"If the righteous scarcely be saved, where shall the ungodly and the sinner appear?"

1P 4

BIBLE STUDY --- BOOKS OF THE TANAKH {TREISAR}

BOOK OF JOEL

Old Testament book; second of the Minor Prophets.

AUTHOR

In the first verse the contents of the book of Joel are described as the “message” of Adonai that “came to Joel, the son of Pethuel.” We are told nothing more in Scripture about Joel or Pethuel. The name Joel was common; there are 13 different Joels in the Old Testament. From what is said in the book, it would seem that Joel was not a priest but was closely associated with the priests of the temple, and in all probability a man of Jerusalem. More than that we cannot say.

DATE

Many different views of the date of Joel have been taken by those who have studied this book carefully; thus, it is difficult to be dogmatic. The book may be dated to a time after the return to Jerusalem of the Jewish exiles who had been in Babylon -- more precisely, to a time after Nehemiah’s work of rebuilding the walls of Jerusalem {c. 400 BC}. Reasons given in support of this are as follows:

1 -- Joel 3:2 says that the people of Judah and Jerusalem had been scattered among the nations and their land divided up, but they have been brought back, and their city once again has its walls {2:9}.
2 -- When a call is issued to prayer and fasting, the priests and elders are to take the lead {1:13; 2:16-17}. There is no mention of a king at any point in the book. There were kings until the time of the exile, but not for 400 years after it.
3 -- The preexilic prophets -- Amos, Hosea, Isaiah, Micah, and Jeremiah -- were often critical of the people for offering sacrifices while they departed from the ways of Adonai in their daily lives. Postexilic prophets like Haggai and Malachi offer encouragement and deep concern for the offering of sacrifices. In the preexilic prophets there was constant rebuke of the people for their worship of idols; this was not a problem with the people after the exile. In both these concerns Joel seems to fit better the postexilic than the preexilic scene.
4 -- There is no reference to the northern kingdom of Israel in this book. Much is said of Judah and Jerusalem; when “Israel” is spoken of, the reference seems to be to the same people {2:27; 3:16}. We would expect to find a different way of speaking before the fall of the northern kingdom to the Assyrians in 722 BC.
5 -- The other kingdoms referred to are Edom, Tyre and Sidon, the Philistines, and the Greeks. There is no mention of Syria, Assyria, and Babylonia, the inveterate enemies from whom the people suffered so much in preexilic days. Those mentioned were certainly significant to the people in postexilic times, and only then are the Greeks of importance on the Palestinian scene.

Some scholars think there is no great strength in these arguments and that everything in the book can be made to fit a much earlier date. It has sometimes been argued that the book is deliberately placed in the Hebrew Scriptures alongside the two eighth-century BC prophets Hosea and Amos. But the order of the books in the prophetic canon does not determine their date. The postexilic Obadiah stands between the eighth-century BC prophets Amos and Micah, and in fact in the Greek Old Testament Joel was placed in a different position from its place in the Hebrew Bible. Most likely Joel and Amos stand together, as Amos 1:2 has the same words found at the close of the book of Joel {Joel 3:16}. Some of those who favour a preexilic date for the book place it in the ninth century, in the early period of the reign of Joash when the king was too young to actually function as ruler of the land. Others place it sometime shortly before the death of Josiah in 609 BC because of the reference to the enemy coming from the north {as in Jeremiah} and because of the appeal to the people {like Jeremiah’s appeal} to return to Adonai with all their hearts {2:12}.

CONTENT

1:1-12

A plague of locusts more devastating than any that past generations had experienced had come on the land {verses 2-4}. Drinkers were summoned to see the grapevines devastated and the fig trees stripped {verses 5-7}. People were called to mourn at the sight of fields laid waste -- especially the priests, as they would no longer be able to bring cereal and drink offerings to Adonai {verses 8-10}. Farmers must grieve over the ruin of their harvest, in anguish at the loss of the fruits of the land {verses 11-12}.

1:13-20

Because of what had happened, the people were called to prayer and fasting; the priests were to come before Adonai in sackcloth, grieving that no offerings could be brought {verse 13}. Elders and people alike must come to the temple to pray {verse 14}. Such a time of crisis, with the crops lost and the sheep and cattle having no pasture, was to be seen as foreshadowing the great coming Day of Adonai, for which everyone should be prepared {verses 15-18}. The prophet himself could only cry out to YHVH when he saw the devastation of the land {verses 19-20}.

2:1-11

In this section the prophet speaks of a time when YHVH’s judgment threatens the whole land. It is a time for the alarm to be sounded, when a great and powerful “people” come up on the land, a more threatening foe than any known before. Further, it is a warning of the coming “Day of Adonai,” “a day of darkness and gloom” {verses 1-2}. The land is devastated as by fire; what was like the Garden of Eden becomes a wilderness {verse 3}. This invasion is like that of cavalry and the sound of the insurgents like “the rumbling of chariots.” Everyone is in anguish at their advance. They march like warriors, burst through the weapons, scale the walls of the city, and come into the houses like thieves {verses 4-9}. Some have taken this description to be a picture of armies of nations who are the foes of Israel, used by Adonai in judgment on His own people. But in that they are described as horses in battle, their noise like “the rumbling of chariots,” their advance “like a mighty army moving into battle,” it seems that the locust plague is still in mind. Yet the dark cloud of the locusts in the sky and their terrible effect on the land foreshadows the great day when Adonai will speak and act in judgment on all peoples. Then heaven and earth will tremble; sun, moon, and stars will be darkened {verses 10-11}.

2:12-17

The prophet repeatedly calls the people to Adonai in humility and penitence so that His mercy and grace may be found. Then it will be possible “to offer grain and wine to Adonai your YHVH as before” {verse 14}. A fast is to be appointed, a solemn assembly of young and old called. Even the newlyweds are to come. The priests must lead the people in prayer to YHVH to spare His people {verses 14-17}.

2:18-27

According to this passage, it seems that the people did turn to YHVH as the prophet required; in response, Adonai had compassion on them and assured them of renewing their grain, wine, and oil, and removing their reproach {verses 18-19}. The “armies from the north” would retreat, and YHVH would restore the pastures of the land, its fruit trees, and its vines {verses 20-22}. The people would rejoice, and with the blessing of the early and late rains the land would again be abundantly productive. The losses from the locust plague would be made good {verses 23-25}. People would eat food in plenty and praise YHVH. They would know that the one great living YHVH was among them, and they would not be put to shame anymore {verses 26-27}.

2:28-32

The prophet also saw that the blessing experienced in this renewal after the plague of locusts foreshadowed greater blessings to come, just as the judgment experienced brought the warning of the great and terrible Day of Adonai to come. YHVH would do greater things for His people in the future; in particular, He would pour out His Spirit on men and women, young and old, slave and free {verses 28-29}. There would be awe-inspiring signs in heaven and on earth {verses 30-31}. All who called on the Name of Adonai would know His salvation {verse 32}.

3:1-15

The meaning of the Day of Adonai for Israel as a nation and its significance for all nations must be realized. YHVH’s people would find restoration by turning to Him; those who had scattered them, taken their land, and sold them as slaves would come under His judgment {verses 1-3}. Tyre and Sidon and the Philistines especially would have to give account for what they had done, taking Adonai’s silver and gold, removing His people from their land, and selling them as slaves to the Greeks. The sons and daughters of these slave traders would in turn be sold as slaves {verses 4-8}. So, the nations must be prepared for war -- to melt their ploughshares into swords and to beat pruning hooks into spears -- but not for a battle between human armies. Those who have fought against the living YHVH must reckon with Him as a Mighty Warrior {verses 9-11}. This Mighty Warrior is coming to execute judgment. The scene changes from a battleground to a court of justice; great crowds will stand before Adonai “in the valley of decision” on the Day of Adonai, which is a day of dread darkness for those who have made themselves enemies of the Almighty {verses 12-15}.

3:16-21

After men have spoken and done their worst, YHVH will speak and act. He will show Himself to be His people’s “refuge and strength” {verse 16}. Their city will then be kept from invasion by strangers {verse 17}. Their land will be wonderfully productive {verse 18}. Because of what Egypt and Edom have done in violence to Judah, they will be desolate {verse 19}. Israel will be avenged and restored, and to all it will be clear that Adonai’s home is in Jerusalem with His people {verses 20-21}. This account of the contents of the book is based on the view that Joel experienced a plague of locusts in his day and that he saw this as a warning of a greater judgment of YHVH to come. At the same time, he also spoke of a greater restoration and blessing when the people turned back to YHVH with prayer and fasting. Others see the enemies throughout the book as human foes, at least in chapter 2. Some think of the whole book as prophetic of battles to come, and in particular of a final battle of Adonai against those who have made themselves His enemies. Some think of two prophets, or two parts of the book written at different times. But the view of the book taken above seems exposed to the fewest difficulties and makes good sense and meaning of the whole.

MESSAGE

What can be said finally of the abiding significance of the message of Joel? His, like that of most of the Old Testament prophets, was a message of mercy and judgment. Such a catastrophe as a plague of locusts was a warning of YHVH’s judgment of all men and nations, within history and ultimately at the great Day of Adonai at the consummation of history, when all will be gathered before Him. The message of Joel, with its challenge to repentance arising from the events of his time, can be set alongside the words of Yeshua Himself when He was asked about those who had suffered in the catastrophic events of His time. When asked whether they were worse sinners than others, He answered in the negative, but with the warning, “Unless you repent, you will all of you come to the same end” {Luke 13:5}. The word of YHVH through Joel called people to turn back to Him to find His mercy; then to the assurance of mercy was added the hope of the greater things that YHVH in His goodness would do. He would pour out His Spirit freely on all. These words of promise {Joel 2:28} were made more significant than any others in the book of Joel by their quotation in the New Testament in Peter’s sermon on the day of Shavuot {Acts 2:16-21}. They stand true for the believers ever since that beginning of their fulfilment, and with them stands Joel’s great assurance that YHVH makes His home in the midst of His people and that those who turn to Him will never be ashamed.

BIBLE STUDY --- BOOKS OF THE TANAKH {TREISAR}

BOOK OF HOSEA

First of the 12 minor prophets in the traditional arrangements of the Old Testament books. It was written in the last part of the eighth century BC. Hosea’s prophecies were proclaimed to the northern kingdom of Israel in the final years of its existence. Hosea was the only prophet to reside in the northern kingdom and also to preach there. YHVH commissioned Hosea to reveal the widespread apostasy and corruption in the northern kingdom and to exhort his fellow countrymen to repent and return to YHVH. Hosea had the unique privilege of illustrating -- in his own life -- the steadfast Covenant love that YHVH had for Israel.

AUTHOR

Hosea’s ministry extended over a period of at least 38 years {c. 753–715 BC}, and he appears as a knowledgeable individual, whether he was a peasant or a member of the wealthier class in Israel. Hosea’s marriage to the prostitute Gomer may have been controversial in his own day, and it has certainly caused a great deal of controversy among Bible students and commentators. It seems best to recognize that Gomer was a publicly known harlot whom Hosea was commanded to marry for the purpose of illustrating Israel’s apostasy and YHVH’s steadfast Covenant love.

AUTHENTICITY

The authenticity and unity of Hosea is not seriously questioned, even by higher criticism. But two areas of controversy are:

1 -- passages that refer to Judah {e.g., 1:1, 7, 11; 4:15; 5:5, 10-14; 6:4, 11; 8:14; 11:12; 12:2}, and
2 -- those sections that refer to future blessing or national deliverance {e.g., 11:8-11; 14:2-9}.

Hosea’s references to Judah however, could be expected from a man of YHVH chagrined by the separation of Israel from the legitimate Davidic line. The northern kingdom, with its ungodly kings, was on the verge of judgment from YHVH. Hosea evidently had received divine revelation concerning his dealings with Judah as well as Israel. The references to the future blessings and deliverance of Israel do not neutralize the condemnation of the sins of Israel, any more than Hosea’s constant love for and reconciliation with adulterous Gomer neutralizes her sin. Restoration and forgiveness need not ignore guilt.

BACKGROUND

Hosea lived during the prosperous days of the northern kingdom of Israel under Jeroboam II {793–753 BC}. He also saw its defeat and the deportation of its people after the invasion by the Assyrians {722 BC}. In Hosea 1:1 the following kings are named: from the southern kingdom of Judah -- Uzziah, Jotham, Ahaz, and Hezekiah; and from the northern kingdom of Israel -- Joash and Jeroboam. Uzziah was a contemporary of both Joash and Jeroboam. Ahaz was king of Judah when Israel was taken captive by Assyria. Hezekiah may have been a co-regent with Ahaz at the time of the Assyrian captivity.
Jeroboam reigned over Israel for 41 years and followed the evil example of his father, Nebat {2 Kings 14:23-24}. Though Israel was prosperous and successful during Jeroboam’s reign, the corruption in the government and the degeneracy in the spiritual lives of the people set the stage for more tumultuous times in the days of subsequent kings and paved the way for the fall of Israel. The rich landowners {including the king} oppressed the peasants and caused the lower-class landowners to migrate from the farms to the cities. The social repercussions were soon to engulf Israel in a wave of corruption. Anarchy was a product of those times {Hosea 4:1-2; 7:1-7; 8:3-4; 9:15}.

DATE

Hosea’s prophetic ministry commenced with the reign of Jeroboam II {793–753 BC} and extended to that of Hezekiah of Judah {715–686 BC}. Several factors indicate that Hosea continued prophesying under Hoshea of Israel {732–722 BC}:

1 -- “Shalman” {Hosea 10:14} may be Shalmaneser of Assyria, who invaded Israel early in the reign of Hoshea {2 Kings 17:3}.
2 -- “Jareb” {Hosea 5:13; 10:6} may be Sargon II {722–705 BC}.
3 -- Predictions of the Assyrian invasion appear to refer to an imminent event {10:5-6; 13:15-16}.
4 -- Mention of Egypt and Israel’s dependence on that nation seem to fit the reign of Hoshea {7:11; 11:11}.

These factors confirm that the compilation of Hosea’s messages may have taken place very near to the time of Israel’s fall {722 BC}.

ORIGIN AND DESTINATION

Hosea prophesied while residing in Israel. He refers to the king in Samaria as “our king” {Hosea 7:5}. His descriptions of Israel show that he was familiar with the geography of the northern kingdom. Gilead is mentioned by Hosea as though he knew that area from personal observation {6:8; 12:11}. Hosea was probably the only prophet to the northern kingdom who actually lived there throughout his ministry.

PURPOSE

Hosea proclaimed to Israel the need to repent and return to YHVH. He presented the YHVH of Israel as a patient and loving YHVH Who remained faithful to His Covenant promises. This emphasis is characteristic of Hosea {cf. 2:19}. “Loving-kindness” is the word that best represents the Covenant faithfulness and love of YHVH, and Hosea’s family life was a living illustration of that loving-kindness.

CONTENT

The major divisions and topics of the book of Hosea may be outlined as follows. The first three chapters of Hosea are concerned with the example of Hosea’s life, stressing Hosea’s faithfulness and love for his unfaithful wife. YHVH commanded Hosea to marry the harlot Gomer and to have children by her {1:2–3:5}. This command has caused difficulties for some commentators, since priests and prophets in Israel simply did not marry prostitutes. Medieval Jewish writers therefore, regarded the material as symbolic but unhistorical. Some later scholars drew a distinction between chapters 1 and 3, regarding the latter as an intimate description by Hosea of his marriage; the first chapter was held to contain rather general recollections of his early days as a prophet. Other commentators regarded both chapters as literal fact, while certain scholars thought that chapter 1 was historical whereas chapter 3 represented an allegorical interpretation of the marriage by Hosea himself. Needless to say, the sexual activities of Gomer have also been discussed widely. Two views predominate:

1 -- Gomer was a faithful wife to Hosea in their early years of marriage. “A wife of harlotry” {1:2}, which is not the common term for “prostitute,” has reference to her sinful and wayward nature, which YHVH later caused to be exposed as an illustration of Israel’s idolatry.
2 -- Gomer was a publicly known harlot whom Hosea was commanded to marry in order to illustrate Israel’s idolatry and YHVH’s faithful and steadfast love.

This latter view seems to have the greatest appeal to evangelical scholars, and is the simplest interpretation within a literal, grammatical, and historical framework of Bible interpretation. Why it was necessary for her to be ransomed by Hosea is not evident, nor is it known why part of the price was paid in grain and the remainder in money. Perhaps the entire transaction was meant to symbolize YHVH’s deliverance of Israel from future exile, although as far as it is known, the 10 northern tribes did not return from exile in Assyria. Such an interpretation could hardly apply to Judah, since Hosea’s message was not directed at the southern kingdom, although Judah did receive a warning {6:11}. The children born to Hosea and Gomer were given symbolic names. The first child was a son named Jezreel {1:4a}, signifying YHVH’s judgment on the house of Jehu for Jehu’s slaughter of the house of Ahab in the valley of Jezreel {2 Kings 10:1-11, 30}. Lo-ruhamah was the second child {Hosea 1:6a}, whose name means “not compassioned or pitied.” The judgment of Israel was thus symbolized. The spiritual corruption of the northern kingdom had run its course, and it would be defeated and taken away into captivity {1:6b}. Lo-ammi was the third child, a second son, whose name means “not my people” {1:8-9}. This rejection of Israel as YHVH’s Covenanted people was to be temporary {1:10–2:1}. YHVH’s Covenant promises to Abraham {cf. 1:10; Genesis 22:17} and to Moses {Exodus 19:1-7} would be fulfilled in spite of the disobedience of any particular generation. Not satisfied with her relationship to her husband, Gomer sought other lovers. Israel pursued the same elusive satisfaction in her flirtation and adultery with heathen deities. The good that their merciful YHVH had bestowed upon them they attributed to pagan gods {Hosea 2:8, 12}. Repentant Israelites would return to their first love after discovering that there was no lasting satisfaction in their season of sin. Hosea’s declaration of divorce from Gomer for her adultery depicts YHVH’s divorce from Israel for her adultery {Hosea 2:2; cf. Jeremiah 3:1–4:2}. Their children represent the individual members of the nation of Israel in Hosea’s day {Hosea 2:2-5}. The illustration of restoration in chapter 3 highlights a concise summary of Israel’s history. Israel’s bondage to sin and satan {cf. Hebrews 2:14-15} is symbolized by the price paid by Hosea for Gomer {Hosea 3:2}. The price was that of a female slave, since Gomer had become the slave of her adultery {cf. Exodus 21:32}. The days of Gomer’s isolation, like the days of Israel’s exile, were established for cleansing {Hosea 3:3; cf. Deuteronomy 21:13; 30:2}. After the exile period {“afterward”}, and “in the latter days,” Israel will return to her husband to enjoy the blessings of the renewed relationship. In a messianic reference, David “their king” will be resurrected to lead Israel to Adonai {Hosea 3:5}. The last major section of Hosea deals in detail with what has already been illustrated and briefly explained in chapters 1–3. Israel’s apostasy {4:1–7:16}, punishment {8:1–10:15}, and restoration {11:1–14:9} are prophesied by Hosea. Israel was totally given over to ungodly activities and had separated itself from YHVH {4:1-2; cf. Exodus 20:1-17}. The people had rejected the Word of YHVH through their own indifference and the deception of the priests {Hosea 4:6-9; cf. Isaiah 5:13; Amos 8:11-12; Zephaniah 1:6}. Israel followed the example of corrupt spiritual leaders in the same way her kings followed the corrupt leadership of their predecessors {Hosea 4:9}. In place of YHVH’s Word, Israel turned to idolatry and divination for guidance {verses 12-13}. Finally, Israel lost its priestly character {4:6; cf. Exodus 19:6} because the priests were chiefly responsible for national apostasy {Hosea 5:1}. Upon revealing his case against the northern kingdom, YHVH then issues a caution {5:8-14}. The trumpet will be raised in the hills of Benjamin {verse 8}, the buffer zone between Israel and Judah. The alarm in that region will indicate that Israel is being overrun and Judah is endangered {verses 9-12}. The northern kingdom had depended upon the commandment of man, not YHVH {verse 11}. Israel had turned to Assyria for aid but received treachery and defeat at its hands {verse 13}. In this prophecy of the fall of Israel to the Assyrians {722 BC}, Hosea depicts YHVH as the ultimate chastiser {verse 14}. YHVH’s call for repentance comes hard upon the heels of the revelation of chastisement {5:15–6:3}. {The division of chapters at this point is unfortunate. Hosea 6:1-3 belongs with 5:15.} The exhortation to return to YHVH could have been Hosea’s own heart response to the revelation he had received. However, it is best to take 6:1-3 as the words employed by the future returning remnant. Assyria did not offer healing, nor would any other nation, but YHVH will heal Israel spiritually, politically, and physically {6:1; cf. Exodus 15:26; Deuteronomy 32:39; Isaiah 53:5; Ezekiel 37:1-14; Malachi 4:2}. After the call to repentance, YHVH returns to His concern for Israel {Hosea 6:4-11; cf. 4:15}. Israel has turned from its Creator and has disobeyed His message {6:7}. Gilead is but one example of the murderous character of Israel {verse 8}. Even the priests are known for their violence {6:9; cf. 1 Samuel 2:12-17; Jeremiah 5:31}. The sin of Israel is “horrible” {Hosea 6:10}. Chapter 7 presents YHVH’s conclusion concerning Israel. Every attempt of YHVH to bring Israel to repentance only reveals more fully the extent of their sin {7:1}. They believe they can sin without YHVH taking account {Hosea 7:2; cf. Psalm 90:8; Matthew 12:36-37}. Their leaders rejoice that the people are as wicked as the king and the princes themselves {Hosea 7:3}. All Israel is characterized by habitual adultery {verse 4}. Israel has not separated itself from the heathen {Hosea 7:8; cf. Exodus 34:12-16; 2 Corinthians 6:14–7:1}. Like “a cake not turned” {Hosea 7:8}, Israel is not well balanced spiritually or politically but has one side done to a turn and the other side raw. In the area of foreign affairs, Israel has flitted about from Egypt to Assyria and back again “like a silly dove” without understanding {Hosea 7:11}. They did not seek Adonai’s counsel in their time of need but depended upon worldly powers. The lack of faith in YHVH and the lack of separation from sin will bring chastisement from YHVH {Hosea 7:12; cf. 1 Corinthians 11:32; Hebrews 12:5-15}. Chapter 8 deals with Israel’s reaping of judgment {cf. Hosea 8:7}. An alarm is sounded to warn the people of the approach of the Assyrians {Hosea 8:1; cf. Ezekiel 17:2-21}. They would come against Israel {Hosea 8:1} because of their transgression of the Sinai Covenant {cf. Deuteronomy 27:9–29:29} and disobedience to the Law of Moses. Crying falsely to YHVH for deliverance from His rod of punishment {cf. Isaiah 10:5}, Israel will receive no answer and Assyria will continue to pursue the 10 tribes {Hosea 8:2-3}. Other reasons for YHVH’s judgment include setting up kings without YHVH’s direction {verse 4a} and idolatry {verses 4b-6}. Israel’s sacrifices were unacceptable because of the nation’s disobedience {cf. 1 Samuel 15:22; Isaiah 1:11-15}. Thus, they would go into exile just like the earlier exile in Egypt {Hosea 8:13}. The theme of exile is continued in chapter 9 of Hosea. There is no joy for Israel {verse 1}. The produce of the land will not sustain her because she will no longer dwell in the land {verses 2-3}. Some Israelites will flee to Egypt in exile, while others will be taken captive to Assyria. All the sacrifices will cease and the sacrificial wines and meats will be drunk and eaten to satisfy their own needs {verses 4-5}. Those Israelites who flee to Egypt will be slain by the Egyptians {verse 6}. The recompense of Israel’s evil is further described in chapter 10. Israel is like a luxuriant vine {10:1}, but its bounty is misappropriated, being poured out as sacrifice on heathen altars. They are guilty before YHVH, and he is about to destroy their altars and take away their king {verses 2-3}. Gibeah is mentioned again {cf. 9:9}, reminding Israel that apostasy is not only infectious, it is also indelible {10:9}. The “two crimes” of verse 10 may refer to the two calf idols in Bethel and Dan that brought chastisement from YHVH. The punishment will be a sentence of hard labour under a heavy yoke {verse 11}. Chapters 11 through 14 close the prophecies of Hosea with a message concerning the restoration of Israel at a future time. The steadfast love of the Father is first given as the ground of future restoration {11:1-12}. Israel, as a nation, had been called out of Egypt as a son of YHVH {Hosea 11:1; cf. Exodus 4:22-23}. Yet Israel did not return the Father’s love, but sought pagan alliances {Hosea 11:5} that would only bring judgment upon them {verses 5-7}. The words of YHVH reveal His irreversible judgment in His absolute holiness and righteousness {12:1–13:16}. The sins of Israel can only be responded to with just recompense {12:1-2}. The responsibility for the destruction of the northern kingdom rests upon Israel herself. In spite of Israel’s sin, YHVH can yet be her help {13:9}. Israel should have repented quickly, but she did not {13:13}. Yet the mercy of YHVH would ultimately bring about the death of death itself so that Israel might live -- spiritually, politically, and perhaps physically {Hosea 13:14; cf. Ezekiel 37:1-14; Daniel 12:1-2, 13}. Chapter 14 of Hosea sets forth the Father’s loving invitation for Israel to repent and return to Him in confession, prayer, and praise {Hosea 14:2}. “Calves of our lips” {verse 2} refers to the thank offering, which normally included young bulls {Exodus 24:5; Leviticus 7:11-15; cf. Psalms 51:17-19; 69:30-31; Hebrews 13:15-16}. Part of Israel’s confession will involve recognizing that there is no salvation in either Assyria {political alliance} or idols {Hosea 14:3}. YHVH repeatedly promises blessing to Israel in their restoration {note “I will,” 14:4-5}. YHVH will heal Israel spiritually, love them freely, prosper them completely, and protect them fully {verses 4-7}. Israel will be as beautiful as the lily, durable as the cedar, and fruitful as the olive tree.

MESSAGE

The primary emphasis of Hosea is summarized in the last verse {14:9}. The wise will live godly lives, and the foolish will live ungodly lives. The godly will have restoration, victory over death {13:14}, and blessing {14:4-7}. Idolatry is essentially anything that usurps the sole place of YHVH in the human heart. In place of YHVH’s counsel, aid, blessing, and salvation, Israel had substituted heathen deities {4:12-19}, national pride {5:5}, religious ceremony {6:6}, political expediency {7:3}, political alliances {7:11}, civil government {8:4}, building projects {8:14}, selfish affluence {10:1}, and idolatry {13:2}. Only in YHVH could they find true blessing and security {13:4, 9; 14:4-7}. Apostasy is presented by Hosea as infectious. The cycle of apostasy may begin with the spiritual leaders or with the people and spread from one to the other {4:9}. Apostasy is punished according to the degree of responsibility {5:1; 13:9; 14:4}.

Thought for Today: Tuesday October 28

The human mind – like nature itself – abhors a vacuum. If our minds and hearts are not filled with YHVH’s truth, something else will take His place: cynicism, occultism, false religions and philosophies, drugs, alcohol etc., the list is endless. Already a terrifying spiritual and moral tide of evil has loosed most of the world from its spiritual moorings. Ideas that could easily destroy our freedoms are rushing into the vacuum that results when societies turn from the moral truths found in Scripture. May we, who knows YHVH’s truth stay committed to the principles outlined in His Word. Above all, may we be the Salt and Light in this world, Proclaiming YHVH’s Righteousness and love to a confused and dying world.

FROM THIS WEEK’S TORAH PORTION – LEK-L’KA:

“And He brought him outside and said, ‘Look now toward the heavens, and count the stars if you are able to count them.’ And He said to him, ‘So are your seed.’ And he believed in YHWH, and He reckoned it to him for righteousness.”

FROM THIS WEEK’S TORAH PORTION – LEK-L’KA:

“And YHWH said to Avram, ‘Get yourself out of your land, from your relatives and from your father’s house, to a land which I show you. And I shall make you a great nation, and bless you and make your name great, and you shall be a blessing! And I shall bless those who bless you, and curse him who curses you. And in you all the clans of the earth shall be blessed.’ So Avram left, as YHWH had commanded him, and Lot went with him. And Avram was seventy-five years old when he set out from Charan. And Avram took Sarai his wife and Lot his brother’s son, and all their possessions that they had gathered, and the beings whom they had acquired in Charan, and they set out for the land of Kena’an. And they came to the land of Kena’an. And Avram passed through the land to the place of Shekem, as far as the terebinth tree of Moreh. At that time the Kena’anites were in the land. And YHWH appeared to Avram and said, ‘To your seed I give this land.’”

“YHWH said to Avram, ‘Now lift up your eyes and look from the place where you are, northward and southward and eastward and westward, for all the land which you see I shall give to you and your seed forever. And I shall make your seed as the dust of the earth, so that, if a man could count the dust of the earth, then your seed also could be counted. Arise, walk in the land through its length and its width, for I give it to you.’”

“And I shall establish My covenant between Me and you and your seed after you in their generations, for an everlasting covenant, to be Elohim to you and your seed after you. And I shall give to you and your seed after you the land of your sojournings, all the land of Kena’an, as an everlasting possession. And I shall be their Elohim.”

In Acts 14, Paul and Barnabas confront the Jewish and pagan religious establishments before sidestepping them both to build a new network of home fellowships among believing Jews and Gentiles who preferred God's truth over man's traditions.

BIBLE STUDY --- BOOKS OF THE TANAKH {NEVI’IM}

BOOK OF EZEKIEL --- PART 3

ORACLES AGAINST THE NATIONS {25:1–32:32}

Ammon, Moab, and Edom were Israel’s neighbours to the east. Because they were ethnically related to Israel, they were not attacked by the Israelites on their march to the Promised Land. Ammon and Moab were descendants of Lot, Abraham’s nephew, and the Edomites descended from Esau, the brother of Jacob. Although YHVH forbade war with them, relations between Israel and its eastern neighbours were always tense. Israel had been overrun by the Ammonites for a time, and Israel was never successful in controlling the Edomites’ competitive trade relations. Those neighbouring nations joined the Babylonian attack against Jerusalem and rejoiced when Jerusalem fell and the temple was devastated {Ezekiel 25:3-12}. They were ready to take over and loot Judah’s cities, and to instigate trouble in a time when Jerusalem was distressed. Therefore, says Ezekiel, YHVH’s judgment will also extend to Ammon, Moab, and Edom {verses 4-14}. The Philistines had been Israel’s enemy to the southwest. During the period of the judges and the united monarchy, the Philistines had controlled much of Israel’s territory. King David successfully limited the Philistine threat by confining them to their own territory. But in Ezekiel’s day they were still considered Israel’s “everlasting” enemy {25:15}, possibly intensified by Philistine support of the Babylonian invasion of Judah. The city of Tyre had received reports of the overthrow of Jerusalem and was ready to exploit the opportunity for its own advantage {26:2}. Tyre’s trade position was unrivalled; its ships crossed the seas to exchange goods with many distant lands {Ezekiel 27}. But Tyre would soon be broken by the Babylonians, its wealth dried up with the destruction of the fleet and the murder of its sailors {27:26}. The prince of Tyre is singled out in chapter 28, but verse 12 refers to the “king” of Tyre. Interpreters disagree whether they are one person or two. Those who distinguish between the two understand the prince of Tyre to be the ruler of that city, but they consider the “king” of Tyre to represent satan {28:13-15}. The Garden of Eden with all its splendour is an appropriate setting for the original glory of an angelic satan before his fall. But there is no reason within the context to distinguish between the prince and the king of Tyre. Each is said to have exalted himself, and both took authority over men as if they were gods and enjoyed all the splendour and royalty that belong to YHVH. And both prince and king fall from their high position. The passage is a magnificent example of Ezekiel’s literary ability. He draws a glorious picture of the Garden of Eden, reworking the same theme as he depicts the glory and fall of the king of Tyre. Ezekiel presents him as a cherub, in accordance with the local belief that the king was divine. He wore the finest clothing, with nine kinds of precious stones {verse 13}. Though YHVH had elevated him to the royal throne {verses 13-14}, the king’s heart turned to materialism and to religious and judicial corruption {verses 16-18}. In a sense the king {prince} represents the people of Tyre. They were all guilty of corruption, injustice, and violence. If YHVH judged His Covenant people for their perversion of justice and for their sins, His judgment would surely come also on the city of Tyre {verses 18-19}. When the Babylonians marched on Tyre, they laboriously built a jetty from the mainland to the city. At the same time Tyrian ships loaded with goods and treasures sailed out across the Mediterranean, so that when Nebuchadnezzar’s troops finally breached the walls, little loot could be taken {29:18}. The city of Sidon also cheered Jerusalem’s destruction. Sidon was a port city in Phoenicia, to the north of Tyre. By pestilence and war, the inhabitants of Sidon would learn the justice of Israel’s YHVH. Six nations {Ammon, Moab, Edom, Philistia, Tyre, and Sidon} scorned Israel at the fall of Jerusalem. Because YHVH had invested His holiness in the temple of Jerusalem and in His people, the temple’s destruction and the people’s exile signified to the nations that Israel’s YHVH was impotent. They did not realize that the reason for Israel’s fate was YHVH’s intolerance of His people’s sin. YHVH’s holiness required the punishment of sin, and it also required vindication for His Name {28:22-23}. YHVH was still concerned for His people, that Israel might know He had removed the scorn of their neighbours {verse 24}. In the restoration of Israel Adonai would further manifest His holiness before the nations. Israel would receive back the land, vineyards, and houses, and would enjoy the bounty of Adonai in peace {verses 25-26}. Egypt had convinced the people of Israel and Judah that with its help the Assyrians and the Babylonians could not stand their ground in Palestine. In 722 BC the Assyrian troops took the northern capital of Samaria, and in 586 the Babylonians conquered Jerusalem, while Egypt remained passive. The Egyptians had desired control over Palestine for economic reasons, but not at the expense of their own welfare. Egypt too, would lose its leadership under YHVH’s judgment {29:9-16}. Reduced to dependence on foreign powers, Egypt would no longer be a stumbling block for Israel. First, Babylonia was permitted to break Egypt’s power {23:1–32:21}; later, the Persians, Greeks, and Romans would incorporate Egypt as a province. The fall of Egypt coincided with the fall of several great and small kingdoms: Assyria {32:22-23}, Elam {verses 24-25}, Meshech and Tubal {verses 26-28}, Edom {verse 29}, and Sidon {verse 30}.

PROCLAMATION OF HOPE {33:1–48:35}

After the visions of YHVH’s judgment on the surrounding nations, Ezekiel returns to the future hope of Israel. In the first major section of his book, he dealt with the reasons for Judah’s exile and the destruction of the temple, alluding often to the future of Israel. But the prophet’s organization of his material included, between prophecies of Israel’s judgment and restoration, the oracles of YHVH’s judgment on Israel’s neighbours who had encouraged and rejoiced in its fall. Throughout its history Israel had allowed foreign nations to influence its religion, culture, and form of government. The reduction of their powers meant Israel, restored to the Promised Land, would be freer for faithfulness to YHVH. Before taking up the theme of the restoration, Ezekiel reviews the emphases of chapters 1–24:

1 -- He was called to be a watchman over Israel {33:1-9; cf. 1:1–3:21}.
2 -- Israel had sinned against Adonai and had to receive a righteous judgment {33:10}.
3 -- Jerusalem was to be taken by the Babylonians {verse 21}.
4 -- Israel’s repentance is necessary for restoration {verses 11-16}.

Thus far, his ministry had not met with success. The exiles who had heard his messages were full of appreciation for Ezekiel’s rhetorical and literary abilities {33:32}. They readily accepted Ezekiel as a watchman who warned the people of the impending catastrophe at Jerusalem, and they may have admitted that their sin was the reason for YHVH’s judgment on Israel and Jerusalem. But they were slow in applying the prophetic word to their own lives. YHVH was ready to forgive their sins if they repented, acknowledged Him, and demonstrated their renewed spirit by practicing the Law of YHVH {verse 32}. Now that the News of Jerusalem had been reported to the exiles {verse 21}, the necessity for the people to act responsibly was even more urgent. Adonai had demonstrated that Ezekiel was a true prophet {verse 33}. The success of Ezekiel’s ministry was not measured in numbers. He faithfully declared the word of YHVH in word, sign, and parable. The exiles had followed the false hopes proclaimed by false “shepherds” who had fattened themselves at the expense of the flock {34:2-3}. They did not take care of those in need {verse 4}, and they allowed the flock to be scattered {verses 5-6}. YHVH promised His people that He would be the faithful Shepherd, bring the sheep together, feed them, and care for them {34:11-15; cf. Psalm 23}. YHVH would also distinguish between the sheep and the goats, to find out whose hearts were right with Him, so that the true sheep could be restored to YHVH’s flock {Ezekiel 34:20-22}. YHVH’s promise included the restoration of the land and the restoration of the divinely appointed Davidic dynasty {verse 24}. The renewed fellowship between Adonai and Israel under the messianic ruler would be sealed with a New Covenant, the “Covenant of peace.” That Covenant assured the people of YHVH’s blessing on their labour, bringing them abundant harvests {verses 26-27}. The people would not be forced to fight against nature in their pursuits {verses 25-28}. They would not have to struggle against other peoples who might try to share in their blessings by force {verses 27-29}. The prophetic vision telescoped the events of the restoration of Israel after the exile, the coming of Yeshua the Moshiach {cf. John 10}, and the full restoration of the sin-cursed world. Chapter 34 is the key to the messages of restoration. The emphases include the outworking of the frequently repeated verse “They will truly be My people, and I will be their YHVH” {11:20; cf. 34:30; 36:28}. The most significant aspects of the restoration theme include:

1 -- YHVH’s gracious restoration of His people to Covenant blessing {36:20-36; 37:23-26; 39:25}
2 -- YHVH’s restoration of the nation of Israel to the land {36:1-15, 24; 37:14-23; 39:27}
3 -- YHVH’s New Covenant, giving His Spirit to His people {36:25-27; 37:14; 39:29}, and His blessing on His people {36:8-12, 29-38; 39:9-10, 26}, assuring them of victory over their enemies {35:1-15; 36:36; 37:28; 38:1–39:24}
4 -- YHVH’s appointment of a Davidic king, the Moshiach, over His people {37:24-25} and
5 -- YHVH’s temple restored among His people {37:26-27}.

THE PEOPLE OF YHVH

The rejection of the exiles did not last forever. Based on the Abrahamic Covenant, Adonai promised to bless the faithful remnant and to make of them a new people. The imagery of a valley of dry bones is particularly fitting. The dry bones represent YHVH’s people without hope {37:11}. Ezekiel proclaims to them the good News that YHVH will renew and restore them {verse 12}. Adonai’s purpose for His people is that all the nations may honour His Holy Name through His people {39:7, 25-27}.

THE LAND

The promise also extends to the land, originally given to Abraham and his descendants. The Abrahamic Covenant included a messianic element, for through the family of Abraham living in the Promised Land all nations would receive YHVH’s blessing {Genesis 12:3}. In a vision Ezekiel saw the boundaries and described the division of the land {Ezekiel 47–48}. The royal city of Jerusalem is the central symbol of YHVH’s presence among His people; its name will be “Adonai is there” {48:8-35}.

THE NEW COVENANT

The Abrahamic Covenant is renewed, a gracious Covenant that expresses the restored relationship. “Covenant of peace” fittingly describes its nature and benefits. The restless people of YHVH are promised rest from their searching, their enemies, and their toil. The change in relationship is further emphasized by YHVH’s sending of His Spirit, who will add a new dimension to the lifestyle of His people. Obedience to YHVH will no longer be constrained, for YHVH’s Spirit helps His people to do His will. A new heart, controlled by the Spirit of YHVH, is given to Adonai’s people {36:26-27}. The presence of the Spirit also signifies a new life for the people {37:14; see John 3:8, 16; Acts 2:38; Romans 8:2-4, 15}.

THE MOSHIACH

The Old Testament hope of a messianic king is crystallized in Ezekiel’s message. His rule will be everlasting {Ezekiel 37:25}, over all YHVH’s people who have new hearts {verses 15-25}.

THE TEMPLE

As a priest, Ezekiel remained keenly interested in the temple, priesthood, sacrificial regulations, and festivals. A large section of the prophecy’s last division describes the temple’s revived worship {40:1–46:24}. His vision of the glory of YHVH, so important in the messages of YHVH’s judgment on Jerusalem {chapters 1, 10–11}, now assures the remnant that YHVH did not forsake His people {43:2-5}. He will dwell among them, for the temple is a symbol of YHVH’s presence {37:27}. Some interpreters believe that the temple, with its ritual as described in Ezekiel 40–46, will be restored in the messianic era before the last judgment. Others believe the promises about the temple provide a positive symbolic answer to Ezekiel’s greatest concern: whether YHVH will return to be with His people {48:35; see John 2:21; Revelation 21:22}. There are various interpretations of chapters 34–48. As a watchman to Israel, Ezekiel had a message for the exiled Jewish community. Thus, the prophecy’s fulfilment must have begun with the decree of Cyrus I {538 BC} permitting the Jews to return to their land {Ezra 1:1-3}. Two rival schools of interpretation exist on how the prophecy is fulfilled beyond Israel’s restoration to the land. Those who interpret Israel as simply the nation views the modern return of Jewish people to the land of Israel as a continuation of YHVH’s prophetic promise. They believe that YHVH’s plan for Israel is being fulfilled along with, and in addition to, His plan for the believers. The fulfilment of those prophecies will be inaugurated by the coming of the Messianic King, who will give earthly peace to the Jewish people. The temple worship {Ezekiel 40–48} will be restored in some way during the period of the Messianic Kingdom. The church will enjoy a small share in all the events centred on the Jews. The promises of Ezekiel’s vision are thus limited to the nation of Israel and must be fulfilled before the coming of a new heaven and earth. Other interpreters believe that Ezekiel wrote for the benefit of spiritual descendants of Abraham who believe, as Abraham did, in YHVH’s promises {Genesis 15:6; cf. Romans 4:11-13; Galatians 3:6-9, 29}. All who have faith like Abraham, whether Jews or Gentiles, are regarded as Abraham’s offspring {Galatians 3:28-29}. Ezekiel’s message thus would include all of YHVH’s gracious work among believing gentiles, who have become the recipients of YHVH’s promises and benefits. It is possible, on the basis of 1 Peter 1:10-11, to interpret Ezekiel’s language as a prophetic expression of how YHVH’s grace would come to all those who become reconciled to YHVH through faith in the gospel.

BIBLE STUDY --- BOOKS OF THE TANAKH {NEVI’IM}

BOOK OF EZEKIEL --- PART 2

PROPHECIES OF JUDGMENT AGAINST ISRAEL {3:22–24:27}

Symbolism figures prominently in Ezekiel’s writing. His priestly background and preparation probably suited him to receive and communicate YHVH’s Word in symbolic acts and speech. Chapters 4 and 5 contain four symbolic acts:

1 -- Jerusalem’s siege is portrayed on a brick {Ezekiel 4:1-3};
2 -- Israel’s iniquity is represented by Ezekiel’s lying on his sides {verses 4-8};
3 -- Jerusalem’s grief and horror in the last days of the siege are represented by Ezekiel’s food and drink {verses 9-17};
4 -- Jerusalem’s fate is represented by the prophet’s hair being cut off {5:1-4}.

Ezekiel’s instructions were further illuminated by YHVH’s explanation of Israel’s apostasy {5:6-7} and His judgment on Israel {verses 8-12}. The judgment will last until the Israelites admit that in Covenant faithfulness their Adonai has inflicted righteous judgment on them {verse 13}. YHVH would direct His judgment first against the people and the city of Jerusalem. Next in line were the mountains of Israel {chapter 6} and the land {chapter 7}. YHVH’s wrath included the cities and cultic sites in the hill country of Judah, leaving no protection for the people {6:3-6}. Abominations that were practiced throughout the land caused YHVH’s judgment to fall on the land as well as on the people {7:2-3, 10-11, 23}. But because YHVH is righteous, He judged the people according to their ways of life, desiring that they would once more acknowledge Him as their YHVH {7:27}. The prophet then {chapters 8–11} focused on the abominations practiced in Jerusalem, particularly idolatry in the temple courts, which caused the judgment announced in chapters 1–7. An idol had been erected in the inner court {8:3-5}. By the wall of the court, elders of the city were paying homage to the idols that surrounded the court {verses 11-12}. Closer to the temple, women were weeping for the god Tammuz {verse 14}, and men were worshiping the sun {verse 16}. In preparation for the ultimate judgment on the land, the prophet placed a mark on the foreheads of the few faithful Israelites so that they would survive {9:4-6}. Then {chapter 10}, the glory of YHVH, which had filled the temple from the time of Solomon, gradually left: “Then the glory of Adonai went up from the city and stopped above the mountain to the east” {11:23}. The people, now without divine protection, were being handed over to the Babylonians {verse 9}. The message of doom for Jerusalem contains four elements of hope: restoration of the people {11:17}, restoration of the land {verse 17}, purification of the people {verse 18}, and renewed fellowship between YHVH and His people {verses 19-20}. The prophet develops those four themes in chapters 33–48. The visions of chapters 10 and 11 made clear that when YHVH removed His presence from Jerusalem, the exile was approaching. Those who were already in Babylon were unwilling to believe that such an extensive devastation of Jerusalem would happen or that the people would all be exiled and the land become desolate. Ezekiel acted out the certainty of YHVH’s Word of judgment by packing his bags and showing the baggage to his fellow exiles. First, he placed the bags in the courtyard outside his modest home. Next, he went out by making a hole through the wall. Finally, the prophet walked about the settlement with his bags in full view. Sceptical observers did not understand Ezekiel and probably thought he was crazy. The believers who saw him understood. His strange actions dramatized how the king’s aides would do all they could to help King Zedekiah escape just before the fall of Jerusalem. 2 Kings 25 tells how the king and his soldiers left Jerusalem for the wilderness, to be overtaken by the Babylonians at Jericho and brought before Nebuchadnezzar at Riblah. As a captive, Zedekiah witnessed the murder of his sons; then his eyes were put out, and he was sent into exile with the other Judeans {cf. Ezekiel 12:13}. The prophet’s explanation concluded with a word of comfort. Because of His Covenant with Abraham, YHVH promised not to destroy the people completely. A remnant who overcame the sword, famine, and pestilence would live to tell the story of YHVH’s judgment {verses 15-16}. Ezekiel further illustrated the nation’s plight by eating as though full of fear, depicting the great trauma that all of Judah’s inhabitants would soon undergo. Both symbolic acts, packing his belongings and eating, emphasized the truthfulness of YHVH’s Word. The people needed to face the nature of their YHVH: He is magnificent, and when He speaks, His Words are powerful and come to pass. Thus, the devastation of the land and the people’s exile were a fulfilment of YHVH’s Word through the prophets. The judgment was meant to produce a recognition of Adonai, repentance, and a return to YHVH. Some in Judah doubted the efficacy of YHVH’s prophecies, saying, “Time passes, making a liar of every prophet” {12:22}. Others thought YHVH’s Word would come true in the distant future {verse 27}. The prevailing attitude of distrust in YHVH’s Word had been stimulated by the popular preaching of false prophets {chapter 13}. Never commissioned by Adonai, they deceived YHVH’s people by lying and misdirecting them with messages of peace {verses 8-10}. Wickedness, lying, and deceit were encouraged among the people by such false prophets {verse 22}. The magnitude of their sin and their great responsibility for Judah’s fall would be matched by Adonai’s heavy judgment. Yet YHVH would save His people from such evil and will prepare a righteous nation with whom to maintain His Covenant {verse 23}. The certainty of the judgment has been connected with the truthfulness of YHVH’s Word. Ezekiel’s difficult task of affirming the doom of Jerusalem to stubborn hearers was intensified by the people’s idolatry. Their whole way of life denied the existence of YHVH. They practiced idolatry in their worship, and they had set up idols in their hearts {14:3}. Before the Covenant with YHVH could be restored, they had to be purified from their idolatry. Even so, repentance would not guarantee immunity from judgment. Sword, famine, wild beasts, and plagues would ravage the population {verse 21}. After the execution of His judgment, YHVH would take back those survivors who had turned to Him for mercy. YHVH would surely accomplish all that He intended for His people’s good {verse 23}. In chapters 15–17 Ezekiel uses three parables to set forth the apostasy, present uselessness, and judgment of Israel. Jerusalem and Judah are compared to a piece of charred wood, an adulterous woman, and a vine. Chapter 15 reviews Jerusalem’s case. Jerusalem is compared to a piece of wood, both ends of which have been charred with fire, so that the wood is of no value. As the whole piece of wood is burned instead of being saved, so Jerusalem would undergo complete devastation {15:7-8}. Chapter 16 presents YHVH’s case against Jerusalem from a different perspective, stressing His care for Jerusalem in the past. The beginnings of her history are compared to the birth of a female child, left abandoned by her mother {16:3-5}. YHVH adopted the child and washed and clothed her {verses 6-7}. He made a Covenant with her {verse 8}, making her His own possession. He generously gave her all the fine things of life {verses 9-13}. In the height of her development, Jerusalem’s fame spread to the nations {verse 14}. Her self-reliance made her a spiritual prostitute as she took up the religious practices and way of life of the nations {verses 15-34}. The cities of Sodom {Genesis 19} and Samaria {2 Kings 17:6}, known for their immorality, are called Jerusalem’s sisters {Ezekiel 16:46}. They had been judged by YHVH, but the corruption of those cities was little compared to the lewdness of Jerusalem {verses 48-51}. Thus, Jerusalem also would surely fall and become desolate. Yet Ezekiel anticipates the judgment’s final outcome; Jerusalem will be restored to Covenantal blessing {verses 62-63} after her repentance. The third parable {chapter 17} focuses on YHVH’s Sovereignty over political developments. Assyria was no longer a power to be reckoned with. Babylon and Egypt both exercised dominions, although the balance of power was veering in favour of Babylon. Their extension of power is likened to an eagle. Nebuchadnezzar, pictured as “a great eagle with broad wings full of many-colored feathers,” took control over the affairs of Judah by removing Jehoiachin, “the highest branch of a cedar tree,” from office and by exiling him with young leaders of the Judean state {17:3-4}. Ezekiel was among them. Nebuchadnezzar let the Judeans control their own affairs under Zedekiah but expected them to be subject to Babylon and not to any other power. But Judah {likened to a vine} tried to ally itself with Pharaoh Hophra of Egypt, “another great eagle with broad wings and full plumage” {verse 7}, against Nebuchadnezzar. Zedekiah’s folly in turning to Egypt would cause Nebuchadnezzar to pull up the vine by its roots and make it wither {verses 9-10}. In explaining the parable, YHVH told the exiles that Judah’s fall was a result of its unfaithfulness to King Nebuchadnezzar, to whom Judah owed allegiance by Covenant {verses 13-18}. Judah’s unfaithfulness thus extended to all of its relationships: religious, cultural, and political. After the exile, YHVH promised, He would restore His people to their land under a Moshiach, “a tender shoot” {verse 22}. The messianic rule is signified by the young twig, which when planted in the land will become a magnificent cedar, giving shade and protection to the birds. Chapter 17 is an inspiring affirmation of the sovereignty of YHVH in human affairs {“All the trees will know that it is I, Adonai, Who cuts down the tall tree and helps the short tree to grow tall. It is I who makes the green tree wither and gives new life to the dead tree” -- 17:24}. Chapters 18–22 contain Ezekiel’s oracles to Judah, its leaders, and the exiles. First, he enunciates YHVH’s standard of righteousness: “The person who sins will be the one who dies” {18:4}. The people are charging YHVH with injustice, for they believe themselves to be under YHVH’s judgment for the sins of their ancestors {verses 25-29}. Although the Ten Commandments do say that YHVH may punish “the sins of their parents to the third and the fourth generations” {Exodus 20:5}, the prophet vindicates YHVH’s justice, telling the people that they are not being punished merely for their ancestors’ sin. Each person must be directly accountable to YHVH; the sinner will die in wickedness, and the righteous will live by righteousness. A life of faithfulness to YHVH’s moral and civil Law will be rewarded {Ezekiel 18:5-9}. Even if one’s father was a sinner, the father’s sin is not transferable {verses 14-18}. YHVH is ready to forgive any sinner who repents {verse 27}. The prophet’s vindication of YHVH’s justice becomes a call to repentance. The sinners in Judah and in exile were thus warned of the consequences of their evil, and were exhorted to return to their YHVH and His standard of right and wrong {verses 31-32}. Chapter 19 contains two parables in the form of a lamentation. The first portrays a lioness and her two cubs. The lioness is Hamutal, the wife of King Josiah {2 Kings 23:31}, who bore two sons: Jehoahaz and Zedekiah. Jehoahaz is referred to in Ezekiel 19:3-4 as a cub who grew up and was taken to Egypt {by Pharaoh Neco in 608 BC; see 2 Kings 23:31-34}. Zedekiah succeeded to the throne ten years later. In the lamentation the prophet imaginatively represents Zedekiah as a young cub who is ultimately taken to Babylon as a rebellious ruler {Ezekiel 19:7-9}. The second parable changes the imagery to a vine, representing Israel {verse 10}. In its early days YHVH blessed Israel with strong rulers, but now the vine was wilting as Zedekiah irresponsibly led Judah to its last days. Ezekiel’s lamentation stresses the lack of a good candidate for the throne and the lack of life in the vine {verses 13-14}. In chapter 20 the prophet concludes YHVH’s argument against His people. He reviews the history of Israel’s past, starting with YHVH’s Self-revelation in Egypt {20:5-6}. He took to Himself a stubborn nation, tied to idolatry {verse 8} and prone to apostasy {verses 13, 21}. Israel wanted to be one of the great nations {verse 32} instead of a sanctified people {verse 12}. As a result of its spiritual hardness, Israel is dispersed to live among the nations {verse 35}. Yet YHVH had a solemn Covenant with Israel, made by oath to the patriarchs Abraham, Isaac, and Jacob. On the basis of that Covenant, YHVH will reach out with compassion to those who repent of their sinful ways {verses 37-44}. In Israel’s judgment and restoration, the nations will see the holiness of YHVH, which does not tolerate unfaithfulness in Israel {verse 41}. Ezekiel’s prophecies alternate between YHVH’s judgment on Israel’s sin and his restoration of Israel, spanning the bridge between Israel’s past and future. In view of the people’s doubts of the coming judgment on Jerusalem, he stresses the necessity of judgment and the need for repentance. Still, the future restoration of a remnant is touched upon here and there as the counterpart of his message of judgment. After announcing the fall of Jerusalem, the prophet shifts from a message of judgment to one of hope. The prophet returns to the proclamation of judgment in four oracles {20:45–21:32}. He speaks against the Negev Desert area {20:45-49}, Jerusalem and the land of Israel {21:2-17, 20-27}, and against the Ammonites {verses 28-32}. YHVH permitted the sword of Nebuchadnezzar to be His instrument of judgment upon the Judeans {verse 19}. He would see to the judgment on the Ammonites. The Judeans would recover their previous glory, but the memory of the Ammonites would perish {verses 27, 32}. The oracle against the Ammonites anticipates a larger treatise on Israel’s other neighbours: Moab, Edom, Philistia, Tyre, Sidon, and Egypt {chapters 25–29}. Chapters 22–24 contain a renewed series of indictments against Jerusalem. Jerusalem’s religious and civil leadership {the prophets, priests, and princes} are corrupt, and the people have followed their example {22:25-30}. The parable of the two sisters, Oholah and Oholibah, is a variation of the parable of adulterous Jerusalem {chapter 23; cf. chapter 16}. It differs in that the comparison drawn between Jerusalem, soon to be exiled, and Samaria, already in exile, is more explicit in the parable of Oholah and Oholibah. In chapter 16 Jerusalem was charged with greater sins than Sodom and Samaria, but was promised restoration. Only the adulterous nature of the two sisters and YHVH’s judgment on them is emphasized in chapter 23, with no word of restoration. This parable is a fitting introduction to that of the boiling pot {chapter 24}, in which Jerusalem is compared to a rusty pot boiling with water. The Jerusalemites, likened to pieces of meat in the boiling pot, will die in the city. The parable was pronounced on the starting day of Nebuchadnezzar’s siege of Jerusalem. Thus, the exiles were divinely forewarned of YHVH’s intent to destroy the temple {24:21} and were prepared for messengers bringing the bad News of Jerusalem’s fall. Those oracles and parables conclude the first division of the book. Ezekiel has stated YHVH’s case against the rebellious house of Judah in many ways. His metaphors have likened Judah to a burnt piece of wood, to an uprooted vine, to a baby who grew up to be an adulteress, and to Oholibah, the adulterous woman. He has countered arguments against the fulfilment of YHVH’s Word and against the justice of YHVH. He has reassured the exiles that YHVH will not leave the righteous and that the future of Israel begins with a righteous remnant. The pendulum of Ezekiel’s writing has swung from judgment to restoration, while the clock was bringing Judah closer to the hour of its fall.

BIBLE STUDY --- BOOKS OF THE TANAKH {NEVI’IM}

BOOK OF EZEKIEL --- PART 1

Prophetic book of the Old Testament, originating in the time of the Babylonian exile.

AUTHOR

Ezekiel was the son of Buzi {1:3}, a member of a priestly family. It is unclear whether he actually served in the temple as a priest, but such was his training. His writings show that he knew the regulations for sacrifices, the rituals, and the people’s expectations of a priest. In exile Ezekiel the priest spoke YHVH’s Word about the future of the temple to his fellow exiles. Settled at Tel-Abib, on the canal of Kebar, the thousands of deportees eked out a meagre existence. They hoped for a speedy return to Judah and a change for the better in the international situation. Their hope was enflamed by the spirited preaching of false prophets, likened to jackals among the ruins {13:4}. They piously said, “Adonai declares…” but they were actually self-commissioned {verse 6}. They deceived the people with a message of peace at a time when YHVH’s judgment was about to be poured out on His people {verse 10}. They had led the people to distrust prophecy to such an extent that a proverb circulated among the people that “the days grow long, and every vision comes to nought” {12:22}. Much time had passed since visions of YHVH’s judgment had been given to the people, and nothing could be interpreted as a fulfilment of those visions. Ezekiel was called to serve his community by symbolic acts, visions, and verbal messages in order to convince the people that YHVH’s judgment was imminent {verse 23}.

DATE AND BACKGROUND

The ministry of the prophet Ezekiel can be understood best against the backdrop of his time. If, as the church father Origen believed, the vague reference “in the thirtieth year” {1:1} marks the prophet’s age at the time of his first vision, Ezekiel was born during the rule of King Josiah of Judah {c. 640–609 BC}. Josiah was the grandson of King Manasseh, whose sacrilegious acts had brought YHVH’s judgment on the kingdom of Judah {2 Kings 21:10-15}. Though Judah’s political situation was perilous, Josiah led the nation in a radical reformation that began with the finding of the “Book of the Law” {2 Kings 22} in the year that Ezekiel was born {c. 621 BC}. Idolatry was done away with and the people turned back to YHVH, but YHVH’s judgment on Judah was unchangeable {23:26-27}. Josiah erred in trying to make Judah a kingdom with which other states had to reckon. He was threatened when the Egyptian pharaoh Neco passed through Judah on his way to aid the weakened Assyrian kingdom. Josiah marched to meet the Egyptian forces, but his troops were unable to stand against the Egyptians, and he died in battle {verse 29}. Egypt took control of Judah, and Pharaoh Neco placed Jehoiakim in power over Jerusalem. Egyptian control did not last long however, for in 605 BC Egypt and Assyria were defeated by Babylonia’s king Nebuchadnezzar at Carchemish. The Babylonians then pushed south to Jerusalem, and the first deportation of Judean leaders {among them the prophet Daniel} took place. Jehoiakim was permitted to continue ruling over Judah as a vassal king of Nebuchadnezzar. But his dealings with Egypt brought the emperor’s wrath down upon him. Before the Babylonians could address the Judean situation, Jehoiakim died and his son Jehoiachin was crowned. When the Babylonian forces arrived at the gates of Jerusalem, Jehoiachin and thousands of the aristocracy were taken to Babylon {2 Kings 24:10-17}. Among those deportees was Ezekiel, then about 25 years old. Although the book says otherwise, many scholars think that Ezekiel lived and taught in Judah for the duration of the siege and the fall of Jerusalem {586 BC}. They conclude this from Ezekiel’s familiarity with idolatry in the temple and his vivid descriptions of Jerusalem’s last days {Ezekiel 8:11}. Others believe that Ezekiel ministered both to the exiled community and to the Judeans living in Judah. Neither interpretation does full justice to the claims of the book itself. Ezekiel was exiled in 597 BC. He was called to bring YHVH’s word to the deportees at Tel-Abib; he was granted a vision of the horrible practices in the temple court; and he was familiar with Jerusalem and Judah from having lived there and from reports on affairs in Jerusalem coming to the exiles through messengers. Jeremiah, Ezekiel’s contemporary, was prophesying in Jerusalem, but there is no evidence that Jeremiah and Ezekiel knew of each other’s ministry. If Ezekiel had brought YHVH’s word to Jerusalem during the siege, some reference to Jeremiah might appear in his writings. If Jeremiah was supported by Ezekiel’s ministry in Jerusalem, he probably would have included a positive word for his colleague in his book. The book of Ezekiel plainly says that Ezekiel lived and preached in exile {see 1:1-3; 11:24-25}.

CONTENT

The prophecy of Ezekiel is easily outlined by subject matter and chronology. The chronology of the period permits a division before and after 586 BC {the fall of Jerusalem}. Chapters 1–24 cover the pre-586 ministry of Ezekiel, whereas chapters 33–48 represent his post-586 ministry. Chapters 25–32 {oracles against the foreign nations} function as a transition between the book’s two major divisions. The book’s outline according to subject matter divides into four parts: Ezekiel’s call {1:1–3:21}; prophecies of judgment against Israel {3:22–24:27}; oracles against the nations {25:1–32:32}; and proclamation of hope {33:1–48:35}.

EZEKIEL’S CALL {1:1–3:21}

The prophet’s call in one sense was similar to that of Isaiah and Jeremiah. Isaiah received his mission in a vision of YHVH’s glory in the temple {Isaiah 6}. Jeremiah was called unexpectedly in his youth, and received signs that solemnly set forth the nature of his mission {Jeremiah 1:11-15}. The call of Ezekiel combined those two elements. Revelation of YHVH’s glory to the prophet at the same time revealed the nature of the prophet’s mission. Ezekiel’s call contained a full description of YHVH’s glory. Isaiah briefly stated that he saw Adonai enthroned in the temple, and he concentrated on the seraphim representing and magnifying YHVH’s glory. Ezekiel elaborated on the revelation of Adonai’s glory as well as on the ministering angels who went before Adonai as part of his royal entourage. The vision of YHVH’s glory, though difficult to understand, is the key to the book of Ezekiel. Ezekiel, as a priest, was concerned about the future of the temple. That sacred place had been ordained by YHVH as His home among His people. The glory, presence, and holiness of YHVH were symbolized in the temple {see 1 Kings 8:10-11}. In exile Ezekiel could not serve his people as a priest, for they were far from Jerusalem, the city YHVH had chosen. Against all expectations Adonai revealed Himself to Ezekiel in the land of Babylon. In calling Ezekiel to a prophetic ministry, YHVH assured His servant that He had not forsaken His people, even though they had been banished from the Promised Land. The prophet’s vision began with a storm. As a large cloud approached from the north, Ezekiel saw a brightness surrounding the cloud, four creatures, and four wheels. The combination of creatures and wheels suggests that Adonai appeared in a chariot. YHVH’s chariot is a familiar Old Testament representation of His coming in judgment {see Isaiah 66:15-16}. The wheels within wheels and the position of the four living creatures may signify YHVH’s total control over the whole earth, so He could move His “chariot of judgment” in any direction. It is also possible that the living creatures with their four faces, and the wheels full of eyes, may be separate symbols showing that YHVH sees all that happens and thereby knows the plight of the exiles. In the vision the prophet’s attention was drawn to a throne above the heads of the creatures. On the throne was “the appearance of the likeness of the glory of Adonai” {1:28}. In his vision of YHVH’s coming in judgment, Ezekiel received his call to the prophetic ministry: “Son of man, I send you to the people of Israel, to a nation of rebels who have rebelled against Me” {2:3}. During a dark hour of Israel’s history, Ezekiel had to prophesy, rebuke his fellow exiles {3:11}, and be responsible as a watchman over the house of Israel {3:17; cf. 33:1-9}. Symbolic of his mission was a scroll filled with lamentations and woe {2:9-10}, which when eaten became sweet as honey {3:1-3}. Difficult as the mission was, YHVH’s presence and the certain fulfilment of the prophecies sweetened Ezekiel’s task. Such encouragement was intended to take away any fear of the rebellious Israelites {2:6-7}. Instead of being elated with his mission however, Ezekiel became despondent. A week later, the Word of Adonai came to Ezekiel to remind him of his important role as a watchman {3:16-17}. Ezekiel became responsible for Israel as a nation, not just for individuals. His witness to Israel had the express aim of national repentance {verses 18-19}. Ezekiel was confined to his house by YHVH {3:24-25}. The house ministry was to be carried on only with those Israelites who sought YHVH’s will, for Adonai had abandoned those who continued in their apostasy. The prophetic word would not help the apostates {verse 26}. The principle of Ezekiel’s ministry is found in 3:27: “Whenever I give you a message, I will loosen your tongue and let you speak. Then you will say to them, ‘This is what the Sovereign ADONAI says!’ Some of them will listen, but some will ignore you, for they are rebels” {cf. Matthew 11:15; 13:43}.