YHWH took hold of him once more (see 1:3; 3:14) but this was not in response to any questions posed by them.

In this vision the mysterious supernatural figure of 1:27 returns, puts forth the likeness of a human hand ( i.e. he was not human), lifts Ezekiel by a lock (‘twisted’ i.e. tassel Num 15:38, 39) of hair and transports him to the Jerusalem temple where he shows him the sins of the leaders of Judah. There is some disagreement as to whether this figure is YHWH himself or a representative who speaks for him. There are certainly strong parallels between the description (of YHWH) in 1:27 and that in 8:2, although the characteristics are presented in reverse order.

1:27 the colour of amber

1:27 of his loins even upward

1:27 his loins even downward

1:27 the appearance of fire

———————————–

8:2 the appearance of fire

8:2 of his loins even downward

8:2 from his loins even upward

8:2 as the colour of amber

The figure certainly speaks as YHWH (‘my sanctuary’ 8:6; ‘provoke me to anger’ 8:17; ‘I will deal in fury,’ ‘I will not hear them’ 8:18) and later in the vision Ezekiel addresses him as ‘Lord God’ (9:8; 11:13).

THE IMAGE THAT PROVOKES JEALOUSY (8:3-6)

Having been snatched up in a trance by the mysterious figure and teleported from Babylonia to Israel (this happens another time in 40:1-2) and seeing what God was seeing (‘in the visions of God’), Ezekiel is deposited in the first of four locations – the north gate of Jerusalem, which is the ‘seat’ of an offensive idol that provokes jealousy. YHWH had made it clear to the Israelites in Ex 20:5; 34:14 that they were to worship him exclusively, he is a jealous God who will not share. This idol provokes YHWH to jealousy not only because it is a false god but also because of where it is situated; in the precincts of YHWH’s temple.

The statue is called a semel (translated ‘image’) in this passage, a word which occurs only here, in Deut 4:16 and in 2 Chron 33:7, 15. The 2 Chronicles passage describes the idol that King Manasseh of Judah (c. 686 to 642 BCE) set up in the temple, and later removed, as a carved semel. 2 Kings 21:7 clarifies that it was an Asherah pole, a representation of the goddess Asherah. Since the statue here in Ezekiel 8:3, 5 is said to be a semel what Ezekiel views in the vision may be another Asherah pole erected at the same site. Sweeney (Reading Ezekiel 2013, p.56), however, suggests that it may have been a stele, depicting Nebuchadnezzar and his gods (esp. Marduk) and commemorating Babylonian subjugation of the city at the time of Jehoiakim’s revolt in 598/597 BCE, which would have been erected in a prominent position like the temple courtyard.

Ezekiel reports that the kabod (glory) of YHWH there, as in the vision in the plain (3:2-23).

The kabod

Kabod occurs 199 times (excluding the proper name Ichabod) in the Old Testament and has the idea of weightiness. It carries various shades of meaning, including burden, riches, honour, respect, reverence, splendour, distinction, majesty, dignity and weight/mass. It is often translated into English as glory or presence. Kabod/glory is something that gives people or objects importance or makes them impressive:

Isa 60:13 – Isaiah speaks of the kabod of the trees of Lebanon.

Isa 16:11 – Isaiah wrote about the kabod of Moab, in 17:4 of Jacob and in 21:16 of Kedar.

Gen 45:13 – Joseph instructed his brothers to tell his father of all his kabod in Egypt.

YHWH’s kabod (glory)

There appears to be two sides to YHWH’s kabod (glory):

a) The glory the he himself manifests. b) The glory that is due to him.

It is the first of these that concerns us and there are various aspects to this.

i. The glory of YHWH in creation (Psa 19; 29; 57; 72; 96; 97; 102; 104; 108; 113; 138).

ii. The glory of YHWH’s works in history; especially in relation to Moses, Sinai (Ex 24:16-17; Deut 5:24) and the wilderness wanderings (pillar of fire and cloud).

iii. The glory of YHWH in Israel’s system of religion, his great power and majesty associated with the tabernacle (Ex 40:34-35) and later the temple (2 Chron 5:14; 7:1-2).

iv. The future eschatological glory of YHWH – mainly in Isaiah (e.g. Isa 60).

v. The glory of YHWH in theophany – mainly in Ezekiel where YHWH and his kabod are almost indistinguishable.

In Ezekiel 8:4 the kabod is called ‘the glory of the God of Israel’ – a title which only occurs in Ezekiel (8:4; 9:3; 10:19; 11:22; 43:2). In v.5 Ezekiel’s guide draws his attention to the semel that provokes jealousy located in the northern ‘entrance’ (this is the only occurrence of this Hebrew word in the Old Testament) and in v.6 asks him ‘Son of man, seest thou what they do?’ – this question is repeated in vv. 12, 15 and 17. This query would suggest that not only did Ezekiel see the statue but also people worshipping it. In this vision Ezekiel is being shown the reasons for the departure of the kabod from the temple (11:23) and for the forthcoming judgement and destruction.

There is much discussion about the subject of the infinitive ‘to drive away’ (KJV ‘go far off) in v.6. Ka Leung Wong (p.397) explains: ‘The crux of the problem lies in the word lrhqh which is a qal infinitive construct with l, having a feminine form. The main question is to decide what its subject is.’

The possibilities are the abominations, the people of Israel or YHWH. It can hardly be the abominations so which of the other two is it likely to be? Should it be translated a) to drive themselves away , or b) to drive me (i.e. YHWH) away?

Those who take the subject as YHWH point out that in the immediate context YHWH is the speaker and that the broader context (chapters 8-11) deals with the departure of YHWH’s kabod from the sanctuary. The problem for many is that this makes the departure of the kabod involuntary, i.e. YHWH is not departing of his own accord but is forced out of his own sanctuary because of the abominations present there.

The subject probably is the house of Israel. Although they are not literally far from YHWH’s sanctuary (since they are worshipping in the temple precincts) by their idolatry they figuratively drive themselves far from it, in a spiritual sense.

The standard view of chapters 8-11 is that they are chapters about the abandonment by YHWH of his sanctuary, thus depriving the people of his protection and leaving them open to defeat and exile. Ezekiel 5:11 would seem to support this view (Therefore, as I live” ​— ​this is the declaration of the Lord GOD ​— ​“I will withdraw and show you no pity, because you have defiled my sanctuary with all your abhorrent acts and detestable practices.” Ezekiel 5:11 CSB.)

An alternative, however, is that by the time of the vision of 8-11 YHWH’s mobile kabod had already left the Jerusalem temple and moved east to be with the exiles in Babylon (notice that it departs to there in 11:23 and comes from there in 43:2). According to this view chapters 8-11 are about a visitation in judgement. YHWH, having already departed from the temple, has temporarily returned in order to show Ezekiel the reasons for Jerusalem’s destruction (chapter 8) and to initiate the judgement (9:1 ff.). This theory is based on a statement in 43:3 which refers back to the vision of chapters 8-11: (‘And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar; and I fell upon my face.’)

Verse 6 ends with the statement ‘and thou shalt see greater abominations.’ This saying is repeated in vv. 13 and 15.

ANIMAL WORSHIP (8:7-12)

Ezekiel’s guide then takes him to the entrance to the inner court and instructs him to view the practices being conducted inside the temple compound. This location is closer to the sanctuary than the first. It is unclear exactly how Ezekiel gains entrance but it involves a wall, a hole, further excavation by Ezekiel and the discovery of a secret door. Ezekiel, in vision, seems to break through a casemate wall and enter a room of a house. That dwelling either extends into the temple wall or is built in the space between double walls. There he encounters a group of seventy of the elders of Judah burning incense in front of animal reliefs or murals. These are said (v.10) to be depictions of reptiles and abominable beasts. ‘Abominable’ (šeqeṣ) occurs in Lev 7:21, eight times in Lev chapter 11 and in Isa 66:17. It describes ritually unclean animals including:

Lev 11:10-12 Creatures that live in water but do not have scales or fins.

Lev 11:13-20 Birds of prey.

Lev 11:20, 23 Some insects.

Lev 11:41-43 Reptiles.

Isa 66:17 Pigs, mice.

This scene is doubly abominable in that a) graven images are present, and b) that unclean foods are spread out for a ritual meal.

SEVENTY ELDERS

In Ex 24:9 seventy elders saw the glory of YHWH. In Num 11:25 the spirit of God rested upon seventy elders. Here seventy elders are offering incense to false gods.

The worship leader at this private ritual is named as Jaazaniah the son of Shaphan, who ‘stood’ in the midst of them. He is not the Jaazaniah of Ezekiel 11:1 because his father’s name is different. The verb ‘stand’ (āmaḏ), according to Strongs ‘has the sense of serving before someone, as Joseph served, stood before Pharaoh (Gen. 41:46).’ Likely Jaazaniah the son of Shaphan and the elders are not priests and therefore have no right to burn incense.

It may be that Jaazaniah the son of Shaphan was the brother of Gemariah the son of Shaphan the scribe (Jer 36:10, 12) who was supportive of the prophet Jeremiah (Jer 36:25). There are also references in Jeremiah to Ahikam (Jer 26:24) and Elasah (Jer 29:3) who are also said to be sons of Shaphan. Perhaps their father was Shaphan the scribe of 2 Kgs 22 who some thirty years earlier had read the rediscovered copy of the Torah to King Josiah, an event that sparked wide-ranging religious reforms.

Once again (v.12) Ezekiel’s supernatural guide asks him ‘hast thou seen? (8:6,15,17) and comments that the elders also worship in the dark (i.e. at night), in their own chambers. These men may have been occupying cell-like quarters meant for priests at the temple. Ezekiel includes similar accommodation in his plans for an ideal temple (45:1-11).

V.12 ends with an insight into the thinking of the elders who say: ‘The Lord seeth us not; the Lord hath forsaken the earth.’ This might mean that they thought they were acting in private and YHWH could not see them. It is, however, more likely that they are not referring to YHWH’s supposed inability to see but to his lack of interest and involvement. Somehow they were already aware that their idolatry had offended YHWH, his departure therefore inevitable. They accuse YHWH of forsaking the earth when, in effect, it was they who had forsaken him.

‘For they say.’ Ezekiel quotes what people are saying in other passages as well (9:9; 12:22; 18:2, 19; 20:49; 37:11).

Since the four episodes in this chapter are scenes of increasing abomination Ezekiel is once again told that even worse things than this are going on.

THE WEEPING FOR TAMMUZ (8:14-15)

Ezekiel’s guide now takes him to a new location; the north gate of the temple, where he sees a group of women weeping for Tammuz (Dumuzi). This was a fertility deity in Mesopotamian mythology usually depicted as a young man and said to be the consort of the goddess Ishtar (Inanna). He was associated with spring vegetation (died and then returned the following summer) and the cyclical nature of life, death and rebirth. The wailing for Tammuz was a feature of mourning rituals that lamented his death and looked forward to his return. This Babylonian cult must have been practised by some Jewish women in Jerusalem. This myth about a dying and rising god is thought to equate to the Egyptian one about Osiris and Isis and to the Greek story about Adonis and Aphrodite.

Again (v.15) Ezekiel is told that even worse things than this are going on.

THE WORSHIP OF THE SUN (8:16-18)

Ezekiel is now taken in vision to a fourth location. This is in the inner court before the entrance to Solomon’s temple and between the portico (’ûlām, porch, vestibule, 1 Kgs 6:3; 1 Chr 28:11; 2 Chr 3:4; Joel 2:17) and the altar. Presumably this was an area where only Levitical priests could enter (2 Chron 4:9; Joel 2:17). Here Ezekiel discovers a group of about 25 men (LXX says 20) facing eastward and worshipping the sun. That they are bowed down to the sun, standing with their backs toward the temple, is the ultimate act of disrespect and signifies a complete rejection of YHWH. They have literally turned their backs on him. This fourth scene is the climax of the abominations shown to Ezekiel, in ascending order of seriousness. There is an early Old Testament reference to solar worship in Job 31:26-28. That the practice of Sun worship took place in Judah is confirmed by 2 Kgs 23:5,11. There is a later reference to 25 men (11:1) but no indication that this is the same group.

In v.17 Ezekiel is once again asked if he has seen this. A rhetorical question then follows: ‘Is it not enough for the house of Judah to commit the detestable acts they are doing here, that they must also fill the land with violence and repeatedly anger me, even putting the branch to their nose?’ (CSB). This question, to which the answer is obviously ‘Yes!,’ is designed to emphasize that the practices Ezekiel has seen performed are abominations that provoke YHWH to anger. Three transgressions are listed:

  • The worship of false gods – committing abominations.
  • The land filled with violence. As in 7:23 idolatry is linked with social injustice.
  • The deliberate provocation of YHWH. They put a branch to their/his nose. What this involves is not known. If they put a branch to their nose possibly the reference is to an obscene worship ritual involving vine branches that provokes YHWH to anger. If they put the branch to his nose the implication is that they direct an obscene, arrogant and deliberately provocative gesture at YHWH. The word zemôrāh meaning branch or tendril occurs four other times in the Old Testament (Num 13:23; Isa 17:10; Ezek 15:2; Nah. 2:3) and refers to vines.

V.18. YHWH will therefore not spare them and will not have pity. Even though the people cry for mercy with ‘a loud voice’ he will not hear them. The thought of a loud voice is taken up again in the next verse (9:1) which begins with the ‘loud voice’ of YHWH.

SUMMATION

In chapter 8 Ezekiel is transported in vision from Babylonia to Jerusalem where he witnesses the idolatrous state of religion and society back home. He views scenes of idolatry in four locations. Each location is closer to the sanctuary itself and each scene of idolatry is progressively worse. The temple precincts are polluted, why would YHWH stay? Chapter 8 provides justification for the withdrawal of the kabod of YHWH from the temple (chapters 8-11). Once YHWH abandons Jerusalem because of his people’s sin it will no longer be inviolable; the Babylonians will be able sack the city.

This chapter sets the stage for the judgement to come, as YHWH withdraws His protection, leaving Jerusalem vulnerable to destruction. The vivid imagery and detailed narrative underscore the severity of the people’s sins and emphasize the dire consequences of forsaking YHWH for idols.

BIBLIOGRAPHY

de Vries, Pieter 2015. The Kābôd of Yhwh in the Old Testament: with particular reference to the Book of Ezekiel. BRILL.

‌Ackerman, Susan. “A Marzēaḥ in Ezekiel 8:7-13?” The Harvard Theological Review, vol. 82, no. 3, 1989, pp. 267–81.

Aharoni, Yohanan. “The Date of Casemate Walls in Judah and Israel and Their Purpose.” Bulletin of the American Schools of Oriental Research, no. 154, 1959, pp. 35–39.

Lapp, Nancy L. “Casemate Walls in Palestine and the Late Iron II Casemate at Tell El-Fûl (Gibeah).” Bulletin of the American Schools of Oriental Research, no. 223, 1976, pp. 25–42.

Wong, Ka Leung. “A Note on Ezekiel VIII 6.” Vetus Testamentum, vol. 51, no. 3, 2001, pp. 396–400.

Yamauchi, Edwin M. “Tammuz and the Bible.” Journal of Biblical Literature, vol. 84, no. 3, 1965, pp. 283–90.

Posted in Exposition

THE END IS NEAR – EZEKIEL CHAPTER 7

Posted on by writtenexposition

Reading: Ezekiel 7:1-27

INTRODUCTION

Ezekiel 7:1 introduces a powerful and foreboding message from YHWH to the prophet Ezekiel, continuing the ominous prophecies about the judgement upon Judah and Jerusalem. Unlike the previous chapters (4-6) which held out some hope that a remnant would survive, this chapter does not mention that but rather makes it clear that disaster is imminent and unavoidable. The repeated emphasis on words like ‘day’ and ‘end’ underscores the urgency and finality of the impending judgement: for example: ‘the end is come’ (7:2, 6); ‘the day is come’ (7:10, 12); ‘the day draweth near’ (7:12); ‘the day of the wrath of the Lord’ (7:19).

DIVIDING THE PROPHECY

The prophecy in Ezekiel 7 naturally falls into two sections (vv. 2-4 and vv. 5-27), each beginning with ‘Thus saith the Lord God.’ However, for easier consideration it can be broken down into smaller segments:

7:2-4 Judgement announced

7:5-9 Unprecedented Disaster

7:10-13 Social Upheaval

7:14-16 Military Collapse

7:17-22 Signs of Despair

7:23-25 Make the Chain

7:26-27 Ineffective Leadership

JUDGEMENT ANNOUNCED (7:2-4)

In verses 2-4 the prophecy declares that disaster will strike not just Jerusalem and Judah but ‘the four corners of the land’ i.e. the whole land of Israel will be affected by the Babylonian invasion. The occurrence of ‘end’ five times in the first six verses emphasises the finality and certainty of the judgement

The end is presented as having already arrived (‘now’ – repeated v. 8), creating a sense of urgency and inevitability. The Preacher’s Commentary explains that:

The Hebrew word ba¯), translated here “has come” can also mean “is coming” and thus there is created a certain degree of uncertainty as to the exact timing of the events about which Ezekiel warns. Some of the usages of ba¯) by themselves would be grammatically almost certain to mean “has come” while others would by themselves mean “is coming.” That they are mixed purposely here suggests to the listener that there is an urgency to the timing. A process has started which will conclude quickly: it is not completed yet, but will not be delayed for long, either.

God’s anger is portrayed as a force that can be sent. ‘I will send mine anger’ shows that in actual fact it had not yet come. The people will be judged according to their sinful ways, particularly their idol worship, which Ezekiel refers to as ‘abominations’ (offensive things). This aligns with the New Testament depiction of the judgement of believers and unbelievers according to behaviour ( 2 Cor 5:10; Rev 20:12-13).

The severity of their sins means that YHWH will show no mercy or spare them from the judgement; they will face the consequences of their actions. The section concludes with the recognition formula ‘they shall know that I am the Lord.’ It is repeated in verses 9 and 27.

UNPRECEDENTED DISASTER (7:5-9)

Beginning with the authoritative ‘Thus saith the Lord God,’ this section describes an unparalleled disaster. The ‘only’ evil that will come upon them will be unprecedented and decisive. The word ‘watcheth’ in verse 6 is a verb meaning to wake up. Verse 6 ends and verse 7 starts with the same verb ‘come,’ which is repeated seven times in vv. 5-12. These terms highlight the immediacy of the calamity.

What Ezekiel meant by the word ‘morning’ (KJV) in verse 7 is not entirely clear. It translates a word meaning ‘ring’ or ‘turn’ and the main thought is of something round. It contains the ideas of cycle, turn of events, crown and has been translated as doom, morning and diadem (Isa 28:5). It occurs again in verse 10. ‘Morning’ probably fits well with the idea of wake up in the previous verse and thus signifies the dawn of a new day, a dreadful era the like of which the Israelites have never experienced before. That day is near and is a day of tumult (KJV ‘trouble’) in which they will hear the noise of war. That clamour is contrasted with the ‘sounding again of the mountains.’ This is not referring to an earthquake but most likely to the joyful conversation of workers at harvest time (Isa 16:10) in vineyards on mountain slopes; the opposite of the tumult of invasion. In this verse the imminence of judgement is conveyed by the following phrases: ‘the morning is come,’ ‘the time is come,’ and ‘the day…is near.’ Here ‘the day’ is introduced – a concept that will be developed from verse 10 onwards.

If translated ‘crown’ or ‘diadem’ rather than ‘morning’ it could be a reference to the Chaldean King Nebuchadnezzar.

Verses 8 and 9 again state that the punishment is the Israelites’ own fault and that no mercy or compassion will be shown by YHWH. These two verses are a repetition of verses 3 and 4 but with ‘that smiteth’ added after ‘ye shall know that I am the Lord.’ This emphasizes that the judgement is from YHWH. The additional wording forms a compound name of the Lord: YHWH-Makkeh, The Lord who smites. For other compound names see my post COMPOUND NAMES OF YHWH

SOCIAL UPHEAVAL (7:10-13)

Verses 10-13 depict a society in turmoil. The day of judgement has arrived, signified by the dawn of morning. Some commentators take ‘the rod hath blossomed’ etc. to refer to Judah; the idea being that pride has flourished among the people, contributing to their downfall, i.e. they have been over-confident. Violence has become a rod of wickedness, symbolizing the prevalence and severity of sin among the people.

I take it, however, that the rod refers to the Neo-Babylonian Empire and its swift rise to ascendancy in the Ancient Near East under the Chaldean kings Nabopolassar (626-605 BCE) and his son Nebuchadnezzar II (605-562 BCE). In the Bible a budding rod represents growth and prosperity (for the story about Aaron’s rod that budded, blossomed and bore almonds please read Numbers chapter 17). Three clauses describe the Chaldeans: 1) ‘the rod hath blossomed’ 2) ‘pride hath budded’ 3) ‘violence is risen up into a rod of wickedness.’ The prophet Habakkuk described this proud and violent nation as follows:

For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs.
They are terrible and dreadful: their judgment and their dignity shall proceed of themselves.
Their horses also are swifter than the leopards, and are more fierce than the evening wolves: and their horsemen shall spread themselves, and their horsemen shall come from far; they shall fly as the eagle that hasteth to eat.
They shall come all for violence: their faces shall sup up as the east wind, and they shall gather the captivity as the sand.
And they shall scoff at the kings, and the princes shall be a scorn unto them: they shall deride every stronghold; for they shall heap dust, and take it. Habakkuk 1:6-10

Like a rod that blossoms, buds and grows that nation will rise up as an instrument of God’s punishment upon Judah. What will be the result for the inhabitants of the land of Israel? – ‘None of the people will be left, none of that crowd—none of their wealth, nothing of value. Ezekiel 7:11 (NIV). The invasion will bring total societal collapse. So many people will die that there will be no lamentation for their fate. The usual burial practices will not be carried out.

The day of judgement approaches (12-13) and it will be a time of despair for all. Everyday business transactions will be meaningless as the population faces extermination or captivity. Neither the buyer nor the seller will find cause for rejoicing or mourning as the entire population will be consumed by the wrath of God. The buyer will not rejoice in having negotiated a favourable deal for he will never enjoy what he has purchased. The seller will not mourn over what he has parted with for it will be taken away from him in any case. The invaders will take everything, there will be nothing left to buy or sell.

The usual protections of property laws, like those in Leviticus (Lev 25:14, 24-28) regarding the Year of Jubilee, will be irrelevant in the face of such widespread destruction. Every fiftieth year property that had been sold would revert to the original owner or his heir, thus ensuring the protection of a family’s inheritance, i.e. ancestral land. Those who have sold property will not be able to reclaim it, even if they are still alive, because they will be in captivity.

The vision concerning the people (the whole multitude) will not turn back; i.e. the prophecy will not be reversed. Because of their sins they will not be able to preserve their lives.

MILITARY COLLAPSE 7:14-16

Despite the sounding of a trumpet to prepare for war no-one will respond. God’s wrath will paralyse the people, rendering them defenceless against the Chaldean invaders.

The judgement will come through external threats such as war (sword) and internal afflictions like pestilence and famine. Whether people are in the field or in the city, death will be inevitable. Those who escape the city will be killed by the invaders and those under siege inside the city will die of famine and plague. This repeats the prophecy of the three-fold judgement (sword, famine, pestilence) already given in 5:2, 12 and 6:11. According to v.16 some may flee to the mountains but they will be overwhelmed by their guilt and grief and ‘mourn like doves of the valleys’ (Isa 38:14; 59:11).

SIGNS OF DESPAIR (7:17-22)

The coming judgement will induce such terror that the entire population will be physically weak and feeble. They will wear sackcloth, a sign of mourning and repentance, and display horror and shame. They will show their grief by shaving their heads (see Mic1:16), a practice that was forbidden in Deut 14:1; especially for priests Lev 21:5; Ezek 44:20. The picture seems to be that they will dress in sackcloth but wear horror as an outer garment.

Silver and gold, which have been the cause of their spiritual stumbling, will not be able to ‘deliver them in the day of the wrath of the Lord.’ It will become worthless because there will be no food available to buy. They will therefore throw away their wealth (for similar see Isa 2:7-8, 20) in disgust because it has become ‘detestable’ (KJV ‘removed’). The word niddāh means a woman’s menstrual flow. In the Old Testament it refers to something regarded as impure, filthy, and unclean (Lev 20:21; Ez 9:11; Lam 1:17). It occurs again in the next verse, v.20.

Speaking of the whole nation in the singular as ‘he’ and ‘his’ the prophecy says that the Lord had given them wealth but since in their pride (KJV ‘majesty) they turned it into abominable idols, the Lord will make it an unclean thing (niddāh) to them (KJV ‘set it far from them’).

God will allow their wealth to be plundered and defiled by foreign invaders. ‘They shall pollute it’ simply means that the precious metals that have been made into idols will not be used for religious purposes but rather put to common use. There is no suggestion that the idols are holy. ‘Pollute’ (ḥālal) in that same sense occurs again in the next verse, v. 22.

God will turn his face away from his people, symbolizing his withdrawal of help and protection from them. This will allow the heathen enemy robbers to desecrate his ‘treasure’ (KJV ‘secret place‘). Some commentators view this as a reference to the temple and its destruction by the invaders but in Hebrew ‘temple’ is masculine. Greenberg (1983, p. 154) points out: ‘Judging from the feminine suffixes in the next clause (“it”) this is an epithet of the city or land of vs. 23 (both fem. in Hebrew); so T (“the land in which my Presence dwells).’

In this passage the Babylonians are referred to in disparaging terms (cp. Ezek 28:7; 30:11) as ‘the strangers’ (v.21), ‘the wicked of the earth’ (v.21), ‘robbers’ (v.22) and ‘the worst of the heathen’ (v.24).

MAKE THE CHAIN 7:23-25

The instruction ‘make the chain’ tells Ezekiel to perform another symbolic action that conjures up an image of captivity and exile (cp. Jer 27:2; Nah 3:10). He is to forge a chain. Jerusalem’s crimes will lead to its downfall; it is full of violence and capital crimes (lit. judgements of blood). Foreign conquerors (‘the evil ones of the heathen’ i.e. the worst of) will occupy Israelite homes, defile their sacred places and end their pride and power.

The conquest of the land, the destruction of holy sites, the occupation of homes by the invaders, and deportation fulfil the covenant curses of Leviticus chapter 26:31-33. Despite desperate attempts to bring about peace their efforts will be in vain and horror will certainly come upon them.

INEFFECTIVE LEADERSHIP 7:26-27

Calamity will be compounded by a lack of guidance. Prophets, priests and elders will have no answers as God will have withdrawn. There will be no words of revelation, knowledge or counsel and as a result all ranks of the population, the king, the prince (tribal chieftain), and the people of the land will be will be stricken with fear and despair.

God will bring on them the the evil that they have done to others. The judgement will be a direct consequence of their deeds and it will ensure that they recognize YHWH’s sovereignty and authority – ‘they shall know that I am the Lord.’

SUMMATION

This concludes the first major unit of the book, marking the end of the initial cycle of prophecies (chapters 4-7) which predicts dreadful judgements upon Judah and Jerusalem. Chapter 7 characterises these as retribution for their violence (7:7-11), improper use of wealth (7: 19-20), and idolatrous practices (7:20). It emphasises that they will be punished in accordance with their deeds (7:8, 9, 27) so they will suffer violence (7:25), their wealth will be unable to save them (7:19) and their holy places will be destroyed and defiled (7:24). This seventh chapter of Ezekiel presents a vivid depiction of impending judgment upon Judah and Jerusalem for their sins, highlighting the severity and inevitability of God’s wrath.

Posted in General

COMPOUND NAMES OF YHWH

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often called THE COMPOUND NAMES OF JEHOVAH

ADONAI-YHWH – THE LORD GOD Gen 15:2

YHWH-JIREH -THE LORD WHO PROVIDES Gen 22:14

YHWH-ROPHEKA -THE LORD WHO HEALS Exod 15:26

YHWH-NISSI – THE LORD MY BANNER Exod 17:15

YHWH-MACCADDESHEM – THE LORD WHO SANCTIFIES Exod 31:13; Lev 20:8; 21:8; 22:32; Ezek 20:12

YHWH-SHALOM – THE LORD IS PEACE Judg 6:24

YHWH-SHAPHAT – THE LORD THE JUDGE Judg 11:27

YHWH-TSEBAOTH – THE LORD OF HOSTS 1 Sam 1:3

YHWH-ELYON – THE LORD MOST HIGH Psa 7:17; 47:2; 97:9

YHWH-ROHI – THE LORD MY SHEPHERD Psa 23:1

YHWH-ELOHENU – THE LORD GOD Psa 99:5, 8

YHWH-TSIDKENU – THE LORD OUR RIGHTEOUSNESS Jer 23:6

YHWH-MAKKEH – THE LORD WHO SMITES Ezek 7:9

YHWH-SHAMMAH – THE LORD IS THERE Ezek 48:35

Posted in Exposition

AN ORACLE ADDRESSED TO THE MOUNTAINS OF ISRAEL – EZEKIEL 6:1-14

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Ezekiel Chapter 6:

The chapter may be simply divided as follows:

1-4 PREDICTION

5-7 DESOLATION

8-10 PRESERVATION

11-14 LAMENTATION

INTRODUCTION

Ezekiel chapter six, like chapters four, five and seven, predicts severe judgements on the people and land of Judah. The structure of this chapter is similar to that of chapters thirty-five and thirty-six, which are also addressed to mountains. Chapter thirty-five is addressed to Mount Seir and the mountains of Edom and chapter thirty-six to the mountains of Israel. All three chapters (6, 35 and 36) have the same basic structure:

  • The word of YHWH comes to the prophet.
  • A prophecy is addressed to the mountain(s).
  • Bloodshed, death and destruction are predicted.
  • The power of the Lord is recognized.

1-4 PREDICTION

In v.1 the word of YHWH comes to the prophet with an instruction (v.2) to ‘set thy face towards the mountains of Israel’ and address the oracle to them. The expression ‘set thy face’ most likely implies taking up an attitude of opposition. It might also mean that Ezekiel is not to be afraid when delivering the message or even that he is literally to face westwards while speaking (see also 13:17; 21:2; 25:2; 28:21; 38:2).

With the exception of Josh 11:21 the phrase ‘mountains of Israel’ is found only in Ezekiel. It stands for the land of Israel (Deut 11:11 ‘a land of hills and valleys’) and indicates that YHWH will not only judge Jerusalem but also the whole land.

Where there are hills or mountains one also finds valleys, ravines and watercourses and these are all addressed in v.3. Ezekiel, of course, was not asked to literally speak to geographic features. Rather, here we have a technique known as personification – attributing human qualities or characteristics to something that is not human. To the personified locations YHWH issues a threat of invasion (‘a sword upon you’). The purpose of this punishment is that the ‘high places,’ which have been associated with idolatrous worship, might be utterly destroyed.

The cultic practices at the high places were syncretic in that the people worshipped YHWH there but combined this with rituals associated with other deities, such as Baal, Asherah and the planets (2 Kgs 23:4; Ezek 8:16). In connection with this v.4 mentions altars, images and idols.

Altar (mizbēaḥ) – this word is derived from a verb meaning to slaughter and refers to a raised location where sacrifices are offered.

Image (ḥammān) – solar pillar (Isa17:8; 2 Chron 34;4,7) or incense altar.

Idols (gillûlim) – Always occurring in the plural, this is Ezekiel’s favourite word for the false deities worshipped by Israel and Judah. It is thought to have derived from the Hebrew for ‘dung’ and is therefore derogatory and contemptuous. Ezekiel refers to deities other than YHWH as ‘dung-gods.’ YHWH will cast down the slain before the idols.

5-7 DESOLATION

The first half of v.5 repeats the end of v.4 that dead Israelite bodies will lie before their idols. V.5b adds that their bones will be scattered round about the altars. This emphasizes the futility of idolatry. The people would be slain as they sought help from their idols and their corpses would be lying uninterred on the ground as if offered as human sacrifices to those idols. Ironically, the Babylonians would show no mercy to the Israelite idol worshippers, even though they were idolaters too.

Verses 6-7 predict total desolation. Their towns will be waste and the high places ruined. The altars and idols will be cut down and their works wiped out. ‘Your altars,’ ‘your idols’ and ‘your works’ stress that not only did the useless idols belong to the people of Judah but also that they had manufactured these images themselves. Everything relating to the idol worship would be obliterated. That these should be destroyed is the stated purpose for total destruction.

‘high places’ Before the construction of Solomon’s temple as the central shrine for the worship of YHWH rites and sacrifices were conducted at local shrines called high places (e.g. 1 Sam 9:13, 19, 25; 10:5; 1 Kgs 3:2). We read of them first in Lev 26:30 and especially in the Kings, Chronicles and the Prophets. According to Deut 12:2-3 these locations ought to have been destroyed once the Israelites entered the Promised Land but the Israelites, whose God had appeared to Moses at Mount Sinai, easily adopted the Canaanite custom of conducting religious rites on hills and worshipped YHWH in such locations. Unfortunately, they adopted heathen practices as well, especially those associated with the fertility cults, such as male and female sacred prostitution.

The Old Testament uses the following words in this connection:

qāḏēš / qeḏēšāh Deut 23:17-18; 1 Kgs 14:24; 15:12; 22:46; 2 Kgs 23:7; Hos 4:4

zōnāh Gen 38:15; Lev 21:7; Deut 23:18; Prov 7:10; Jer 2:20; Ezek 23:44; Hos 2:5

possibly also ‘ministering women’ Ex 38:8; 1 Sam 2:22

Three of Judah’s kings – Asa (1Kgs 15:12-14), Hezekiah (2 Chron 32:12) and Josiah (2 Kgs 23:4-20) – attempted to quash idolatry, with varying degrees of success.

V.7. Still addressing the personified mountains of Israel YHWH says to them that when they see the fallen corpses ‘ye shall know that I am the Lord.’ This expression is repeated in vv. 7, 10, 13, 14.

8-10 PRESERVATION

YHWH via Ezekiel prophesies that a remnant will survive the siege of Jerusalem and will eventually remember him (cf. Zech 10:9)and repent of their evil ways (see also 12:16;14:22). This idea of a remnant featured in the symbolic act of 5:3-4. Although the message is mainly one of desolation a glimmer of hope lies in the fact that the nation will not be totally wiped out. That God will preserve some is an indication of grace.

Many commentators take the verb in v.9 as passive and translate as ‘I am broken.’ YHWH, like a husband whose wife has been unfaithful, is grief-stricken and broken-hearted by their ‘whorish heart’ and by the severity of the punishment that he must inflict upon them. The use of ‘whorish’ and ‘whoring’ may reference the link between idolatry and impure sexual practices.

Others take the verb as reflexive and translate as ‘ when I will break’ or ‘when I shall have broken for myself’ (i.e. for my own glory or reputation) – ‘their whorish heart and their eyes’. ‘Break their eyes’ is an unusual expression that might mean ‘destroy their pride’ (cf. Lev 26:19). This would cause them to realise that their idolatrous practices provoked YHWH and cause them to ‘loathe themselves’ and repent (36:31-32). V.9 emphasizes the emotions that will be felt by both YHWH and the people.

V.10 repeats the expression ‘they shall know that I am the the Lord.’ This will be because he will keep his word and carry out the punishment. This prophecy is not an idle threat.

11-14 LAMENTATION

Ezekiel is instructed to clap his hands, stamp his feet and wail ‘Alas!’ over the fate of the house of Israel. These extravagant gestures express deep emotion at the draconian punishment to come upon Jerusalem. It is unlikely that the emotion is joy (as in 25:6 where clapping and stamping are linked as well) at the prospect of God’s righteous judgement upon idolators but is more likely to be grief or regret at what the people will have to suffer (21:12-14). Jeremiah also wept over the fate of the people (Jer 9:1).

Verse 11 ends with a further prediction of the three main causes of death that will come upon the people: sword, famine and pestilence. These correspond to the portions into which Ezekiel’s shaved hair was symbolically divided (5:2, 12). Sword equals war, famine equals hunger and pestilence equals disease. Verse 12 explains that these disasters will prevail in different places and in different circumstances: those afar off will die by plague, those near will be killed by the sword and those that remain will die of starvation in the siege. The use of ‘far off, ‘near’ and ‘remains’ makes the point that everyone will be affected. God’s wrath will come upon them wherever they are. Although he was physically located in Babylon Ezekiel in v.12 seems to be speaking as if he were at Jerusalem, since the location of those that will remain and undergo siege is Jerusalem. It is interesting that plague, war and famine are the same penalties which were specified in Lev 26:25-26 for violation of the covenant. ‘Fury’ at the end of v.12 reiterates YHWH’s anger at idolatry. He will certainly carry out these threats.

Verse 13 repeats the picture in v.5 of dead bodies strewn about in front of the idols at their idolatrous shrines and again repeats ‘then shall they know that I am the Lord.’ The verse lists types of location at which altars to idols were typically situated – hills, mountains, trees – and mentions the oak tree in particular. Hosea 4:13 adds poplar and elm.

‘upon every high hill, in all the tops of the mountains, and under every green tree‘

This phrase upon every high hill, in all the tops of the mountains, and under every green tree is drawn upon by various Old Testament authors when describing the high places and groves at which idolatrous worship in Israel took place. Some include all three locations (mountain, hill, tree), others just one or two. I have found the following examples, perhaps there are more.

MOUNTAIN, HILL, TREE

Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree: Deuteronomy Ezekiel 12:2

Then shall ye know that I am the LORD, when their slain men shall be among their idols round about their altars, upon every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer sweet savour to all their idols. Ezekiel 6:13

They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. Hosea 4:13

HILL and TREE

For they also built them high places, and images, and groves, on every high hill, and under every green tree. 1 Kings 14:23

And they set them up images and groves in every high hill, and under every green tree: 2 Kings 17:10

And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. 2 Kings 16:4

He sacrificed also and burnt incense in the high places, and on the hills, and under every green tree. 2 Chronicles 28:4

For of old time I have broken thy yoke, and burst thy bands; and thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot. Jeremiah 2:20

Whilst their children remember their altars and their groves by the green trees upon the high hills. Jeremiah 17:2

For when I had brought them into the land, for the which I lifted up mine hand to give it to them, then they saw every high hill, and all the thick trees, 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

MOUNTAIN and TREE

Inflaming yourselves with idols under every green tree, slaying the children in the valleys under the clefts of the rocks? Among the smooth stones of the stream is thy portion; they, they are thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in these? Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice. Isaiah 57:5-7

The LORD said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. Jeremiah 3:6

MOUNTAIN AND HILL

And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter, when the towers fall. Isaiah 30:25

Your iniquities, and the iniquities of your fathers together, saith the LORD, which have burned incense upon the mountains, and blasphemed me upon the hills: therefore will I measure their former work into their bosom. Isaiah 65:7

My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth, and none did search or seek after them. Ezekiel 34:6

TREE

Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD. Jeremiah 3:13

MOUNTAIN

And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour’s wife, neither hath come near to a menstruous woman, Ezekiel 18:6

And that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbour’s wife, Ezekiel 18:11

That hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour’s wife, Ezekiel 18:15

Verse 14 promises that the Lord will ‘stretch out his hand’ in judgement. The result will be desolation and waste wherever they live. The desolation will be worse than that of ‘the wilderness toward Diblath.’ This most likely refers to the Arabian desert which lies to the east and south of the Dead Sea.

The location of Diblath is not known. Various unlikely suggestions have been put forward including;

Almon Diblathaim / Beth Diblathaim – in Moab, east of the Red Sea – Num 33:46-47; Jer 48:22

Riblah – on the Orontes river – 2 Kgs 25:6-7, 18-21; Jer 39:5-6; 52:9-11, 24-27

The oracle concludes with a further repetition of the recognition formula ‘they shall know that I am the LORD’ (vv. 7, 10, 13, 14).

SUMMATION

In this chapter the prophet Ezekiel receives a message from YHWH. He is to address this to the mountains of Israel and inform them that YHWH will bring devastation upon the high places, altars, and sacred pillars where the people have practised idolatry and worshipped false gods. The oracular speech describes how the people of Judah will be slain, their idols destroyed, and their land left desolate as punishment for their disobedience and rebellion against God. Despite this severe judgement, the Lord will leave a remnant who will remember him and acknowledge his sovereignty.

Posted in Exposition

EZEKIEL 5:5-17:  THE CONSEQUENCES OF SIN AND IDOLATRY

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YHWH’s speech continues with an explanation of Ezekiel’s four dramatic performances described in 4:1-5:4; in particular the final performance (5:1-4). YHWH gives reasons for the forthcoming judgements and declares Jerusalem’s privilege, perversity and punishment.

5:5-6 Jerusalem’s sin.

5:7-12 Jerusalem’s judgement.

5:13-15 YHWH’s wrath.

5:16-17 Jerusalem’s destruction.

5:5-6 JERUSALEM’S SIN

In v.5 YHWH refers to Ezekiel’s model (4:1-3) and clearly identifies it as representing the city of Jerusalem under siege. The city is said to be privileged in that YHWH set it in ‘the midst of the nations.’ This expression should probably be taken theologically rather than physically. The city of Jerusalem, i.e. the Jewish nation, was considered central to God’s plans for salvation. Israel was to be ‘a kingdom of priests and a holy nation’ (Ex 19:4-6) and as such was intended to be a witness to YHWH’s power and his character in the sight of surrounding nations (Deut 4:5-8; Isa 2:2-4; Ezek 36:36-38; Mic 4:1-8). The prophet Isaiah viewed Israel as ‘a light to the Gentiles’ (Isa 42:6; 49:6; 60:3).

On the other hand, it is possible that here Jerusalem is viewed as being in a central position geographically. In the ancient world it was strategically situated on major trade routes (e.g. the King’s Highway and the International Coastal Highway) which connected Asia, Africa and Europe. Assyria and Babylon lay to the north, Egypt to the south, Arabia to the east and the Mediterranean Sea to the west. Having such a prominent position it was ideally located to be YHWH’s witness to the powers around. Unfortunately Israel did not live up to expectations.

Instead, the nation rebelled against God’s judgements and rejected his statutes; refusing to walk in them. In spite of a favourable position and great privilege, its actions had been even more corrupt than the pagans around (for a New Testament example see 1 Cor 5:1).

5:7-12 JERUSALEM’S JUDGEMENT

Having set out the general grounds for judgement YHWH presents more detailed charges and proceeds to specify the punishments, introducing these with the word ‘therefore’ (5:7, 8, 10, 11), which indicates consequence. A series of phrases in v.7 asserts that they:

  • have multiplied more than the nations around. – ‘Multiplied’ (KJV) does not refer to increase in population but the idea is that they have been more turbulent (Darby; ESV), insubordinate (CSB) or unruly (NIV) than the other nations. They ran after idols with unbridled enthusiasm.
  • have not walked in YHWH’s statutes or kept his judgements. – ‘Statutes’ are generally viewed as instructions relating to duty towards God and ‘judgements’ as relating to duty towards human beings.
  • have not even acted according to the laws of the surrounding nations. This would appear to contradict 11:12 which says that they ‘have acted according to the rules of the nations that are around'(ESV) but the explanation may lie in the fact that the other nations had some good laws as well as bad ones. Israel, however, did not even follow the good laws of the other nations, but only the bad ones. It is those good laws which Israel did not follow that are in view here. In New Testament terms these would be the laws written in the hearts of the heathen (Rom 2:14-15).

YHWH (v.8) is therefore ‘against’ Judah and will ‘execute judgements’ (also 5:10, 15; 11:9; 16:41) in full view of the other nations. These punishments will be unprecedented (v.9) because of the greatness of their abominations. ‘Abomination(s)’ occurs more than 40 times in Ezekiel and refers specifically to idolatry ( see also Deut 7:25-26; 12:31; 13:13-14; 17:3-4). In vv. 8-9 the first person pronoun ‘I’ is emphasized: ‘ I, even I am against thee... I will execute judgements… I will do in thee that which I have not done and whereunto I will not do any more the like.‘ The wickedness of Judah has been unparalleled therefore the severity of the punishment will be unparalleled also.

The ‘therefore’ at the beginning of v.10 indicates that this verse develops the announcement of severe punishment and provides proof of the unprecedented nature of the forthcoming judgement. The language echoes that of the covenant curses in Lev 26:21-39 and Deut 28:15-68. The cannibalism prophesied there (Lev 26:29 and Deut 28:53) involves children being eaten by their parents but here v.10 describes an aggravated situation where children will eat their parents. Jeremiah 19:9 also prophesies cannibalism during the Babylonian siege of Jerusalem and Lam 2:20 and 4:10 record that it did occur. People who manage to survive the siege will be scattered throughout the nations.

v.11 ‘as I live.’ Swearing an oath by his own eternal self-existence YHWH announces that because the people have defiled his Temple with idols (e.g. 2 Kgs 21:7, see also Ezek chp 8), which here are described as detestable objects, he will diminish them (remove their divine protection), his eye will not spare them and he will have no pity (Jer 13:14) on them. This solemn oath occurs sixteen times in Ezekiel (5:11; 14:16, 18, 20; 16:48; 17:16, 19; 18:3; 20:33; 33:11, 27; 34:8; 35:6,11). Here is the first mention in Ezekiel of the idolatry in the temple; it is the background to chapters 8-11.

v.12. ‘Wherefore’ refers back to v.11 and the pollution of the Jerusalem temple by idolatry as the basis of the threat of forthcoming punishment. Now YHWH plainly declares the meaning of the symbolic treatment of the shaved hair (5:1-4):

A third part of the inhabitants of Jerusalem will die of plague and famine during the siege.

A third part will ‘fall by the sword round about thee.’ These will be cut down by the Babylonians while trying to defend the city, or perhaps in the countryside while trying to make an escape.

Another third of the population will be scattered in all directions. Wherever they go they will suffer persecution (‘I will draw out a sword after them’).

5:13-15 YHWH’s WRATH.

Although faint, there is a glimmer of hope here. Despite the severity of his judgement, God’s ultimate purpose is not total destruction. The destruction of Jerusalem will ease the Lord’s anger. This emotion is referred to four times in v.13: ‘anger’ (’ap̱ -wrath); ‘fury’ (ḥēmā -heat); ‘zeal’ (qin’āh – fervour, passion); ‘fury’ (ḥēmā -heat). Because the punishment will not only have been predicted but also fulfilled ‘they shall know that I the Lord hath spoken it’. This expression is widespread throughout the book of Ezekiel and occurs again in vv. 15 and 17. God’s word will be vindicated.

Reflecting the thought of Deut 28:37, verses 14-15 predict that the destruction of Jerusalem will serve as a warning and a spectacle to the surrounding nations (‘that are round about thee’ occurs in each of these verses). Jerusalem’s downfall will be a vivid demonstration of God’s righteous anger and a sobering reminder to other nations of the consequences of sin.

  • I will make thee waste (a desolation, wilderness) v.14
  • I will make thee a reproach (reviling, taunt) among the nations v.14,15
  • It shall be an instruction (warning) v.15
  • It shall be an astonishment ( an object of horror) unto the nations v.15

‘Anger’ and ‘fury’ are again mentioned at the end of v.15 along with ‘furious rebukes.’ Since the Lord judges the wickedness of his own people in this way how much more severely will he punish the wickedness of other nations. A similar thought is expressed in 1 Pet 4:17: ‘For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?‘

5:16-17 JERUSALEM’S DESTRUCTION

YHWH uses vivid imagery to depict the severity of his judgement upon Jerusalem, likening it to a barrage of deadly arrows in the form of famine, which will decimate the city and its inhabitants. Famine/hunger features prominently in these closing verses of the oracle: ‘I shall send the evil arrows of famine…increase the famine…break your staff (supply) of bread…send upon you famine.’

God’s judgement will manifest itself in various forms of destruction. As well as famine there will be death by dangerous animals (perhaps meaning brutal men cp. Isa 56:9; Jer 12:9), plague, and bloodshed. All these calamities will result in loss of life (‘shall bereave thee’) and the desolation of the city, as decreed by the Lord.

SUMMATION

Ezekiel 5:5-17 discusses the consequences of Israel’s disobedience and unfaithfulness to God. Speaking through Ezekiel, the Lord declares that Jerusalem has been set in the midst of nations but has rebelled against God’s ordinances and disobeyed His laws,, more so than the peoples around it. Because of this disobedience, the Lord will enact judgements against Jerusalem which will be severe and serve as a warning to the surrounding nations. The punishment is described metaphorically as YHWH withdrawing his protection and favour from Jerusalem. This abandonment will lead to calamities such as famine, disease, and violence. Famine will be so severe that parents will resort to eating their children, and vice versa, and those who manage to survive will be scattered among the nations. The severity of God’s judgement is emphasized. He will unleash his anger and wrath against Jerusalem and the harshness of the punishment will shock all who witness it. Various forms of disaster will befall Jerusalem, including famine, pestilence, and the sword. These judgements are a result of Israel’s persistent disobedience and rebellion against YHWH. The passage serves as a warning of the dire consequences of disobeying God and breaking his laws. It illustrates the severity of God’s judgment against unrepentant sin.

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

EZEKIEL’S VISION OF THE GLORY OF YAHWEH (1:4-28)

AND HE SAID TO ME’ – EZEKIEL’S CALL TO BE A PROPHET – 2:1-3:15

EZEKIEL’S WATCHMAN ROLE: A PROPHETIC CALL TO RESPONSIBILITY- 3:16-27

FOUR SYMBOLIC ACTS IN EZEKIEL 4:1-5:4

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EZEKIEL’S WATCHMAN ROLE: A PROPHETIC CALL TO RESPONSIBILITY- 3:16-27

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Introduction

Ezekiel 3:16 begins with a standard prophetic word formula (c. 50 times) that will become familiar as we progress through the book: ‘the word of the Lord came unto me saying.’ It next occurs at 6:1 which would suggest that that 3:16-5:17 is one unit. This unit consists of several addresses by YHWH to Ezekiel and also includes a couple of Ezekiel’s reactions/responses to YHWH’s words (3:16; 4:14).

3:16-21 The Watchman Parable

After a seven day period of stunned anticipation Ezekiel receives a message from the Lord informing him that he has been given the specific role of watchman to the house of Israel. The parable of Ezekiel as a watchman occurs in two chapters of the book (3:17-21 and 33:1-9) but falls into three parts:

Part 1 – Found only in chapter 33.

1 Again the word of the LORD came unto me, saying,
2 Son of man, speak to the children of thy people, and say unto them, When I bring the sword upon a land, if the people of the land take a man of their coasts, and set him for their watchman:
3 If when he seeth the sword come upon the land, he blow the trumpet, and warn the people;
4 Then whosoever heareth the sound of the trumpet, and taketh not warning; if the sword come, and take him away, his blood shall be upon his own head.
5 He heard the sound of the trumpet, and took not warning; his blood shall be upon him. But he that taketh warning shall deliver his soul.
6 But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand. Ezekiel 33:1-6

Part 2 – Found in both chapter 3 and chapter 33

16 And it came to pass at the end of seven days, that the word of the LORD came unto me, saying,
17 Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me.
18 When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand.
19 Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.
20 Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.
21 Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:16-21 and also 33:7-9

PART 3 – Found only in chapter 3.

20 Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.
21 Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:20-21

In this article we shall only deal with material found in Ezekiel 3:16-21.

Speaking in the first person the Lord addresses Ezekiel not by name but as ‘mortal’ and makes him watchman for the house of Israel. In ancient times, a watchman patrolled the walls of a city (2 Sam 18:24-27; 2 Kgs 9:17-20) and was responsible for keeping guard and for alerting the citizens to approaching dangers. Similarly, Ezekiel is appointed by the Lord as a spiritual watchman for the ‘house of Israel.’ Whenever he hears a message from YHWH it is his responsibility to convey that message and warn the people about impending consequences (3:17).

The Weight of Prophetic Responsibility – Illustrating the Prophet’s Task as a Watchman and the Consequences of Silence

In vv.18-21 YHWH introduces the idea of prophetic responsibility and elaborates on the role of watchman by outlining various scenarios involving a word from the Lord (‘when I say’) and possible prophetic responses to it. It is notable that YHWH does not use military style language (Isa 21:6-8; Jer 6:17), which one might expect, when expanding upon the role of watchman but rather expresses himself in legal terms more appropriate to the courtroom. The language is that of a judge addressing ‘the wicked man’ (in the second person ‘you’) while pronouncing the death sentence upon him: ‘When I say unto the wicked, Thou shalt surely die’ (3:18).

Four cases are set out in two sets of two. The grammar is not quite parallel but the meaning is. In each of the two sets we have one example of the prophetic watchman not fulfilling his role and one example of him fulfilling that role, and the consequences of each.

Case 1 (3:18) The prophet is made aware that the death sentence has been passed but does not warn the wicked man. The consequences are two-fold: a) the wicked man will die in his sin. b) the prophet will be held responsible for the wicked man’s death, because he failed to warn him.

Case 2 (3:19) The prophet is made aware that the death sentence has been passed and does warn the wicked man, who does not turn from his sin. The consequences are two-fold: a) the wicked man will die in his sin. b) the life of the prophet will be preserved.

Case 3 (3:20) ‘The righteous man’ turns from his righteousness and commits iniquity and the prophet does not warn him. The consequences are two-fold: a) The man’s former righteousness will not be remembered so he will die in his sin. b) because he did not warn the man the prophet will be held responsible for his death.

Case 4 ((3:21) The prophet warns the righteous man not to sin and the righteous man does not sin. The consequences are two-fold: a) the righteous man will live. b) the prophet’s life is preserved.

In summary, Ezekiel 3:16-21 depicts the prophet’s role as a watchman, emphasizing the weighty responsibility of delivering God’s warnings and messages to the people. Ezekiel’s task as a watchman is to ensure that he communicates to the people exactly what he hears from YHWH. The warnings will be solemn. What Ezekiel will be announcing is a legal decision that has already been taken and will not be revoked.

3:22-27 EZEKIEL’S CONFINEMENT AND DUMBNESS

In 3:22-23 we have Ezekiel as narrator introducing a series of three messages from YHWH, all of which begin with the words: ‘And thou, o son of man’ (3:25; 4:1; 5:1). The first message (3:24b-27) reveals to him further information about the conduct of his ministry. The second (4:1-17) orders him to symbolically represent the siege of Jerusalem and in the third (5:1-17) he is told to symbolically represent the fate of the inhabitants after fall of the city.

A Valley Encounter: The Glory of YHWH Revisited – Ezekiel’s Solitude and the Renewal of Divine Encounter

Ezekiel records (vv.22-24) that he was told to leave the Israelites among whom he found himself and go out into the solitude of a valley, presumably near Tel-Abib (3:15). When he had complied with this instruction the glory of YHWH appeared to him just as it had in his inaugural vision by the river of Chebar (1:1-3:14).

Bound with Cords: The Symbolism of Confinement

Again (see 2:2) the spirit enters him and sets him on his feet, telling him that he is to go back to his house and remain shut up there. Using the ‘son of man’ formula the spirit proceeds to emphasize the strictness of this confinement using the imagery of being bound with cords. As a result Ezekiel will not be able to go out among the people, they will have to come to him (8:1; 14:1; 20:1; 33:30). Although the text says that ‘they’ will bind Ezekiel it is generally understood that the binding will be done by YHWH, especially in light of 4:8. It is not the action of the Israelites.

Silenced Tongue: Understanding the Impact of Muteness on the Prophet’s Role

In vv. 26-27 Ezekiel is informed that his tongue will cleave to the roof of his mouth with the result that he will be speechless except when YHWH commands him to speak. Even then he will only be able to say what YHWH wants him to say and must begin his messages with ‘Thus saith the Lord God.’ The purpose/result of Ezekiel’s dumbness is that he will not be ‘a reprover’ to rebellious Israel.’ What is meant by ‘one who chides,’ ‘one who rebukes’ (compare Prov 9:7; 24:25; 25:12; 28:23)?

Some suggest that the idea of a reprover here is a legal concept. To reprove may perhaps mean to conduct a legal case (Job 40:2), or to preside or arbitrate at a trial (Job 9:33 daysman) and thus ensure a fair hearing. Trials took place at the gate of a city, which is where the reprover would exercise his role (Isa 29:21; Amos 5:10). This view seems to fit well what we have said about vv.16b-21 where the role of the watchman is expressed in legal terms.

The legal dispute in view is therefore that between YHWH and Israel. Ezekiel is not permitted to become involved. He is confined to his house and cannot go out among the people or sit with the elders at the city gate. He cannot see what is going on and react to it but can only speak what he is told to say by YHWH. He is dumb and therefore cannot exercise a mediatorial role between YHWH and Israel. He cannot intercede for them because the trial is already over, No negotiation or dialogue is possible. Communication is only one way; from YHWH to Israel. The decision has been made and the verdict pronounced. Ezekiel’s role is to proclaim the coming judgement.

Ezekiel’s Silent Years

Three passages refer to the onset of Ezekiel’s dumbness and its removal (3:22-27; 24:25-27; 33:21-22). The chronology of the book of Ezekiel would indicate that the limitations of confinement and the state of silence imposed upon him by the Lord may have lasted from the time of his call (c. 593 BCE) for a period of about seven years; ending only the evening prior to Ezekiel hearing the news (from a refugee one year following the event i.e. 585 BCE) that his prophecies of judgment have been fulfilled by the destruction of Jerusalem by the Babylonians (586 BCE).

21 And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten.
22 Now the hand of the LORD was upon me in the evening, before he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21-22

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

EZEKIEL’S VISION OF THE GLORY OF YAHWEH (1:4-28)

‘AND HE SAID TO ME’ – EZEKIEL’S CALL TO BE A PROPHET – 2:1-3:15

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‘AND HE SAID TO ME’ – EZEKIEL’S CALL TO BE A PROPHET – 2:1-3:15

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EZEKIEL’S CALL TO BE A PROPHET – 2:1- 3:15

BACKGROUND

In chapter one Ezekiel has a vision of YHWH (Yahweh – the Lord) coming from the direction of the north in a storm cloud, borne along by a strange chariot composed of four living creatures and with wheels which travelled in all directions at once. Above the living creatures is a crystal dome upon which he sees YHWH in human form sitting upon a throne, surrounded by a brightness resembling a rainbow. Overcome by this sight of ‘the glory of YHWH’ Ezekiel falls upon his face and hears a voice speaking to him.

In 2:1- 3:15 Ezekiel reports the speech in which YHWH calls him to be a prophet, authorised to speak on YHWH’s behalf. The speech divides into five sections, all of which are introduced with the formula ‘and he said to me.’

2:1-2 ‘And he said to me‘- Ezekiel is commanded to stand.

Ezekiel receives a direct command from YHWH to stand on his feet; signifying a readiness to receive the message that the Lord is about to communicate to him. YHWH addresses him as ‘son of man’ (son of Adam; son of a human). ‘Son of’ denotes membership of a particular class; e.g. ‘prophet’s son’ in Amos 7:14. In Ezekiel this form of address is used only by YHWH and is a key phrase in the book. Referring to Ezekiel as ‘mortal’ or ‘human being’ emphasizes his weakness and insignificance in light of the glory and majesty of YHWH that he is witnessing in the vision.

When YHWH speaks to him Ezekiel is set upon his feet by the ‘spirit.’ This again emphasizes Ezekiel’s weakness, he can do nothing apart from the power of God. In the call narrative the spirit lifts and set him on his feet (2:2), a hand holds out the scroll (2:9) and the Lord feeds him the scroll (3:2). Ezekiel’s only action, if one might call it that, is to eat the scroll (3:3). The Spirit entering into Ezekiel symbolizes divine transformation and empowerment, preparing him for the task ahead. As a prophet he will have to rely totally upon the Lord.

2:3-10 ‘And he said to me‘ – Ezekiel is sent to rebellious Israel.

God commissions Ezekiel as a prophet to the rebellious ‘sons of Israel.’ Although Ezekiel’s ministry would be to the people from Judah who were with him in exile yet throughout the book he often addresses Israel as a whole (the other tribes had already been exiled for more than 120 years) and characterizes them as rebellious. This is a reminder that misfortune befalls them because they have failed YHWH, not because YHWH has failed them.

The fact of YHWH’s displeasure is driven home by use of the word ‘nation’ (gôyim), also used for the heathen, pagan Gentile nations around (Ex 9:24; 34:10; Ezek 5:6-8). God does not say here that they are his people, in fact, in 3:11 he just refers to them as Ezekiel’s people (‘thy people’).

‘They and their fathers have transgressed against me…’ (2:3). Israel’s rebellious attitude can be traced back a long way. It was a characteristic their ancestors and could thus be almost viewed as hereditary. It is to these impudent (hard of face, obstinate) and stiffhearted (hard hearted) people that YHWH is sending Ezekiel. He is to tell them ‘Thus saith the Lord God’ (2:4). This messenger formula is another key phrase in the book. The messages that Ezekiel delivers do not originate in his own mind but are directly from YHWH, delivered via Ezekiel acting as a conduit.

Since the people are rebellious they may refuse to listen to what Ezekiel says but whether or not they heed the message they ‘shall know that there hath been a prophet among them’ (2:5). That which Ezekiel predicts will come to pass.

Ezekiel is not to be afraid of these people who are characterized by harshness but is to be courageous in the face of opposition. The briers, thorns and scorpions (2:6) are usually viewed as describing the challenging and hostile environment in which Ezekiel will carry out his prophetic ministry (since the first two are plants it is likely that ‘scorpion’ also refers to a thorny plant, e.g. 1 Kgs 12:11). Ezekiel will be rejected and humiliated by the people. On the other hand, the idea may be that Ezekiel will be metaphorically surrounded by briers, thorns and scorpions, which will serve to protect him from the hostility of his fellow countrymen. Ezekiel is commanded to speak the Lord’s words boldly, regardless of whether the reaction is positive or negative (2:7).

In 2:8 Ezekiel is rather strangely exhorted not to be ‘rebellious like that rebellious house.’ Israel has been called ‘rebellious’ in vv. 5, 6 and 7 and now in v. 8 there is repetition of the word ‘rebellious.’ The focus is therefore on Israel’s rebelliousness; it is because of this that Ezekiel is being sent to them as a prophet. Ezekiel, however, is not to be like them, he is to open his mouth and eat whatever YHWH gives him. This command to eat is repeated in 3:1. Ezekiel at this stage has no idea what he is to eat.

In 2:9-10 Ezekiel sees a hand hold out a scroll which is then spread out before him so that he can glance at it. He notices that the writing covers both back and front of the scroll and that it contains ‘lamentations and mourning and woe.’ It would seem that the message written on it is one of judgement.

3:1-3 ‘And he said to me‘ - Ezekiel is commanded to eat the scroll.

YHWH repeats the command to Ezekiel to eat whatever he finds; that turns out to be the scroll, an inedible object. Fortunately for Ezekiel, he did not have to eat a physical scroll, this was happening in his trance-like state. Even at this point Ezekiel does not protest, in fact, he does not speak at all throughout the entire inaugural vision. Exercising unconditional obedience, he receives and consumes the scroll, symbolizing the word of God. He thus fills his ‘belly’ and ‘bowels’ (his innermost being) with it. The act of eating is also symbolic; it emphasizes the need for Ezekiel to fully digest, assimilate and comprehend YHWH’s message before sharing it with others.

Ezekiel reports that the scroll tastes as sweet as honey. The prophet Jeremiah (15:16) also reported that (metaphorically) feeding upon God’s word brought him joy: ‘Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts.’ (See also Psa 19:10)

3:4-9 ‘And he said to me‘ - Ezekiel is formally commissioned as YHWH’s prophet to Israel.

Ezekiel is now commissioned to go and deliver God’s words to the house (family) of Israel. He is not to speak his own thoughts but to convey the divine message faithfully and accurately. His Israelite audience speaks the same language as him so communication ought to be fairly easy. The message, however, will meet with resistance and rejection. This is emphasized with a comparison. Were YHWH to send Ezekiel to many foreign nations which speak an unintelligible language (like the Babylonian overlords/invaders) they would readily receive the message, in contrast to rebellious Israel, who will reject it.

Unlike the other prophets Ezekiel is not sent with a message of hope that would enable Israel to repent and avoid judgement. He just has to deliver God’s words verbatim in spite of the fact that there will be no response. YHWH already knows (3:7) that the message will be rejected. Israel does not heed YHWH so they certainly will not heed Ezekiel. The success of Ezekiel’s ministry will not be measured by results but by his obedience in proclaiming what YHWH tells him to say.

Verses 8 and 9 return to the thought of Israel’s hardness already mentioned in 2:4. Israel is tough but YHWH will make Ezekiel equally tough. Verse 8 says he will be tough-browed; i.e. brazen (see Jer 3:3). Similarly in v. 9 Ezekiel’s brow will be like an adamant (unbreakable material) harder than flint; i.e. diamond (see Jer 17:1). Again Ezekiel is told not to be afraid and again Israel is described as a ‘rebellious house.’

3:10-11 ‘And he said to me‘ - Ezekiel is commanded to go to his fellow exiles

These verses sum up Ezekiel’s task. When Ezekiel hears all the words that the Lord will speak to him he is to lay them to heart and go and announce them to the exiles (‘them of the captivity’). All the other prophets of YHWH lived in the land of Israel and prophesied to the people there but Ezekiel is commissioned to directly address his fellow exiles; both he and they have been deported along with King Jehoiachin c. 597 BCE (1:2) and are now on foreign soil, far from the land of Israel. The message he has for them does not originate with him but comes from the Lord: ‘Thus saith the Lord God.’

3:12-15 Ezekiel describes his departure from YHWH’s presence and his arrival at Tel-Abib.

Ezekiel describes how that, still in his prophetic trance and experiencing the vision of God, the wind (or the Spirit of God) metaphorically (not physically, see 8:3; 11:1, 24) levitates and teleports him to Tel-Abib. That Ezekiel was still experiencing the vision is clear from his report that he heard the great rumbling sound (of an earthquake) and that the noise he heard was from the wings of the living creatures, the wheels, and the overall movement associated with the divine presence (3:13). The great rumbling sound which he hears symbolises the powerful presence of God. The declaration, “Blessed be the glory of the Lord from its place,” expresses praise for God’s majestic and glorious presence. Possibly it was sung by the cherubim.

Ezekiel describes his state of mind while he is carried away as ‘bitter.’ At what we are not told. He may have been bitter at the adamance of Israel or bitter because he has been called to be God’s spokesman to the people, with no likelihood of them paying attention to his message. In spite of his internal struggles he feels the strength of the Lord’s hand upon him, providing divine empowerment for his prophetic mission, . Jeremiah (Jer 15:17) seems to have have had a similar melancholy reaction to the grievous message he would announce.

Back in Tel-Abib (3:15) with the exiles Ezekiel says that he ‘sat where they sat.’ Sitting among them is a demonstration of Ezekiel’s identification with the people to whom he is sent, sharing in their experiences and challenges. Apparently he is so shocked and overwhelmed by the vision that he sits in stunned silence for seven days.

SUMMATION

In this section of the call narrative (2:1-3:15), Ezekiel receives a divine commission and is made aware of the difficulty of the task ahead. However, he receives assurance of God’s protection and empowerment. The stage is now set for Ezekiel’s prophetic ministry to the rebellious house of Israel.

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

EZEKIEL’S VISION OF THE GLORY OF YAHWEH (1:4-28)

EZEKIEL’S WATCHMAN ROLE: A PROPHETIC CALL TO RESPONSIBILITY- 3:16-27

Posted in Exposition

EZEKIEL’S VISION OF THE GLORY OF YAHWEH (1:4-28)

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Ezekiel’s vision of the glory of the Lord is one of the most famous passages in the Bible. It is an elaborate, powerful and awe-inspiring description of God’s presence and majesty. Here is a summary of the key elements of the vision:

SUMMARY

The vision begins with Ezekiel seeing a great storm coming from the north. The storm is accompanied by lightning, thunder, and a brilliant light. In the centre of this light, Ezekiel sees what appears to be four living creatures. Each creature has four faces and four wings. Their legs are straight, and their feet resemble those of a calf. Their faces represent different aspects of creation: a human face, a lion face, an ox face, and an eagle face. These living creatures move with incredible speed and coordination, and their wings touch one another as they move.

The vision continues with Ezekiel seeing wheels, described as ‘terrifying’ (1:18), beside the living creatures. The wheels are covered in eyes and travel along with the living creatures, following their movements without turning.

Above the heads of the living creatures, Ezekiel sees a firmament (dome) that resembles a crystal expanse. Above it is a throne-like structure that appears like sapphire, and upon the throne is a figure that looks like a man. This figure shines with a brilliant light and is surrounded by a radiance that resembles a rainbow.

The vision concludes with Ezekiel understanding that this extraordinary sight represents the glory of the Lord.

COMMENTS

From verse four Ezekiel attempts to describe what he sees. The opening words are ‘And I saw.’ The expression occurs again in vv. 15 and 27.

He observes a whirlwind, symbolizing a powerful and dynamic force, coming from the north. Jeremiah also spoke of God’s judgement as a whirlwind (23:19; 25:32). In the ancient Near East there was a notion that the gods dwelt in the north. Ancient Canaanites (e.g. Hurrians, Hittites) believed that Baal lived at Mount Zaphon (zaphon became the Hebrew word for northward, the direction ‘north’). The Babylonians also believed that the gods resided in the north. Isa 14:13 refers to this belief by the nations. In Job 26:7; 37:22 the north is viewed as the opposite of earth; perhaps suggesting heaven as God’s home.

Israelites associated ‘the north’ with threats from hostile forces like Assyria and Babylonia. Ezekiel later prophesies that the final invasion of Israel before complete restoration will come from the north (38:6,15). From Ezekiel’s perspective, it is also the direction from which the Babylonian army will invade Judah.

The whirlwind is accompanied by a great cloud with blazing fire that seems to be consuming itself. In the Bible theophanies (appearances of God) are often described in terms of an atmospheric storm (Ex 19:16-18; Deut 33:2; Judg 5:4; Job 38:1; 40:6; Psa 18:7–15; 29:3–9; 50:3; 97:1-5; 104:3; Isa 29:6; Jer 23:19; Nah 1:3; Hab 3:8-15; Zech 9:14).

The cloud contains a fire, of which Ezekiel says ‘and a brightness about it.’ This is repeated in 1:27. The same word is used in Dan 12:3 of the brightness of heaven. The brightness and radiance of the fire are ‘like’ amber, which suggests a golden, glowing colour. The LXX and Vulgate translate ‘amber’ as ‘electrum’ – a shiny metal compounded of four parts gold and one silver (white gold). The only biblical occurrences of the word are in Ezekiel 1:4, 27; 8:2.

The storm, cloud and fire are symbols of wrath which together communicate the idea of the awe-inspiring presence and majesty of God.

Notice that Ezekiel avoids speaking of Yahweh in tangible terms. He describes God in the language of simile, using the terms ‘like’, ‘as’, ‘appearance’ or ‘likeness’ (1;4, 5, 13,16, 22, 24, 26, 27). Yahweh is indescribable, thus Ezekiel uses these words meaning ‘as it were’.

Within the whirlwind and fire, Ezekiel sees the ‘likeness’ of four living creatures (ḥayyāh -wild animals, as opposed to domestic animals). Verses 5b-14 give a description of these creatures. They have a human-like appearance, which probably implies that they possess intelligence and understanding. Each of them has (one head with) four faces, and four wings. Obviously supernatural beings, they are identified as cherubim in Ezek 10:1-22.

Ezekiel notes that their legs are straight, resembling the legs of a calf. Probably each creature has just one leg (Heb: ‘a straight foot’) with a hoof like a calf’s hoof, but, since Ezekiel says they were humanoid (presumably one head, human hands), he may mean that they have two legs each. Their hooves have a sparkling appearance, reminiscent of burnished bronze. The legs are described as ‘straight’. Some interpret this as meaning that the legs are parallel, others that they have no knee joints by which to bend their legs. This would imply that they never sit or lie down; they are constantly on the move.

1:10 describes the faces in some detail.

Lion – fearsome beast – Num 23:24; 24:9; Judg 14:18; 2 Sam 1:23.

Eagle – magnificent bird – Deut 28:49; 2 Sam 1:23; Job 39:27-30; Jer 48:40; Lam 4:19.

Ox – prized domestic animal – Ex 21:35- 22:15; Job 21:10; Prov 14:4.

Man – rules over over the animal kingdom – Gen 1:28; Psa 8:6-8.

From Ezekiel’s viewpoint (the south) coming towards him from the north was the human face at the front, the eagle face behind, the lion face to the right, the ox face to the left. In Ezekiel 10:14 the ox face has been changed to the face of a cherub and is called ‘the first face’.

In 1:8-9 and again in 1:11-12 their wings and movement are described. The four beings are connected to each other by two wings, thus forming a square. Two expressions are used in 1:9 and again in 1:12 to describe their movement:

a) ‘they turned not when they went’ and

b) ‘they went every one straight forward’.

Later, in v.24, Ezekiel describes the noise of the wings.

There are four wheels, representing mobility, under the four creatures. Each has the appearance of a wheel spinning within a wheel. They are described in vv. 15-21. The high rims (rings , v.18) are full of eyes – symbolizing the Lord’s omniscience (2 Chron 16:9; Zech 4:10, cp Rev 4:6, 8).

1:19-21 The wheels and the creatures move together as directed by the spirit. In 1:4 rûaḥ (wind, mind, breath, spirit) is translated ‘wind’, but in v.12 it is generally read as ‘spirit’. ‘The spirit of the living creature was in the wheels’ is usually interpreted as referring to the divine spirit. The LXX and Vulgate, however, render it ‘the spirit of life’, i.e. the life-giving spirit of the Lord. It may be, however, that Ezekiel just means that propulsion comes from the wind created by the whirling of the wheels. Ezek 10:13 says: ‘As for the wheels, they were called in my hearing the whirling wheels.’ (ESV). The cherubim look straight ahead, not up, as they move along.

Verse 22 introduces the firmament (dome, broad expanse, platform) above the heads of the four creatures (‘living creature’ – collective noun in the singular, see v.16 ‘the four had one likeness’). The best known use of this word ‘firmament’ is in Gen 1:6 where it is used of the heavens in the description of the second day of creation.

Although the passage primarily focuses on the visual aspects of Ezekiel’s vision we learn that his revelatory experience contained audio as well (1:24, 25, 28). In connection with the platform being borne by the creature Ezekiel mentions the great noise made by the wings (v.24). It is like ‘the noise of many waters’, ‘the sound of the Almighty’, and ‘the tumult of an army’. Ezekiel not only hears the noise of the wings below the expanse but also when the creatures let down their wings and stand still he hears a voice (or noise, sound) coming from above it; from the throne of the Lord.

The throne seems to be made of sapphire, which is blue in colour (see also 10:1). Elsewhere Micaiah the son of Imlah (1 Kgs 22:19) and Isaiah (Isa 6:1) saw Yahweh sitting on a throne. Above the throne Ezekiel sees a human figure. This is the appearance of the kabod (glory, lit. weight) of Yahweh in human form (1:28).

From the loins up (in everyday speech we would probably say: ‘from the waist’) this figure has the colour of amber and from that area downward the appearance of fire. The complete figure is enshrouded by a brightness that shines like a rainbow. Light is the overwhelming feature of the Lord’s presence since all the main parts of the vision (creatures, wheels, firmament, throne) are described in terms of fire and colour. The following colours are mentioned:

  • amber -1:4, 27
  • burnished brass (polished bronze) – 1:7
  • the colour of a beryl – 1:16
  • the colour of the terrible (awe-inspiring) crystal i.e. ice, frost – 1:22
  • the appearance of sapphire – 1:26

The vision began with a storm (1:4), in v. 28 the mention of a rainbow suggests that the vision is now over. Ezekiel is overwhelmed by the experience and reacts by falling on his face. He then hears a voice speaking to him.

SUMMATION

The function of this first vision in the book of Ezekiel is to validate Ezekiel’s claim to be a prophet of the Lord. His experience of the theophany / encounter with the kabod of the Lord establishes his prophetic authority. The vision proves that Ezekiel is not like the other Israelite exiles in Babylon. He sees and hear things that they cannot see or hear and must therefore act as a messenger of God’s word to them. The splendour of the glory of the Lord serves as a powerful affirmation of Ezekiel’s prophetic commission and will motivate and give him confidence to proclaim God’s messages to the people.

EZEKIEL 1:1-3 – INTRODUCTION AND SUPERSCRIPTION

‘AND HE SAID TO ME’ – EZEKIEL’S CALL TO BE A PROPHET – 2:1-3:15

EZEKIEL’S WATCHMAN ROLE: A PROPHETIC CALL TO RESPONSIBILITY- 3:16-27

Posted in General

NATHAN : PROBABLY THE MOST INFLUENTIAL PROPHET MOST PEOPLE HAVE NEVER HEARD OF

Posted on by writtenexposition

Although it was still seven months to the coronation of King Charles III at the time of publication, the British tabloid newspaper Daily Mail printed ‘An A to Z guide to the Coronation’ by Claudia Connell on Saturday, October 15, 2022. The following was listed under N:

Nathan the Prophet

Perhaps not the most familiar of prophets but next May he’s going to be name-checked by the Archbishop of Canterbury in front of millions of TV viewers around the world. During the anointing of the King, the Archbishop will recall ‘as Solomon was anointed King by Zadok the Priest and Nathan the Prophet.’

Who was Nathan the prophet and what was his legacy?

INTRODUCTION

Nathan the Prophet is a biblical character who was active in the political and religious life of Israel during the reign of King David c. 1000 BCE. He is the second of two prominent prophets in the Books of Samuel each of whom had a strong influence on King David. These two prophets lived during a period of great social, political and religious change; Samuel, who preceded Nathan, identified more with the earlier way of life, Nathan with the latest developments.

In the years leading up to 1000 BCE there was a growing trend in the Ancient Near East away from loose tribal confederacies towards the centralisation of political power. This produced a gradual change from a pastoral, nomadic existence to a more settled urban way of life, with the economy based on agriculture rather than herding. Territory (where one lived) rather than tribe (who one was) began to take precedence. Monarchy, rather than chiefdom, became the political norm. In spite of the inevitable loss of freedom and additional expense involved the Israelites desired this type of arrangement. Ignoring warnings by Samuel (1 Sam 8:11-18) they insisted that they too wanted government by a king – a system that had already been adopted by Edom (1 Chron 1:43) and Ammon (1 Sam 12:12). Samuel eventually succumbed to pressure (1 Sam 12:1) and reluctantly anointed Saul as the first king of Israel. Later he also anointed David (1 Sam 16:13), the second king.

Nathan the prophet had a close relationship with David and was considered one of his most trusted advisors. He is connected with several important events in David’s reign, including the confrontation with David over his affair with Bathsheba and the anointing of Solomon as David’s successor.

2 Samuel 7:1-29 & 1 Chron 17:1-27 A ‘HOUSE’ FOR GOD AND A ‘HOUSE’ FOR DAVID.

Nathan’s role in these chapters is significant for he delivers a message from God to King David regarding the building of the Jerusalem temple.

Having built a ‘house’ (palace) for himself in Jerusalem David expressed to Nathan his desire to build a ‘house’ (temple) for Yahweh. Nathan, rather presumptuously and without consulting Yahweh, told David to go ahead with the building project. However, Yahweh spoke to Nathan and instructed him to tell David that he would not build the temple, but that his son would do that. Nathan mediated this message to David, emphasizing that it was God’s plan and that David should not be discouraged since God would establish a ‘house’ (dynasty) for David. His offspring would reign over Israel and, by implication, the kingdom would last forever. Christians view this as a prophecy of the coming of Jesus Christ, who would be a descendant of David and establish an eternal kingdom.

2 Samuel 12:1-25 NATHAN, DAVID, BATHSHEBA AND URIAH

In 2 Samuel chapter 12, the prophet Nathan again plays a crucial role in delivering a message from God, this time to confront King David about his sin with Bathsheba and the murder of her husband Uriah.

The story of David, Bathsheba, Uriah, and Nathan in 2 Samuel 11 is a complex and interesting narrative that highlights themes of power, lust, betrayal, and repentance. It concerns King David’s sexual liaison with Bathsheba, the wife of Uriah, one of David’s elite soldiers. It also details the role of Nathan the prophet, who is sent by God to confront David with his sin and call him to repentance.

David is described as staying behind in Jerusalem while his army goes out to battle. From his rooftop, he sees Bathsheba bathing and is overcome with lust for her. He sends for her and sleeps with her, even though she is married to Uriah, who is away fighting in the war against the Ammonites.

When Bathsheba becomes pregnant and send word to David, he tries to cover up his sin by bringing Uriah back from the front lines and encouraging him to go home and sleep with his wife. Uriah refuses to go to his house, saying that it would be unfair to enjoy home comforts while his fellow soldiers are still at war. David then sends Uriah back to the battlefield with a letter to Joab, the commanding officer of the army, instructing him to put Uriah in the front lines of battle and then withdraw so that Uriah will be killed. Uriah dies as planned, and David then takes Bathsheba as his wife.

Displeased with David’s actions YHWH sends Nathan the prophet to confront him. Nathan approaches David with a parable about a rich man who had taken a poor man’s only lamb, which the poor man loved and cared for like a daughter. In spite of the fact that he had many animals of his own, the rich man slaughtered the poor man’s lamb in order to feed a visitor. Outraged by the rich man’s actions David declares that he deserves to die for his cruelty. At this point, Nathan reveals that the rich man in the parable is David, who had committed a much greater injustice by taking Bathsheba (another man’s wife) and killing her husband.

Convicted by Nathan’s words David confesses his sin, acknowledging his guilt before God. Nathan tells David that God has forgiven him but warns him that there will be consequences for his actions, including the death of the child that Bathsheba is carrying. In addition, members of David’s own family would rebel against him and try to oust him as king.

The story of David, Bathsheba, Uriah, and Nathan is a cautionary tale about the dangers of power and lust, and the importance of accountability and repentance. It highlights the role of the prophet as a messenger of God speaking truth to the wealthy and influential and calling for justice and righteousness. It also underscores the idea that powerful leaders are not above the law and that all actions have consequences, both for the individual and for those around them.

1 Kgs 1:1-46; 4:5 SOLOMONS’S ACCESSION NARRATIVE

Nathan played a significant role in the succession of Solomon as king of Israel after David. As had been prophesied following David’s sin with Bathsheba, much strife and conflict took place within David’s family. David had many sons, and there seemed to be no clear line of succession. Adonijah, one of the sons, assumed that he was next in the line of succession and took steps to appoint himself co-regent with David, who was then in old age.

Nathan, however, intervened to ensure that Yahweh’s plan for the throne of Israel was fulfilled. He advised Bathsheba to go to David and remind him of a promise made to her that her son, Solomon, would succeed him on the throne (1 Kings 1:11-14). Nathan also supported Bathsheba’s claim by approaching David and confirming that Solomon was indeed the one to succeed him. Thus, through Nathan’s intervention, Solomon was anointed as king with David’s blessing, ensuring a relatively peaceful and orderly transition of power.

1 Chron 29:29 & 2 Chron 9:29 THE BOOK OF NATHAN THE PROPHET

The Book of Nathan the Prophet is mentioned in both 1 Chronicles 29:29 and 2 Chronicles 9:29. These verses suggest that Nathan wrote a historical account of King David’s reign, and that this account was preserved as a written record and was a source available to the compiler(s) of the Books of Kings and Chronicles. Material from it may also have been used in the Books of Samuel.

The mention of the Book of Nathan the Prophet in these verses reminds us that other texts and traditions existed as part of the religious and cultural landscape of ancient Israel, but did not become part of the biblical canon and have not survived.

2 Chron 29:25 NATHAN ASSISTED DAVID IN THE ORGANIZATION OF PUBLIC WORSHIP

2 Chronicles 29:25 describes the actions of Hezekiah, the thirteenth king of Judah, as he restores the worship practices of the temple in Jerusalem. The verse states:

‘And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet: for so was the commandment of the LORD by his prophets.’

From this verse we learn that temple worship traditions and instructions handed down by earlier generations, in this case from David, Gad, and Nathan, were observed for centuries. Three hundred years after their institution Hezekiah honoured these traditions and instructions; ensuring the continuity of religious practices for which Nathan the prophet had been partly responsible.

SUMMATION

Nathan the Prophet played an important role in the lives of two kings and in the development of Israelite religion and literature. He was important as a prophet of Yahweh and for his good interpersonal, political and organisational skills. He is credited with having prophesied to David about the future of his dynasty and the construction of the temple in Jerusalem. He also confronted David about his affair with Bathsheba and helped to facilitate the succession of David’s son, Solomon, to the throne.

In addition to his role as an advisor to the king, it seems that Nathan was also a writer and historian. According to 1 Chronicles 29:29 and 2 Chronicles 9:29, he wrote a history of the reigns of David and Solomon, called the ‘Book of Nathan the Prophet’.

Overall, Nathan’s historical significance lies in his role as a key figure in the history of ancient Israel. As prophet and counsellor to kings he played an important role in the political and religious affairs of the Israelites, and his writings and prophecies helped to shape their religious and cultural identity.

BIBLIOGRAPHIES

1) GENERAL BIBLIOGRAPHY

BOOKS

Alter, R. (2009). The David Story: A Translation with Commentary of 1 and 2 Samuel. W. W. Norton & Company.

Alter, R. (2013). Ancient Israel : the Former Prophets : Joshua, Judges, Samuel and Kings : a Translation with Commentary. New York: W.W. Norton & Company.

Anderson, A. A. (1989). 2 Samuel. Paternoster.

‌Auld, A. G. (2011). I & II Samuel : a Commentary. Louisville, Ky.: Westminster John Knox Press.

‌Baretz, J. (2015). The Bible on Location. U of Nebraska Press.

Barron, R. (2017). 2 Samuel. Grand Rapids, Michigan: Brazos Press, A Division Of Baker Publishing Group.

‌Brenner, A (1994). A Feminist Companion to Samuel and Kings. Sheffield: Sheffield Academic Press.

Beal, L. W. (2014). 1 & 2 Kings. InterVarsity Press.

Brueggemann, W. (2000). 1 & 2 Kings. Grand Rapids, Mich.: W.B. Eerdmans.

‌Brueggemann, W. (2012). First and Second Samuel. Louisville, Kentucky: John Knox Press.

Cartledge, T.W. (2001). 1 & 2 Samuel. Macon, Ga.: Smyth & Helwys Pub.

Chisholm, R.B. (2013). 1 and 2 Samuel. Grand Rapids, MI: Baker Books.

Franke, J. R. and Oden, T. C. (2014). Joshua, Judges, Ruth, 1-2 Samuel. InterVarsity Press.

Fox, E. (2014). The Early Prophets : Joshua, Judges, Samuel, and Kings : a New Translation with Introductions, Commentary, and Notes. New York: Schocken Books.

Galil, G. Levwinson-Gilboa, E. Maeir, A. M. and Kahn, D. (2012). The Ancient Near East in the 12th-10th centuries BCE : Culture and History : proceedings of the international conference, held at the University of Haifa, 2-5 May, 2010. Münster: Ugarit-Verlag.

Gordon, R.P. (1984). 1 & 2 Samuel. Sheffield: JSOT.

‌Huffmon, H. B. (2008). A Tale of the Prophet and the Courtier: A Responsive Reading of the Nathan Texts. In S. Dolansky (Ed.), Sacred History, Sacred Literature: Essays on Ancient Israel, the Bible, and Religion in Honor of R. E. Friedman on His Sixtieth Birthday (pp. 33–42). Penn State University Press.

Japhet, S. (2009). Kingship. In The Ideology of the Book of Chronicles and Its Place in Biblical Thought  (pp. 308–383). Penn State University Press.

Jones, G.H. (1990). The Nathan Narratives. Sheffield: Jsot Press.

Laffey, A. L. (1988). An Introduction to the Old Testament : a Feminist Perspective. Philadelphia: Fortress Press.

‌Lamb, D.T. (2021). 1–2 Kings. Zondervan Academic.

Lipinski, E. (2020). JERUSALEM IN THE BRONZE AGE AND IRON AGE I. In A History of the Kingdom of Jerusalem and Judah (Vol. 287, pp. 7–26). Peeters Publishers.

McKenzie, S. L. (2000). King David : a Biography. New York: Oxford University Press.

‌McShane, A. (1990). Lessons for Leaders. John Ritchie Ltd. Kilmarnock

McShane, A. (2002). I & II Kings. John Ritchie Ltd. Kilmarnock

MacLeod, F. (2016). 1 & 2 Kings: A Devotional Look at the Kings of Israel and Judah. Createspace Independent Publishing Platform.

Mann, T. W. (2011). 2 Samuel. In The Book of the Former Prophets (1st ed., pp. 171–242). The Lutterworth Press.

‌Nelson, C. M. (1982). 1 & 2 Kings, Interpretation : a Bible Commentary for Teaching and Preaching, Old Testament. Atlanta: John Knox Press.

Newsome, J.D. (1982). 1 Samuel, 2 Samuel. Atlanta (Ga.): Knox Pr.

Peters, F. E. (1985). Holy Land, Holy City. In Jerusalem: The Holy City in the Eyes of Chroniclers, Visitors, Pilgrims, and Prophets from the Days of Abraham to the Beginnings of Modern Times (pp. 3–41). Princeton University Press.

Petroelje, S.L. (2012). Discover 2 Samuel. Faith Alive Christian Resources

Rosenberg, J. (1986). King and Kin : Political Allegory in the Hebrew Bible. Bloomington: Indiana University Press.

‌Rossier, H.L. (2015). Meditations on 1 Kings. Irving Risch.

Rossier, H.L. (2015). Meditations on 2 Samuel. Irving Risch.

Segal, A. F. (2012). No Peace in the Royal Family. In Sinning in the Hebrew Bible: How The Worst Stories Speak for Its Truth (pp. 180–221). Columbia University Press.

Taylor, W. M. (1875). David, King of Israel: His Life and its Lessons, New York: Harper & Brothers

Willis, J. T., Graham P. M., Marrs, R. R. and Mckenzie, S. L. (1999). Worship and the Hebrew Bible : Essays in Honour of John T. Willis. Sheffield, England: Sheffield Academic Press.

Witherington, B. (2014). Courting the Prophets: Prophets and the Early Monarchy. In Jesus the Seer: The Progress of Prophecy (pp. 62–103). 1517 Media.

Woodhouse, J. and Hughes, R.K. (2015). 2 Samuel : Your Kingdom Come. Wheaton, Illinois: Crossway.

‌JOURNAL ARTICLES

Bishop, E. F. F. (1935). Why ‘Son of David’?. The Expository Times, 47(1), pp.21–25.

Bodner, K. (2001). Nathan: Prophet, Politician and Novelist? Journal for the Study of the Old Testament, 26(1), pp.43–54.

Bosworth, D. A. (2006). Evaluating King David: Old Problems and Recent Scholarship. CBQ, 68(2), pp. 191–210.

Bowman, J. (1989). David, Jesus Son of David and Son of Man. Ancient Near Eastern Studies, 27(0), pp.1–22.

Brown, R. M. (1984). The Nathan Syndrome: Stories with a Moral Intention. Religion & Literature, 16 (1), pp. 49–59.

Haran, M. (1999). The Books of the Chronicles ‘of the Kings of Judah’ and ‘of the Kings of Israel’: What Sort of Books were they?. Vetus Testamentum, 49(2), pp.156–164.

Harper, W. R. (1904). Constructive Studies in the Prophetic Element in the Old Testament. IV. Prophecy and Prophetism during the Davidic Period. The Biblical World, 24(1), pp. 47–58.

Harrington, D. J. (1991). ‘Jesus, the Son of David, the Son of Abraham …’; Christology and Second Temple Judaism. Irish Theological Quarterly, 57(3), pp.185–195.

Kalimi, I. (2016). Reexamining 2 Samuel 10-12: Redaction History versus Compositional Unity. CBQ, 78(1), pp. 24–46.

Kingsbury, J.D. (1976). The Title ‘Son of David’ in Matthew’s Gospel. Journal of Biblical Literature, 95(4), p.591.

Levin, Y. (2006). Jesus, ‘Son of God’ and ‘Son of David’: The ‘Adoption’ of Jesus into the Davidic Line. Journal for the Study of the New Testament, 28(4), pp.415–442.

Pagani, S. (2017). « Roi ou serviteur » ? La tentation du Prophète, ou le choix d’un modèle. Archives de Sciences Sociales Des Religions, 62(178), pp.43–68.

Reich, K.H. (2003). Teaching Genesis: A Present‐Day Approach Inspired by the Prophet Nathan. Zygon®, 38(3), pp .633–641.

Smith, S.H. (1996). The Function of the Son of David Tradition in Mark’s Gospel. New Testament Studies, 42(4), pp.523–539.

Van der Bergh, R. H. (2008) Deadly Traits: A Narratological Analysis of Character in 2 Samuel 11. Old Testament Essays, 21, pp.180-192.

Wantaate, F. (2019), Nathan as a Courageous Follower: An Inner Texture Analysis of 2 Samuel:1-14, American Journal of Biblical Theology, Vol. 19 (10)

2) BIBLIOGRAPHY FOR 2 Samuel 7:1-29 & 1 Chron 17:1-27 A ‘HOUSE’ FOR GOD AND A ‘HOUSE’ FOR DAVID.

BOOKS

Avioz, M. (2006). Nathan’s Oracle (2 Samuel 7) and its Interpreters. Bern ; Oxford: Peter Lang.

Eslinger, L. (1994). House of God or House of David. Sheffield Academic Press.

Janthial, D. (2013). L’oracle de Nathan et l’unité du livre d’Isaïe. Berlin: Walter de Gruyter.

Knoppers G. N. (2007). ‘Changing History: Nathan’s Oracle and the Structure of the Davidic Monarchy in Chronicles’, In M. Bar-Asher et al (eds), Shai le-Sara Japhet: Studies in the Bible, its Exegesis and its Language, (pp. 99-123). Jerusalem: The Bialik Institute

MacDonald, N. (2015). Covenant and Election in Exilic and Post-Exilic Judaism. Tübingen, Germany, Mohr Siebeck.

Schniedewind, W.M. (1999). Society and the Promise to David : the Reception History of 2 Samuel 7:1-17. New York: Oxford University Press.

JOURNAL ARTICLES

Avioz, M. (2004). Nathan’s Prophecy in II Sam 7 and in I Chr 17: Text, Context, and Meaning. Zeitschrift für die Alttestamentliche Wissenschaft, 116(4). pp. 542-554

Avioz, M. (2006). Josephus’ Retelling of Nathan’s Oracle (2 Samuel 7). Scandinavian Journal of the Old Testament, 20(1), pp. 9–17.

‌Cudworth, T.D. (2016). Yahweh’s Promise to David in the Books of Kings. Vetus Testamentum, 66(2), pp.194–216.

Johnston, G. H. (2011). The Nature of the Davidic Covenant in the Light of Intertextual Analysis. A Paper Presented to the Old Testament Narrative Literature Study Group National Meeting of the Evangelical Theological Society: San Francisco.

Knoppers, G. N. (1996). Ancient Near Eastern Royal Grants and the Davidic Covenant: A Parallel? Journal of the American Oriental Society, 116(4), pp. 670–697.

Kruse, H. (1985). David’s Covenant. Vetus Testamentum, 35(2), pp. 139–164.

Mroczek, E. (2015). How Not to Build a Temple: Jacob, David, and the Unbuilt Ideal in Ancient Judaism. Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Period, 46(4/5), pp. 512–546.

Phillips, A. (1966). The Interpretation of 2 Samuel xii 5-6. Vetus Testamentum, 16 (2), pp.242–244.

Sergi, O. (2010). The Composition of Nathan’s Oracle to David (2 Samuel 7:1–17) as a Reflection of Royal Judahite Ideology. Journal of Biblical Literature, 129(2), pp. 261–279.

Ttsevat, M. (1963). STUDIES IN THE BOOK OF SAMUEL: III The Steadfast House: What Was David Promised in II Sam. 7:11b—16? Hebrew Union College Annual, 34, 71–82.

Tsevat, M. (1965). The House of David in Nathan’s Prophecy. Biblica, 46(3), pp. 353–356.

Tsumura, D. T. (2010). Tense and Aspect of Hebrew Verbs in 2 Samuel 7:8-16—from the Point of View of Discourse Grammar. Vetus Testamentum, 60 (4), pp. 641–654.

Zimran, Y. (2014). “The Covenant Made with David”: The King and the Kingdom in 2 Chronicles 21. Vetus Testamentum, 64 (2), pp. 305–325.

‌3) BIBLIOGRAPGY FOR 2 Samuel 12:1-25 NATHAN, DAVID, BATHSHEBA AND URIAH

BOOKS

Afoakwah, J. D. (2015). The Nathan-David confrontation (2 Sam 12:1-15a) : a Slap in the Face of the Deuteronomistic Hero? New York: Peter Lang Edition.

Boda, M.J. (2021). A Severe Mercy : Sin and Its Remedy in the Old Testament. University Park, PA: Penn State University Press.

Karras, R. M. (2021). I Have Sinned Against the Lord: Sex and Penitence. In Thou Art the Man: The Masculinity of David in the Christian and Jewish Middle Ages (pp. 101–135). University of Pennsylvania Press.

McLaughlin, J. L. (2021). ‘Collateral Damage: Divine Punishment of Others for David’s Sins in 2 Samuel.’ In J. L. McLaughlin & C. Carvalho (Eds.), God and Gods in the Deuteronomistic History (pp. 143–159). Catholic University of America Press.

Koenig, S. M. (2018). Bathsheba Survives. University of South Carolina Press.

Mohammed, K. (2015). David in the Muslim tradition : the Bathsheba affair. Lanham, Maryland: Lexington Books.

Salisbury, J.E. (2001). Encyclopedia of Women in the Ancient World. Santa Barbara, Calif.: Abc-Clio.

‌The (2019). LIFE Women of the Bible. Time.

Widmer, M. (2015). David: Repentant Sinner, Priestly Intercessor, and Yhwh’s Change of Mind (2 Samuel 24). In Standing in the Breach: An Old Testament Theology and Spirituality of Intercessory Prayer (Vol. 13, pp. 224–250). Penn State University

JOURNAL ARTICLES

Abasili, A. I. (2011). Was it Rape? The David and Bathsheba Pericope Re-examined. Vetus Testamentum, 61(1), pp.1–15.

Berger, Y. (2009). Ruth and the David—Bathsheba Story: Allusions and Contrasts. Journal for the Study of the Old Testament, 33(4), pp. 433–452.

Berman, J. (2013). Double Meaning in the Parable of the Poor Man’s Ewe (2 Sam 12:1–4). Journal of Hebrew Scriptures, Vol. 13. Article 14.

Buford, M. A. (2009). The Nathan Factor: The Art of Speaking Truth to Power. Journal of Biblical Perspectives in Leadership, 2(2), 95-113.

Cohen, H.H. (1965). David and Bathsheba. Journal of the American Academy of Religion, XXXIII(2), pp.142–148.

Daube, D. (1982). Nathan’s Parable. Novum Testamentum, 24(3), 275–288.

Dorn, L. O. (1999). Untranslatable Features in the David and Bathsheba Story (2 Samuel 11–12). The Bible Translator, 50(4), pp. 406–411.

Firth, D. (2008). David and Uriah (With an Occasional Appearance by Uriah’s Wife) – Reading and Re-Reading 2 Samuel 11. 21. Old Testament Essays, 20/2, pp. 310-328

Garsiel, M. (1993). The Story of David and Bathsheba: A Different Approach. CBQ, 55(2), pp. 244–262

Jacobs, J. (2013). The Death of David’s Son by Bathsheba (II Sam 12:13-25): A Narrative in Context. Vetus Testamentum, 63(4), pp. 566–576.

Lasine, S. (1984). Melodrama as Parable: The Story of the Poor Man’s Ewe-Lamb and the Unmasking of David’s Topsy-Turvy Emotions. Research affiliated with Wichita State University

‌Létourneau, A. (2018). Beauty, Bath and Beyond: Framing Bathsheba as a Royal Fantasy in 2 Sam 11,1-5. Scandinavian Journal of the Old Testament, 32(1), pp.72–91.

Nicol G. G. (1998) David, Abigail and Bathsheba, Nabal and Uriah: Transformations within a Triangle, Scandinavian Journal of the Old Testament, 12 (1), pp. 130-145.

Schipper, J. (2007). Did David Overinterpret Nathan’s Parable in 2 Samuel 12:1-6? Journal of Biblical Literature, 126(2), pp. 383–391.

Van der Bergh, R. H. (2008). Is Bathsheba Guilty? The Septuagint’s Perspective. Journal for Semitics 17, no. 1 182-193.

4) BIBLIOGRAPHY FOR 1 Kgs 1:1-46; 4:5 SOLOMONS’S ACCESSION NARRATIVE

BOOKS

Finkelstein, I. and Silberman, N. A. (2007). David and Solomon. Simon and Schuster.

‌Kalimi, I. (2018). Writing and Rewriting the Story of Solomon in Ancient Israel. Cambridge University Press.

Miller, V. (2019). A King and a Fool?: The Succession Narrative as a Satire. Leiden, The Netherlands, Brill.

JOURNAL ARTICLES

Ball, E. (1977). The Co-Regency of David and Solomon (1 Kings I). Vetus Testamentum, 27(3), pp.268–279.

Frolov, S. (2002). Succession Narrative: A “Document” or a Phantom? Journal of Biblical Literature, 121(1), 81–104.

Langlamet, F. (1982). DAVID, FILS DE JESSÉ: UNE ÉDITION PRÉDEUTÉRONOMISTE DE L’« HISTOIRE DE LA SUCCESSION ». Revue Biblique (1946-), 89(1), pp. 5–47.

Willis, J., Pleffer, A., & Llewelyn, S. (2011). Conversation in the Succession Narrative of Solomon. Vetus Testamentum, 61(1), pp. 133–147.

Posted in Exposition

OUTLINE OF THE BOOK OF EZEKIEL

Posted on by writtenexposition

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

The material is arranged in five blocks:

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

1:1-3 – Introduction and superscription

1:4-28 – Vision of the glory of YHWH

2:1 – 3:27 – Ezekiel’s Commission

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

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

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

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

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

12:1 – 14:23 – False Prophets

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

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

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

18:1-32 – Individual responsibility

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

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

21:1-32 – The sword of destruction

22:1- 31 – Sinful Jerusalem

23:1-49 – Two unfaithful sisters

24:1-14 – Sayings on the cooking pot

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

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

25:1-7 – Against Ammon

25:8-11 – Against Moab

25:12-14 – Against Edom

25:15-17 – Against the Philistines

26:1 – 28: 19 – Against Tyre

28:20 -26 – Against Sidon

29:1 – 32:16 – Against Egypt

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

33:1-20 – The prophet as watchman

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

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

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

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

35:1-15 – Oracle against Edom

36:1-38 – Renewal promised to Israel

37:1 -14 – The valley of dry bones

37: 15-28 – Two sticks – reunification

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

PART 5 – THE NEW ISRAEL – CHAPTERS 40-48

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

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

47:1-12 – The life-giving river

47:13-48:35 – The Land and the City

Posted in Exposition

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