Mengapa Pria Diam
Related MediaPelajaran 1
Bulan yang lalu saya membaca dua buku yang benar-benar mengubah pandanganku tentang banyak hal dan membantuku lebih memahami diri sendiri. Judulnya adalah Adam Diam ditulis oleh Larry Crabb. Isinya sangat bagus, sehingga aku membacanya dua kali. Disebut Adam Diam karena Larry memulainya dengan bertanya dimanakah Adam saat Hawa berbicara dengan ular.
Tradisi selalu mengajarkan sesuatu, dan saya selalu beranggapan bahwa Hawa sendirian saat itu, dan sesudah dia ditipu ular dan memakan buah itu, dia mencari Adam dan memberikan buah itu kepada Adam untuk dimakan. Tetapi Crabb mengatakan bahwa Adam bersama Hawa saat dia berbicara dengan ular. Ketika saya membaca ayat Kejadian, dan membuka alkitab untuk membaca ayat berikut ini:
Kejadian 3:6 mengatakan,
Ketika perempuan itu melihat bahwa buah pohon itu baik untuk dimakan, dan dapat membuka mata dan pohon itu menjadikannya berhikmat, dia mengambil buahnya dan memakannya; dan dia memberikan buah itu kepada suaminya yang disisinya, (sela) dan Adam memakannya.
Wow! Adam bersama Hawa saat itu! Saya tidak tahu bagaimana pendapat anda,. tetapi hal ini mengubah pandanganku. Kita selalu membicarakan bagaimana Hawa ditipu, (faktanya kita membaca hal itu tiga minggu yang lalu dalam 1 Tim 2:14 di kelas.) Dan setelah saya pikirkan secara mendalam, Hawalah pertama kali yang selalu disalahkan untuk semua kekacauan yang kita alami walaupun kita tahu bahwa Adam juga bertanggung jawab.
Tapi bagaimana dengan fakta bahwa Adam berdiri di sana sepanjang waktu saat Hawa berbicara dengan ular? Saya pikir hal ini memberikan perspektif baru tentang tanggung jawab Adam atas kejadian itu. Apa yang diungkapkan hal ini kepada kita tentang tidak melakukan apapun karena kita tidak yakin apa yang seharusnya kita lakukan ataupun katakan? Menurutku hal ini memastikan bahwa tidak melakukan apapun terlihat lebih berdosa.
Jika Adam ada di sana, lalu kenapa dia tidak mengatakan sesuatu? Kenapa dia tidak memberitahu ular bahwa dia sesat? Kenapa dia tidak menegur Hawa bahwa ia salah paham mengenai perintah untuk tidak memakan buah pohon itu? Kenapa dia tidak menyarankan agar mereka pergi ke tempat lain untuk membicarakan situasi tersebut? Kenapa dia tidak menghentikan Hawa ketika ia memetik buah terlarang?
Mengapa Adam diam? Saya tidak akan menjawabnya sekarang. Jawabannya akan jelas setelah kita mempelajari beberapa konsep.
Kita akan membagi pelajaran ini ke dalam topik berikut:
· Pencarian Pria Sejati
· Manusia adalah model--Tuhan berperan dalam penciptaan, karena manusia diciptakan menurut gambar Allah dan kita perlu mempelajari apa yang diperlukan untuk hal itu.
· Tanggung jawab manusia- hidup seturut dengan gambar Allah.
· Kecenderungan alamiah manusia - diam.
--------------------------------------
· Pembicaraan yang tidak perlu.
· Alasan untuk diam
· Solusi
· Tanggung jawab wanita
Pencarian "Pria Sejati"
Saya ingat pertama kalinya mendengar pembicaraan tentang "pria sejati" semasa kuliah ketika seseorang berkata, "Pria sejati tidak makan puding kering." Ada banyak lelucon tentang "pria sejati" sesudahnya, tapi hanya lelucon itu satu-satunya yang masih saya ingat.
Pandangan tradisional tentang pria sejati adalah pria berdada bidang, percaya diri, tangguh, tanpa emosi dan sukses. Jika Anda pernah membaca buku Louis L'Amour, tokoh utama selalu tinggi, gelap dan tak dapat dikalahkan dan juga tidak banyak bicara. John Wayne dan Clint Eastwood selalu memainkan peran seperti itu dalam film.
Namun selama sepuluh tahun terakhir ini pria diharapkan lebih sensitif, lebih rentan, berbagi perasaan mereka, dan sering menangis. Pria seharusnya lebih peduli tentang hubungannya dengan orang lain dibandingkan berusaha untuk berprestasi dan menaklukkan dunia. Saya ingat komentar ayah saya sepertinya tidak akan ada aktor yang dapat menggantikan John Wayne dan Clint Eastwood. Mungkin inilah alasannya. Tipe karakter mereka sudah ketinggalan jaman. John Wayne telah digantikan oleh Billy Crystal.
Saya pikir gambaran tentang John Wayne sebagai pria tangguh adalah model menyesatkan tentang bagaimana pria seharusnya. Tapi saya juga berpikir bahwa lembut, rentan, hampir-hampir seperti homo-seksual yang dibombardir oleh media sekuler merupakan ayunan pendulum yang terlalu jauh bergerak ke arah lain.
Jelas ada masalah, tapi apa solusinya? Sebenarnya seperti apakah pria sejati itu?
Di dunia Kekristenan, kita sudah berusaha mencari jawabannya. Kita mengadakan Seminar Kehidupan Keluarga, Promise Keepers Conventions, ratusan buku self-help mengenai bagaimana menjadi ayah yang baik, bagaimana menjadi suami yang baik, bagaimana menjadi apapun yang baik. Daftar buku self-help tidak ada habisnya.
Menurut saya frase "self-help" signifikan. Saya tidak bermaksud mendiskreditkan salah satu hal yang saya sebutkan di atas, karena semua hal itu memiliki peranan. Kenyataannya, self help muncul karena orang-orang merasakan bahwa gereja tidak dapat menyelesaikan masalah mereka. Ada kecenderungan, ketika menyadari ada masalah, kita mencari sebuah buku yang ditulis oleh beberapa ahli dengan jawaban atau pergi ke "konselor profesional" atau pergi ke seminar untuk mempelajari beberapa tips untuk dilakukan atau untuk menerapkan prinsip-prinsip, sehingga lebih termotivasi untuk bekerja keras, dan lalu kita pulang ke rumah dan berusaha keras untuk mengikuti langkah-langkah yang dianjurkan. Kita melakukannya selama beberapa minggu atau beberapa bulan ke depan. Tapi akhirnya, kita kembali pada kebiasaan lama dan menunggu seminar berikutnya. Mungkin itu sebabnya Promise Keepers harus diadakan setiap tahun. Kita tidak menepati janji. Masalahnya adalah bahwa kita melakukan semua hal ini dengan mengandalkan usaha kita, bukan mengandalkan Tuhan.
Jaman sekarang, terlalu banyak pria yang tekun mencari kejantanan mereka, dibandingkan mencari kehendak Tuhan. Jika anda membaca biografi orang Kristen yang hebat di masa lalu, seperti Dwight L. Moody, Hudson Taylor, dsb., sangat jelas kalau mereka mencari Tuhan terlebih dahulu. Mereka pria-pria yang sangat saleh. Dan lihatlah apa yang Tuhan kerjakan melalui mereka. Mereka dikenal sebagai orang hebat. Karenanya, saya pikir sangatlah wajar jika dikatakan,” jalan satu-satunya menjadi jantan adalah dengan kesalehan.” (Crabb, hal 32)
Bagaimana caranya menjadi orang saleh? Dengan memancarkan pribadi Tuhan. Kita tidak dapat melakukan hal itu jika kita tidak tahu seperti apakah Tuhan. Jadi kita perlu mempelajari pribadi Tuhan yang dikenal dengan nama teologi. Saya hampir ragu untuk mengatakan bahwa karena hal itulah maka orang-orang pada umumnya berpikir kalau teologi sangat membosankan, tetapi anda akan melihat bahwa teologi sangatlah relevan. Relevan karena jika ingin hidup saleh, kita haruslah mengetahui seperti apakah Tuhan.
Model: Peranan Tuhan dalam Penciptaan
Kejadian 1:2 mengatakan bahwa bumi belum berbentuk dan kosong dan kegelapan menutupi permukaannya. Dengan kata lain, semuanya kacau. Kemudian, ketika semuanya gelap dan kacau, Tuhan berbicara kepada kegelapan dan Dia menciptakan kehidupan dan keindahan.
Selama bartahun-tahun, orang-orang berdebat tentang “Gap Theory” atau “Restitution Theory” yang menyatakan bahwa ada dua penciptaan. Setelah penciptaan pertama, setan mengacaukan bumi sehingga Tuhan membangun kembali. Semuanya ini dianggap terjadi di suatu tempat antara Kej. 1:1 dan Kej 1:3.
Saya pikir alasan kenapa teori ini menjadi terkenal karena mencoba untuk menjelaskan bahwa ada kekacauan. Pertanyaan orang-orang terjawab, “Kenapa Tuhan menciptakan kekacauan di bumi di awal dan kemudian kembali dan membereskan kekacauan itu kemudian?” “Restitution Theory” juga populer karena ilmu pengetahuan mengatakan bahwa bumi berumur ribuan tahun. Sebuah “Kesenjangan” antara penciptaan pertama dan kedua meninggalkan sebuah ruang untuk itu. Fakta bahwa bumi kelihatannya sudah berumur ribuan tahun dapat dijelaskan tanpa sebuah teori kesenjangan. Jika Tuhan yang menciptakan sebuah pohon, dan kita memotongnya besoknya, berapa banyak lingkaran pohon itu? 50?100? Tuhan menciptakan pohon, manusia, termasuk bumi,dengan umur yang jelas. Jadi kita tidak membutuhkan teori kesenjangan sebagai jawaban evolusi.
Dan juga, sebuah pemahaman yang baik dari Ibrani yang menunjukkan bahwa tidak ada referensi untuk sebuah kesenjangan dalam waktu yang terdapat dalam Kej. 1:3.
Jadi, mengapa sebagian bumi tidak berbentuk dan kosong dalam ayat.2? menurutku alasan lainnya adalah teologis.
Ketika Musa menulis kitab Kejadian, ia meringkas banyak hal. Dia menggambarkan 6000 tahun hanya dalam beberapa halaman, dan kemudian fokus pada Abraham, Ishak, Yakub, dan Yusuf. Saya pikir Musa sangat selektif tentang catatan peristiwa. Dia hanya mencatat apa yang dia tulis karena mereka membuat titik teologis. Oleh karena Kej 1:2 adalah pernyataan teologis dan juga sebagai pernyataan sejarah. Hal tersebut tidak hanya menunjukkan urutan kronologis peristiwa.
Ketika saya mengatakan hal itu adalah pernyataan teologis, maksud saya, bagian tentang bumi yang belum berbentuk dan kosong adalah untuk membuat pernyataan tentang Allah-untuk memberitahu seperti apakah Tuhan itu. Apa yang dinyatakan tentang Allah adalah Allah yang bergerak dalam kegelapan dan kekacauan dan menciptakan ketertiban dan kehidupan. Pernyataan itu ada sehingga manusia, yang diciptakan untuk hidup sesuai dengan citra Allah, akan mengetahui perannya. Yaitu bergerak ke dalam kekacauan dan menciptakan ketertiban dan kehidupan.
Hal itulah yang membawa kita ke titik berikutnya.
Tanggung Jawab Manusia: Hidup sesuai citra Allah
Kejadian 1:26 mengatakan bahwa manusia diciptakan menurut gambar Allah dan salah satu tujuannya adalah menguasai ciptaan lainnya. Manusia diperintahkan untuk membantu menjaga ketertiban tersebut. Hal pertama yang dilakukan Adam adalah menamai hewan-heawan. Sehingga ada tiga hal yang harus diperhatikan:
· Ini menunjukkan keunggulannya atas para hewan, dan memenuhi perintah untuk menguasai ciptaan.
· Ini memenuhi perannya yang diciptakan sesuai dengan citra Allah dan mengambil bagian dalam menciptakan ketertiban sehingga tidak terjadi kekacauan.
Lori dan saya mendiskusikan hal ini pada suatu hari. Jika hewan tidak memiliki nama, Anda akan mengatakan hal-hal seperti ... Saya melihat seekor hewan, berbulu kuning ada di sungai hari ini. Orang lain akan mengatakan, "Lehernya panjang?" Kemudian Anda akan berkata, "Tidak, lehernya pendek .." Lalu orang lain akan mengatakan, "bercorak garis-garis?" "Tidak, yang berbintik-bintik ... "Dan seterusnya dan seterusnya. Pastilah akan terjadi kekacauan.
· Adam juga bertindak "seperti" Tuhan karena penamaan hewan melibatkan berbicara ke dalam situasi dimana tidak ada aturan.
Dalam bayangan saya pastilah menamai semua hewan itu tidak mudah. Bayangkan jika seseorang membawa beratus-ratus spesies hewan kepada Anda supaya dinamai. Apakah Anda kewalahan? Tentu saja. Mungkin saja sama seperti ketika memilih sebuah nama untuk bayi Anda. Dan jika Anda seperti kami, Anda tidak akan menentukan sebuah nama sampai ibu dan bayi keluar dari rumah sakit.
Jadi, Kejadian 1:3 mengatakan Tuhan berbicara dan kemudian dalam Kej 2:19-20 manusia berbicara. Ada hubungan logis antara keduanya. Manusia mencerminkan gambar Allah dengan berbicara kepada kekacauan dan menciptakan ketertiban.
Hal itulah dasar teologis untuk pelajaran ini. Tuhan berbicara kepada kekacauan dan menciptakan kehidupan dan ketertiban. Manusia diciptakan menurut gambar Allah dan salah satu tanggung jawab manusia adalah berbicara pada kekacauan dan menciptakan kehidupan dan ketertiban.
Bagaimana hal ini berlaku untuk kita saat ini? Kita tidak perlu menamai hewan.
Bagi saya, itu berarti bahwa bila hidup ini kacau, saya perlu bicara. Saya harus mengatakan sesuatu dan perlu melakukan sesuatu. Saya harus terlibat. Saya tidak boleh tinggal diam. Jika saya tetap diam, saya seperti Adam di taman. Saya berdosa.
Kecenderungan Alamiah Manusia: Diam
Jika Adam adalah satu-satunya orang dalam Alkitab yang diam, maka mungkin kita dapat mengatakan bahwa kesimpulan ini diragukan. Namun, ada beberapa contoh dalam Alkitab tentang orang-orang yang diam. Mari kita pelajari mereka dan lihat apa yang mereka peroleh
Pelajaran dari Adam
Kita sudah membahas hal ini, tapi saya ingin membuatnya sebagai bagian dari daftar sehingga saya bisa menanyakan apa akibat dari sikap diam Adam? Hasilnya adalah bahwa jutaan orang telah menjalani kehidupan yang sengsara dan kemudian meninggal dan sebagian besar telah pergi ke neraka.
Pelajaran dari Abraham
Semua orang kemungkinan besar tahu tentang janji Allah kepada Abraham (Kej 15)-bahwa ia akan memiliki anak laki-laki dan menjadi bapa banyak bangsa, melalui Abraham Allah akan memberkati dunia. Setelah sepuluh tahun, dan tidak juga ada anak, Sarah datang kepada Abraham dan mengatakan, supaya mengambil hambanya, Hagar, dan punya anak dengan dia, sehingga janji Allah bisa menjadi kenyataan. Apa yang Abraham katakan tentang hal itu? Tidak ada. Kej 16:02 berkata bahwa dia mengikuti saran Sarah.
Lalu setelah Hagar melahirkan Ismail, Sarah cemburu dan mengatakan pada Abraham apa yang dia ingin lakukan pada budaknya. Dan Sarah memperlakukan Hagar dengan kasar.
Dan, Abraham diam dan melakukan apa yang dikatakan Sarah. Apa hasilnya? Konflik Arab/Israel yang masih mengamuk sampai saat ini.
Pelajaran dari Lot
Kita mengetahui dari 2 Petrus 2:07 f bahwa Lot adalah orang yang benar, tetapi hal itu tidak disebutkan dalam Kejadian. Dia tinggal di Sodom dan Gomora dan diam tentang kejahatan di sekelilingnya. Ketika ia menawarkan kedua putrinya kepada kerumunan orang untuk melindungi utusan Allah, itu bukanlah tindakan seorang pria yang kuat. Pada akhir cerita, ketika mereka melarikan diri dari kota, dan istri Lot melihat ke belakang, ke Sodom dan berubah menjadi tiang garam, menjadi jelas siapa yang ingin tinggal di Sodom dan Gomora dan siapa yang benar-benar ingin menyelamatkan keluarga. Jika jiwa Lot tersiksa karena kejahatan di sekelilingnya (2 Pet 2:8), mengapa dia tidak pergi? Karena istrinya tidak mau. Lot diam dan pasif.
Beberapa saat kemudian, putri Lot melakukan incest dengan Lot saat ia mabuk dan mereka hamil. Jadi, kita melihat kerusakan lebih parah karena kepasifan Lot.
Pelajaran dari Betuel
Apakah Anda ingat kisah tentang bagaimana Ishak mendapatkan istrinya? Ayahnya, Abraham, mengirimkan hambanya ke kampung halamannya untuk mencari seorang istri bagi putranya, Ishak. Menurut Kej 24, hambanya pergi ke sumur, bertemu dengan Ribka, pergi ke rumahnya, dan melakukan tawar-menawar dengan kakaknya, Laban tentang pernikahan Ribka dengan Ishak. Pada akhirnya, (Kej 24:50) menyatakan bahwa Betuel setuju untuk tawaran itu. Menurutku hanya Laban yang berperan, dan peran Betuel hanyalah tentang pengaturan pengiring di perjalanan. Saya tidak bisa memastikan hal itu, tetapi tidak ada yang diceritakan tentang peranannya, dan Betuel tidak berbicara sampai akhir cerita.
Apa hasilnya? Dia memiliki dua anak yang sangat dominan. Laban dan Ribka. Kita tahu bahwa Ribka sangat berperan dalam penipuan terhadap Ishak ketika Yakub menipu ayahnya agar mendapat berkat keluarga. Dan kita tahu bahwa Laban membuat hidup Yakub sengsara ketika ia berusaha menikahi Rahel dan ia mendapatkan Lea sebagai ganti Rahel. Jadi, dengan menjadi seorang ayah yang diam dan tidak terlibat, Betuel berperan menciptakan dua anak yang manipulatif dan sangat dominan.
Pelajaran dari Ishak
Kita tidak perlu membaca Kejadian lebih jauh sebelum kita membahas pria pasif berikutnya - Ishak. Dia adalah orang yang sangat pasif. Jika Anda membaca Kejadian, Anda melihat bahwa ia tidak melakukan sesuatu dengan benar kecuali membiarkan ayahnya hampir mengorbankan dirinya.
Ishak mengetahui nubuat Allah bahwa anaknya yang lebih tua, Esau, akan melayani anak bungsu, Yakub, tetapi dia lebih suka Esau menjadi seorang pria yang kuat dan jantan yang selalu pergi berburu. Dan di akhir hidupnya, ia akan terus maju dan memberkati Esau meskipun dia harus mengabaikan nubuat. Kenapa? Saya pikir lebih mudah untuk mengikuti tradisi dengan memberkati anak tertua daripada mempercayai Tuhan dan memberkati Yakub. Mengapa? Mungkin ia takut reaksi Esau? Selain itu, Esau adalah pemburu. Mungkin dia takut tentang anggapan orang lain jika mengetahui hal tersebut. Karena dia takut untuk bertindak, istrinya mencoba mengambil alih dan menangani masalah itu. Ini menjadi bumerang dan keluarga terpecah dan Ishak dan Ribka tidak pernah melihat Yakub lagi.
Kesimpulan
Disini ada lima contoh pria yang diam. Pada setiap kejadian, hasilnya mengakibatkan luka terhadap yang lain. Katakanlah hasilnya adalah kekacauan.
Ketika Allah berbicara, Dia menertibkan kekacauan. Ketika manusia gagal untuk bertindak sesuai dengan citra Allah, dan berbicara, hasilnya adalah kekacauan yang lebih banyak. Sangatlah penting untuk memahami: kegagalan itu merusak hubungan. Dan semuanya adalah tentang – hubungan. Bagaimana sikap pasif saya akan mempengaruhi hubungan saya dengan orang lain. Alkitab mengatakan bahwa hal itu akan menghancurkan.
· Adam diam menghancurkan hubungannya dengan Allah dan isrtinya.
· Abraham diam menghasilkan konflik Arab/Israel.
· Hubungan Lot dengan putri dan istrinya tidak baik.
· Ishak tidak memiliki hubungan yang baik dengan istrinya ataupun anaknya, Yakub. Hal ini jelas ketika Anda membaca cerita tentang penipuan terhadap Ishak mengenai berkat. Ishak tidak pernah berbicara dengan Ribka. Dia tidak pernah berbicara dengan Yakub (kecuali saat dia pikir Yakub adalah Esau). Ribka tidak pernah berbicara dengan Esau. Dan Yakub tidak pernah berbicara dengan Esau. Anda lihat sebuah keluarga dibangun dari atas ke bawah.
Perhatikan bahwa dalam setiap kondisi tersebut, saat pria diam, perempuan melangkah maju dan mengambil alih kendali. Allah mengatakan bahwa itulah kecenderungan alamiah wanita dalam Kej. 3:16
Jadi, kecenderungan alamiah manusia adalah diam. Tapi dari apa yang kita pelajari sejauh ini dengan gambaran manusia sebagai “Tipe pendiam yang kuat.” Ketika Anda memahami prinsip-prinsip tersebut, hal itu membuat Anda ingin mengubahnya menjadi "Tipe pendiam yang lemah."
Ringkasan
· Apa yang kita pelajari adalah Allah berbicara ke dalam kekacauan dan menciptakan ketertiban dan kehidupan.
· Manusia diciptakan menurut gambar Allah dan juga harus berbicara ke dalam kekacauan dan menciptakan ketertiban dan kehidupan.
· Tapi kecenderungan alamiah manusia adalah menghindari kekacauan dan diam.
· Ketika dia melakukan hal itu dia menciptakan kekacauan lebih banyak dan menghancurkan hubungan.
Pekerjaan rumah
Apa yang saya ingin Anda lakukan sebagai pekerjaan rumah minggu ini adalah menyadari tindakan yang sudah dan yang belum Anda lakukan. Saat kehidupan terlihat membingungkan atau kacau, apa yang Anda lakukan? Apakah Anda menghilangkan kekacauan itu secara emosional? Apakah Anda mengambilnya dan melakukan sesuatu? Apakah Anda menindasnya dan mencoba mengendalikan situasi? Pikirkan bagaimana Anda bereaksi terhadap gangguan dalam hidup Anda, dan ketika kita membahas alasan kenapa diam minggu depan, hal itu akan mengenai tujuan.
Pelajaran 2
Minggu lalu kita memulai pelajaran tentang mengapa para pria diam.
· Hal pertama yang kita lihat adalah bahwa hasrat kebanyakan pria menjadi “pria sejati.” Tetapi yang biasanya kita lakukan ialah mencari tahu hal-hal yang akan dilakukan ataupun strategi untuk diikuti yang akan membantu kita menjadi pria sejati. Kita sering melakukan hal ini dengan mengandalkan diri sendiri dan biasanya gagal. Kesimpulannya adalah untuk menjadi pria sejati, kita tidak perlu khawatir mengenai caranya, namun berjuang menjadi pria saleh.
· Hidup saleh berarti hidup seperti Allah, jadi kita perlu mempelajari seperti apakah Allah. Di Kej 1:2 kita melihat bahwa Allah bergerak ke dalam kegelapan dan kekacauan dan menciptakan kehidupan dan keteraturan dengan berbicara.
· Jika manusia diciptakan sesuai dengan citra Allah jadi manusia perlu melakukan hal yang sama. Pria perlu bergerak ke dalam kekacauan dan kegelapan dan menciptakan keteraturan dan kehidupan. Kita melakukan hal itu dengan berbicara dan melakukan sesuatu – dengan terlibat secara emosional.
· Namun kecenderungan alamiah manusia adalah menghindari kegelapan. Kecenderungan alamiah kita adalah menghindari siatuasi yang kacau—Adam, Abraham, Lot, Betuel, dan Ishak. Dari semua contoh tersebut, pria berada dalam kondisi yang kacau ataupun semrawut. Itulah kenyataan hidup. Tetapi mereka tidak melakukan apapun, dan sehingga istri mereka menyodorkan saran, atau penipuan atau mengambil alih. Pada semua contoh itu, hasilnya adalah kekacauan yang lebih banyak dan hancurnya hubungan.
· Jadi, kesimpulan pelajaran minggu yang lalu: ketika Allah berbicara, dia mengubah kekacauan menjadi keteraturan. Ketika manusia gagal bertindak sesuai dengan citra Allah, dan berbicara, hasilnya adalah kekacauan yang lebih banyak. Sangatlah penting untuk menyadari: hal itu melukai hubungan.
Minggu ini kita akan mendiskusikan mengapa para pria diam.
Realita Misteri
Ada banyak hal dalam kehidupan yang menyenangkan, seperti kekuasaan, pengaruh, uang, status, hubungan, prestasi, kesuksesan, harta, makanan, seks, rekreasi, dll. Semua hal ini membawa kebaikan pada tempatnya, tetapi kita cenderung berpikir kalau hal-hal itulah sumber kebahagiaan. Semua hal itu membuat kita merasa senang, tetapi mereka tidak memberikan kebahagiaan sejati. Semua hal tersebut tidak memberikan kepuasan hati.
· Jika anda mencari kebahagiaan dengan uang, uang tidak akan pernah cukup. Saya tahu anda telah mendengar ilustrasi tentang Jhon D. Rockefeller saat ditanya seberapa banyakkah uang supaya cukup, dan dia menjawab, “hanya sedikit.” Kita tidak dapat percaya kalau kita yang jadi milyuner, kita akan menginginkan lebih banyak tetapi itu jika yang kita cari supaya bahagia, ataupun keamanan yang kita inginkan.
· Jika seks adalah sesuatu yang kita perlukan untuk menemukan kebahagiaan, pasanganmu tidak akan pernah memuaskanmu.
· Jika kekuasaaan adalah tempat dimana mencari kebahagiaan, maka anda tidak akan pernah merasa cukup.
· Jika harta benda adalah tempat yang anda coba untuk menemukan kebahagian, maka rumahmu tidak akan pernah cukup besar dan mobilmu tidak akan pernah cukup baru.
· Jika hal ini yang Anda cari supaya bahagia, saat benda ini diambil, anda akan merasa hancur.
Allah ingin kita menikmati hal-hal tersebut, tetapi menikmatinya bukanlah alasan Allah menempatkan kita disini. Allah menciptakan kita dengan sebuah tujuan. Seluruh isi Alkitab diringkas dengan dua perintah – kasihilah Tuhan Allahmu dan kasihilah sesamamu. Dan Paulus meringkas seluruh hukum itu dengan pernyataan – kasihilah sesamamu, sehingga tujuan Allah bagi kita agar mencintai sesama – membangun hubungan, terlibat dalam kehidupan orang lain dan menolong mereka untuk datang kepada Allah. Kita akan menemukan kebahagiaan yang lebih banyak dalam hidup ini saat kita melakukan hal itu. Tetapi hubungan kacau. Kita mendiskusikan tentang kekacauan minggu lalu. Semrawut=kacau. Hubungan=kacau. Hubungan melibatkan misteri.
Kita membenci kekacauan dan misteri. Apa yang benar-benar kita inginkan adalah kepastian dalam hidup.
· Kepastian dengan agama kita. Kita menginginkan kepastian dalam kepercayaan kita. Kita menginginkan semuanya hitam dan putih. Kita ingin berpikir bahwa ada jawaban yang dapat dipastikan benar dan kita berdebat tentang pokok-pokok doktrin dan gereja terpecah sehingga kita dapat bersantai dengan semua orang yang percaya dengan cara-cara yang kita lakukan dan yang akan memperkuat opini kita sehingga membuat kita merasa yakin. Sangat sulit untuk kebanyakan orang untuk menyadari bahwa Allah Maha Besar dan kita terbatas dan karenanya ada beberapa hal yang tidak kita pahami. Ada beberapa hal dalam Alkitab yang tidak jelas.
· Kepastian dalam proses pengambilan keputusan. Kita ingin tahu apakah keputusan yang kita buat sudah benar. Kita ingin Allah menunjukkan dengan jelas apa yang seharusnya kita lakukan. Tetapi keputusan penuh dengan misteri. Ada misteri pada saat menentukan siapa yang akan kita nikahi, pekerjaan yang akan kita ambil, apakah harus merenovasi rumah, mobil yang akan dibeli, investasi saham yang mana, dsb. Kebanyakan kita lumpuh karena proses pengambilan keputusan dan membuat kesalahan. Kita tidak dapat menentukan apa yang akan kita lakukan, jadi kita tidak melakukan apapun.
· Kepastian tentang hubungan kita. Tidak ada kepastian dalam hubungan. Yang ada hanya misteri dan kekacauan dalam hubungan. Orang-orang kecewa. Mereka menjatuhkan kita, mereka menyakiti kita ... bagaimana reaksi orang-orang jika saya melakukan ini atau itu? Apakah istri saya tetap mencintai saya saat dia mengetahui saya takut akan ...? kenapa istriku depresi? Mengapa anakku jadi pengacau di sekolah?
Jadi apa yang coba kita lakukan adalah menemukan cara untuk melenyapkan misteri. Bagaimana kita menghilangkan atau menghalau misteri?
Mencari hal-hal yang pasti
Teologi Resep
Banyak orang memiliki teologi resep. Teologi resep menjanjikan kepastian yang palsu. Dengan teologi resep, maksud saya, keyakinan bahwa jika kita menemukan formula ataupun prinsip-prinsip yang tepat, dan kemudian mengikutinya, maka kehidupan kita lancar. Kita benar-benar menyukai tips untuk dilakukan. Itulah salah satu alasan mengapa buku self-help, the promise keepers conventions dan seminar kehidupan keluarga sangat populer. Kita biasanya pulang dari seminar dengan daftar hal-hal yang harus dilakukan. Beberapa orang membaca buku, pergi ke seminar dan pulang dengan keyakinan akan dihukum karena dosa mereka dan mengambil sebuah keputusan baru untuk lebih mempercayai Tuhan ketika mereka melangkah maju dalam kehidupan. Tetapi yang lainnya pulang dari seminar dengan sejumlah cara-cara baru yang akan diikuti. Teologi resep mengatakan, "Jika saya mengambil kaus kaki saya, membersihkan dapur untuk menyenangkan istri dan tidak menonton sepak bola di Senin malam, maka pernikahan saya akan menakjubkan." Ketika cara itu tidak berhasil, maka kesimpulannya adalah bahwa cara itu salah dan kita akan mencari cara lain. Kita tidak pernah menyadari yang benar-benar perlu kita lakukan adalah belajar bagaimana menjalin hubungan dengan istri.
Menurutku salah satu bagian terbaik dan yang paling sering disalahgunakan adalah Efesus 5:25. Dikatakan bahwa suami harus mengasihi istrinya seperti Kristus mengasihi jemaat dan telah menyerahkan diri-Nya baginya. Saya pernah mendengar orang berkhotbat mengenai ayat ini dan apa yang mereka pahami adalah bahwa kita perlu mengorbankan diri untuk istri. Kemudian mereka memberikan daftar yang dapat mereka lakukan untuk mengorbankan diri. Tapi, konsep ayat ini adalah Kristus datang ke dunia untuk membangun hubungan dengan pria. Kita menolak Dia dan membunuh-Nya. Apa artinya bagi para suami adalah bahwa suami harus bergerak maju untuk membangun hubungan dengan istrinya. Dalam prosesnya, istri akan menolaknya, berdebat dengan dia, mengecewakannya, tidak menanggapinya, menyakitinya, dll. Itulah bentuk pengorbanan dirinya dimana dia rela terluka dalam proses membangun hubungan dengan istrinya. Pengorbanan untuk bersedia memasuki kekacauan dan misteri sebuah hubungan.
Melanjutkan hidup
Cara lain kita yang dapat kita coba untuk menghilangkan misteri dengan mencoba mengabaikan kebutuhan akan hubungan dan menyimpulkan bahwa kita juga mungkin "melanjutkan hidup." Jadi kita menjauhkan diri dari orang-orang dan mencurahkan energi kita terhadap hal-hal yang dapat dikelola, dalam bidang yang kita kuasai. Seringkali kemampuan seperti bakat atletik, prestasi akademik, atau bakat mekanik yang memberikan kita perasaan berkuasa, kompeten, penghargaan, dll. Bila hubungan terlalu membingungkan, terlalu mengecewakan, kita beralih ke hal-hal yang membawa kesenangan yang kita bicarakan sebelumnya. Tapi hal-hal itu hanya sekilas, jadi kita menghabiskan lebih banyak waktu dan lebih banyak di tempat kerja atau tenggelam dalam hobi kita, atau dalam hal memperbaiki semua hal, mencoba untuk memenuhi kerinduan hati kita.
Misalnya, jika Anda seorang programmer komputer, saya pikir sangat tepat mengatakan bahwa pekerjaan Anda tidak pernah dilakukan, dan jika terjadi hal-hal yang buruk di rumah, akan lebih mudah untuk sering bekerja lembur. Anda dapat berkata jujur pada istri bahwa Anda sibuk, karena pekerjaan itu, Anda selalu sibuk. Dan untuk membuatnya lebih menarik, pemrograman komputer adalah tempat yang aman untuk bersembunyi dari orang-orang. Sebuah komputer hanya sebuah kotak bodoh yang melakukan persis apa yang Anda katakan. Jadi Anda yang memegang kendali. Dan ketika Anda melakukan pemrograman atau desain grafis atau apa pun, Anda menjadi kreatif. Ini menarik dan memenuhi kehendak Allah dengan cara yang salah.
Atau mungkin solusinya adalah pergi bermain golf atau pergi memancing. Kegiatan yang menyenangkan, menantang dan paling penting, tidak membutuhkan usaha sebanyak yang diperlukan sebuah hubungan.
Jadilah seorang Tiran
Cara lain untuk mencoba untuk menghilangkan misteri adalah menjadi seorang tiran. Jika Anda sombong dan dogmatis, Anda dapat bisa mengalahkan orang lain sesering mungkin supaya tunduk sehingga mereka tidak akan mempertanyakan Anda atau setidaknya menjaga jarak yang aman dengan mereka sehingga Anda tidak harus berurusan dengan masalah.
Menumpulkan rasa sakit
Cara lainnya yang dapat dicoba untuk menghilangkan misteri adalah dengan menumpulkan rasa sakit melalui alkohol, pornografi, dll. Dari empat cara yang sudah disebutkan, cara inilah yang paling sedikit diterima secara sosial, tetapi metode lain sama jahatnya dan berdosa.
Dapatkah Anda memikirkan cara lain yang dapat kita coba untuk menghilangkan misteri?
Tiga Tipe Hubungan
Kita harus memahami prinsip bahwa setiap orang bertindak. Tindakan mendefinisikan keberadaan seorang pria. Jika kita tidak bergerak ke arah yang baik, maka kita akan bergerak ke arah yang buruk. Tindakan yang baik, berarti bertindak karena merasa tidak bahagia lalu datang kepada Allah. Tindakan yang salah adalah yang ditujukan tidak lain hanya untuk menghilangkan ketidakbahagiaan diri sendiri. Hal-hal yang baru saja kita bicarakan, menumpulkan rasa sakit, menjadi tiran, melanjutkan kehidupan, dan teologi resep merupakan contoh tindakan yang buruk – sebagai upaya untuk mengurangi rasa sakit.
Karena pria adalah makhluk fundamental relasional, semua gerakan akan terlihat paling jelas dalam cara seorang pria berhubungan.
Pria Malang
Pria malang tahu bahwa dia membutuhkan hubungan supaya bahagia, tapi yang dia mempunyai pandangan yang salah mengenai hubungan. Apa yang diinginkannya adalah orang lain yang datang kepadanya dan memenuhi kebutuhannya, tanpa adanya usaha darinya. Dia mencari kebahagiaan pada orang dan bukan pada Allah. Dia mengharapkan orang memberikan kesenangan seperti yang kita bicarakan sebelumnya.
Ini adalah jenis orang yang pulang setiap malam dan mungkin menghela napas dengan berat ketika ia pulang ke rumah sehingga keluarganya akan tahu betapa kerasnya dia telah bekerja sepanjang hari untuk mereka (Itu bohong, Dia bekerja untuk dirinya sendiri..). Dia ingin mereka perduli padanya, tapi dia mengirimkan sinyal yang seolah-olah mengatakan supaya mereka tidak mengharapkan apapun dari dia.
Ini adalah jenis orang yang merasa seperti martir karena dia menikah dengan seorang wanita yang tidak berminat pada seks. Kenyataannya adalah istrinya tidak menanggapinya, karena dia tidak bergerak ke arahnya dan karenanya tidak ada tanggapan. Ketika istrinya tidak memenuhi kebutuhannya, ia merasa seperti martir dan merasa dibenarkan untuk bergairah kepada wanita lain ataupun berselingkuh, karena haknya akan kebutuhan seksualnya harus dipenuhi dan istrinya tidak memenuhi kebutuhannya.
Yang perlu dilakukan pria ini adalah melihat tindakan buruknya-menyadari kejahatannya dan bertobat. Tetapi pria malang miskin tidak menyadarinya.
Contohnya Raja Saul. Dia memiliki kebutuhan akan penghormatan. Ketika ia gagal membunuh semua orang Amalek dan hewan mereka seperti yang diperintahkan Allah (ia membiarkan raja dan sapi dan domba hidup) dan hal itu diketahui Samuel, dia mulai bertarung dan mengatakan bahwa mereka dibiarkan hidup untuk dikorbankan kepada Allah. Ketika Samuel mengatakan lebih baik taat daripada memberi korban, Saul mengatakan, dia telah berdosa, tapi kemudian segera meminta Samuel untuk kembali bersamanya ke ibu kota dan berdiri di sampingnya dalam ibadah umum. Ketika Samuel ternyata meninggalkannya, Saul meraih jubah Samuel dan jubah itu robek. Kemudian Samuel mengatakan, bahwa jubah yang robek adalah sebuah ilustrasi bahwa Allah akan merobek kerajaan dari Saul. Saul mengatakan, "Aku telah berdosa," tapi dengan cepat menambahkan, "tapi tolong tunjukkan rasa hormatmu sekarang sebelum para tua-tua dan orang-orang Israel ..." Dia lebih peduli dengan penampilan dan menjaga rasa hormat dari orang-orang dibandingkan dengan dosanya. 1Sam 15:13-30.
Pria tangguh
Dangkal namun stabil adalah gambaran pria ini. Dia mempunyai sikap "melanjutkan hidup" yang kita bahas sebelumnya. Pria ini adalah "tipe pendiam yang kuat" yang kita bicarakan minggu lalu. Dia jarang berbicara tentang perjuangan pribadi dan cenderung cepat "menyelesaikan" semua ketegangan dalam hubungan yang tidak bisa dia hindarkan atau abaikan. Dia memusatkan energinya pada hal-hal yang dikuasainya dengan baik dan tidak bersedia, bahkan hanya untuk sesaat, untuk menghibur diri dengan melibatkan diri pada sesuatu yang tidak dikuasainya dengan baik misalnya hubungan. Dia ingin tinggal di mana dia merasa nyaman. Dia ingin menghilangkan misteri.
Menjadi tangguh tidak berarti kasar atau kejam. Dia tidak harus kasar. Dia bisa menjadi ramah sepanjang waktu - dan biasanya begitu. Dia baik, sempurna, hanya saja tidak terlibat secara emosional. Ia memiliki banyak kenalan, tetapi tidak punya teman dekat.
Dia tidak membiarkan dirinya merasakan apapun. Pria malang merasakan luka, dan sibuk dengan itu. Pria tangguh mengabaikannya.
Pria saleh
Orang saleh peka, tetapi tidak asyik pada diri sendiri ataupun mengeluh. Dia terluka oleh hubungan yang retak, tapi bukannya menuntut orang lain untuk datang kepadanya atau melarikan diri, dia memutuskan memakai lukanya dan mendorongnya untuk bergerak maju memperbaiki hubungan. Dia bersedia mengorbankan kesenangan (logis atau tidak logis) sehingga dia dapat membantu orang lain. Dia melepaskan orang lain dari kendalinya dan mendorong mereka sehingga mereka bebas berjuang dengan kesepian dan keegoisan dan rasa sakit. Dia menjadi seperti itu melalui perjuangan dan telah berhasil melewati sisi lain – ke arah Allah. Dia juga ingin membantu orang lain menemukan Tuhan.
Jadi, ada tiga gaya dalam menjalin hubungan - Anda dapat menjadi pria malang, selalu mendorong orang lain agar memenuhi kebutuhan Anda. Atau Anda bisa menjadi pria tangguh dan mengabaikan perasaan Anda dan perasaan orang lain dan memusatkan energi Anda pada hal-hal yang Anda kuasai. Atau Anda bisa menjadi orang yang saleh dan dapat merasakan rasa sakit dan penderitaan orang lain, namun menggunakannya untuk pertumbuhan pribadi, dan kemudian menggunakan pertumbuhan Anda untuk membantu orang lain bertumbuh.
Pembicaraan yang tidak perlu
Kita membahas mengenai Adam yang diam mulai minggu yang lalu. Sekarang Anda sudah tahu bahwa diam itu tidak baik. Melarikan diri dari hubungan tidak baik.
Anda juga mungkin membuat kesimpulan sebagai konsekuensinya berarti kita perlu berbicara.
Seperti biasanya, ketika kita belajar apa yang seharusnya tidak dilakukan, kita melompat jauh dan memutuskan bahwa kita akan memperbaiki masalah. Tetapi biasanya kita melakukan hal ekstrim yang berlawanan. Jadi, kita perlu memahami hal yang harus diperhatikan. Kita perlu memahami pembicaraan yang tidak perlu.
Berbicara bukanlah sekedar berbicara
Anda dapat berbicara banyak dan tapi tidak pernah menyentuh akar masalah yang sesungguhnya. Mungkin Anda berbicara tentang olahraga atau tentang komputer sepanjang waktu dan tidak pernah memiliki percakapan yang berarti. Saya menyebutkan komputer karena itulah kelemahan saya. Ketika kita melakukan hal ini, kita masih diam tentang hal-hal penting, meskipun mulut kita terbuka lebar.
Paulus mengatakan dalam 1Kor 13:1 bahwa ketika kita berbicara tanpa kasih, maka kita adalah gong berisik dan drum yang gemerincing. Tujuan utama dari pelajaran kita minggu lalu dan hari ini adalah bagaimana memiliki hubungan yang lebih baik. Bagaimana mengasihi. Jadi pernyataan Paulus dalam 1Kor 13 sangat tepat. Ef 04:15 f juga terkait tentang Paulus menyatakan tentang berbicara kebenaran dalam kasih.
Berbicara tidak hanya sekedar berbicara.
Saya katakan lagi, karena saat ini, saya ingin menjelaskan tujuan pelajaran kita, berbicara juga melibatkan tindakan. Melibatkan baik kata maupun perbuatan. Jika Anda hanya mengatakan Anda akan melakukan sesuatu dan tidak pernah melakukannya, maka itu tidak ada artinya. Yakobus berbicara tentang hal itu dalam Yakobus 2. Berbicara berarti terlibat. Dan saya pikir saya harus menekankan bahwa itu berarti terlibat secara emosional.
Berbicara bukan berarti mendominasi
Berbicara bukanlah mengendalikan situasi dengan berteriak keras atau mempermalukan orang lain supaya patuh atau taat. Hal itu hanya merubah seseorang di dalam dan menjauh dari Allah. Anda juga akan mematikan orang lain supaya mengikuti instruksi Anda atau mendorong mereka untuk memberontak. Anda dapat melihat hal ini pada anak-anak Anda. Jika ini cara Anda menjalin hubungan, seorang anak mungkin puas dan selalu patuh dan yang lainnya selalu kesulitan di sekolah.
Apa yang ingin saya jelaskan adalah saya tidak mengatakan bahwa pria harus mendominasi dalam setiap situasi dan hubungan. Saya tidak mengatakan bahwa kita harus dogmatis dan memberitahu istri kita supaya tutup mulut saat mereka tidak setuju.
Ketika Anda melakukan itu, Anda bukanlah orang yang kuat. Anda hanya benar-benar mencoba mengambil kendali (karena kedagingan Anda) dan memaksakan ketertiban dalam sebuah situasi dan membuat orang lain mundur sehingga Anda tidak harus berurusan dengan masalah ini. Anda bersembunyi seperti yang Adam lakukan di taman Eden.
Kesimpulan
Semua hal di atas adalah contoh karena tidak bicara. Jadi apa yang harus dibicarakan?
Berbicara adalah mengatakan atau melakukan apa pun yang diperlukan kepada orang lain dan mengarahkan diri sendiri dan orang lain agar mempercayai Allah di tengah-tengah kehidupan, di tengah-tengah kekacauan.
Seperti apakah yang disebut diam: Beberapa contoh di jaman modern:
Contoh 1
Memberi kesaksian adalah contoh yang baik dari kekacauan. Ketika Anda sedang bercakap-cakap dengan seseorang dan topik berganti dimana Anda dengan mudah bisa bertanya tentang keyakinan pribadi mereka, apa yang Anda lakukan? Apakah Anda berbicara? Apakah Anda bertanya kepada mereka? Atau apakah Anda mengabaikan dorongan Roh Kudus karena takut tanggapan mereka yang mungkin akan menolak Anda? Apa yang perlu Anda lakukan adalah terus maju dan bertanya kepada mereka dan mempercayakan hasilnya pada Allah. Anda perlu bergerak ke dalam kekacauan dan berbicara. Tapi terlalu sering, kita takut dan kita diam.
Contoh 2
Saya sedang membaca buku lain baru-baru ini tentang rasa malu yang mendasari hubungan dan saya menyadari bahwa apa yang saya baca dalam buku yang berkaitan dengan topik kita. Buku ini mengatakan bahwa jika Anda dibesarkan dalam keluarga di mana Anda mendengar hal-hal seperti, "Kamu tidak akan memakai yang kamu ..." atau "Saya tidak percaya kamu melakukan itu ...", dll. Lalu salah satu cara yang dilakukan orang tua Anda untuk mengendalikanmu adalah melalui rasa malu. Beberapa orang menyebutnya hubungan yang didasarkan rasa malu. Seseorang yang tumbuh di lingkungan seperti itu akan merendahkan ide dan kemampuan diri sendiri.
Dengan pemikiran seperti itu, pikirkan tentang situasi berikut ini: Seorang suami dan istri memiliki pendapat yang berbeda tentang sesuatu. Apa artinya? Ini hanya berarti mereka masing-masing memiliki pendapat yang berbeda. Ini tidak berarti salah satu dari mereka salah dan yang lainnya benar. Jika seorang pria menikah dengan seorang wanita yang memiliki pendapat dan kepercayaan diri yang kuat, maka dia mungkin bersikap seolah suami salah setiap kali mereka berbeda pendapat. Jika suami dibesarkan dalam suatu hubungan yang didasarkan pada rasa malu, maka ia akan merasa bahwa pendapatnya salah ketika berbeda dengan istrinya. Jika ia mengikuti kecenderungan alamiahnya sehingga dia diam, maka ia akan diam dan membiarkan istrinya mendikte kebijakan keluarga. Itu bukan kepemimpinan. Saya tidak mengatakan bahwa suami harus selalu melakukan pendapatnya karena dia pemimpin. Saya mengatakan bahwa ia perlu mengevaluasi dengan jujur dan terbuka dan kemudian melakukan apa yang dia pikir yang terbaik untuk keluarganya.
Tapi apa yang akan terjadi jika suami berhadapan dengan istrinya dan katanya, "Sayang, saya tidak berpikir kita harus melakukan itu. Saya pikir kita harus melakukan ini sebagai gantinya." Dia mungkin mengikuti saran suaminya. Dia mungkin juga berdebat dengan suaminya atau marah, atau menyakiti dan menghindarinya. Bagaimana jika keputusannya ternyata buruk? Kemudian istrinya mungkin berkata, "aku sudah bilang kan." Bahkan jika istrinya tidak berkata seperti itu, sang istri pastilah berpikiran seperti itu.
Itulah kehidupan nyata dan itulah kekacauan. Hal yang mungkin menjelaskan mengapa Lot mengikuti keinginan istrinya untuk tinggal di Sodom dan Gomora.
Contoh 3
Apa yang Anda katakan atau lakukan ketika guru sekolah anak Anda atau guru sekolah Minggu menemui Anda dan mengatakan Johnny mengganggu anak lain atau curang saat ujian, dll? Apakah Anda memukul pantatnya ketika ia pulang ke rumah atau mengurungnya selama sebulan? Atau apakah Anda bertanya kepadanya untuk menentukan apa yang sedang terjadi dengan pikirannya yang belum matang sehingga dia ingin melakukan hal-hal itu? Mungkin dia sedang mencari perhatian karena dia tidak mendapatkannya di rumah. Dia mungkin membutuhkan disiplin, tetapi hanya melakukan disiplin seringkali hanyalah upaya untuk mengendalikan situasi dan anak selama dia serumah dengan Anda. Anda dapat mendisiplinkan dan tidak pernah benar-benar terlibat. Jika Anda tidak pernah berusaha pada hubungan dan mencari tahu mengapa dia berperilaku seperti itu, maka ketika dia meninggalkan rumah, dia akan melakukan apa yang diinginkan hatinya.
Itu kacau. Situasi seperti itu membuat banyak pria membeku, diam, dan melarikan diri ke beberapa hal yang mereka kuasai dengan baik, atau mereka menyerang dalam kemarahan dan mencoba untuk memaksa orang lain menuruti keinginan mereka.
Solusi
Saya tidak bisa memberikan cara untuk diikuti. Anda harus memahami kecenderungan Anda dan menyadari saat Anda tergelincir melakukan hal yang sama dan kemudian berbalik kepada Allah dan bergerak maju. Solusinya adalah mempercayai Tuhan dan bergerak ke arah lain ke dalam kekacauan tersebut.
Ada kebenaran yang terkandung dalam daftar dan cara. Tapi kami menempatkan kereta di depan kuda. Daftar dan cara yang sebenarnya merupakan deskripsi tentang seperti apakah hubungan yang baik lebih dari yang mereka maksudkan disana.
Inilah orang saleh, pria jantan, saat menghadapi situasi kacau mengatakan, "Saya tidak tahu apa yang harus dilakukan Tuhan, tapi saya pikir ini yang terbaik untuk keluarga saya dan saya akan melakukannya dan hasilnya kupercayakan kepadaMu.
Tanggung Jawab Wanita
Memahami perjuangan pria dan dirimu sendiri.
· Memahami kecenderungan alamiah untuk turun tangan dan mengambil kendali (Kejadian 3:16).
· Jangan coba-coba, hal itu akan tampak bekerja untuk sementara waktu, tetapi pada akhirnya, kekacauan akan terjadi. (Hakim-Hakim).
· Percayalah pada Tuhan dan tunggu.
· Ini adalah kebalikan dari tanggung jawab pria yaitu:
· Percayalah pada Tuhan dan maju. Tanggung jawab pria adalah mempercayai Tuhan dan berbicara.
· Tanggung jawab Anda adalah untuk mempercayai Tuhan dan diam.
Hampton Keathley IV, Th.M. lulus pada tahun1995 dari Dallas Theological Seminary. Hampton melayani sebagai web master untuk Biblical Studies Foundation dan telah berkontribusi dengan memberikan banyak materi untuk digunakan pada situs web.
Related Topics: Fathers, Marriage, Leadership, Men's Articles, Failure
Ezekiel 15
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
| Jerusalem Like A Useless Vine | The Outcast Vine | Allegory of the Vine | A Parable About A Vine | A Parable of the Vine |
| 15:1-8 | 15:1-5 | 15:1-5 | 15:1-5 | 15:1-5 |
| 15:6-8 | 15:6-8 | 15:6-8 | 15:6-8 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:15:1-8
1Then the word of the Lord came to me, saying, 2"Son of man, how is the wood of the vine better than any wood of a branch which is among the trees of the forest? 3Can wood be taken from it to make anything, or can men take a peg from it on which to hang any vessel? 4If it has been put into the fire for fuel, and the fire has consumed both of its ends and its middle part has been charred, is it then useful for anything? 5Behold, while it is intact, it is not made into anything. How much less, when the fire has consumed it and it is charred, can it still be made into anything! 6Therefore, thus says the Lord God, 'As the wood of the vine among the trees of the forest, which I have given to the fire for fuel, so have I given up the inhabitants of Jerusalem; 7and I set My face against them. Though they have come out of the fire, yet the fire will consume them. Then you will know that I am the Lord, when I set My face against them. 8Thus I will make the land desolate, because they have acted unfaithfully,'" declares the Lord God.
15:1 "how is the wood of the vine better" The vine is often used as a symbol of Israel (cf. 19:10; Ps. 80:8-16; Isa. 5:1-7; Hosea 10:1; Rom. 11:17-22). In this brief parable Judah and Jerusalem are given to Babylon for the burning (cf. 19:12; 23:25; Jer. 21:10; 32:28-29; 39:8; 52:13; II Chr. 36:19). Grapevines are not good fuel for cooking because they burn too hot and too quickly! It is also too soft to be used for furniture or construction. One cannot even make a tent peg out of vine wood! It is useless except for producing fruit, but Israel did not produce (cf. Deut. 32:32; Isa. 5:1-7; Jer. 2:21)!
The prophets often symbolized idolatry as an imported vine (cf. Isa. 17:10; Ezek. 8:17).
The personification of trees is not unusual in the OT. Note Jdgs 9:7-15! Parables and riddles are common ways for eastern people to express themselves. In reality chapters 15, 16, and 17 form this genre of literature. See Special Topic: The Bible as Eastern Literature at 12:3.
15:4 "fuel. . .consumed" There are two terms (the noun, lit. "food," BDB 38 and the verb, BDB 37, KB 46) which form a wordplay found only in Ezekiel (cf. 15:4,6; 21:32).
▣ "fire" See Special Topic at 1:4.
15:6 "give" The verb (BDB 678, KB 733, Qal perfect) is used twice in this verse and again in vv. 7 and 9. YHWH's judgment of Jerusalem is sure.
15:7 "I set (lit. "give") My face against them" See note at 14:8. This phrase also appears in the Levitical passage on covenant disobedience (cf. Lev. 26:17), which is alluded to three times in this chapter (and often in Ezekiel).
▣ "Though they have come out of the fire, yet fire will consume them" If they (i.e., the inhabitants of Jerusalem) escape one of the four judgments of YHWH, another will get them (cf. I Kgs. 19:17; Isa. 24:18; Amos 9:1-4).
It is possible that this refers to the first two groups of Judeans who were exiled in 605 and 597 b.c. and who were currently in Babylon. They are the potential repentant remnant that YHWH will begin again with (cf. 6:7-9; 14:22-23).
15:8 "I will make the land desolate" This (BDB 1031) is a recurrent threat in Jeremiah (15 times) and Ezekiel (21 times). This threat is first stated in Lev. 26:33 and reiterated by Isaiah (6 times).
▣ "acted unfaithfully" This verb (BDB 591, KB 612, Qal perfect) is first used in 14:13 (see note there) and 17:20; 18:24; 20:27; 39:29. The term is mentioned specifically in the penalties for covenant disobedience in Lev. 26:40. It does not appear in Isaiah or Jeremiah. In 20:27 the covenant people had a history of disobedience starting from the Exodus (i.e., Exodus 32; Neh. 9:16-32) and continuing.
This parable's imagery sets the literary stage for Jesus' condemnation of Israel in His day (cf. Matt. 21:33-46; Mark 12:1-12; Luke 20:9-19)!
Copyright © 2012 Bible Lessons International
Ezekiel 16
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
| God's Grace to Unfaithful Jerusalem | God's Love for Jerusalem | The Allegory of the Unfaithful Wife | Jerusalem the Unfaithful | An Allegorical History of Jerusalem |
| 16:1-5 | 16:1-5 | 16:1-5 | 16:1-3a | 16:1-5 |
| 16:3b-5 | ||||
| 16:6-14 | 16:6-14 | 16:6-7 | 16:6-7 | 16:6-14 |
| 16:8-14 | 16:8 | |||
| Jerusalem's Harlotry | 16:9-14 | |||
| 16:15-22 | 16:15-30 | 16:15-22 | 16:15-19 | 16:15-19b |
| 16:19c-22 | ||||
| 16:20-22 | ||||
| Jerusalem's Life As A Prostitute | ||||
| 16:23-29 | 16:23-29 | 16:23-26 | 16:23-29 | |
| 16:27 | ||||
| 16:28-29 | ||||
| 16:30-34 | Jerusalem's Adultery | 16:30-34 | 16:30-34 | 16:30-34 |
| 16:31-34 | ||||
| Jerusalem's Lovers Will Abuse Her | God's Judgment on Jerusalem | |||
| 16:35-43 | 16:35-43 | 16:35-43a | 16:35 | 16:35-43a |
| 16:36-39 | ||||
| 16:40-43 | ||||
| More Wicked Than Samaria and Sodom | 16:43b-52 | Like Mother, Like Daughter | 16:43b-51a | |
| 16:44-52 | 15:44-52 | 16:44-45 | ||
| 16:46-47 | ||||
| 16:48-50 | ||||
| 16:51-52 | ||||
| Sodom and Samaria Will Be Restored | 16:51b-52 | |||
| 16:53-59 | 16:53-59 | 16:53-58 | 16:53-58 | 16:53-58 |
| A Covenant That Lasts Forever | ||||
| An Everlasting Covenant | 16:59-63 | 16:59-63 | 16:59-63 | |
| 16:60-63 | 16:60-63 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:16:1-5
1Then the word of the Lord came to me, saying, 2"Son of man, make known to Jerusalem her abominations 3and say, 'Thus says the Lord God to Jerusalem, "Your origin and your birth are from the land of the Canaanite, your father was an Amorite and your mother a Hittite. 4As for your birth, on the day you were born your navel cord was not cut, nor were you washed with water for cleansing; you were not rubbed with salt or even wrapped in cloths. 5No eye looked with pity on you to do any of these things for you, to have compassion on you. Rather you were thrown out into the open field, for you were abhorred on the day you were born."'"
16:2 "Son of man" This phrase is a literary marker of a new topic or new revelation. See note at 2:1.
▣ "make known" The verb (BDB 393, KB 390, Hiphil imperative) means "to announce." The Niphal stem is often used of making YHWH known (cf. 20:5,9; 38:23; 35:11) and also in the Hiphil (cf. 39:7). However, in this context it means declaring to Jerusalem her "abominations" (see Special Topic at 5:11). YHWH made Himself and His will clear to His people, but they would not draw near to Him and follow Him!
16:3 "origin" This term (BDB 468) occurs only three times in the OT and are all in Ezekiel (cf. 16:3; 21:30; 29:14). The etymology is uncertain. The same letters can mean "a kind of weapon" (cf. Gen. 49:5). Some scholars think the meaning is related to the verb (BDB 468 II) "dig" or "hew" (cf. Ps. 22:16). Others think it is from BDB 500 II "to get by trade" or "purchase."
▣ "Your origin and your birth are from the land of the Canaanite" This could have two senses.
1. This explains the source of their idolatrous tendencies
2. They were not a people until YHWH chose them and delivered them from Egypt
a. from the land of Canaan
b. father was an Amorite, v. 45
c. mother was a Hittite, v. 45
3. refers exclusively to the physical city of Salem, Jebus, and later Jerusalem
The term "father" may refer to tribal ancestors (cf. NIDOTTE, vol. 1, p. 219) and not Abraham, who is called "a wandering Aramean" in Deut. 26:5. This verse is figurative, meaning that Judah's parents were non-Israelite. This was revealed by their idolatrous actions. This is not a text on genealogy, but on idolatry! Israel was unfaithful from the very beginning (cf. Deut. 32:5; Isa. 1:2-3; Jer. 7:24-26; 11:7-8; Ezek. 2:6-8; 3:9,26; 12:2-3; 16:3,45; Hos. 6:7; 9:10; 11:1-4; 13:4-6).
SPECIAL TOPIC: THE PRE-ISRAELITE INHABITANTS OF PALESTINE
16:4-5 These verses describe, in birthing symbolism, Israel's predicament at birth without YHWH's help.
1. the umbilical cord was not cut
2. they were not washed with water for cleansing
3. they were not rubbed with salt
4. they were not wrapped in cloths (this was meant to protect the limbs, the opposite of squirming, cf. 6)
5. no eye looked on them with pity
6. there was no compassion on them
7. they were thrown out into the open field (female babies were sometimes abandoned in the Ancient Near East)
Israel was neglected and abandoned by all! None of the traditional birthing rites were observed! Death was certain!
Numbers 1-4 details practices of Arab groups, which are still present in Palestine today. It would have been the expected procedures for a "wanted" child.
The word "cleansing" (BDB 606) is found only here and its meaning is unknown. The Aramaic Targums translate it "wash" from an Arabic root.
16:5 "abhorred" Literally this is a noun (BDB 172) which appears only here in the OT. However, the verb is used in v. 45 (BDB 171, KB 199, Qal participle and Qal perfect) twice. It denotes something hated because it is unclean (i.e., dung or spoilage).
Much of Ezekiel's terminology is drawn from Leviticus 26. In this chapter this word is used of both Israel and YHWH.
1. Israel
a. they abhorred YHWH's commandments, v. 15
b.they abhorred YHWH's commandments, v. 43
2. YHWH
a. YHWH will not abhor them, v. 11
b. YHWH abhors them because of their idolatry, v. 30
c. YHWH abhors them because of their covenant disobedience, v. 44
Leviticus 26 is parallel to Deut. 28:15-68.
NASB (UPDATED) TEXT:16:6-7
6"When I passed by you and saw you squirming in your blood, I said to you while you were in your blood, 'Live!' Yes, I said to you while you were in your blood, 'Live!' 7I made you numerous like plants of the field. Then you grew up, became tall and reached the age for fine ornaments; your breasts were formed and your hair had grown. Yet you were naked and bare."
16:6-14 This describes YHWH's loving acts toward Israel.
1. saw her predicament and commanded life (two Qal imperatives, BDB 310, KB 309), v. 6
2. made her numerous, like the plants of the field, v. 7
3. Israel grew like a young woman to maturity (full height, full breasts, long hair or pubic hair), but was uncared for (i.e., naked and bare). YHWH proposed to her and made promises to her (i.e., marriage covenant), vv. 7-8
a. bathed with water, v. 9
b. anointed with oil, v. 9
c. clothed, v. 10
d. put shoes on her feet, v. 10
e. wrapped in fine shawl, v. 10
f. gave jewelry, vv. 11-13a
g. gave good food, v. 13b
4. her beauty was renowned because of YHWH's care and gifts, v. 14
She was nothing, yea despised, until YHWH chose her, cared for her, and married her (i.e., "swore," BDB 989, KB 1396, Niphal imperfect).
16:6
NASB, TEV"squirming"
NKJV"struggling"
NRSV"flailing about"
NJB"kicking"
The term (BDB 100) normally means "to tread down" or "trample," but in the Hithpolel stem (here and v. 22) it seems to refer to the random movement of an infant's limbs.
16:7
NASB"numerous"
NKJV"thrive"
NRSV"grow up"
TEV, NJB"grow"
"A myriad" (BDB 914) literally refers to ten thousand, but it is often used in a figurative sense (i.e., Gen. 24:60; Ps. 3:6; Song of Songs 5:10).
NASB"reached the age for fine ornaments"
NKJV"became very beautiful"
NRSV"arrived at full womanhood"
TEV"became a young woman"
NJB"reached marriageable age"
This is literally "with ornament of ornaments" (BDB 725 construct 725). Remember, context, context, context is crucial for word meaning!
NASB (UPDATED) TEXT:16:8-14
8"Then I passed by you and saw you, and behold, you were at the time for love; so I spread My skirt over you and covered your nakedness. I also swore to you and entered into a covenant with you so that you became Mine," declares the Lord God. 9"Then I bathed you with water, washed off your blood from you and anointed you with oil. 10I also clothed you with embroidered cloth and put sandals of porpoise skin on your feet; and I wrapped you with fine linen and covered you with silk. 11I adorned you with ornaments, put bracelets on your hands and a necklace around your neck. 12I also put a ring in your nostril, earrings in your ears and a beautiful crown on your head. 13Thus you were adorned with gold and silver, and your dress was of fine linen, silk and embroidered cloth. You ate fine flour, honey and oil; so you were exceedingly beautiful and advanced to royalty. 14Then your fame went forth among the nations on account of your beauty, for it was perfect because of My splendor which I bestowed on you," declares the Lord God.
16:8
NASB"I spread My skirt over you"
NKJV"I spread My wing over you"
NRSV"I spread the edge of my cloak over you"
TEV"I covered your naked body with my cloak"
NJB"I spread my cloak over you"
This was a gesture of proposal (cf. Ruth 3:9) or an idiom for marriage (cf. Deut. 22:30).
The term "skirt" (BDB 489) literally means "wing," but here it refers to the corner of one's robe (cf. Deut. 22:12).
The prophets often used the intimate covenant of marriage as a metaphor of the relationship between YHWH and His covenant people (cf. Isa. 66:7-14; Jeremiah 2-3; Ezekiel 16; 23; Hosea 1-3).
▣ "entered into a covenant with you"
16:9 This describes what the prospective husband (YHWH) did for His wife-to-be.
1. bath of cleansing, still done before the wedding rite
2. blood washed off, this refers to her menstrual period, denoting she is of marriageable age (this may also be implied in v. 7)
3. anointed with oil, preparation for the wedding feast
16:10 "embroidered cloth" This term (BDB 955) is used several times in Ezekiel of expensive multi-colored or embroidered cloth (cf. 16:10,13,18; 26:16; 27:7,16,24). It is used in 17:3 to describe a multi-colored great eagle.
NASB"porpoise skin"
NKJV"badger skin"
NRSV, NJB"fine leather"
TEV"of the best leather"
The term (BDB 1065) refers to a type of animal skin. Exactly which animal is uncertain.
1. dolphin, Arabic (JPSOA)
2. sheep, conjecture
3. leather, Egyptian (NRSV, "fine leather")
4. seal, NASB, Exod. 35:23
5. sea cows, NASB, Exod. 25:5
Elsewhere, this term is used for the construction of the tabernacle (cf. Exod. 25:5; 26:14; 35:7,23; 36:19; 39:34; Num. 4:6,8). The best choices seem to be #1 or #4, both found in the Red Sea in large numbers having skins large enough to make durable sheeting for the tabernacle.
▣ "fine linen" The etymology of this word is uncertain. Most scholars relate it to an Egyptian word for fine woven linen.
1. for fine garments, Gen. 41:42; Pro. 31:22
2. for sails, Ezek. 16:10,13; 27:7
3. for priestly garments, Exod. 28:5,39
4. for hangings in the tabernacle, Exod. 27:9,16,18; 38:9,16,18
5. for curtains in the tabernacle, Exod. 26:1,31,36; 36:8,35,37
16:12-13a This is a list of jewelry.
1. ornaments, v. 11, BDB 725
2. bracelets, v. 11, BDB 855
3. chain (necklace), v. 11, BDB 914, cf. Gen. 41:42
4. ring in your nose, v. 12, BDB 633, cf. Gen. 24:47; Isa. 3:21
5. earrings, v. 12, BDB 722, cf. Num. 31:50
6. crown of beauty, v. 12, BDB 742
7. adorned with gold and silver, v. 13
16:13 "exceedingly beautiful" The adverb "exceedingly" comes from a repetition of BDB 547, cf. 9:9; Gen. 17:2,6,20; Exod. 1:7.
▣ "advanced to royalty" This orphan child (i.e., Israel) is elevated to the royal family status, both by adoption and marriage.
16:14 "it was perfect" This adjective (BDB 483) is used in the sense of wholeness or an entire state of completion. It is used
1. of the report of Jerusalem's beauty, 16:14; Ps. 50:2; Lam. 2:15
2. of the King of Tyre, 27:3; 28:12
NASB (UPDATED) TEXT:16:15-22
15"But you trusted in your beauty and played the harlot because of your fame, and you poured out your harlotries on every passer-by who might be willing. 16You took some of your clothes, made for yourself high places of various colors and played the harlot on them, which should never come about nor happen. 17You also took your beautiful jewels made of My gold and of My silver, which I had given you, and made for yourself male images that you might play the harlot with them. 18Then you took your embroidered cloth and covered them, and offered My oil and My incense before them. 19Also My bread which I gave you, fine flour, oil and honey with which I fed you, you would offer before them for a soothing aroma; so it happened," declares the Lord God. 20"Moreover, you took your sons and daughters whom you had borne to Me and sacrificed them to idols to be devoured. Were your harlotries so small a matter? 21You slaughtered My children and offered them up to idols by causing them to pass through the fire. 22Besides all your abominations and harlotries you did not remember the days of your youth, when you were naked and bare and squirming in your blood."
16:15 "you trusted in your beauty" This verb (BDB 105, KB 120, Qal imperfect) basically meant "to be extended on the ground." In this context it denotes Judah's reliance on idolatry (cf. 33:13; Isa. 42:17; Jer. 13:25).
▣ "played the harlot" This verb (BDB 275, KB 275, Qal imperfect) means "commit fornication." Idolatry is metaphorically described as sexual unfaithfulness (cf. 16:28; 23:30; Jer. 3:1). Israel and Judah were married to YHWH (cf. v. 8), but they pursued other gods of Egypt, Canaan, Assyria, and Babylon. This could have been done in one of two ways.
1. official governmental relations which were done in the name of these national gods (cf. vv. 26,28; 23:5,7; Isa. 23:17)
2. the worship of these foreign gods (cf. chapter 8; Exod. 34:15-16; Lev. 20:5; Deut. 31:16)
This sexual (marriage, cf. Eph. 5:21-31) imagery is used because of the personal nature of faith. Marriage is often used as a way of referring to intimacy (cf. Hosea 1-3). Faith is a spiritual intimacy! YHWH takes human commitment (i.e., free will) seriously.
16:16-21 The apostasy of Jerusalem took Judah's beauty and wealth given to her by YHWH (cf. vv. 10-14) and turned it into pagan shrines and worship practices.
1. decorated shrines ("high places," cf. vv. 24,31,39) of multi-colored cloth, given by YHWH, used as a place to commit adultery
2. made idols with ornaments and jewels given by YHWH, v. 17
3. offered YHWH's oil and incense, v. 18
4. offered YHWH's food, v. 19
5. offered the fruit of the womb (i.e., children, v. 36), which YHWH had bestowed, vv. 20-22 (see Special Topic following)
16:17 "made for yourself male images" These could refer to phallic statues (i.e., Ba'al) or jewelry. The gold and silver were YHWH's gifts to His bride (Israel). They turned these gifts into fertility idols, just as they turned the beautiful clothing given by YHWH into mats and blankets on which to fornicate (cf. v. 16).
They took other clothing (v. 18) and dressed up their images and took YHWH's oil, incense, and food and offered it to these lifeless fertility idols (cf. vv. 18-19).
They were so caught up in their commitment and superstition that they sacrificed their own children to Molech to insure the fertility of land, cattle, and the human population (cf. vv. 20-21; 20:26,31; 23:37).
16:19 "a soothing aroma" This is an idiomatic way of referring to an accepted sacrifice. Again Ezekiel is influenced by Leviticus 26, where this terminology is used in a threat (cf. Lev. 26:30-31). Ezekiel uses this idiom mostly in connection with pagan idolatries (cf. 6:13; 16:19; 20:28), however, 20:41 is a future-oriented exception (i.e., the Messianic temple).
16:22 "you did not remember the days of your youth" The verb "remember" (BDB 269, KB 219, Qal perfect) occurs twice. Jerusalem's idolatries are more egregious because
1. she was chosen by YHWH
2. she was blessed by YHWH
3. she was married to YHWH
It was a violation of love as well as law!
NASB (UPDATED) TEXT:16:23-29
23"Then it came about after all your wickedness ('Woe, woe to you!' declares the Lord God), 24that you built yourself a shrine and made yourself a high place in every square. 25You built yourself a high place at the top of every street and made your beauty abominable, and you spread your legs to every passer-by to multiply your harlotry. 26You also played the harlot with the Egyptians, your lustful neighbors, and multiplied your harlotry to make Me angry. 27Behold now, I have stretched out My hand against you and diminished your rations. And I delivered you up to the desire of those who hate you, the daughters of the Philistines, who are ashamed of your lewd conduct. 28Moreover, you played the harlot with the Assyrians because you were not satisfied; you played the harlot with them and still were not satisfied. 29You also multiplied your harlotry with the land of merchants, Chaldea, yet even with this you were not satisfied."
16:23-29 This is a list of the nations with which Judea made political connections and, thereby, introduced their gods into its culture.
1. Egypt, v. 26
2. Philistia, v. 27
3. Assyria, v. 28
4. Babylon, v. 29
16:23 "(‘Woe, woe to you!' declares the Lord God)" This interjection implies "grief and despair to you" (cf. 24:6,9). It is used mostly by Jeremiah (cf. 4:13,31; 6:4; 10:19; 13:27; 15:10; 45:3; 48:46). There are consequences of human choices! Infidelity brings a sharp response from a faithful, loving God! Judgment is painful for Judah and for YHWH!
16:24
NASB, NKJV"a shrine. . .a high place"
NRSV"a platform. . .a lofty place"
TEV"places to worship"
NJB"a mound. . .a high place"
These two terms denote a raised platform.
1. "shrine," BDB 146, literally "mound" (in this sense only in this chapter, vv. 24,31,39)
2. "high place," BDB 928, in this chapter (vv. 24,25,31,39) are the only occurrences of this term in the sense of a manmade, raised platform. It is used in I Sam. 22:6 as a natural height. These same Hebrew letters (BDB 941 II) form the verb "to deal treacherously" (in Piel stem). This might be a wordplay.
Fertility worship was usually performed on hills, but Israel moved the worship onto manmade platforms in every town square.
16:25
NASB"you spread your legs"
NKJV, TEV"you offered yourself"
NRSV"offering yourself"
NJB"opening your legs"
The verb (BDB 832, KB 979, Piel imperfect) is used as a euphemism with "feet" (BDB 919) to refer to genitalia (cf. NIDOTTE, vol. 3, p. 1048).
1. male, Exod. 4:25; Jdgs. 3:24; Ruth 3:4,7; I Sam. 24:3; Isa. 7:20
2. female, Deut. 28:57; Ezek. 16:25
3. possibly angels (Seraphim), Isa. 6:2
16:26
NASB, NKJV,
TEV"your lustful neighbors"
NKJV"your very fleshly neighbors"
NJB"your big-membered neighbors"
The Hebrew construct (BDB 152 and 142) literally means "great of flesh," which in this context, would refer to aroused male genitalia.
▣ "to make Me angry" The verb (BDB 494, KB 491, Hiphil infinitive construct) is often used of the covenant community provoking YHWH by covenant infidelity, 8:17; Jdgs. 2:12; I Kgs. 14:9,15; 16:33; 22:54; II Kgs. 17:11; 23:19; Isa. 65:3; Jer. 7:18-19; 11:17; 32:29,32; 44:3. This is where the metaphor of YHWH as "jealous" begins (cf. Deut. 32:16,21)! Idolatry is a violation of faithful love. It is personal and purposeful! Notice these emotional words.
1. wrath, vv. 38,42; (BDB 404)
2. jealousy, vv. 38,42 (BDB 888)
3. enraged, v. 43 (BDB 919, KB 1182)
See Special Topic: Anthropomorphic Language Used to Describe God at 1:3.
16:27 "I have stretched out My hand" This is an idiom for action.
▣ "who are ashamed of your lewd conduct" Even the pagans were ashamed (i.e., "humiliated," BDB 483, KB 480, Niphal participle) by Judah's idolatry, cf. v. 57; 5:14-15; 22:4. Instead of being a light to the nations Judah was a stumbling block.
The term "lewd" (BDB 273) is a term used several times in Leviticus to denote improper sexual partners (cf. 18:17; 19:29; 22:11). This lewdness would result in exile from the Promised Land (cf. Lev. 18:24-30; 20:22-23). Ezekiel uses this priestly terminology (i.e., he was a priest of the line of Zadok) to shock Judah about their sins (cf. 16:27,43,58; 22:9,11; 23:21,27,29,35,44,48[twice],49; 24:13; see NIDOTTE, vol. 1, p. 1113).
16:29
NASB, NRSV,
TEV, NJB"merchants"
NKJV"traders"
This term (BDB 488) is related to the term Canaan or Canaanite (BDB 489). Its basic meaning was "trader" (cf. 17:4). However, in the OT it has a negative connotation because of the idolatries of the ten tribes of Palestine (see Special Topic at 16:3).
When God's people act like unfair traders, they are characterized as Canaanites (cf. Hosea 12:8).
NASB (UPDATED) TEXT:16:30-34
30"How languishing is your heart," declares the Lord God, "while you do all these things, the actions of a bold-faced harlot. 31When you built your shrine at the beginning of every street and made your high place in every square, in disdaining money, you were not like a harlot. 32You adulteress wife, who takes strangers instead of her husband! 33Men give gifts to all harlots, but you give your gifts to all your lovers to bribe them to come to you from every direction for your harlotries. 34Thus you are different from those women in your harlotries, in that no one plays the harlot as you do, because you give money and no money is given you; thus you are different."
16:30-34 Judah was so desperate for political alliances that she pursued the surrounding nations for help. She never felt secure (i.e., "never satisfied," cf. vv. 28,29). She was an unusual harlot in that she paid to be loved (cf. v. 41, i.e., protected)!
16:30 "how languishing is your heart" This is the only occurrence of this verb (BDB 51, KB 63, Qal participle) in the Qal stem. Its basic meaning is "weak," implying weak-willed. But this does not fit the context of the next phrase. Some early copies of the Hebrew OT were found in a hidden room behind the shelves that contain the Scripture scrolls in Cairo, Egypt. These copies have "How inflamed was your heart," which fits the context much better and may be the source of the Septuagint and Vulgate translations of "how strong" (cf. NIDOTTE, vol. 1, p. 426).
NASB"a bold-faced harlot"
NKJV"a brazen harlot"
NRSV"a brazen whore"
TEV"a shameless prostitute"
NJB"a professional prostitute"
The adjective (BDB 1020) is used only here in this sense. The term's basic meaning is "domineering" (cf. Gen. 42:6). The sense of "hardened" is found in Jer. 3:3.
NASB (UPDATED) TEXT:16:35-43
35Therefore, O harlot, hear the word of the Lord. 36Thus says the Lord God, "Because your lewdness was poured out and your nakedness uncovered through your harlotries with your lovers and with all your detestable idols, and because of the blood of your sons which you gave to idols, 37therefore, behold, I will gather all your lovers with whom you took pleasure, even all those whom you loved and all those whom you hated. So I will gather them against you from every direction and expose your nakedness to them that they may see all your nakedness. 38Thus I will judge you like women who commit adultery or shed blood are judged; and I will bring on you the blood of wrath and jealousy. 39I will also give you into the hands of your lovers, and they will tear down your shrines, demolish your high places, strip you of your clothing, take away your jewels, and will leave you naked and bare. 40They will incite a crowd against you and they will stone you and cut you to pieces with their swords. 41They will burn your houses with fire and execute judgments on you in the sight of many women. Then I will stop you from playing the harlot, and you will also no longer pay your lovers. 42So I will calm My fury against you and My jealousy will depart from you, and I will be pacified and angry no more. 43Because you have not remembered the days of your youth but have enraged Me by all these things, behold, I in turn will bring your conduct down on your own head," declares the Lord God, "so that you will not commit this lewdness on top of all your other abominations."
16:37 "I shall gather" This verb (BDB 867, KB 1062, Piel participle and Piel perfect) is used twice in this verse. It is YHWH who brings the mercenary Babylonian army into Judah (v. 40). All of Judah's political alliances are useless. Most of them are now part of the Babylonian army under Nebuchadnezzar II.
The theological tragedy is that this word is often used of YHWH gathering His people as a flock from exile (cf. Isa. 40:11; Jer. 31:10; Ezek. 34:13; 37:21), but here, because Judah would not repent, her enemies are gathered to attack her!
16:39 "and will leave you naked and bare" The innocent imagery of v. 7 has now been replaced with the violent treatment by the invaders sent by YHWH to punish His unfaithful bride (v. 48).
The Jews developed this contrast between a time of innocence and a time of responsibility by their theological concept of the two yetzers ("intents"). Until the age of knowledge and commitment (i.e., Bar Mitzvah, males, age 13 or Bath Mitvah, females, age 12) children were not responsible for keeping the Law, but after study and vows, they were responsible.
16:40 This verse makes clear that it is YHWH behind the judgment. Two judgments are mentioned.
1. stoning was a way for the community to remove evil from its midst
a. worship of Molech by child sacrifice, Lev. 20:2
b. mediums, Lev. 20:27
c. blasphemer, Lev. 24:23
d. false prophets, Deut. 13:5
e. idolaters, Deut. 13:9; 17:5
f. rebellious son, Deut. 21:21
g. adultery or fornication, Deut. 22:21
h. rape, Deut. 22:24
2. death by the sword to idolatrous cities, Deut. 13:15
16:42 This is the first note of hope (cf. vv. 60-63). YHWH's jealousy will pass!
1. I shall calm My fury, BDB 628, KB 679, Hiphil perfect
2. My jealousy will depart, BDB 693, KB 747, Qal perfect
3. I shall be pacified, BDB 1052, KB 1641, Qal perfect
4. I will no more be angry, BDB 494, KB 491, Qal imperfect
This is similar to 5:13!
16:43 "you have not remembered" This verb (BDB 269, KB 269, Qal perfect) is a recurrent theme (cf. 16:22,43; 23:19). Judah's violation of YHWH's love was very painful for Him!
NASB (UPDATED) TEXT:16:44-52
44"Behold, everyone who quotes proverbs will quote this proverb concerning you, saying, 'Like mother, like daughter.' 45You are the daughter of your mother, who loathed her husband and children. You are also the sister of your sisters, who loathed their husbands and children. Your mother was a Hittite and your father an Amorite. 46Now your older sister is Samaria, who lives north of you with her daughters; and your younger sister, who lives south of you, is Sodom with her daughters. 47Yet you have not merely walked in their ways or done according to their abominations; but, as if that were too little, you acted more corruptly in all your conduct than they. 48"As I live," declares the Lord God, "Sodom, your sister and her daughters have not done as you and your daughters have done. 49Behold, this was the guilt of your sister Sodom: she and her daughters had arrogance, abundant food and careless ease, but she did not help the poor and needy. 50Thus they were haughty and committed abominations before Me. Therefore I removed them when I saw it. 51Furthermore, Samaria did not commit half of your sins, for you have multiplied your abominations more than they. Thus you have made your sisters appear righteous by all your abominations which you have committed. 52Also bear your disgrace in that you have made judgment favorable for your sisters. Because of your sins in which you acted more abominably than they, they are more in the right than you. Yes, be also ashamed and bear your disgrace, in that you made your sisters appear righteous."
16:44-59 This is another parable in a series of parables (i.e., chapters 15-18).
16:44 "like mother, like daughter" This denotes that the children take on the characteristics of the families in which they are raised (note Deut. 5:9).
16:46 This verse specifies that Ezekiel is talking about three sinful capital cities that experienced the judgment of God.
1. Samaria (i.e., Israel), taken captive for her unfaithfulness by Assyria in 722 b.c.
2. Sodom (and Gomorrah), destroyed for their wickedness in Genesis 18
3. Jerusalem (i.e., Judah), who has been (i.e., 605, 597 b.c.) and would be, taken captive (i.e., 586 b.c.) by Babylon (even another exile in 582 b.c.)
This comparison is very similar to chapter 23 (Oholah/Samaria and Oholibah/Jerusalem). Also note Jer. 3:6-10,11.
▣ "and her daughters" This phrase (cf. vv. 49,55,57,61) refers to the surrounding villages, socially and economically connected to these large walled cities.
16:49 In Genesis 19 Sodom is described as a city of sexual deviation (i.e., homosexuality) and is destroyed by God. But here, she is later condemned for her lack of care for the poor and needy. She could help, but she would not! YHWH cares for the poor, alien, outcast, orphaned, and socially disenfranchised (cf. Deut. 10:18; 14:29; 24:17-22; 26:13; 27:19)!
16:51-52 Judah's sins were even more egregious than the other two! Judah should have known better
1. because of the judgments of God that befell the other two (i.e., Sodom and Samaria)
2. because of the presence of the temple in Jerusalem with its leadership
16:52 There is a series of imperatives of judgment.
1. bear your disgrace, BDB 669, KB 724, Qal imperative
2. be ashamed, BDB 101, KB 116, Qal imperative
3. #1 is repeated
Jerusalem's sins are so base that they make Sodom and Samaria appear righteous (cf. v. 54b)!
NASB (UPDATED) TEXT:16:53-59
53"Nevertheless, I will restore their captivity, the captivity of Sodom and her daughters, the captivity of Samaria and her daughters, and along with them your own captivity, 54in order that you may bear your humiliation and feel ashamed for all that you have done when you become a consolation to them. 55Your sisters, Sodom with her daughters and Samaria with her daughters, will return to their former state, and you with your daughters will also return to your former state. 56As the name of your sister Sodom was not heard from your lips in your day of pride, 57before your wickedness was uncovered, so now you have become the reproach of the daughters of Edom and of all who are around her, of the daughters of the Philistines — those surrounding you who despise you. 58You have borne the penalty of your lewdness and abominations," the Lord declares. 59For thus says the Lord God, "I will also do with you as you have done, you who have despised the oath by breaking the covenant."
16:57
NASB, NJB"Edom"
NKJV"Syria"
NRSV"Aram"
TEV"Edomites"
The Masoretic Hebrew text has a similar word "Aram," as do the Septuagint and Vulgate, but some Hebrew manuscripts and the old Syriac and the Peshitta have "Edom," which fits the context better.
16:59 "you who have despised the oath by breaking the covenant" These are serious charges!
1. "despised," BDB 102, KB 117, Qal perfect, cf. 17:16,18,19; Isa. 24:5
2. "breaking," BDB 830, KB 924, Hiphil infinitive construct
Covenants were confirmed by a sacrifice (i.e., cutting an animal) and an oath of obedience to its obligations. In the Ancient Near East, breaking an oath (BDB 46)/covenant (BDB 136) resulted in the curses and negative consequences spelled out in the covenant (cf. Leviticus 26; Deuteronomy 27-29). Israel had reaped these curses and now Judah!
NASB (UPDATED) TEXT:16:60-63
60"Nevertheless, I will remember My covenant with you in the days of your youth, and I will establish an everlasting covenant with you. 61Then you will remember your ways and be ashamed when you receive your sisters, both your older and your younger; and I will give them to you as daughters, but not because of your covenant. 62Thus I will establish My covenant with you, and you shall know that I am the Lord, 63so that you may remember and be ashamed and never open your mouth anymore because of your humiliation, when I have forgiven you for all that you have done," the Lord God declares.
16:60-63 YHWH will remember His covenant and restore His people (cf. Gen. 17:7,19; Lev. 26:11,44-45; Deut. 4:31) because of His eternal plan of redemption (see Bob's Evangelical Biases at 12:16).
Notice the reciprocal actions
1. God's sovereign choices
a. "I will remember My covenant with you," v. 60, BDB 269, KB 209, Qal perfect, cf. Lev. 26:42,45
b, "I will establish an everlasting covenant with you," v. 60, BDB 877, KB 1086, Hiphil perfect. This is referring to the "new covenant" of Jer. 31:31-34, which is described in Ezek. 36:22-38
c. "when I have forgiven you for all that you have done," v. 63, BDB 497, KB 493, Piel infinitive construct
2. the covenant people's actions
a. you will remember your ways, vv. 62,63; 20:43; 36:31
b. you will be ashamed, vv. 62,63; 36:32
Both divine initiative and human repentance are required for covenant!
16:60 "I will establish an everlasting covenant" This is surprising because the Mosaic covenant was meant to be perpetual. However, it was also conditional on human obedience. It was the inability for obedience on the part of fallen mankind (cf. Genesis 3), even covenant people, that necessitated a "new" different approach. The "new" covenant would be based on divine performance (cf. Isaiah 53 and Ezek. 36:22-38). It would provide internal motivation for obedience (cf. Jer. 31:31-34). The contrast can be seen by comparing Ezek. 18:30-32 with Ezek. 36:26-27.
God still wants a righteous people who will reflect His character to the nations, but now the focus has shifted from human performance-based covenant to a divine performance-based covenant. Gratitude and family love replace the wages of a hireling! We serve and obey because we are already accepted! Obedience is not what makes us accepted, but the evidence that we have been accepted (cf. Eph. 1:4; 2:8-10; James 2:14-26). The goal is Christlikeness!
Copyright © 2012 Bible Lessons International
Ezekiel 17
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
| Parable of Two Eagles and A Vine | The Eagles and the Vine | The Allegory of the Eagles | The Parable of the Eagles and the Vine | The Allegory of the Eagle |
| 17:1-6 | 17:1-10 | 17:1-10 | 17:1-6 | 17:1-10 |
| (3b-6) | (3b-8) | (3b-6) | ||
| 17:7-10 | (7-8) | 17:7-8 | (7-8) | |
| (9-10) | (9-10) | 17:9-10 | (9-10) | |
| Zedekiah's Rebellion | The Parable Is Explained | |||
| 17:11-21 | 17:11-21 | 17:11-21 | 17:11-15 | 17:11 |
| 17:12-18 | ||||
| 17:16-18 | ||||
| 17:19-21 | 17:19-21 | |||
| Israel Exalted at Last | Allegory of the Cedar | God's Promise of Hope | ||
| 17:22-24 | 17:22-24 | 17:22-24 | 17:22-24 | 17:22-24 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:17:1-6
1Now the word of the Lord came to me saying, 2"Son of man, propound a riddle and speak a parable to the house of Israel, 3saying, 'Thus says the Lord God, "A great eagle with great wings, long pinions and a full plumage of many colors came to Lebanon and took away the top of the cedar. 4He plucked off the topmost of its young twigs and brought it to a land of merchants; he set it in a city of traders. 5He also took some of the seed of the land and planted it in fertile soil. He placed it beside abundant waters; he set it like a willow. 6Then it sprouted and became a low, spreading vine with its branches turned toward him, but its roots remained under it. So it became a vine and yielded shoots and sent out branches."
17:2 This verse has two parallel imperatives.
1. "propound a riddle," BDB 295, KB 295, Qal imperative, cf. Jdgs. 14:12-19
2. "speak a parable," BDB 605 II, KB 647, Qal imperative, cf. 12:23; 16:44; 17:2; 18:2; 20:49; 24:3
The term "riddle" (BDB 295, note the relation of the verb, BDB 295, and noun, BDB 295) means a statement that needs to have some information hinted at or supplied to be understood (cf. Pro. 1:6).
The term "parable" (BDB 605 II, note the relation of the verb, BDB 605 II, and noun, BDB 605 II) implies a brief poetic structure, possibly a proverb which uses comparison as a way to illustrate truth.
Ezekiel has been using highly figurative language to convince the exiles of the just and sure judgment of Jerusalem.
17:3 "a great eagle" The imaginary bird (eagle or vulture, a large bird of prey) is described as
1. "great," BDB 152
2. "great wings," BDB 152 construct BDB 489
3. "long pinions," BDB 74 construct BDB 7
4. "rich in plumage," BDB 570 construct BDB 663
5. "of many colors," BDB 955
This is a description of the large mercenary and conscripted army of Babylon who captured Jerusalem in 605, 597, 586, 582 b.c. In this context it is the 597 b.c. exile (i.e., "took the top of the cedar") of Ezekiel and thousands of other craftsmen and leaders, which is alluded to (cf. vv. 12-13; II Kgs. 24:24,15).
▣ "Lebanon" This is imagery referring to Judah. Possibly it is used because the parable will involve tall cedars and Lebanon was famous for hers (cf. 31:3).
▣ "top" This term (BDB 856) is found only in Ezekiel (i.e., 17:3,22; 31:3,10,14). Its etymology is unknown. The meaning is derived from the context.
17:4 The destination of the Judean society is described as
1. "to a land of trade," BDB 488 II
2. "a city of traders," BDB 746, and BDB 940, KB 1237, Qal participle
Back in 12:13 Chaldea is the destination of the exiles (cf. 1:3). The term Chaldea (BDB 505) may be related to the term Canaanite (BDB 489, "merchants" in 16:29, where they appear together).
17:5 This is a description of the relatively easy treatment of the first exiles. They were settled by a canal and given limited autonomy.
NASB"like a willow"
NKJV, NJB"like a willow tree"
NRSV"like a willow twig"
TEV"young plant"
This term (BDB 861) is found only here in the OT. It seems to be of onomatopoeic origin from the Arabic term for "rustling." Context implies an easily germinating tree twig (cf. v. 22).
17:6 This verse describes the low growth of the remaining Judeans in Judea. They were still in the Promised Land, but were very weak as a vassal nation (cf. vv. 13-14).
NASB (UPDATED) TEXT:17:7-10
7"But there was another great eagle with great wings and much plumage; and behold, this vine bent its roots toward him and sent out its branches toward him from the beds where it was planted, that he might water it. 8It was planted in good soil beside abundant waters, that it might yield branches and bear fruit and become a splendid vine." 9Say, 'Thus says the Lord God, "Will it thrive? Will he not pull up its roots and cut off its fruit, so that it withers—so that all its sprouting leaves wither? And neither by great strength nor by many people can it be raised from its roots again. 10Behold, though it is planted, will it thrive? Will it not completely wither as soon as the east wind strikes it — wither on the beds where it grew?"'"
17:7 "another eagle" This refers to Egypt (cf. v. 15). Judah looked to Egypt for military aid and protection (i.e., Jeremiah 37).
17:8 There is a series of Qal infinitive constructs. They describe in this verse (1) how Zedekiah viewed that an alliance with Egypt would help Judah or (2) a repeat of v. 5, illustrating that there was no need for Zedekiah to rebel and seek help from Egypt
1. that it might yield branches
2. that it might bear fruit
3. that it might become a splendid vine
17:9-10 These are parallel and describe Judah's attempt to seek help from Egypt, but YHWH will not allow it.
17:9 "leaves" This term (BDB 383) normally refers to the prey of a lion, killed and torn apart (cf. 19:3,6; 22:25,27). Only here does it refer to plucked leaves (although the same consonants with different vowels refer to plucked olive leaves in Gen. 8:11).
17:10 "completely wither" This is an emphatic grammatical construction that uses the infinitive absolute and the imperfect verb of the same root (BDB 386, KB 384) together. The verb is used twice in v. 9 and twice in v. 10.
▣ "the east wind" This construct (BDB 924 and 870) is used as an active representation of God's power (ruah) to accomplish His purposes. The east wind is associated with judgments and the west wind with blessings.
1. the Lord directed an east wind. . .brought the locusts, Exod. 13:10
2. the Lord swept the sea back by a strong east wind, Exod. 14:21; 15:10
3. with the east wind, Thou does break the ships of Tarshish, Ps. 48:7
4. like an east wind I will scatter them (Israel) before the enemy, Jer. 18:17
5. completely wither as soon as the east wind strikes it (Judah), Ezek. 17:10
6. the east wind dried up its (Israel) fruit, Ezek. 19:12
7. the east wind has broken you (Tyre), Ezek. 27:26
8. an east wind will come. . .his (Israel) spring will be dried up, Hos. 13:15
9. God appointed a scorching east wind, Jonah 4:8
10. an east wind is implied in Job 1:19 and Jer. 4:11
The west wind is mentioned once in Exod. 10:19 and implied in Num. 11:31. Rain would come from a northwesterly direction.
NASB (UPDATED) TEXT:17:11-21
11Moreover, the word of the Lord came to me, saying, 12"Say now to the rebellious house, 'Do you not know what these things mean?' Say, 'Behold, the king of Babylon came to Jerusalem, took its king and princes and brought them to him in Babylon. 13He took one of the royal family and made a covenant with him, putting him under oath. He also took away the mighty of the land, 14that the kingdom might be in subjection, not exalting itself, but keeping his covenant that it might continue. 15But he rebelled against him by sending his envoys to Egypt that they might give him horses and many troops. Will he succeed? Will he who does such things escape? Can he indeed break the covenant and escape? 16As I live,' declares the Lord God, 'Surely in the country of the king who put him on the throne, whose oath he despised and whose covenant he broke, in Babylon he shall die. 17Pharaoh with his mighty army and great company will not help him in the war, when they cast up ramps and build siege walls to cut off many lives. 18Now he despised the oath by breaking the covenant, and behold, he pledged his allegiance, yet did all these things; he shall not escape.'" 19Therefore, thus says the Lord God, "As I live, surely My oath which he despised and My covenant which he broke, I will inflict on his head. 20I will spread My net over him, and he will be caught in My snare. Then I will bring him to Babylon and enter into judgment with him there regarding the unfaithful act which he has committed against Me. 21All the choice men in all his troops will fall by the sword, and the survivors will be scattered to every wind; and you will know that I, the Lord, have spoken."
17:11-21 This is the interpretation of the allegory of vv. 1-10 about the two great eagles.
17:12 "Say" This is a Qal imperative (BDB 55, KB 65), repeated for emphasis. YHWH is speaking to Judah through His prophet.
▣ "the rebellious house" This is a characteristic phrase of Ezekiel referring to Judah (cf. 2:5,6,8; 3:9,26,27; 12:2[twice],3,9,25; 17:12; 24:3). Moses first called Israel rebellious (BDB 598) in Deut. 9:7; 31:27.
▣ "the king of Babylon came to Jerusalem, took its king and princes, and brought them to him in Babylon" This exile is recorded in II Kings 24. The date would be 597 b.c.
17:13 The new Babylonian puppet king was Jehoiachin's uncle, Mattaniah, whose name was changed to Zedekiah (cf. II Kgs. 24:17; II Chr. 36:10).
17:14 Nebuchadnezzar was hoping that the partial deportation would teach Judah a lesson and keep them a vassal nation (cf. Jeremiah 27), but it did not work (cf. v. 16).
17:15 "But he rebelled" See II Kgs. 24:20. He (Zedekiah, King of Judah) rebelled
1. against the prophecy of Jeremiah (cf. Jeremiah 27 and 37)
2. by breaking his pledge to Nebuchadnezzar, which he had taken in YHWH's name (cf. v. 18; II Chr. 36:13)
17:16 "in Babylon he shall die" See Jeremiah 52:11.
17:18
NASB, NJB"he pledged"
NKJV, NRSV"gave his hand"
This is literally, "he gave his hand" (BDB 678, KB 733, Qal perfect). The giving of one's hand denoted
1. friendship, II Kgs. 10:15
2. pledge/oath, I Chr. 29:24; II Chr. 30:8; Ezra 10:19; Lam. 5:6; Ezek. 17:18
3. allowing one to do something, Exod. 10:25
4. giving power to, II Sam. 16:8
5. entrusting to, II Chr. 34:16
6. giving authority to, Gen. 39:4,8,22
17:19 This verse relates to Zedekiah's oath to Nebuchandezzar (cf. vv. 13,14). It was made in YHWH's name.
1. "As I live" - This is a wordplay on the covenant name for Judah's God, YHWH (see Special Topic at 2:4), cf. Num. 14:21,28; Isa. 45:23; 49:18
2. "My oath" - BDB 46, cf. Deut. 29:14. This refers to YHWH's covenant promises which, when violated, become "a curse," cf. Deut. 29:19
3. "which he despised"
a. Judah, 16:59
b. Zedekiah, 17:16,18,19
4. "My covenant" See Special topic at 16:8
17:20 This is mentioned earlier in 12:13 and is documented in II Kgs. 25:7; Jer. 39:7; 52:11.
17:21
NASB"choice men"
NKJV"all his fugitives"
NRSV, NJB"the pick of his troops"
TEV"his best soldiers"
The MT has "his fugitives" (BDB 138), as do the Septuagint and Syriac versions. The term is found only here in the OT. The term "chosen" (BDB 103) is the reversal of the last two Hebrew letters.
▣ "the survivors will be scattered to every wind" See note at 5:10.
NASB (UPDATED) TEXT:17:22-24
22Thus says the Lord God, "I will also take a sprig from the lofty top of the cedar and set it out; I will pluck from the topmost of its young twigs a tender one and I will plant it on a high and lofty mountain. 23On the high mountain of Israel I will plant it, that it may bring forth boughs and bear fruit and become a stately cedar. And birds of every kind will nest under it; they will nest in the shade of its branches. 24All the trees of the field will know that I am the Lord; I bring down the high tree, exalt the low tree, dry up the green tree and make the dry tree flourish. I am the Lord; I have spoken, and I will perform it."
17:22-23 Again, at the end of a judgment oracle there is hope for a future for YHWH's covenant people (cf. 16:60-63).
17:22 "young twigs a tender one" The concept of a "shoot," "stem," or "branch" (cf. Isa. 11:1) becomes a Messianic symbol of the restoration of the Davidic seed (cf. II Samuel 9; Psalm 89). The Branch (cf. Isa. 4:2; 11:1; 53:2; Jer. 23:5; 33:15; Zech. 3:8; 6:12; Acts 13:23; Rom. 15:12) becomes the hope of all mankind for God to fulfill His promises to Israel and to the nations! Remember Gen. 3:15 is a promise to humanity made in YHWH's image, not Israel!
▣ "on a high and lofty mountain" This refers to the supremacy of God's universal rule (cf. Micah 5:5) through His people (cf. Isa. 2:2-4; Micah 4:1-4).
17:23 "birds of every kind" This is a universal element, as is "all the trees of the field" in v. 24. Isaiah captures this same planting metaphor that reaches all the world in Isa. 27:6. YHWH has an eternal redemptive plan for all the sons and daughters of Adam, not just Jacob's children!
17:24 YHWH describes His control of His creation in a series of plant metaphors.
1. I bring down the high tree
2. I exalt the low tree (i.e., here)
3. I dry up the green tree
4. I make the dry tree flourish
Examples of #1,3 would be Egypt in Ezekiel 31 and Babylon in Daniel 4. An example of #2,4 would be the promises to restore Israel/Judah (16:60-63; 17:24). In the NT the mustard seed and resulting bush become the symbol of a universal tree (cf. Matt. 13:31-32; Mark 4:30-32; Luke 13:18-19. Also note Dan. 4:12,21), which is the kingdom of our God and His Christ!
The final statement, "I am the Lord; I have spoken, and I will perform it," is a key theological statement. Humans can depend on God's word, both His judgments and His promises! He is the creator and controller of all life! History/time are in His hands (cf. 12:25,28; 22:14; Isa. 14:24; 55:11)!
Copyright © 2012 Bible Lessons International
Ezekiel 18
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
| God Deals Justly With Individuals | A False Proverb Refuted | Individual Responsibility | Individual Responsibility | Individual Responsibility |
| 18:1-9 | 18:1-9 | 18:1-4 | 18:1-2 | 18:1-2 |
| (2) | ||||
| (3) | 18:3-4 | 18:3-4 | ||
| (4-9) | ||||
| 18:5-9 | 18:5-9 | 18:5-9 | ||
| 18:10-13 | 18:10-13 | 18:10-13 | 18:10-13 | 18:10-13 |
| 18:14-18 | 18:14-18 | 18:14-18 | 18:14-18 | 18:14-18 |
| (14-17) | ||||
| (18) | ||||
| Turn and Live | ||||
| 18:19-20 | 18:19-20 | 18:19-20 | 18:19-20 | 18:19-20 |
| 18:21-23 | 18:21-23 | 18:21-24 | 18:21-23 | 18:21-23 |
| 18:24-29 | 18:24 | 18:24 | 18:24 | |
| 18:25-29 | 18:25-29 | 18:25-29 | 18:25-32 | |
| 18:30-32 | 18:30-32 | 18:30-32 | 18:30-32 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This chapter provides a good opportunity to mention how the interpreter's presuppositions often distort the original author's intent. As an evangelical I have often used this text as an example of individual, personal response being necessary for salvation (i.e., personal relationship). However, in context, it is referring to Judah's claim that it was because of their ancestors' sins that they were suffering (cf. Exod. 20:5; Deut. 5:9). This chapter is more related to the current generation (corporate) rather than individuals of that generation.
Another way this chapter is used is seen in v. 32. It is often linked with John 3:16; I Tim. 2:4; and II Pet. 3:9 to show YHWH's love for all humans (which is surely true), but this text is really about Israel's descendants (cf. v. 30). We tend to read our systematic theology into every text. We tend to assign theological content to certain words and then read that definition into every usage of the term (i.e., "repent," "live"). We must discipline ourselves to let the inspired authors speak to their day before we use it in our systematic theologies (which often say more about us than about God!).
Ezekiel is addressing a sinful people who do not think they are sinful, but rather blame their parents and previous generations for YHWH's judgment.
B. This chapter also offers an opportunity to show how biblical authors present truths in tension-filled pairs. Notice how v. 31 demands that the believers "make yourselves a new heart and a new spirit," yet 36:26-27 asserts that YHWH will give them a new heart and a new spirit.
There are two ways to view these statements.
1. OT
a. The first way reflects the first covenant based on human performance (i.e., Deut. 4:1; 5:33; 8:1; 30:16,19).
b. The "new" covenant focuses on God's performance (i.e., 36:22-38; Jer. 31:31-34).
2. NT
a. These statements describe a covenant relationship where God initiates and sets the conditions for fellowship.
b. Humans must respond initially and continually in repentance and faith. Salvation is not a ticket to heaven or an insurance policy, but a daily personal relationship.
C. Note that the NKJV prints vv. 4-18 (i.e., 4-9, 10-13, 14-17,18) as poetry; NIV prints vv. 5-17 (i.e., 5-9, 10-13a, 15-17a) as poetry and 13b-14 as prose, however, the NASB, NRSV, TEV, NJB, JPSOA, and REB print the whole chapter in prose.
D. I like the brief outline in the Oxford Study Bible, p. 874.
"Maintaining right relations with God frees one from
1. the past of one's parents, vv. 1-20
2. the past of one's own life, vv. 21-32"
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:18:1-4
1Then the word of the Lord came to me, saying, 2"What do you mean by using this proverb concerning the land of Israel, saying,
'The fathers eat the sour grapes,
But the children's teeth are set on edge'?
3As I live," declares the Lord God, "you are surely not going to use this proverb in Israel anymore. 4Behold, all souls are Mine; the soul of the father as well as the soul of the son is Mine. The soul who sins will die. 4Behold, all souls are Mine; the soul of the father as well as the soul of the son is Mine. The soul who sins will die."
18:2 "proverb" The use of this word (BDB 605, KB 647) ties this chapter to a unified context (i.e., chapters 12-18, cf. 12:22,23; 14:8; 17:2; 18:2,3).
▣ "The fathers eat the sour grapes,
But the children's teeth are set on edge"
One person's (or generation's) actions affect others. This is uniquely an eastern viewpoint. Eastern peoples are far more tribal, clan, and family-oriented. One is a member of a group and lives to serve that group. One's attitudes and actions affect that group. Here are some biblical examples.
1. Adam and Eve affect the whole human family and earth, Genesis 3
2. Parent's sin or faithfulness affects the children, Exod. 20:5-6; 34:7; Deut. 5:9; 7:9; Ezekiel 18
3. Achan's sin affects all of Israel and even some Israeli soldiers die because of his sin, Joshua 7
4. David sins, but his first son by Bathsheba dies and Israel languishes, II Samuel 11-12; Psalm 32, 51
5. Jesus' substitutionary, vicarious death on behalf of all humans, John 1:29; Rom. 5:18-19; II Cor. 5:21.
18:3 "As I live" This is an oath based on the covenant name of God, YHWH (cf. 5:11; 14:16,18,20; 16:48; 17:16,19; 18:3; 20:3,31,33; 33:11,27; 34:8; 35:6,11). See Special Topic at 2:4. YHWH is the only-living, ever-living God. All life is derived from Him, belongs to Him, and remains through Him (i.e., "all souls are Mine," v. 4).
▣ "you are surely not going to use this proverb in Israel any more" This same proverb is mentioned in Jer. 31:29, but in the setting of "the last days." This proverb impugns the justice and fairness of God (cf. Lam. 5:7).
18:4 "soul" This is not the Greek concept that we have a soul (i.e., divine spark), but the Hebrew concept that we are a soul (cf. Gen. 2:7). The Hebrew word (BDB 659, KB 711-713) describes the life force (i.e., breath) in both animals and humans (cf. Gen. 1:20-30; 2:7,19; 7:22; Job 34:14-15; Ps. 104:29, 30; 146:4; Eccl. 3:19-21). Humans are uniquely related to God by His personal formation of them and His breathing into them (cf. Gen. 2:7), yet they are also creatures of this planet. We eat, breathe, reproduce just like other animals of this planet. However, we are also created in God's image and likeness (cf. Gen. 1:26-27). We are a physical and spiritual unity (i.e., Ps. 42:1).
▣ "all souls are Mine" This is not a theological statement of monotheism (as in Num. 16:22; 27:16; Isa. 42:5; 57:16). The original author is speaking of the covenant people and particularly of Judah's royal line (i.e., Hezekiah, Manasseh, and Josiah).
▣ "The soul who sins will die" The emphasis is on individual covenant responsibility (cf. 14:20; Deut. 24:17). Remember it is not "either/or," but "both/and" between individual responsibility and corporate responsibility. This same tension can be seen between original sin and volitional sin (cf. Gen. 2:17; Rom. 6:23). This truth is also seen in Deut. 24:16.
What does "die" (BDB 559, KB 562) mean here? It must be more than physical death! It is the opposite of true "life" (cf. v. 9). There is "life" (BDB 310, KB 309) beyond this reality. This "life" is characterized by the presence and character of God.
One wonders how the Qal participle should be understood. Does it imply that a one-time sin brings death or is that already a reality in the Fall (cf. Genesis 3)? How would one relate this statement to I John 3:6,9 (present active indicative)? Are we speaking of sin that characterizes the life or acts of sin? I would assume, because of the idolatrous actions of v. 7 and the covenant partners' violations of v. 8, that we are speaking of a life characterized by covenant rebellion (cf. v. 9).
The Bible mentions three kinds of death or possibly progressive stages of death. The first is Genesis 3. Adam and Eve ate of the forbidden fruit, but they were still alive physically. The "death" referred to was relational (i.e., God to human, human to human, and human to self), as well as contextual (i.e., the planet, the ethos was altered).
The second aspect of death is personal, physical death (cf. Genesis 5). Spiritual death (cf. Eph. 2:1) resulted in the physical cessation of life.
The third aspect (or progress) is ultimate, everlasting death (cf. Rev. 2:11; 20:6,14), which involves
1. a permanent separation from fellowship with God
2. a permanent isolation from God's purpose for creation (i.e., loss of heaven)
3. a permanent fellowship of punishment with evil persons and rebellious angels
NASB (UPDATED) TEXT:18:5-9
5"But if a man is righteous and practices justice and righteousness, 6and does not eat at the mountain shrines or lift up his eyes to the idols of the house of Israel, or defile his neighbor's wife or approach a woman during her menstrual period—7if a man does not oppress anyone, but restores to the debtor his pledge, does not commit robbery, but gives his bread to the hungry and covers the naked with clothing, 8if he does not lend money on interest or take increase, if he keeps his hand from iniquity and executes true justice between man and man, 9if he walks in My statutes and My ordinances so as to deal faithfully—he is righteous and will surely live," declares the Lord God.
18:5-9 Notice the characteristics of a righteous covenant follower.
1. practices justice (lit. "what is lawful," BDB 1048), v. 5
2. practices righteousness (lit. "what is right," BDB 842), v. 5
3. does not eat at the mountain shrines, cf. 18:15; 22:9; (this refers to Ba'al worship, cf. 6:13), v. 6
4. does not lift up his eyes to the idols, v. 6, cf. 18:12,15; 20:24; 33:25; Deut. 4:19 (this denotes looking to them for favors and answers to prayers)
5. does not defile his neighbor's wife, v. 6, cf. 18:15; 22:11; 33:26; Exod. 20:14; Lev. 18:20; 20:10; Deut. 5:18
6. does not approach a woman during her menstrual period, v. 6, cf. 22:10; Lev. 15:19,20,24,25
7. does not oppress anyone, v. 7, cf. 18:12,16; 22:7,29; Exod. 20:21; Lev. 19:33; 25:14,17; Deut. 23:16
8. restores to the debtor his pledge, v. 7, cf. Deut. 24:13
9. does not commit robbery, v. 7, cf. Lev. 19:13 (e.g., Exod. 22:7-15,21-27)
10. gives his bread to the hungry, v. 7, cf. v. 16; Deut. 15:11
11. covers the naked with clothing, v. 7, cf. Isa. 58:7; Matt. 25:35; Luke 3:11
12. does not lend money on interest, v. 8, cf. Exod. 22:25; Deut. 23:19-20 (next phrase "or take increase" is parallel to Lev. 25:36)
13. keeps his hand from iniquity, v. 8
14. executes true justice between man and man, v. 8, cf. Zech. 7:9; 8:16
15. walks in My statutes, v. 9
16. so as to deal faithfully, v. 9
Notice some of these are prohibitions and some are mandated actions; some deal with ceremonial issues, others with sins against a covenant brother. They reflect the Mosaic Covenant.
18:5 "practices justice and righteousness" These two often appear together in describing the person who lives pleasing to God (cf. II Sam. 8:15; I Kgs. 10:9; I Chr. 18:14; II Chr. 9:8; Ps. 99:4; Isa. 9:7; 32:16; 33:5; 59:14; Jer. 4:2; 9:24; 22:3,15; 23:5; 33:15; Ezek. 18:5,19,21,27; 33:14,16,19; 45:9; Amos 5:7,24). Pleasing God involves the inner life (heart, mind) and the outer life (worship, ethical actions, compassion). These cannot be divided. Faith permeates all of life! It is not an isolated ritual, liturgy, or worship time, but a daily, personal relationship!
18:6 "eat at the mountain shrines" This is a reference to idolatrous worship at the high places of the Canaanite fertility god Ba'al and goddess Asherah or Astarte (cf. 20:28). These high places were located on natural hills and manmade raised platforms in the cities. Ritual eating implied a covenantal relationship.
▣ "defile his neighbor's wife" Adultery was so serious because one's children were involved in the concept of the afterlife (one's name cut off). Also, it caused great problems in inheritance rights (cf. Leviticus 25), which were so important to the Israelites.
▣ "approach a woman during her menstrual period" This is a cultural element dealing with ceremonial defilement (cf. Lev. 12:2,5; 18:19). The Israelites felt any bodily emission made one ceremonially unclean (cf. Lev. 15:1-24).
18:7 "restores to the debtor his pledge" Often a poor person's outer cloak was used as collateral for a loan. It was to be returned before evening because it was used to sleep in (cf. Exod. 22:26-27; Deut. 24:17; Amos 2:8), but land owners often kept it to insure the laborer would return to work the next day.
▣ "does not commit burglary" This refers to the rich landowners taking advantage of the poor people of the land (cf. vv. 18:7,12,16; 22:7,29; 45:8; 46:18; Exod. 22:21; Lev. 19:13; Jer. 22:3).
▣ "gives bread to the hungry and covers the naked with clothing" God cares for the underprivileged and socially powerless (i.e., widow, orphan, alien); those who know God will also (cf. Deut. 15:11; Isa. 58:7; Matt. 25:31-45; James 2:15-16).
18:8 "does not lend money on interest" This was forbidden to fellow Israelites, but permitted to foreigners (cf. vv. 13,17; 22:12; Exod. 22:25; Lev. 25:35-38; Deut 23:19-20; Ps. 15:5). To be sure, this is mostly an issue of the heart! One's attitude and actions toward the needy are the focus of these verses.
18:9 "he walks" This is the biblical metaphor for lifestyle faith.
▣ "My statutes and My ordinances" See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION at 5:7.
▣ "will surely live" This is a repeated grammatical form (cf. vv. 17,19,21,28) used for emphasis (i.e., a Qal infinitive absolute plus a Qal imperfect of the same verb). This same grammatical pattern appears with two other terms in this chapter.
1. surely die, v. 13
2. do not have any pleasure, v, 23
NASB (UPDATED) TEXT:18:10-13
10"Then he may have a violent son who sheds blood and who does any of these things to a brother 11(though he himself did not do any of these things), that is, he even eats at the mountain shrines, and defiles his neighbor's wife, 12oppresses the poor and needy, commits robbery, does not restore a pledge, but lifts up his eyes to the idols and commits abomination, 13he lends money on interest and takes increase; will he live? He will not live! He has committed all these abominations, he will surely be put to death; his blood will be on his own head."
18:10 This verse shows that although parents are admonished to train their children in God's way (i.e., Proverbs), the child is ultimately responsible for his own acts. The child commits every sin mentioned in vv. 5-9 (i.e., vv. 11-13).
18:13 "he will surely be put to death" See note at v. 9.
▣ "his blood will be on his own head" Environment (society) and heredity (parents) are significant factors in social and religious development, but they do not remove individual responsibility (note 33:4,5).
NASB (UPDATED) TEXT:18:14-18
14"Now behold, he has a son who has observed all his father's sins which he committed, and observing does not do likewise. 15He does not eat at the mountain shrines or lift up his eyes to the idols of the house of Israel, or defile his neighbor's wife, 16or oppress anyone, or retain a pledge, or commit robbery, but he gives his bread to the hungry and covers the naked with clothing, 17he keeps his hand from the poor, does not take interest or increase, but executes My ordinances, and walks in My statutes; he will not die for his father's iniquity, he will surely live. 18As for his father, because he practiced extortion, robbed his brother and did what was not good among his people, behold, he will die for his iniquity."
18:14 Verse 14 is addressing the next generation of vv. 5 and 10 (i.e., righteous, wicked, righteous, cf. v. 20).
NASB (UPDATED) TEXT:18:19-20
19"Yet you say, 'Why should the son not bear the punishment for the father's iniquity?' When the son has practiced justice and righteousness and has observed all My statutes and done them, he shall surely live. 20The person who sins will die. The son will not bear the punishment for the father's iniquity, nor will the father bear the punishment for the son's iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself."
18:19 This shows the diatribe nature of the chapter. Ezekiel is answering the unspoken (or veiled) questions whispered against YHWH's justice.
NASB"has observed"
NKJV"done"
NRSV"has been careful to observe"
TEV"kept. . .carefully"
NJB"kept"
The verb (BDB 1036, KB 1581, Qal perfect) means "to keep," "to watch," or "to preserve." It implies a careful diligence in observing God's laws (i.e., Lev. 22:31; Deut. 4:40; 6:2; 26:17). One's love for YHWH was expressed in obedience and love for God, other covenant brothers, and aliens. One could not claim to love God if he did not practice it toward other humans. Righteousness in its OT sense implied a care and concern for others, especially the underprivileged, that goes beyond a strict legal standard. Justice was extended by covenant compassion (see Norman H. Snaith, The Distinctive Ideas of the Old Testament, pp. 159-173). This is what Jesus teaches in the Sermon on the Mount, Matthew 5-7.
NASB (UPDATED) TEXT:18:21-23
21"But if the wicked man turns from all his sins which he has committed and observes all My statutes and practices justice and righteousness, he shall surely live; he shall not die. 22All his transgressions which he has committed will not be remembered against him; because of his righteousness which he has practiced, he will live. 23Do I have any pleasure in the death of the wicked," declares the Lord God, "rather than that he should turn from his ways and live?"
18:21 "if the wicked man turns" This shows the continuing love of God. Any moment that a human (in this case a covenant member) will repent and execute trust, God is there to forgive and receive him! See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT in the OT at 14:6.
▣ "he shall surely live" See also Lev. 18:5. God wants to bless us!
18:22 "All his transgressions" The term "transgressions" (BDB 833) literally means "to rebel." It is used metaphorically of rebelling against YHWH (cf. Isa. 1:28; 46:8; 53:12[twice]; Hosea 14:9; Amos 4:4[twice]).
▣ "will not be remembered" This verb (BDB 269, KB 209, Niphal imperfect) is also used metaphorically for YHWH forgetting human rebellion (cf. v. 24; 3:20; 33:13). When God forgives, God forgets (i.e., Ps. 103:11-13; Isa. 1:18; 38:17; 43:25; 44:22; Micah 7:19). What a wonderful Truth! What a wonderful God!
▣ "because of his righteousness which he has practiced, he will live" This is an OT understanding of "righteousness" (see Special Topic at 3:20). It should not be understood in the sense of "sinlessness," but in the sense it was used to describe Noah (cf. Gen. 6:4) and Job (cf. Job 1:1). They lived up to their understanding of the will of God. True and complete obedience is not a possibility for fallen humanity (cf. Gen. 6:5,11-12; Ps. 14:3; Isa. 53:6; Rom. 1:18-3:20; 5:12-14). Covenant obedience was the criteria for "a ceremonial righteousness" within ancient Israel. Even in the Judaism of Jesus' day "righteousness" was defined as
1. almsgiving
2. prayer
3. fasting (cf. Matt. 6:1-18)
as well as required sacrifices, feast days, and Sabbath observance.
18:23 "Do I have any pleasure in the death of the wicked" The phrase "any pleasure" is a combination of the infinitive absolute and the imperfect verb of the same root (BDB 342, KB 339). This grammatical form occurs often in this chapter. See note at v. 9.
This chapter is an allusion to the transgeneration communication of sin through families (cf. Exod. 20:5; Deut. 5:9). However, it also alludes to the gracious character of YHWH (cf. Deut. 5:10; 7:9). The mercy of God vs. the judgment of God can be compared to judgment, 3-4 generations but mercy to a 1,000 generations! But Ezekiel even removes the 3-4! Each human created in God's image and likeness will stand before God as an individual based on his/her actions and motives (i.e., Deut. 24:16).
Notice that "the wicked" is parallel with "anyone" in v. 32. Contextually this must refer to covenant people (i.e., Israelites), but the OT inclusion of (1) non-Israelites such as Job and Ruth; (2) the Mosaic covenant's concern for the alien; and (3) Isaiah's revelations of YHWH's love for and inclusion of "the nations" (i.e., Isa. 66:23), causes one to expand (i.e., systematic theology) the reference to all humans, which is surely the focus of the "New Covenant" (i.e., John 1:12; 3:16; 4:42; Rom. 11:32; I Tim. 2:4; 4:10; Titus 2:11; Heb. 2:9; II Pet. 3:9; I John 2:1; 4:14).
▣ "rather than that he should turn and repent" See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT in the OT at 14:6.
NASB (UPDATED) TEXT:18:24-29
24"But when a righteous man turns away from his righteousness, commits iniquity and does according to all the abominations that a wicked man does, will he live? All his righteous deeds which he has done will not be remembered for his treachery which he has committed and his sin which he has committed; for them he will die. 25Yet you say, 'The way of the Lord is not right.' Hear now, O house of Israel! Is My way not right? Is it not your ways that are not right? 26When a righteous man turns away from his righteousness, commits iniquity and dies because of it, for his iniquity which he has committed he will die. 27Again, when a wicked man turns away from his wickedness which he has committed and practices justice and righteousness, he will save his life. 28Because he considered and turned away from all his transgressions which he had committed, he shall surely live; he shall not die. 29But the house of Israel says, 'The way of the Lord is not right.' Are My ways not right, O house of Israel? Is it not your ways that are not right?"
18:24 This verse demonstrates that an OT covenant person could
1. be righteous, v. 24
2. become wicked, v. 24
3. become righteous again, vv. 27,28
The OT is a performance-based, conditional covenant! The question remains, is the NT a conditional covenant? It is not performance-based, but the goal of both the OT and NT is a righteous people who reflect God's character to a lost world! The problem of "easy believism" is the issue. The NT is a conditional covenant, which requires
1. repentance
2. faith, trust, belief
3. obedience
4. perseverance
SPECIAL TOPIC: APOSTASY (APHISTĒMI)
▣ Notice the phrases used to describe one who turns from righteousness.
1. commits iniquity (lit. "injustice," BDB 732, cf. 3:20; 18:24,26 [twice]; 33:13 [twice],15,18; Lev. 19:15,35; Deut. 25:16
2. does according to all the abominations (BDB 1072, see Special Topic at 5:11)
3. wicked man does (lit. "wicked," BDB 957, cf. 3:18 [twice]; 7:21; 21:30; 33:8 [twice])
4. treachery which he has committed (lit. "act unfaithfully," BDB 591, cf. 14:13; 15:8; 17:20; 20:27; 39:23,26)
5. sin which he has committed (BDB 308, cf. 16:51; 18:14; 21:29; 33:10,16)
All of these phrases refer to covenant people. Their genealogy in the family of Abraham did not protect them (note John 8:31-59) from the consequences of evil acts (cf. Isa. 65:7; Jer. 31:29-30; Lam. 5:7).
18:25
NASB"not right"
NKJV"not fair"
NRSV, JPSOA"unfair"
TEV"isn't right"
NJB"unjust"
REB"acts without principle"
This verb (BDB 1067, KB 1733, Niphal imperfect) refers to a standard of weight or measurement (cf. 18:29; 33:17,20). YHWH judges precisely because He weighs the human heart and knows the actions of all (cf. Pro. 16:2,11).
▣ This verse shows the purpose of the chapter (cf. v. 2). The Judeans in Jerusalem are trying to explain God's judgment by blaming
1. their ancestors
2. their parents
3. God (He is unjust in His actions, cf. 18:29; 33:17,20)
They were attempting to deflect spiritual responsibility. This whole chapter must contextually be seen in this light!
"Hear now" is a Qal imperative (BDB 1033, KB 1570). YHWH is still dealing with His covenant people. He wants them to repent and return to Him (cf. vv. 30-32).
18:28 "because he considered" This is literally "see" (BDB 906, KB 1157, Qal imperfect), but used in the sense of mental enlightentment (TEV "realizes"). It is similar to "came to himself" of Luke 15:17. Spiritual choices all begin in the mind! The new thoughts resulted in modified behavior!
The phrase "he shall surely live" is a repeated divine affirmation (see vv. 9,17,19,21).
18:29 The verb "is not right" (BDB 1067, KB 1733, Niphal imperfect) is used three times; once as an accusation against God, but twice of the Judeans' sinful actions.
NASB (UPDATED) TEXT:18:30-32
30"Therefore I will judge you, O house of Israel, each according to his conduct," declares the Lord God. "Repent and turn away from all your transgressions, so that iniquity may not become a stumbling block to you. 31Cast away from you all your transgressions which you have committed and make yourselves a new heart and a new spirit! For why will you die, O house of Israel? 32For I have no pleasure in the death of anyone who dies," declares the Lord God. "Therefore, repent and live."
18:30-32 This is a key theological summary. "Each according to his conduct" is a spiritual principle recurrent throughout Scripture (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; II Cor. 5:10; Gal. 6:7-10; II Tim. 4:14; I Pet. 1:17; Rev. 2:23; 20:12; 22:12).
▣ This summary has a series of imperatives.
1. repent, - BDB 996, KB 1427, Qal imperative repeated in v. 32, see Special Topic at 14:6
2. turn away- BDB 996, KB 1427, Hiphil imperative , used in an exclamatory sense
3. cast away- BDB 1020, KB 1527, Hiphil imperative , cf. 20:7,8
4. make yourselves a new heart and a new spirit - BDB 793, KB 889, Qal imperative
5. live - BDB 310, KB 309, Qal imperative, this is the key term used 17 times in this chapter (and 10 times in the parallel, chapter 33). YHWH lives, v. 3, and He wants us to live, but spiritual life has conditions and requirements.
18:30 "a stumbling block" This (BDB 506) can be understood as the means or occasion of stumbling or literally of a rock in the road. See note at 3:20.
18:31 It is obvious that even with YHWH's available mercy, some covenant people will not return to Him. Did they ever know Him? There are two inseparable ways this "knowledge" is manifest.
1. personal faith (cf. Gen. 15:6)
2. personal obedience (cf. vv. 21-22)
The second is evidence that the first is present. The "new" covenant will accentuate (not initiate) this relationship. YHWH enables the fallen human to do what the human desires to do (i.e., Romans 7).
One more theological point on these verses, Israel's physical condition was related to her spiritual condition. Israel's problems were related to her disobedience to YHWH, not YHWH's weakness related to the other national gods (i.e., Babylonian Marduk). This truth emphasizes the tension between a sovereign monotheistic deity and a covenant people with true free will! Israel reaped the consequences of her choices, not YHWH's (i.e., vv. 23,32)!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is this chapter so important in understanding the OT?
2. Are we affected by the sins of others? How? Can we be corporately guilty for our society?
3. Does God love all humans or just a chosen group?
4. What spiritual principle is mentioned in v. 30?
Copyright © 2012 Bible Lessons International
Ezekiel 19
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
| Lament for the Princes of Israel | Israel Degraded | Two Laments | A Song of Sorrow | A Lament for the Queen-Mother and the Princes of Israel |
| 19:1-14 | 19:1-9 | 19:1-14 | 19:1-14 | 19:1-14 |
| (2-4) | (2-9) | (2-9) | ||
| (5-9) | ||||
| 19:10-14 | (10-14) | (10-14) |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:19:1-14
1"As for you, take up a lamentation for the princes of Israel 2and say,
'What was your mother?
A lioness among lions!
She lay down among young lions,
She reared her cubs.
3'When she brought up one of her cubs,
He became a lion,
And he learned to tear his prey;
He devoured men.
4Then nations heard about him;
He was captured in their pit,
And they brought him with hooks
To the land of Egypt.
5When she saw, as she waited,
That her hope was lost,
She took another of her cubs
And made him a young lion.
6And he walked about among the lions;
He became a young lion,
He learned to tear his prey;
He devoured men.
7He destroyed their fortified towers
And laid waste their cities;
And the land and its fullness were appalled
Because of the sound of his roaring.
8Then nations set against him
On every side from their provinces,
And they spread their net over him;
He was captured in their pit.
9They put him in a cage with hooks
And brought him to the king of Babylon;
They brought him in hunting nets
So that his voice would be heard no more
On the mountains of Israel.
10Your mother was like a vine in your vineyard,
Planted by the waters;
It was fruitful and full of branches
Because of abundant waters.
11And it had strong branches fit for scepters of rulers,
And its height was raised above the clouds
So that it was seen in its height with the mass of its branches.
12But it was plucked up in fury;
It was cast down to the ground;
And the east wind dried up its fruit.
Its strong branch was torn off
So that it withered;
The fire consumed it.
13And now it is planted in the wilderness,
In a dry and thirsty land.
14And fire has gone out from its branch;
It has consumed its shoots and fruit,
So that there is not in it a strong branch,
A scepter to rule.'"
This is a lamentation, and has become a lamentation.
19:1 "take up" The verb (BDB 669, KB 724, Qal imperative) literally means "to lift" or "to carry." Here it is used in an idiom for "speak loudly" or "make heard."
It is surprising that this chapter does not start with "the word of the Lord came to me saying" (cf. 1:3; 6:1; 7:1; 11:14; 12:1,8,17,21,26; 13:1; 14:2,12; 15:1; 16:1; 17:1; 18:1; 20:2,45; 21:1,8,18; 22:1; etc.). Does this imply that chapters 18 and 19 form a literary unit? I think not since chapter 19 is a poetic lamentation.
▣ "lamentation" This term (BDB 884) refers to a specific type of funeral song (cf. 2:10; 19:1,14; 26:17; 27:2,32; 28:12; 32:2,16). It becomes a literary marker for a new topic (genre, cf. Isa. 14:3-21; Amos 5:1-3). In prophetic literature there are several standard oracle forms.
1. promise oracle
2. court terminology
3. funeral dirge
A good brief discussion of funeral rites in Israel can be seen in Roland DeVaux's Ancient Israel, vol. 1, pp. 57-61.
▣ "the princes of Israel" This (BDB 672) title (prince) is used in Ezekiel to refer to several groups.
1. King Zedekiah, 7:27; 12:10,12; 21:25
2. leaders of Judah, 21:12; 22:6; 45:8,9
3. future Davidic kings, 34:24; 37:25; 44:3; 45:7,16,17,22; 46:2,4,8,10,12,16,17,18; 48:21,22
4. foreign kings, 26:16; 27:21; 30:13; 32:29; 38:2,3; 39:1,18
The term implies members of a royal family. Here, because it is plural, it refers to the king and others of his extended family in places of leadership.
19:2-9 This section of the lamentation refers to the kings of Judah, from the death of Josiah until the fall of Jerusalem (586 b.c.).
1. Jehoahaz (Shallum, cf. Jer. 22:11), II Kgs. 23:31-33, who was Josiah's son and successor, but exiled by Pharaoh Neco II after three months and replaced by
2. Jehoiakim (Eliakim), II Kgs. 23:34-24:7, who was also a son of Josiah. He reigned eleven years and died. He was replaced by
3. Jehoiachin (Jeconiah, Coniah), II Kgs. 24:8-17, who reigned three months and was exiled to Babylon (cf. v. 9, 597 b.c.) by Nebuchadnezzar II and replaced with
4. Zedekiah, II Kgs. 24:18-20, who was placed on the throne by Nebuchadnezzar II. He rebelled and was captured, blinded, and exiled to Babylon.
19:2 "your mother" This refers to national Israel (cf. v. 10) producing a line of Davidic kings (cf. Gen. 49:9; Num. 23:24; Rev. 5:5). This ceased with Zedekiah's exile. In a sense Zerubbabel (Sheshbazzar, Ezra 1:8) continued the Davidic line (cf. Haggai 2:23; Zechariah 4).
19:7
NASB"destroyed"
NKJV"knew"
NRSV, JPSOA"ravaged"
TEV"wrecked"
NJB"tore down"
The MT has "knew" (וידע, BDB 393), but most English translations assume an emendation "destroyed" (עריו), following the Targums. With it, this poetic line is parallel to v. 7b. However, the UBS Hebrew OT Project gives the emendation a "C" rating.
NASB"fortified towers"
NKJV"desolate places"
NRSV"strongholds"
TEV"forts"
NJB"palaces"
JPSOA"windows"
The MT has "windows" (אלמנותינ, BDB 48), but most English translations use an emendation "citadel" or "strongholds" (ארמנותינ, BDB 74), which is primarily a change of the second consonant from "L" to "R." The MT is understandable in context as it is. The UBS Hebrew OT Project gives it an "A" rating.
19:10-14 These verses change the metaphor describing Judah's royal family not as a lion pride but a huge, tall grapevine. They also change time frames back to the beginnings of a unified kingdom (i.e., Saul, David, Solomon). The vine is described as
A. Positive
1. planted by waters, v. 10
2. fruitful, v. 10
3. full of strong branches, vv. 10-11
4. tall above the clouds, v. 11
B. Negative
1. plucked up in fury, v. 12
2. cast down to the ground, v. 12
3. east wind dried up its fruit, v. 12
4. strong branch torn off, v. 12
5. planted in a wilderness, v. 13
6. planted in a dry land, v. 13
7. burned, v. 14
The royal family was decimated (similar to chapter 17).
The lion metaphor for Judah may refer to Jacob's prophecies about his children (esp. Judah, cf. Gen. 49:9). Balaam also used this imagery to describe Israel (cf. Num. 23:24; 24:9).
19:10
NASB, NRSV"vineyard"
NKJV"bloodline"
TEV"grapevine" (Targums and LXX, "vine")
NJB--omitted--
Peshitta,
JPSOA"in your blood"
The MT has "blood" (בדמך, BDB 196). Most English translations have an emendation.
1. "to be like" (תדמה)
2. "height"
3. "vineyard" (בכרמ)
4. omit the phrase (cf. REB).
The Ancient Near East often used the metaphor of a giant tree to describe world powers (e.g., 17:3,22-24; 19:10-14; 31:2-18; Dan. 4:4-17,19-27; and possibly Amos 2:9).
19:11
NASB, NKJV,
TEV"branches"
NRSV, NJB"stem"
There is a wordplay between "branches" (BDB 641), which can mean "staff," and "scepter" (BDB 986), also notice the same play in v. 14.
NASB, TEV"the clouds"
NKJV, NRSV,
NJB"the thick branches"
NIDOTTE, vol. 3, p. 310, reads "In Ezek. 19:11; 31:3,10,14 one should read 'clouds' from 'āb, rather than 'branches' from 'ābōt." The UBS Hebrew OT Project gives "clouds" an "A" rating.
19:12 "the east wind" This term (construct BDB 924 and 870) is used in Ezekiel many times (over fifty), but most often in chapters 40-48 simply as "the east." It denotes (1) the direction of the rising sun or (2) a metaphor for destruction (i.e., desert wind), often with the added theological connotation of being sent by YHWH to accomplish His purposes.
1. Gen. 41:6,23,27
2. Exod. 10:13; 14:21(positive)
3. wisdom literature, Job 27:21; 38:24; Ps. 48:7; 78:26 (representative sample)
4. Isa. 27:8
5. Jer. 18:17
6. Ezek. 17:10; 19:12; 27:26
7. Hosea 13:15
8. Jonah 4:8
9. Hab. 1:9
The hot desert wind (Arabic, "sirocco" wind), like the rain, is at YHWH's disposal! Wind (BDB 924, ruah) is often associated with YHWH's power (i.e., Spirit) in the OT.
19:14 Fire is YHWH's instrument of judgment (cf. 15:4; 20:47-48, see Special Topic at 1:4). There will be no Davidic king after the exiled Zedekiah. Even Zerubbabel (Sheshbazzar, Ezra 1:8) was only a prince of the line, not a direct son. The direct son of II Samuel 7 will be the Messiah.
Copyright © 2012 Bible Lessons International
Ezekiel 20
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
| God's Dealings With Israel Rehearsed | The Rebellions of Israel | The Fall and Rise of Israel | The LORD's Will and Human Defiance | An Account of Israel's Infidelities |
| 20:1-8a | 20:1-4 | 20:1-8a | 20:1-3 | 20:1-3 |
| 20:4-9 | 20:4-17 | |||
| 20:5-9 | ||||
| 20:8b-17 | 20:8b-13a | |||
| 20:10-17 | 20:10-16 | |||
| 20:13b-17 | ||||
| 20:17-20 | ||||
| 20:18-26 | 20:18-26 | 20:18-21a | 20:18-26 | |
| 20:21-24 | ||||
| 20:21b-26 | ||||
| 20:25-26 | ||||
| 20:27-32 | 20:27-32 | 20:27-31 | 20:27-32 | 20:27-29 |
| 20:30-44 | ||||
| 20:32 | ||||
| God Will Restore Israel to Her Land | God Will Restore Israel | God Punishes and Forgives | ||
| 20:33-38 | 20:33-38 | 20:33-38 | 20:33-36 | |
| 20:37-38 | ||||
| 30:39-44 | 20:39-44 | 20:39 | 20:39-44 | |
| Fire in the Forest | 20:40-44 | Fire in the South |
The Sword of Yahweh (MT 21:45-49) |
|
| 20:45-49 | 20:45-49 | 20:45-49 | 20:45-48 | |
| 20:49 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:20:1-8a
1Now in the seventh year, in the fifth month, on the tenth of the month, certain of the elders of Israel came to inquire of the Lord, and sat before me. 2And the word of the Lord came to me saying, 3"Son of man, speak to the elders of Israel and say to them, 'Thus says the Lord God, "Do you come to inquire of Me? As I live," declares the Lord God, "I will not be inquired of by you."'
4"Will you judge them, will you judge them, son of man? Make them know the abominations of their fathers; 5and say to them, 'Thus says the Lord God, "On the day when I chose Israel and swore to the descendants of the house of Jacob and made Myself known to them in the land of Egypt, when I swore to them, saying, I am the Lord your God, 6on that day I swore to them, to bring them out from the land of Egypt into a land that I had selected for them, flowing with milk and honey, which is the glory of all lands. 7I said to them, 'Cast away, each of you, the detestable things of his eyes, and do not defile yourselves with the idols of Egypt; I am the Lord your God.' 8But they rebelled against Me and were not willing to listen to Me; they did not cast away the detestable things of their eyes, nor did they forsake the idols of Egypt."
20:1 "in the seventh year, in the fifth month, on the tenth of the month" Ezekiel makes an attempt to date his prophecies (i.e., 591 b.c., cf. II Kgs. 25:8; compare with Jer. 52:12; also note the dates in Ezek. 1:1; 8:1; 20:1; 26:1; 29:1,17; 30:20; 31:1; 32:1,17; 33:21). The purpose for this may be
1. a literary way of asserting that YHWH spoke to him
2. a way of showing he was a true prophet (i.e., YHWH spoke to him before the event)
3. just his meticulous personality or possibly priestly training
The elder's question is not stated, but the date causes one to imagine it was related to Egypt's power and Zedekiah's proposed alliance with Pharaoh Psammetik II (595-589 b.c.).
▣ "the elders of Israel came to inquire of the Lord" They had done this before (cf. 8:1,11,12; 14:1). We do not know what they came to ask because Ezekiel receives another vision while they sat there. This revelation relates to their questions.
20:3 The motives and sins of this (these) group(s) of elders are consistently negative (cf. 8:1; 14:1). They came as if they were seeking YHWH's advice and guidance (cf. 14:3; 20:31), but in reality, they were idolaters (cf. 14:7). The wickedness of Jerusalem (chapters 8-10) has already affected the exiles (leaders reflect the populace). This uniform evil demonstrates that YHWH's choosing the exiles to reconstitute Israel, while judging and destroying those in Palestine, was an act of mercy, not merit (cf. 36:22-38). He chose them because of His eternal redemptive purposes for all mankind! See Bob's Evangelical Biases at 12:16.
One day YHWH will listen again (cf. 36:37-38)!
▣ "Son of Man" See note at 2:1.
▣ "speak" This (BDB 180, KB 210) is a Piel imperative (cf. 3:1; 12:23; 14:4; 20:27; 29:3; 33:2; 37:19,21).
▣ "the Lord God" This is literally Adon YHWH. See Special Topic: Names for Deity at 2:4. Notice the number of titles used for God in this chapter. This is a chapter about God and His intentions for Israel, but they would not!
1. Lord (YHWH), v. 2
2. Adon YHWH, vv. 3(twice),5,27,30,31,33,36,39,40,44,47,49
3. YHWH your Elohim, vv. 5,7,19,20
4. I am the Lord (YHWH), vv. 26,38,42,44
5. I, the Lord (YHWH), v. 48
Also notice the personal pronouns and phrases.
1. Myself, vv. 5,9
2. against Me, vv. 8,13,21,27,38
3. My wrath, vv. 8,13,21
4. My anger, vv. 8,21
5. My name, vv. 9,14
6. My statutes, vv. 11,13,16,19,21,24
7. My ordinances, vv. 11,13,16,19,21,24
8. My sabbaths, vv. 11,13,16,20,21,24
9. My eye, v. 17
10. My hand, v. 22
11. blasphemed Me, v. 27
12. listen to Me, v. 39
13. My holy name, v. 39
14. My holy mountain, v. 40
15. serve Me, v. 40
16. prove Myself holy, v. 41
17. My name's sake, v. 44
20:4 YHWH seems to be asking Ezekiel if he is ready to act as His mouthpiece in confronting (cf. 16:2; 22:2) these idolatrous elders. The repeated verb (BDB 1047; KB 1622) could be Qal imperfect or Qal imperfect used as a jussive (cf. vv. 7,18[thrice]).
▣ "Make them know" This verb (BDB 393, KB 390, see Special Topic at 22:4) is a Hiphil imperative (Hiphil perfect in 22:2). It implies both
1. truth
2. a relationship with YHWH (e.g., Gen. 4:1; Jer. 1:5)
▣ "abomination" See Special Topic at 5:11.
▣ "of their fathers" This is surprising in light of chapter 18. Are these elders being confronted because of their parents' or ancestors' sins? Our parents and society often set destructive patterns or licenses which reap judgment (cf. Exod. 20:5; Deut. 5:9,10). There is both an individual and corporate ethical, moral, religious responsibility. It is not an either/or situation. These elders are affected, but also responsible, as were the Davidic kings of chapter 19.
20:5-7 These verses describe YHWH's actions/admonitions towards the descendants of Abraham, Isaac, and Jacob ("the seed of the house of Jacob," v. 5).
1. "I chose Israel," BDB 103, KB 119, Qal infinitive construct, this election terminology, so common in Deuteronomy and Isaiah, occurs only here in Ezekiel
2. "I swore" (lit. "lifted hand"), v. 5(twice), BDB 669, KB 724, Qal imperfect (i.e., that I would be their God)
3. "I made Myself known to them," v. 5, BDB 393, KB 390, Niphal imperfect
4. "I swore," v. 6, BDB 669, KB 724, Qal perfect (that I would bring them out of bondage, out of Egypt)
5. "that I had selected for them," v. 6, BDB 1064, KB 1707, Qal perfect (I would give them the land of Canaan, cf. Gen. 15:12-21)
6. "cast away. . .the detestable things," v. 7, BDB 1020, KB 1527, Hiphil imperative
7. "do not defile yourselves," v. 7, BDB 379, KB 375, Hithpael imperfect used in a jussive sense, cf. 18:15; 20:7,18,31; 22:3-4; 23:7,30; 36:18,25; 37:23
20:5 "swore" This is literally "lift the hand" and is used twice in this verse. This forms the central theme of this chapter (cf. vv. 6,15,23,28,42): God's gracious provisions and covenant promises in contrast to Israel's repeated covenant failures (cf. Psalm 106; Nehemiah 9).
The gesture of raising/lifting (BDB 669, KB 724) the hand can have several meanings.
1. oath taking, Exod. 6:8; Num. 14:30; Ps. 106:26; Ezek. 20:5-6
2. rebellion, II Sam. 20:21
3. positive action, Ps. 10:12 (YHWH); 119:48 (human)
4. blessing, Lev. 9:22; Ps. 28:2; 63:4; 134:2; I Tim. 2:8
5. prayers, Lam. 2:19
20:6 "to bring them out" This verb (BDB 422, KB 425, Hiphil infinitive construct, cf. vv. 6,9,10, 14,22,34,38,41) is often used (in the Hiphil) of YHWH's act of (1) prophetic fulfillment (cf. Gen. 15:12-21) and/or (2) mercy in delivering Israel from Egypt. It is also used of YHWH delivering Israel from the Assyrian and Babylonian exiles (cf. vv. 34,38,41; 34:13).
NASB"that I had selected for them"
NKJV, NRSV"that I had searched out for them"
TEV"I had chosen for them"
NJB"which I had reconnoitered for them"
LXX"that I spied for them"
REV, JPSOA"that I had sought out for them"
The verb (BDB 1064, KB 1707, Qal perfect) means "to seek out," "to spy out," or "to explore," in light of the fact that (1) it is used so often for the twelve spies (cf. Num. 13:2,16,17,25,32; 14:6,7, 34,36,38) and (2) it is found only here in the Prophets. The translation "spy out" seems best in light of Deut. 1:33. YHWH took special, personal care of young Israel (cf. Ezekiel 16)!
▣ "flowing with milk and honey" This phrase is first used in Exod. 3:8,17; 13:5; 33:3; Lev. 20:24; Num. 13:27; 14:8; 16:13-14. It became a technical name used in Aramaic sources (i.e., Persian) for the land of Palestine/ Canaan (cf. Jer. 3:19). It was a very fertile place (cf. v. 15).
20:7,8 "cast away" This verb (BDB 1020, KB 1527, Hiphil imperative) is often used of people rejecting God's revelation, word (cf. NIDOTTE, vol. 4, p. 127).
1. I Kgs. 14:9, Jeroboam I cast YHWH behind his back (i.e., out of sight, out of mind)
2. Neh. 9:26, Israelites, during the period of the Judges, cast God's law behind their backs
3. Ps. 2:3, the kings of the earth reject the Lord's anointed
4. Ps. 50:17, the wicked reject YHWH's word
5. Ezek. 23:35, Judah forgot YHWH and cast Him behind their backs
What these rebels should have cast away was their rebellion (cf. 18:31; 20:7-8). One day they will throw their idols out in the street (cf. 7:19).
20:7 "defiled yourselves with the idols of Egypt" This could refer to the golden calf of Exodus 32 or the idols mentioned in Josh. 24:14.
20:8a This describes Israel's rebellion against their covenant God (i.e., during and after the Exodus).
1. they rebelled against Me, v. 8 BDB 598, KB 632, Hiphil imperfect
2. they were not willing to listen to Me, v. 8, "listen," BDB 1033, KB 1570, Qal infinitive construct, cf. 3:7; 12:2
3. they did not cast away the detestable things, v. 8, BDB 1020, KB 1527, Hiphil perfect, cf. 5:11; 11:21
4. they did not forsake the idols of Egypt, v. 8, BDB 736, KB 806, Qal perfect, cf. Exodus 32; Ps. 106:19-23
The foolishness of idol worship is highlighted in Ps. 115:4-8; 138:15-18; Isa. 44:9-17; Jer. 2:27-28; 10:3-5; Hab. 2:18-19!
NASB (UPDATED) TEXT:20:8b-17
8b"Then I resolved to pour out My wrath on them, to accomplish My anger against them in the midst of the land of Egypt. 9But I acted for the sake of My name, that it should not be profaned in the sight of the nations among whom they lived, in whose sight I made Myself known to them by bringing them out of the land of Egypt. 10So I took them out of the land of Egypt and brought them into the wilderness. 11I gave them My statutes and informed them of My ordinances, by which, if a man observes them, he will live. 12Also I gave them My sabbaths to be a sign between Me and them, that they might know that I am the Lord who sanctifies them. 13But the house of Israel rebelled against Me in the wilderness. They did not walk in My statutes and they rejected My ordinances, by which, if a man observes them, he will live; and My sabbaths they greatly profaned. Then I resolved to pour out My wrath on them in the wilderness, to annihilate them. 14But I acted for the sake of My name, that it should not be profaned in the sight of the nations, before whose sight I had brought them out. 15Also I swore to them in the wilderness that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands, 16because they rejected My ordinances, and as for My statutes, they did not walk in them; they even profaned My sabbaths, for their heart continually went after their idols. 17Yet My eye spared them rather than destroying them, and I did not cause their annihilation in the wilderness."
20:8b This describes YHWH's reaction to Israel's rebellions (i.e., bondage in Egypt).
1. I resolved to pour out My wrath, v. 8
2. I resolved to accomplish My anger, v. 8
3. I acted for the sake of My name, that it should not be profaned ("profane" lit. "pollute," BDB 320, KB 319, cf. vv. 13,14,16,21,22,24,39; 36:22-38)
20:9-12 God's actions towards Israel during the Exodus and beyond (v. 9c).
1. I took them out of Egypt.
2. I brought them into the wilderness.
3. I gave them My statutes, I informed them of My ordinances.
4. I gave them My sabbaths to be a sign between Me and them (a regular worship time and place, Exod. 31:13).
5. That they might know. This Hebrew word (BDB 393, KB 390, cf. v. 20) implies both
a. a personal relationship
b. knowledge about something
20:9 Notice that YHWH has a concern for "the nations." Israel was meant to reveal YHWH to the nations (cf. vv. 14,39; 36:22-38; 39:7). I think there is a direct link to Gen. 3:15; 12:4; Acts 3:24-26; Gal. 3:8-9!
▣ "I acted for the sake of My name" This idea that historical actions related to Israel defined the character of YHWH seems to have begun with Moses' intercessory prayer in Exod. 32:11-14. It becomes a recurrent theme (cf. II Kgs. 19:34; 20:6; Ps. 23:3; 25:11; 31:3; 79:9; 106:8; 119:21; 143:9; Isa. 37:35; 43:25; 48:9,11; Jer. 14:7,21; Ezek. 20:9,14,22,44; 36:21,22-38).
See SPECIAL TOPIC: BOB'S EVANGELICAL BIASES at 12:16! YHWH's choice, love, and care for Israel was redemptively purposeful! There was/is an eternal redemptive plan: YHWH created humanity in His image and likeness for fellowship (cf. Genesis 1-2). See Millard Erickson, Christian Theology, 2nd ed., pp. 377-381.
20:11 "statutes. . .ordinances" See Special Topic at 5:7.
▣ "by which, if a man observe them, he will live" This alludes to the promises of Lev. 18:5; Deut. 30:15-20 and Ezekiel 18 (cf. vv. 13,21).
Life on earth is both physical and spiritual, similar to John 5:40; 10:10. Life is far more than mere physical existence. There is a quality of life that only God can give, which involves more than things or time. Augustine put it well when he said, "there is a God-shaped hole in every person." This is the image, likeness of the Creator, which only He can fill!
20:12-13 A brief content outline (compare with Nehemiah 9 and Acts 7):
1. verses 7 and 8 show the rebellion of the people of God during the Exodus
2. verses 12 and 13 show the rebellion of the people of God during the wilderness wandering period
3. verses 20 and 21 show the rebellion of the second generation during the wilderness period
4. verses 24 and 25 show the continual rebellion of the people of God even in the Promised Land
5. in the midst of all this rebellion, God's grace and provision remain steadfast
20:12 "sabbaths" This term (BDB 992) is surprisingly mentioned several times in this chapter in correlation with words for God's revelation (statutes, ordinances, cf. vv. 11-12,13,16,19-20,21,24). The exact reason is uncertain. For a good brief discussion on the origin of the Sabbath see Roland de Vaux, Ancient Israel, vol. 2, pp. 475-483.
▣ "who sanctifies them" This participle (BDB 872, KB 1073, Piel participle) is from the root term "holy" (i.e., set apart for service to YHWH). Israel was made holy by God (cf. Exod. 31:13) in order to reveal holiness to the nations. Their holiness would be YHWH's way to manifest Himself to the nations (cf. vv. 9,14,22,39; 36:22-38).
Holiness is a covenant position (i.e., related to YHWH), but also a call to holy living!
SPECIAL TOPIC: NT HOLINESS/SANCTIFICATION
20:13 Israel sins during the wilderness wandering period (i.e., from Egypt to Canaan).
1. They did not walk in My statutes, BDB 229, KB 246, Qal perfect, cf. vv. 16(twice), 18, 19, 21,39
2. They rejected My ordinances, BDB 549, KB 540 Qal perfect, cf. vv. 16,24
3. They profaned My sabbaths, BDB 320, KB 319, Piel perfect
20:14 Again YHWH's concern for His name before the nations is emphaasized (cf. vv. 9,22,39; Isa. 48:9). YHWH has a personal interest in Israel (i.e., the coming Messiah). See Special Topic at 12:16.
20:15 Here the reason for the forty years in the wilderness is explained. It was Israel's continuing sin (i.e., idolatry [cf. v. 16b, Qal active participle] and other covenant disobedience).
20:17 Even amidst their sin YHWH limited His wrath so as not to destroy Israel (cf. Isa. 48:9). In my opinion, so that Messiah would/could come from Abraham's line and fulfill Gen. 3:15! There has always been an eternal redemptive plan for all humanity (i.e., Isa. 66:23). Israel was a tool, a servant in that plan (cf. Acts 2:23; 3:18; 4:28; 13:29)!
NASB (UPDATED) TEXT:20:18-26
18"I said to their children in the wilderness, 'Do not walk in the statutes of your fathers or keep their ordinances or defile yourselves with their idols. 19I am the Lord your God; walk in My statutes and keep My ordinances and observe them. 20Sanctify My sabbaths; and they shall be a sign between Me and you, that you may know that I am the Lord your God.' 21But the children rebelled against Me; they did not walk in My statutes, nor were they careful to observe My ordinances, by which, if a man observes them, he will live; they profaned My sabbaths. So I resolved to pour out My wrath on them, to accomplish My anger against them in the wilderness. 22But I withdrew My hand and acted for the sake of My name, that it should not be profaned in the sight of the nations in whose sight I had brought them out. 23Also I swore to them in the wilderness that I would scatter them among the nations and disperse them among the lands, 24because they had not observed My ordinances, but had rejected My statutes and had profaned My sabbaths, and their eyes were on the idols of their fathers. 25I also gave them statutes that were not good and ordinances by which they could not live; 26and I pronounced them unclean because of their gifts, in that they caused all their firstborn to pass through the fire so that I might make them desolate, in order that they might know that I am the Lord."'
20:18-26 Again we return to the issue of multi-generational sin. Chapters 18-20 are related by this theme. If one generation rebels, YHWH tries to encourage and inform the next one. Tragically Israel continued its rebellion through time. It ultimately resulted in the Assyrian and Babylonian exiles (the bondage of Egypt in another land). Moses predicted this (cf. Deut. 4:25-31; 28:64-68), as did Joshua (cf. Josh. 24:19-20).
20:18-20 A series of commands expresses YHWH's intent for the second generation of the Exodus.
1. Negative (Israel's reality), v. 18
a. do not walk in the statutes of your fathers, v. 18, BDB 229, KB 246, Qal imperfect used in a jussive sense
b. do not keep their ordinances, v. 18, BDB 1036, KB 1581, Qal imperfect used in a jussive sense
c. do not defile yourselves with their idols, BDB 379, KB 375, Hithpael imperfect used in a jussive sense
2. Positive (YHWH's hope), vv. 19-20
a. walk in My statutes, v. 19, BDB 229, KB 246, Qal imperative
b. keep My ordinances, v. 19, BDB 1036, KB 1581, Qal imperative
c. observe them (lit. "do"), v. 19, BDB 793, KB 889, Qal imperative
d. sanctify My sabbath, v. 20, BDB 872, KB 1073, Piel imperative
20:21-26 Israel did not obey, but rebelled against YHWH (several of this list are parallel).
1. They did not walk in His statutes, v. 21
2. They were not careful to observe His ordinances, v. 21
3. They profaned His sabbaths (cf. v. 20), v. 21
So YHWH
1. resolved to pour out His wrath, v. 21
2. accomplished His anger against them in the wilderness, v. 21
3. withdrew His hand, v. 22, cf. Ps. 74:11; Lam. 2:3
4. acted for the sake of His name, v. 22 (cf. 36:22-38)
5. scattered them among the nations, v. 23 (cf. Ps. 106:19-27 describes the wilderness period, vv. 26-27 make the threat)
6. dispersed them among the lands, v. 23 (parallel to #5)
7. gave them statutes that were not good, v. 25
8. gave them ordinances by which they could not live, v. 25 (apparently from false prophets or faithless leaders)
9. pronounced them unclean (i.e., worship of Molech, child sacrifice), v. 26
10. made them desolate, v. 26
20:25 "I also gave them statutes that were not good and ordinances by which they could not live" This verse has been a great concern to many commentators because it seems to impugn God's character.
1. Rashi says that YHWH let their inner evil loose (cf. Ps. 81:12; Isa. 66:4; Rom. 1:24, 26, 28).
2. Kimchi, another Jewish expositor, says that they were given over to the enemy (i.e., Canaanite tribes) and they tried to live by their standards (i.e., worship of Molech, cf. v. 26).
3. This may be sarcasm, like vv. 29 and 39; they were using His guidelines (cf. vv. 11-13,16,19-21,24) in Canaanite ways (one example, Genesis 22 became a model for child sacrifice, cf. v. 26). These people had the appearance of being faithful worshipers (like the elders of vv. 1-4), but in reality were idolaters.
4. Compare 14:29; Isa. 29:13-14; 63:17
20:26 "they caused all their first-born to pass through the fire" This refers to the worship of the Phoenician fire god, Molech (cf. 16:20; Lev. 18:21; 20:2-5; II Kings 17:17; 21:6; 23:10; 11 Chr. 28:3; Jer. 32:35). This may have been a misunderstanding about the death of the first-born recorded in Exodus 12, 13 or even Genesis 22. See Special Topic: Molech at 16:16-21.
NASB (UPDATED) TEXT:20:27-32
27"Therefore, son of man, speak to the house of Israel and say to them, 'Thus says the Lord God, "Yet in this your fathers have blasphemed Me by acting treacherously against Me. 28When I had brought them into the land which I swore to give to them, then they saw every high hill and every leafy tree, and they offered there their sacrifices and there they presented the provocation of their offering. There also they made their soothing aroma and there they poured out their drink offerings. 29Then I said to them, 'What is the high place to which you go?' So its name is called Bamah to this day."' 30Therefore, say to the house of Israel, 'Thus says the Lord God, "Will you defile yourselves after the manner of your fathers and play the harlot after their detestable things? 31When you offer your gifts, when you cause your sons to pass through the fire, you are defiling yourselves with all your idols to this day. And shall I be inquired of by you, O house of Israel? As I live," declares the Lord God, "I will not be inquired of by you. 32What comes into your mind will not come about, when you say: 'We will be like the nations, like the tribes of the lands, serving wood and stone.'"
20:27 Israel was meant to be a light to the nations (cf. vv. 9,14,22,41), but idolatry turned their witness into confusion, darkness, and blasphemy (e.g., "to throw accusations," BDB 154, KB 180, Piel perfect). Their covenant disobedience was seen as "unfaithfulness" or even "treachery" (BDB 591, KB 612, Qal infinitive construct, cf. 14:13; 17:20; 18:24; 20:27; 39:26) against YHWH.
20:28 "which I swore to give them" This refers to the repeated promise by YHWH to give Abraham and his seed the Promised Land (i.e., Canaan).
1. Abraham, Gen. 12:1,7; 13:15; 15:18
2. Isaac, Gen. 50:24; Exod. 13:11; 33:1; Num. 11:12; 14:23; 32:11; Deut. 1:8; 9:5; 29:13
3. Jacob, Gen. 26:3
4. Israel, Num. 14:16; Deut. 4:21; 6:23; 8:1; 11:9; 19:8; 26:3,15; 28:11; 31:7,23; 34:4; Josh. 1:6; 21:43-44
▣ "then they saw every high hill and every leafy tree" This refers to the worship of the gods of the Canaanite fertility cult of Ba'al and Ashterah/Astarte. They turned every hill and valley into a place of sexual idolatry (cf. 6:13; 16:23-29; Isa. 57:5-8; Jer. 2:20; 3:6,13; 17:2; Hosea 4:13).
NASB, NRSV"the provocation"
NKJV"provoked Me"
TEV"made Me angry"
NJB"provoked My anger"
The term (BDB 495) means "vexation" or "anger." It often refers to YHWH's anger at idolatry (cf. I Kgs. 15:30; 21:22; II Kgs. 23:26).
The phrase "they poured out their libations" is mentioned as part of pagan rituals which provoked YHWH several times in Jeremiah (cf. 7:18; 19:13; 32:29; 44:17-19). YHWH is a jealous God (cf. Lev. 26:30-31). He will not accept rivals!
▣ "soothing aroma" This (BDB 629) is a metaphor for an acceptable sacrifice (incense or meat, cf. Gen. 8:21; Exod. 29:18,25,41; Lev. 1:9,13,17; Ezek. 6:13; 16:19; 20:28). It must be stated that this phrase does not imply that sacrifices were seen as a "feeding" of YHWH, which is part of the Mesopotamian texts (i.e., Gilgamesh Epic). It is an idiom!
▣ "poured out their libations" This refers to liquid offerings (usually wine), which often accompanied other sacrifices.
SPECIAL TOPIC: ALCOHOL (fermentation) AND ALCOHOLISM (addiction)
20:29 "Bamah" This is the Hebrew word for "high place" (BDB 119). Originally they were local shrines (cf. I Sam. 7:17; 9:12-25; 10:5,13; I Kgs. 3:2-4), which were not condemned.
However, the same places became the sites of fertility worship (cf. Num. 22:41; I Kgs. 11:7; 12:31-32; 14:23; 15:14; 22:43; II Chr. 21:11; Jer. 7:31; 19:5; 32:35; Hosea 4:13; 10:8; Amos 7:9; Micah 1:5). Josiah ordered them to be destroyed (cf. I Kgs. 13:2,32,33; II Kgs. 23:5-20; II Chr. 34:3-4). The centralization of worship in Jerusalem (cf. Lev. 17:3-5; Deut. 12:13-14) was meant to control this potential abuse.
20:30-32 The question is to whom does "your fathers" refer?
1. immediate past generation
2. wilderness wandering generation
3. early settlers in the Promised Land
4. or, collective of all past generations
The specific idols referred to are the fertility gods of Canaan (i.e., Ba'al, Asherah, Molech). Verse 32 describes the enormity of the problem in the statement "we will be like the nations, like the tribes of the land, serving wood and stone." Remember that the Israelites were given the land of Canaan because of the continuing idolatry of the tribes of the land (cf. Gen. 15:12-21). If Israel repeats their abominations, she will also be removed from the land (uniquely dedicated/owned by YHWH). Israel loses that which makes her distinct! Israel cannot be a light to the nations because she has become one of the nations! She was lost as a vehicle of revelation!
20:32 This statement of desire by the idolatrous Judeans will never come to pass (the Qal infinitive absolute and the Qal imperfect of the verb "to be," BDB 224, KB 243). God's covenant people cannot be allowed to be like the other people. God desires that He (the only true God) be revealed to the nations through His people! They are His people for this very purpose (see SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN at 12:16).
NASB (UPDATED) TEXT:20:33-38
33"As I live," declares the Lord God, "surely with a mighty hand and with an outstretched arm and with wrath poured out, I shall be king over you. 34I will bring you out from the peoples and gather you from the lands where you are scattered, with a mighty hand and with an outstretched arm and with wrath poured out; 35and I will bring you into the wilderness of the peoples, and there I will enter into judgment with you face to face. 36As I entered into judgment with your fathers in the wilderness of the land of Egypt, so I will enter into judgment with you," declares the Lord God. 37I will make you pass under the rod, and I will bring you into the bond of the covenant; 38and I will purge from you the rebels and those who transgress against Me; I will bring them out of the land where they sojourn, but they will not enter the land of Israel. Thus you will know that I am the Lord."
20:33 YHWH will not allow His covenant people to completely degenerate into idolatry.
1. surely with a mighty hand
2. with wrath poured out, cf. Lam. 4:11
These phrases (i.e., #1,#2) were originally used of YHWH's great and merciful acts of deliverance (in the Exodus, cf. Deut. 3:24; 4:34; 5:15; 6:21; 7:8,19; 9:26,29; 11:2; 26:8; Josh. 4:24). But now they are used to demonstrate that YHWH is fighting against rebellious Israel, not for her!
YHWH will be king! He will accomplish His purposes through national Israel! Even though He exiles them, He will bring them back into the land (cf. vv. 34,41; 11:17; 28:25; 29:13; 34:12-13; Deut. 30:3; Jer. 23:3).
20:37 "pass under the rod" This refers to a shepherd's rod (BDB 986) used for counting sheep (i.e., Lev. 27:32; Jer. 33:13).
▣ "the bond of the covenant" This may reflect the cursings and blessings of Leviticus 26 and Deuteronomy 27-28.
20:38 The exile will "purge" (BDB 140, KB 162, Qal perfect)
1. those who continue to rebel, BDB 597, KB 632, Qal participle
2. those who continue to transgress, BDB 833, KB 981, Qal participle
▣ "they will not enter the land" See vv. 15, 16, and 13:9. Evil will be purged from the Promised Land!
NASB (UPDATED) TEXT:20:39-44
39"As for you, O house of Israel," thus says the Lord God, "Go, serve everyone his idols; but later you will surely listen to Me, and My holy name you will profane no longer with your gifts and with your idols. 40For on My holy mountain, on the high mountain of Israel," declares the Lord God, "there the whole house of Israel, all of them, will serve Me in the land; there I will accept them and there I will seek your contributions and the choicest of your gifts, with all your holy things. 41As a soothing aroma I will accept you when I bring you out from the peoples and gather you from the lands where you are scattered; and I will prove Myself holy among you in the sight of the nations. 42And you will know that I am the Lord, when I bring you into the land of Israel, into the land which I swore to give to your forefathers. 43There you will remember your ways and all your deeds with which you have defiled yourselves; and you will loathe yourselves in your own sight for all the evil things that you have done. 44Then you will know that I am the Lord when I have dealt with you for My name's sake, not according to your evil ways or according to your corrupt deeds, O house of Israel," declares the Lord God.'"
20:39-40 The verse begins with sarcasm (two Qal imperatives, "go" and "serve"), denoting Israel's current idolatry. However, a new day is coming (i.e., "afterwards," BDB 29)! This is the great news of chapter 20. Israel has been so consistently unfaithful, but YHWH is consistently faithful. He will restore a repentant and purged Israel!
Note how the text expresses this.
1. You will surely listen to Me, v. 39
2. My holy name you will profane no longer, v. 39, cf. 36:21,22; Lev. 18:21; 19:12; 20:3; 21:6
3. All Israel will serve Him, v. 40
4. I shall accept them, v. 40
5. I shall accept their sacrifices, v. 40
6. I shall accept them as an approved sacrifice, v. 41
7. I will gather them from the nations, v. 41
8. I shall prove Myself holy among you in the sight of the nations, v. 41
20:40 "For on My holy mountain" In context this refers to Mount Moriah, on which Abraham offered Isaac (i.e., Genesis 22) and on which the temple was built (i.e., I Kings 7-8). This is a symbolic way of asserting the effective working of the Mosaic covenant.
The term "mountain(s)" (BDB 249) is used often in Ezekiel.
1. It often is a way of referring to the whole land (as Mt. Seir stands for Edom, cf. 35:2-3), i.e., 6:3; 19:9; 33:28; 34:13,14; 37:22
2. It often is a way of identifying the site of fertility worship, i.e., 6:3-4,13; 18:6,11
3. It refers to YHWH's special holy mountain (i.e., the temple), cf. 17:22-23; 20:40; 28:14,16 (possibly a divine mountain in the north); 43:12
The phrase "the mountains of Israel" is unique to Ezekiel (i.e., note repetition in chapter 36).
20:41 "As a soothing aroma I shall accept you" This construct (BDB 629 and 926) is metaphorical of a sacrifice (see note at 20:28). In Ezekiel it has been used consistently of pagan offerings (cf. 6:13; 16:19; 20:28). But here it refers to the people of Israel (cf. 43:27). YHWH brought back the remnant from exile and denotes His acceptance of them by this priestly phrase (remember Ezekiel was a trained priest of the line of Zadok)! A people in fellowship with their Creator has always been the goal of the tabernacle and Levitical sacrifices.
20:43 Israel's true repentance will cause them
1. to remember (BDB 269, KB 269, Qal perfect) their sin (cf. 16:61,63; 36:31, in 6:9 they will remember how they hurt YHWH).
2. to loathe (BDB 876, KB 1083, Niphal perfect) themselves for it (cf. 6:9; 36:31).
20:44 "not according to your evil ways or according to your corrupt ways" Grace, oh grace! What a marvelous message to share! God will deal with us according to who He is and what He has done, not according to who we are or what we have done! Hallelujah.
The spiritual principle "we reap what we sow" is abrogated by the mercy and eternal redemptive purposes of YHWH. Israel has a place in a larger scheme, as do the nations (cf. Romans 9-11).
NASB (UPDATED) TEXT:20:45-49
45Now the word of the Lord came to me, saying, 46"Son of man, set your face toward Teman, and speak out against the south and prophesy against the forest land of the Negev, 47and say to the forest of the Negev, 'Hear the word of the Lord: thus says the Lord God, "Behold, I am about to kindle a fire in you, and it will consume every green tree in you, as well as every dry tree; the blazing flame will not be quenched and the whole surface from south to north will be burned by it. 48All flesh will see that I, the Lord, have kindled it; it shall not be quenched."'" 49Then I said, "Ah Lord God! They are saying of me, 'Is he not just speaking parables?'"
20:45 A new revelation of a cleansing fire to sweep Canaan of idolatry. See SPECIAL TOPIC: FIRE at 1:4. This parable introduces chapter 21. This is where the MT starts a new chapter.
20:46 "set your face toward" This is a literary marker for a judgment pronouncement (cf. 6:2; 13:17; 20:46; 21:2; 25:2; 28:21; 29:2; 35:2; 38:2), which follows the same imagery used of YHWH (cf. Lev. 26:17; Jer. 21:10; Ezek. 14:8; 15:7).
▣ "Teman" This is one of three different words which denote the south.
1. Temas (BDB 412, cf. 40:24,27,28,44,45; 41:11,12,13,18)
2. Darom (BDB 204, cf. 21:2; 40:24,27,28,44; 41:11; 42:12,13)
3. Negeb (BDB 616, cf. 21:3; 40:2; 46:9; 47:19; 48:16,28,33)
All of these are allusions to the capital city of Jerusalem (cf. 21:1).
20:47 "it shall consume every green tree in you, as well as every dry tree" This parable describes a coming judgment that will affect all Israelites. Here again, we are confronted with the two different ways of judgment.
1. from father to children to the third and fourth generations, cf. Exod. 20:5; Deut. 5:9
2. one individual's life does not affect the children, cf. chapter 18
Somehow both are true! One deals with individuals and one with a national collective. The tension remains! For me personally, my hope lies in Deut. 5:10 and 7:9! My nation may experience the judgment of God, which affects me, but My God knows me and will bring me (and my faithful descendants) to Himself!
20:49 The idolatrous elders listening to Ezekiel (cf. 20:1) heard these words and thought he was speaking only metaphorically. Chapter 21 is a reaction to this!
Copyright © 2012 Bible Lessons International
Ezekiel 21
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
| Parable of the Sword of the Lord | Babylon, the Sword of God | Oracles of the Sword | The Lord's Sword | The Sword of Yahweh |
| 21:1-7 | 21:1-7 | 21:1-7 | 21:1-5 | [MT 21:6-10]] |
| 21:6-7 | [MT 21:11-12] | |||
| 21:8-13 | 21:8-13 | 21:8-17 | 21:8-13 | [MT 21:13-22] |
| (9a-11) | (9a-12) | |||
| (12) | ||||
| (13) | (13) | |||
| 21:14-17 | 21:14-17 | 21:14-17 | ||
| (14-15) | (14-17) | |||
| (16) | ||||
| The Instrument of God's Judgment | (17) | The Sword of the King of Babylon | The King of Babylon At the Crossroads | |
| 21:18-23 | 21:18-23 | 21:18-23 | 21:18-24 | [21:23-32] |
| 21:24-27 | 21:24-27 | 21:24-27 | ||
| (25-27) | 21:25-27 | |||
| (26-27) | A Sword and the Ammonites | The Punishment of Ammon | ||
| 21:28-32 | 21:28-32 | 21:28-32 | 21:28-29 | [21:33-37] |
| (28b-29) | (28b-32) | |||
| (30-32) | 21:30-32 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:21:1-7
1And the word of the Lord came to me saying, 2"Son of man, set your face toward Jerusalem, and speak against the sanctuaries and prophesy against the land of Israel; 3and say to the land of Israel, 'Thus says the Lord, "Behold, I am against you; and I will draw My sword out of its sheath and cut off from you the righteous and the wicked. 4Because I will cut off from you the righteous and the wicked, therefore My sword will go forth from its sheath against all flesh from south to north. 5Thus all flesh will know that I, the Lord, have drawn My sword out of its sheath. It will not return to its sheath again."' 6As for you, son of man, groan with breaking heart and bitter grief, groan in their sight. 7And when they say to you, 'Why do you groan?' you shall say, 'Because of the news that is coming; and every heart will melt, all hands will be feeble, every spirit will faint and all knees will be weak as water. Behold, it comes and it will happen,' declares the Lord God."
21:1 The context starts in 20:45, which marks off a new vision (the MT starts chapter 21 here) by the characteristic phrase "the word of the Lord came to me saying" (cf. 3:16; 6:1; 7:1; 11:14; 12:1,8,17, 21,26; 13:1; 14:2,12; 15:1; 16:1; 17:1,11; 18:1; 20:2,45; 21:1,8,18; 22:1,17,23; 23:1; 24:1,15,20; 25:1; 26:1; 27:1; 28:1,7; 30:1,20; 31:1; 32:1,17; 33:1,23; 34:1; 35:1; 36:16; 38:1). Remember that the original manuscripts had no chapters, paragraphs, or verse divisions in the ancient Hebrew scrolls. This repeated phrase helped scroll readers find the place to begin reading. It also helped to show (1) new contexts and (2) related contexts.
▣ "saying" This verb (BDB 55, KB 65) occurs twenty-two times in this chapter. YHWH wants His wayward people to hear Him clearly!
21:2 "Son of man" See note at 2:1.
▣ "set your face toward Jerusalem" See note at 20:41.
▣ Notice the negative parallelism.
1. Set your face toward (BDB 962, KB 1321, Qal imperative)
2. Speak against (lit. "preach," BDB 642, KB 694, Hiphil imperative)
3. Prophesy against (BDB 612, KB 659, Niphal imperative)
This exactly matches 20:46. YHWH's judgment against His own disobedient people is described by the personification of His sharp (BDB 292) and polished (BDB 598) sword.
His sword will strike
1. the capital with its political leaders
2. the mountain/hilltop sanctuaries of Ba'al and Asherah
3. the entire Promised Land
21:3 "sword" This is one of the most graphic chapters in all of the Bible on the judgment of God. YHWH's sword (BDB 352, cf. vv. 3,4,5,9,12,14,15,19) is personified and God's attitude of judgment is heightened. In 20:49 (MT 21:5) the leadership in exile said, "Don't speak to us in parables anymore," so Ezekiel graphically described the judgment of God on Jerusalem and Judah (cf. Jer. 12:12).
21:3-4 "cut off from you the righteous and the wicked" In 20:47 the same groups are described as green and dry trees. The Septuagint changes the term "righteous" to the term "unrighteous" because they think this verse violates the truth presented in 14:20; 18:lff; 33:lff (see Hard Sayings of the Bible, pp. 315-316). Isaiah 57:1-2 struggles with this issue and gives an after-life answer.
21:5 "Thus all flesh will know that I, the Lord" This "all flesh" (cf. 20:48; 21:4,5) emphasis can be seen in two aspects.
1. all humans, Num. 16:22; 27:16; Ezek. 20:48 (i.e., Gen. 1:26-27)
2. Israel, Ezek. 21:4,5; Jer. 12:12
YHWH cares about His namesake among the nations (cf. 36:22-38). Israel was YHWH's instrument to reach the nations (e.g., Isaiah, Jonah, Micah).
▣ "It will not return to its sheath again" This is an idiom for YHWH's judgment that cannot be stopped (cf. Jer. 23:20). It seems to contrast v. 30. This is literary hyperbole. Judgment was sure (cf. v. 7)! Those left in Jerusalem did not believe judgment was truly coming, not to Jerusalem, not to the temple, not to them! They misunderstood YHWH's longsuffering, patient endurance.
21:6 "groan with breaking heart" This verb (BDB 58, KB 70) is used twice.
1. Niphal imperative (command)
2. Niphal imperfect (continuing action)
This verb denotes a deep distress caused by physical or emotional pain (i.e., Lam. 1:8,22). In Ezek. 9:4 it is used to describe the guilt feelings connected to true repentance (note Jer. 13:17).
"Heart" is literally "loins" (BDB 608). This was the seat of strength (i.e. the largest muscle in the body is the thigh). It is a Hebrew idiom (cf. v. 12; Job 40:16; Ps. 66:11; Isa. 21:3; Nahum 2:10). Verse 6 describes another symbolic drama dictated by YHWH for the purpose of reaching exiled Judah.
21:7 Note the reason for groaning was the arrival of YHWH's sword.
1. every hand will be feeble, Isa. 13:7
2. all hands will be feeble, Isa. 13:7
3. every spirit will faint
4. all knees will be weak as water
This description of utter fear and desperation is used to describe YHWH's judgment on the pagan nations.
1. Canaan, Josh. 2:11; 5:1
2. Babylon, Isa. 13:7; Jer. 50:43
3. Egypt, Isa. 19:1
4. Assyria, Nah. 2:10
5. Syria, Jer. 49:24
6. on the wicked, Ezek. 7:17
NASB (UPDATED) TEXT:21:8-13
8Again the word of the Lord came to me, saying, 9"Son of man, prophesy and say, 'Thus says the Lord.' Say,
'A sword, a sword sharpened
And also polished!
10Sharpened to make a slaughter,
Polished to flash like lightning!'
Or shall we rejoice, the rod of My son despising every tree? 11It is given to be polished, that it may be handled; the sword is sharpened and polished, to give it into the hand of the slayer. 12Cry out and wail, son of man; for it is against My people, it is against all the officials of Israel. They are delivered over to the sword with My people, therefore strike your thigh. 13For there is a testing; and what if even the rod which despises will be no more?" declares the Lord God.
21:9 The urgency of the message is stressed, as it was in 21:2. This verse has
1. two imperatives
a. "prophesy," BDB 612, KB 659, Niphal imperative
b. "say," BDB 55, KB 65, Qal imperative
2. "say" repeated several times
a. "saying," Qal infinitive construct, v. 8
b. "say," Qal perfect, v. 9
c. "say," Qal perfect, v. 9
d. "say," Qal imperative, v. 9
21:10 It is often hard to tell the difference between "elevated prose" and poetry.
1. NASB has vv. 9b-10a as poetry
2. NKJV has vv. 9b-11,12,13,14-15,16,17,26-27,28b-29,30-32 as poetry
3. NRSV has vv. 9b-12,14-17,25-27,28b-32 as poetry
4. TEV has vv. 9b-13,28b as poetry
▣ "polished to flash like lightening" This is a Hebrew idiom of both speed and turning many directions (i.e., Nah. 2:3-4).
NASB"Or shall we rejoice, the rod of My son despising every tree"
NKJV"It despises the scepter of My son, as it does all wood"
NRSV"How can we make merry? You have despised the rod, and all discipline"
TEV"There can be no rejoicing, for my people have disregarded every warning and punishment"
LXX"ready for slaughter, slay, set at naught, despise every tree"
Peshitta"and it is sharpened to cut off the family of my son; and to reject every other branch"
REB"(Look, the rod is brandished, my son, to defy all wooden idols)"
JPSOA"How can we rejoice? My son, it scorns the rod and every stick"
Obviously the Hebrew text is in disarray (note the differences in the translations, ancient and modern).
1. The mentioning of the word "rod" (BDB 986) in vv. 10,13 seems to be related in context to the word "Shiloh" mentioned in v. 27, which is an allusion to Gen. 49:10.
2. These verses are related in the people's concept that the ancient promises of God for a special leader (i.e., "My son"), presented in Gen. 49:10 (cf. Targums, cf. NIDOTTE, vol. 4, pp. 1267-8), would be fulfilled instead of judgment.
3. The phrase "every tree" somehow refers to the total judgment of 20:47.
4. In context it seems best to see the object of the feminine verb "despise," vv. 10,13, to refer to "the sword" of YHWH. The Jerusalemites disregarded the prophets Jeremiah and Ezekiel's messages of judgment, but in reality the continuous Davidic line of kings from David (cf. II Samuel 7) would be stopped. Zedekiah would be the last. However, one would come in the future (cf. vv. 26b; 27b).
God states that nothing at this point could stop His judgment from falling on Jerusalem, who had despised His prophetic messages.
21:11 "the slayer" This term (BDB 246, KB 255, Qal participle) denotes the invading mercenary army of Babylon. It is used of the judgment on Tyre in 28:9. It is also used in Jeremiah's description of Judah's destruction (i.e., 4:27-31, esp. v. 31e).
21:12 Three imperatives related to mourning are mentioned in this verse.
1. "Cry out," BDB 277, KB 277, Qal imperative, cf. 9:8; 11:13; 27:30; Isa. 14:31; Jer. 25:34; 48:20
2. "Wail" or "howl," BDB 410, KB 413, Hiphil imperative, cf. 30:2; Isa. 14:31; 49:3; Jer. 25:34; 47:2; 48:20,21; Hosea 7:14; Zech. 11:2
3. "Strike," BDB 706, KB 765, Qal imperative, cf. Jer. 31:19
The theme of total slaughter continues as "against My people" is paralleled with "against the officials of Israel" (cf. 21:25; 22:6).
▣ "strike your thigh" The thigh (BDB 437) was the largest muscle in the body. To strike one's thigh was a metaphor for (1) incapacitation and (2) pain (cf. Jer. 31:19).
21:13
NASB"For there is a testing; and what if even the rod which despises will be no more"
NKJV"Because it is a testing and what if the sword despises even the scepter"
NRSV"For consider: What! If you despise the rod, will it not happen"
TEV"I am testing my people, and if they refuse to repent, all these things will happen to them"
NJB"for this will be an ordeal"
LXX"and what if even the tribe be rejected"
JPSOA"Consider: How shall it fail to happen, seeing that it even scorns the rod"
This may refer to the life and exile of King Zedekiah. He despised YHWH's leadership, now he is rejected as leader. But one of David's line will be king again in the future (vv. 26b, 27b; II Samuel 7). This may parallel v. 10.
NASB (UPDATED) TEXT:21:14-17
14"You therefore, son of man, prophesy and clap your hands together; and let the sword be doubled the third time, the sword for the slain. It is the sword for the great one slain, which surrounds them, 15that their hearts may melt, and many fall at all their gates. I have given the glittering sword. Ah! It is made for striking like lightning, it is wrapped up in readiness for slaughter. 16Show yourself sharp, go to the right; set yourself; go to the left, wherever your edge is appointed. 17I will also clap My hands together, and I will appease My wrath; I, the Lord, have spoken."
21:14 This verse also has several commands from YHWH to Ezekiel.
1. prophesy, BDB 612, KB 659, Niphal imperative
2. "clap your hands," BDB 645, KB 697, Hiphil imperative
3. "let the sword be doubled," BDB 495, KB 493, Niphal imperfect used in a jussive sense. Doubled is metaphorical for a complete and total destruction.
▣ "clap your hands together" This physical gesture of clapping the hands denotes several different emotions.
1. affirmation, II Kgs. 11:12
2. anger, Num. 24:10; Ezek. 21:14
3. contempt/mockery, Job 27:23; 34:37 (possibly 36:18); Lam. 2:15; Ezek. 6:11; 25:3,6
4. pledge/oath, Pro. 11:21; Ezek. 21:17
5. joy, Ps. 47:1; 98:8; Isa. 55:12
If you look these up you will see there is some overlap in these categories and the exact emotion meant is often uncertain.
NASB"surrounds them"
NKJV"enters their private chambers"
NJB"threatening them from every side"
This verb (BDB 293, KB 293, Qal participle) occurs only here in the OT. Its basic meaning in the cognate languages is (1) encompass or (2) room, chamber. In Serah 51:19 it means "to enter" (i.e., "a penetrating sword," cf. NIDOTTE, vol. 2, p. 28).
21:15 This is the fulfillment of v. 7. See note there.
▣ "many fall at all their gates" The gates would be the key defensive positions. Resistance was futile!
21:16 This is another personification of YHWH's sword. It is addressed in several imperatives.
1. "Show yourself sharp," RSV, NEB, REB, BDB 292 (emendation), Hithpael imperative (i.e., Targums) or "gather yourself, ASV, NASB margin, root אחד unknown
2. "Go to the right," BDB 412, KB 415, Hiphil imperative
3. "Set yourself," BDB 962, KB 1321, Hiphil imperative
4. "Go to the left," BDB 970, KB 1332, Hiphil imperative
21:17 YHWH brings the deserved judgment and He also stops it at His discretion (cf. 5:13; 16:42; 24:13)! Judah's fall and exile are not the result of the power of the invading army (cf. vv. 19-27).
NASB (UPDATED) TEXT:21:18-23
18The word of the Lord came to me saying, 19"As for you, son of man, make two ways for the sword of the king of Babylon to come; both of them will go out of one land. And make a signpost; make it at the head of the way to the city. 20You shall mark a way for the sword to come to Rabbah of the sons of Ammon, and to Judah into fortified Jerusalem. 21For the king of Babylon stands at the parting of the way, at the head of the two ways, to use divination; he shakes the arrows, he consults the household idols, he looks at the liver. 22Into his right hand came the divination, 'Jerusalem,' to set battering rams, to open the mouth for slaughter, to lift up the voice with a battle cry, to set battering rams against the gates, to cast up ramps, to build a siege wall. 23And it will be to them like a false divination in their eyes; they have sworn solemn oaths. But he brings iniquity to remembrance, that they may be seized.
21:19-20 This is another acted-out parable at YHWH's command (BDB 962, KB 1321, Qal imperative). Apparently Ezekiel drew a map ("mark," "make," "appoint," BDB 962, KB 1321, Qal imperative) in the ground. At the fork in the road, one sign ("cut down," "cut out," "inscribe," "prepare a wooden sign" [BDB 388], BDB 135, KB 153, Piel infinitive absolute, twice; in other tenses this is the term for YHWH creating in Genesis 1) pointed to Riblah, the capital of Ammon, and the other fork pointed to Jerusalem, the capital of Judah. Ammon had also rebelled against Nebuchadnezzar II (cf. Jer. 27:1-3). Both of these capitals deserved and received judgment, Jerusalem first (v. 22)!
21:21 This verse describes three Babylonian means of knowing the will of the gods by divination.
1. putting the names on arrows and drawing one out (or spinning the quiver until one fell out) of the quiver or throwing arrows on the ground and analyzing their patterns
2. consulting the household idols or ancestral spirits by prayer and incense (i.e., teraphim, cf. Gen. 31:19ff)
3. examining a sheep's liver for signs (i.e., color, shape, deformities)
God is asserting that even by means of pagan divination He will bring judgment on Jerusalem. God used this divination for His own purposes. He uses even evil to accomplish His purposes (i.e., the witch of Endor, I Samuel 28 and Balaam, Numbers 22-24)!
21:22 This verse has a series of infinitive constructs that describes the Babylonian commander's (possibly Nebuchadnezzar himself) orders (fulfills 4:2)
1. to set battering rams
2. to open the mouth for slaughter (possibly, "war cry," which would form a four-part chiasm with #1,2,3,4)
3. to lift up the voice with a battle cry
4. to set battering rams against the gates
5. to cast up mounds
6. to build a siege wall
For a good brief discussion of siege techniques see Roland de Vaux, Ancient Israel, vol. 1, pp. 236-240.
21:23 This describes the reaction of the people of Jerusalem (cf. TEV). They think they are safe because of their political alliances (i.e., with Babylon or, more probably, Egypt).
The "he" can refer to
1. Ezekiel speaking for YHWH
2. YHWH Himself
Jerusalem is being judged because of her continuing covenant disobedience. Their God is now fighting against them!
▣ "they have sworn solemn oaths" The Septuagint omits this phrase altogether. However, it may refer to a political alliance (cf. 17:13; II Chr. 36:13).
NASB (UPDATED) TEXT:21:24-27
24"Therefore, thus says the Lord God, 'Because you have made your iniquity to be remembered, in that your transgressions are uncovered, so that in all your deeds your sins appear —because you have come to remembrance, you will be seized with the hand. 25And you, O slain, wicked one, the prince of Israel, whose day has come, in the time of the punishment of the end,' 26thus says the Lord God, 'Remove the turban and take off the crown; this will no longer be the same. Exalt that which is low and abase that which is high. 27A ruin, a ruin, a ruin, I will make it. This also will be no more until He comes whose right it is, and I will give it to Him.'"
21:24 YHWH states that Judah's
1. iniquity (BDB 730) will be remembered (BDB 269, KB 269, HIphil infinitive construct)
2. transgressions (BDB 833) will be uncovered (BDB 162, KB 191, Niphal infinitive construct)
3. sins (BDB 305) will appear (BDB 906, KB 1157, Niphal infinitive construct)
4. people have come to remembrance (BDB 269, KB 269, Niphal infinitive construct)
5. people will be sieged (BDB 1074, KB 1779, Niphal imperfect)
The three words used to describe rebellion against YHWH (i.e., iniquity, transgressions, and sins) appear together in several texts (cf. Exod. 34:7; Lev. 16:21; Job 13:23; Ps. 32:5; Isa. 59:12; Dan. 9:24). They form a summary triad.
21:25-26 Notice the different ways of referring to Zedekiah (Babylon's puppet king of Josiah's line).
1. O slain (NKJV, "O profane")
2. wicked one
3. prince of Israel
Notice what will happen to him when his day (i.e., in the time of the iniquity of the end) has come.
1. remove the turban - BDB 693, KB 747, Hiphil imperative
2. take off the crown - BDB 926, KB 1202, Hiphil imperative (Here "turban" and "crown" are parallel. This is surprising because in every other place the turban is for a priest. In many texts the office of king and High Priest are co-leaders [cf. Psalm 110; Zechariah 3, 4; 6:12-13; Heb. 4:14-5:10; 6:13-7:28]).
The Old Testament Parsing Guide by Beall, Banks, and Smith calls both #1 and #2 Hiphil infinitive constructs from uncertain roots.
21:26b, 27b These two concluding remarks seem Messianic (cf. E. W. Hengstenberg, Christology of the Old Testament, pp. 683-687). In context 21:26b refers to Babylon, but when 21:27b is brought in it appears to refer to Gen. 49:10 (i.e., Shiloh, see Gleason Archer, Encyclopedia of Bible Difficulties, pp. 107-108). These two taken together would describe Jesus as a humble one (cf. Zech. 9:9) and of the line of David (cf. 34:23-24; 37:24,25; Jer. 30:9; Hosea 3:5).
It is surely possible that this refers to Nebuchadnezzar as YHWH's instrument of judgment, as Cyrus is later YHWH's instrument of release from exile and then restoration (cf. Isa. 44:28-45:1). As a Christian I must be careful of my biases which desire to read the full New Testament revelation back into the Old Covenant in too many places (e.g., Christ in the tabernacle). He is surely in the OT, but not on every page. Here (1) the royal line is the issue and a prediction of a future restoration is possible and also (2) the repeated use of the phrase "whose day has come in the time of the punishment of the end" in vv. 25 and 29 implies an eschatological setting.
21:27 "A ruin, a ruin, a ruin" A threefold repetition is a Hebrew idiom expressing the superlative degree (cf. Isa. 6:3; Jer. 7:4). It possibly links to v. 14. The interpretive issue is to whom or what does the feminine form refer?
1. the sword of the Lord
2. the turban, crown, symbol of Davidic reign
Does this verse refer to Nebuchadnezzar or to a future Davidic king? One must not be dogmatic here. The text and context are not determinative.
NASB (UPDATED) TEXT:21:28-32
28"And you, son of man, prophesy and say, 'Thus says the Lord God concerning the sons of Ammon and concerning their reproach,' and say: 'A sword, a sword is drawn, polished for the slaughter, to cause it to consume, that it may be like lightning—29while they see for you false visions, while they divine lies for you—to place you on the necks of the wicked who are slain, whose day has come, in the time of the punishment of the end. 30Return it to its sheath. In the place where you were created, in the land of your origin, I will judge you. 31I will pour out My indignation on you; I will blow on you with the fire of My wrath, and I will give you into the hand of brutal men, skilled in destruction. 32You will be fuel for the fire; your blood will be in the midst of the land. You will not be remembered, for I, the Lord, have spoken.'"
21:28-32 This prophecy ("prophesy," BDB 612, KB 659, Niphal imperative) is against the land of Ammon (cf. v. 20). It is for one of two possible reasons: (1) it possibly relates to Ammon taking advantage, possibly even some participation in the fall, of Judah (as Edom did in chapter 35) or (2) God's sure justice on the iniquity of Ammon.
The flow of thought could be outlined as follows:
1. Ammon, mentioned in v. 20, will also be destroyed, v. 28 (cf. 25:1-7).
2. This is happening because
a. of their reproach (cf. 36:15; Zeph. 2:8-10)
b. of their false prophets' messages from their divinations, v. 29 (i.e., v. 30a)
c. they are wicked murderers, v. 29
d. their time has come, v. 29
3. How YHWH will judge (v. 30) is specified in vv. 31-32.
a. I shall pour out My indignation on you, v. 31
b. I shall blow on you with the fire of My wrath, v. 31
c. I shall give you into the hand of brutal men, skilled in destruction, v. 31
d. you will be fuel for the fire, v. 32
e. your blood will be in the midst of the land, v. 32
f. you will not be remembered, v. 32
Another possible way to interpret these last three verses is to see them as referring to Babylon (i.e., YHWH's sword), not Ammon (see Encyclopaedia Judaica, vol. 6, p. 1086). This would make sense of v. 30a, "return it to its sheath." Babylon's judgment was in the future. YHWH used her to judge His people (and other surrounding nations), but in return they were responsible for their own sin. Cyrus would be YHWH's sword to destroy them (cf. Isa. 44:28-45:1).
Copyright © 2012 Bible Lessons International
Ezekiel 22
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
| The Sins of Israel | Sins of Jerusalem | Oracles of Judgment | The Crimes of Jerusalem | The Crimes of Jerusalem |
| 22:1-5 | 22:1-5 | 22:1-5 | 22:1-12 | 22:1-5 |
| 22:6-12 | 22:6-12 | 22:6-12 | 22:6-12 | |
| 22:13-16 | 22:13-16 | 22:13-16 | 22:13-16 | 22:13-16 |
| Israel In the Furnace | God's Refining Furnace | |||
| 22:17-22 | 22:17-22 | 22:17-22 | 22:17-22 | 22:17-22 |
| Israel's Wicked Leaders | The Sins of Israel's Leaders | |||
| 22:23-31 | 22:23-31 | 22:23-31 | 22:23-31 | 22:23-31 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:22:1-5
1Then the word of the Lord came to me, saying, 2"And you, son of man, will you judge, will you judge the bloody city? Then cause her to know all her abominations. 3You shall say, 'Thus says the Lord God, "A city shedding blood in her midst, so that her time will come, and that makes idols, contrary to her interest, for defilement! 4You have become guilty by the blood which you have shed, and defiled by your idols which you have made. Thus you have brought your day near and have come to your years; therefore I have made you a reproach to the nations and a mocking to all the lands. 5Those who are near and those who are far from you will mock you, you of ill repute, full of turmoil."'"
22:2 "Then the word of the Lord came to me saying" See note at 21:1.
▣ "son of man" See note at 2:1.
▣ "will you judge, will you judge" The repetition of the verb (BDB 1047, KB 1622, Qal imperfect) is for emphasis. Ezekiel acted as both prosecutor and judge on YHWH's behalf. He lays out the charges and the consequences, then because of no intercessor or repentance (cf. vv. 30-31), they are implemented (i.e., 586 b.c.)!
▣ "bloody city" This is the key construct (BDB 746, 196) used throughout this chapter (cf. vv. 2 [twice], 3,4,6,9,12,13). It is used of Nineveh in Nahum 3:1. Some think it is used of Jerusalem because of (1) the worship of Molech (cf. 16:21; 20:26,31; 23:37) or (2) the killing of the righteous (cf. 22:25).
It is historically possible that Nebuchadnezzar's initial raid in 588 b.c. caused the population of the area to seek refuge in the walled city of Jerusalem, but instead of refuge they found exploitation and death by their own countrymen!
In 586 b.c. the city and temple were destroyed by Babylon's army and the populace who escaped the sword were exiled to Babylon.
▣ "cause her to know" See Special Topic following.
SPECIAL TOPIC: KNOW (using mostly Deuteronomy as a paradigm)
▣ "abomination" See Special Topic at 5:11.
22:3 "for defilement" This verb (BDB 379, KB 375, Qal infinitive construct) means to become unclean because of her creation of and association with foreign pagan idols (cf. v. 4).
This defilement (Qal perfect in v. 4, i.e., uncleanness) is also described in v. 4.
1. I have made you a reproach (BDB 357) to the nations, cf. 5:14,15; 16:57
2. I have made you a mocking (BDB 887) to all lands, cf. verb (Hithpael imperfect) in v. 5 (Hithpael only 3 times in the OT, II Kgs. 2:23; Hab. 1:10; and Piel only once, Ezek. 16:31).
3. you of ill repute, v. 5
There is a parallelism among
1. the nations, v. 4
2. all the lands, v. 4
3. those who are near. . .far, v. 5
All people will be affected by Judah's sin (cf. Gen. 12:3; Exod. 19:5-6)! Judah's actions affect the way the world understands YHWH. The same is true as to the way the church's sin confuses the world about Jesus!
▣ "thus you have brought your day near" YHWH asserts that their sin has hastened the day of their judgment (e.g., II Pet. 3:12)!
22:5 "you of ill repute, full of turmoil" These are two characterizations of Judah.
1. "of ill repute" is literally a Hebrew construct (BDB 379, 1027) "polluted name." They are considered ceremonially unclean and thereby cannot approach YHWH.
2. "full of turmoil" is literally a Hebrew construct (BDB 912, 223), "full of confusion," which is a "Holy War" term (cf. Exod. 14:24; 23:27; Deut. 7:23). The tragedy is that now YHWH fights against His polluted people (cf. Deut. 28:20)! Isaiah 22:5 describes an eschatological scene (cf. Ezek. 7:5-9, esp. v. 7).
NASB (UPDATED) TEXT:22:6-12
6"Behold, the rulers of Israel, each according to his power, have been in you for the purpose of shedding blood. 7They have treated father and mother lightly within you. The alien they have oppressed in your midst; the fatherless and the widow they have wronged in you. 8You have despised My holy things and profaned My sabbaths. 9Slanderous men have been in you for the purpose of shedding blood, and in you they have eaten at the mountain shrines. In your midst they have committed acts of lewdness. 10In you they have uncovered their fathers' nakedness; in you they have humbled her who was unclean in her menstrual impurity. 11One has committed abomination with his neighbor's wife and another has lewdly defiled his daughter-in-law. And another in you has humbled his sister, his father's daughter. 12In you they have taken bribes to shed blood; you have taken interest and profits, and you have injured your neighbors for gain by oppression, and you have forgotten Me," declares the Lord God.
22:6-12 First Ezekiel lists (perfect tense) the continuing sins of Judah's political leaders, especially the kings.
1. shed blood, v. 6
2. treated fathers and mothers lightly, v. 7
3. oppressed the alien, fatherless, and widows, v. 7
Then he lists the sins of the nations (cf. Jer. 7:5-11).
1. despised YHWH's holy things, v. 8
2. profaned YHWH's sabbaths, cf. 20:13,16,21,24; 23:38
3. lied (i.e., slandered, cf. Lev. 19:16), v. 9
4. worshiped idols (i.e., shed blood and eaten at mountain shrines, fertility worship, cf. 18:6,11), v. 9
a. committed acts of lewdness, v. 9
b. uncovered their father's nakedness (sexual contact with mother or another of his father's wives, cf. Leviticus 18), v. 10
c. sex with women during menstrual period (cf. Lev. 18:19), v. 10
d. sex with neighbor's wife (cf. Lev. 18:20; 20:10), v. 11
e. lewdly defiled his daughter-in-law (cf. Lev. 20:12), v. 11
f. humbled his sister (or half sister), his father's daughter (cf. Lev. 20:17), v. 11
5. took money to commit murder (cf. Deut. 27:25), v. 12
6. loaned money with interest (cf. 18:13; Lev. 25:36,37; Deut. 23:19,20; Pro. 28:8), v. 12
7. took advantage of neighbors, v. 12
8. forgot YHWH (cf. 23:35; Deut. 6:12; 8:11,14; Isa. 17:10), v. 12
The Mosaic Covenant and common decency had been lost to Canaanite fertility worship. Ezekiel tries to embarrass Judah by using shocking language related to their fertility worship (cf. 16:27, 43, 58; 22:9,11; 23:21,27,29,35,44,48,49; 24:13)!
22:7 "treated their father and mother lightly" See Exod. 20:12; 21:17; Lev. 20:9; and Deut. 27:16.
▣ "the widow" See Exod. 22:22-24 and Deut. 24:17; 27:19.
22:9 "slanderous men" See Lev. 19:16.
22:10 "uncover their fathers' nakedness" This seems to refer to sexual intercourse with a former wife, stepmother, or concubine (cf. Lev. 18:7, 8; 20:11; Deut. 22:30; 27:20).
NASB (UPDATED) TEXT:22:13-16
13"Behold, then, I smite My hand at your dishonest gain which you have acquired and at the bloodshed which is among you. 14Can your heart endure, or can your hands be strong in the days that I will deal with you? I, the Lord, have spoken and will act. 15I will scatter you among the nations and I will disperse you through the lands, and I will consume your uncleanness from you. 16You will profane yourself in the sight of the nations, and you will know that I am the Lord."
22:13 "I strike my hand" See note at 21:14.
22:14 This is an allusion to 21:7.
▣ "I, the Lord, have spoken and will act" This is a recurrent theme of Ezekiel which emphasizes
1. YHWH's control of world events
2. the fact that YHWH's word can be trusted and depended on
3. the fact that judgment is coming, repentance (i.e., conditional covenant) is no longer possible
22:15 The threat of removal from the Promised Land for covenant disobedience goes back to Lev. 26:33 and Deut. 4:27; 28:64; 29:28. YHWH removed the Canaanites from Canaan because of their sins (cf. Gen. 15:12-21), now He will remove Israel. He is no respecter of persons, shows no favoritism!
The verbs "scatter" (BDB 806, KB 918, cf. 12:15; 20:23,24) and "disperse" (BDB 279, KB 280, cf. 5:10,12; 6:8; 12:15; 20:23; 36:19) are most often used of Israel's and Judah's exiles, but they are also used of YHWH's judgment on Egypt, 29:12,13; 30:23,26. Egypt was the source of Israel's idolatry (cf. 23:27,48). YHWH must cleanse His people of this pollution.
The same verbs are used to describe YHWH's fighting on Israel's behalf (i.e., Num. 10:35), but now He fights against them because they have become abominations like the ten Canaanite tribes (see Special Topic at 16:3). They must be removed from YHWH's land, which they are polluting!
YHWH's purpose in the exiles was the purification of His people! YHWH wants a righteous people who reflect His character to a lost world so that they may know Him and come to Him!
22:16
NASB, ASV"you will profane yourself"
NKJV"you shall defile yourself"
NRSV, RSV"I shall be profaned through you"
NJB"through your own fault, you will be profaned"
JB"I shall be dishonoured by you"
LXX"I will take possession of thee"
Peshitta"I will chastise you"
REB"I shall sift you"
JPSOA"you shall be dishonored"
NIV"when you have been defiled"
The MT has "you," but several ancient versions (LXX, Peshitta, Vulgate) change this to "I." The second part of the verse lends support for the MT, but v. 26 tends to support the versions. The UBS Hebrew OT Project gives "I" a "C" rating.
NASB (UPDATED) TEXT:22:17-22
17And the word of the Lord came to me, saying, 18"Son of man, the house of Israel has become dross to Me; all of them are bronze and tin and iron and lead in the furnace; they are the dross of silver. 19Therefore, thus says the Lord God, 'Because all of you have become dross, therefore, behold, I am going to gather you into the midst of Jerusalem. 20As they gather silver and bronze and iron and lead and tin into the furnace to blow fire on it in order to melt it, so I will gather you in My anger and in My wrath and I will lay you there and melt you. 21I will gather you and blow on you with the fire of My wrath, and you will be melted in the midst of it. 22As silver is melted in the furnace, so you will be melted in the midst of it; and you will know that I, the Lord, have poured out My wrath on you.'"
22:17-22 This is a metaphor from ancient metallurgy. YHWH calls Jerusalem a mixture of metals, which made them absolutely useless (cf. Jer. 6:27-30). The mixture was the Mosaic Covenant with Egyptian idolatry and Canaanite idolatry. YHWH would melt them so as to remove the useless metals (cf. Isa. 1:22,25).
22:21 As so often Ezekiel uses terms normally reserved for a positive connotation in a shockingly negative way. In this verse "gather" (BDB 488, KB 484, Piel perfect) is used in a judgment sense, but usually it refers to a gathering of Israelites from among the nations where they have been exiles (cf. 39:28; Ps. 147:2).
NASB (UPDATED) TEXT:22:23-31
23And the word of the Lord came to me, saying, 24"Son of man, say to her, 'You are a land that is not cleansed or rained on in the day of indignation.' 25There is a conspiracy of her prophets in her midst like a roaring lion tearing the prey. They have devoured lives; they have taken treasure and precious things; they have made many widows in the midst of her. 26Her priests have done violence to My law and have profaned My holy things; they have made no distinction between the holy and the profane, and they have not taught the difference between the unclean and the clean; and they hide their eyes from My sabbaths, and I am profaned among them. 27Her princes within her are like wolves tearing the prey, by shedding blood and destroying lives in order to get dishonest gain. 28Her prophets have smeared whitewash for them, seeing false visions and divining lies for them, saying, 'Thus says the Lord God,' when the Lord has not spoken. 29The people of the land have practiced oppression and committed robbery, and they have wronged the poor and needy and have oppressed the sojourner without justice. 30I searched for a man among them who would build up the wall and stand in the gap before Me for the land, so that I would not destroy it; but I found no one. 31Thus I have poured out My indignation on them; I have consumed them with the fire of My wrath; their way I have brought upon their heads," declares the Lord God.
22:24 "is not cleansed or rained on" This is a very difficult verse. Some think it refers to (1) no human tending and no divine rain or (2) no cleansing rain. For sure God's judgment has fallen and no moisture came (sign of judgment in Deuteronomy).
22:25-28 "There is a conspiracy of the prophets" The Septuagint has "whose princes" (cf. NJB, REB) because the prophets are mentioned in v. 28. This paragraph is a condemnation of all of Judean society (cf. Zeph. 3:3-4).
1. the political leaders, v. 25, repeated in v. 27
a. acted like ravenous lions (cf. 19:3,6)
b. devoured lives
(1) took treasure and precious things
(2) killed many (i.e., made widows)
2. the priests, v. 26
a. have done violence to YHWH's law
b. profaned YHWH's holy things
(1) made no distinction between holy and profane, cf. Lev. 10:10; 11:47; 20:25
(2) have not taught the difference between unclean and clean
c. hid their eyes from YHWH's sabbaths
3. the prophets, v. 28
a. have smeared whitewash, cf. 13:10,11,12,14,15 (twice)
b. saw false visions, cf. 13:6,7,9,23; 21:29
c. divining lies
4. the people, v. 29 (cf. 18:7,12,16; Jer. 22:3)
a. practiced oppression
b. committed robbery
(1) wronged the poor and needy
(2) oppressed the alien/sojourner
22:29 "The people of the land" This term originally (and here) meant "landed owners with full rights as citizens" (cf. 12:19; 45:16,22; 46:3), but after the Exile it referred to the poorest people of the land (cf. the use in the NT).
22:30 This is such a shocking verse, which mirrors Isa. 59:16; 63:5 and Jer. 5:1. There was no one! What was YHWH looking for? Someone to
1. build up the wall, cf. 13:5; Ps. 106:23
2. stand in the gap (intercede in prayer on behalf of Israel as Moses and Samuel had, cf. Jer. 15:1, which is similar to Ezek. 14:14,20; 33:1-6)
It is surprising that Ezekiel himself did not fulfill this text, but remember the setting is Jerusalem, not the exiles in Babylon. But then Jeremiah was in Jerusalem, why did he not fulfill this search? The verse is a literary hyperbole. It is not meant to be taken literally. It is for shock value only! There were some righteous people in Jerusalem (cf. 20:47; 21:4).
The good news is that YHWH seeks intercessors! He wants to be convinced to withhold judgment. He wants to forgive, but no one interceded and people did not repent!
22:31 See notes at 7:3,8,9; 9:10; 16:43. We reap what we sow (i.e., Gal. 6:7)!
Copyright © 2012 Bible Lessons International
Ezekiel 23
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
| Oholah and Oholibah's Sin and its Consequences | Two Harlot Sisters | The Allegory of the Sisters, Oholah anad Oholibah | The Sinful Sisters | An Allegorical History of Jerusalem and Samaria |
| 23:1-4 | 23:1-4 | 23:1-4 | 23:1-10 | 23:1-8 |
| (2-4) | ||||
| The Older Sister, Samaria | ||||
| 23:5-10 | 23:5-10 | 23:5-10 | ||
| (5-8) | 23:9-10 | |||
| (9-10) | ||||
| The Younger Sister, Jerusalem | ||||
| 23:11-21 | 23:11-21 | 23:11-21 | 23:11-13 | 23:11-20 |
| (12-16) | ||||
| 23:14-21 | ||||
| (17-18) | ||||
| (19-21) | ||||
| Judgment on Jerusalem | God's Judgment on the Younger Sister | 23:21-34 | ||
| 23:22-35 | 23:22-31 | 23:22-35 | 23:22-27 | |
| (22b-24a) | ||||
| (24b-34) | ||||
| 23:28-31 | ||||
| (32-34) | (32b-34) | 23:32-34 | (32b-34) | |
| (35) | (35) | 23:35 | ||
| Both Sisters Judged | God's Judgment on Both Sisters | 23:35-39 | ||
| 22:36-39 | 23:36-45 | 23:36-39 | 23:36-39 | |
| 22:40-42 | 23:40-42 | 23:40-45 | 23:40-45 | |
| 23:43-45 | 23:43-45 | |||
| 23:46-49 | 23:46-49 | 23:46-49 | 23:46-49 | 23:46-49 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapter 23 is a series of judgment oracles
1. similar in subject matter to chapter 16
2. similar in genre to "the sword oracles" of chapter 21
B. YHWH's reasons for judging His own people are laid out in the allegory of faithless sisters. This literary form is not meant to support
1. polygamy
2. marrying sisters
It is for shock value. It is designed to be disgusting. It is ironic tragedy, but with a hopeful outcome.
1. YHWH found and took special marvelous care of Israel
2. Israel was repeatedly unfaithful
3. YHWH will restore her (e.g., Hosea 1-3)
C. Verse 35 is theologically significant, as is the personal pronoun's repeated use in vv. 36-45.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:23:1-4
1The word of the Lord came to me again, saying, 2"Son of man, there were two women, the daughters of one mother; 3and they played the harlot in Egypt. They played the harlot in their youth; there their breasts were pressed and there their virgin bosom was handled. 4Their names were Oholah the elder and Oholibah her sister. And they became Mine, and they bore sons and daughters. And as for their names, Samaria is Oholah and Jerusalem is Oholibah.
23:2 The NKJV sees most of the chapter as poetry.
1. vv. 2-4
2. vv. 5-8
3. vv. 9-10
4. vv. 12-16
5. vv. 17-18
6. vv. 19-21
7. vv. 22b-24e
8. vv. 24f-27
9. vv. 32-35
10. v. 35
Most other modern English translations only view vv. 32-34 as poetry. It is hard to distinguish elevated, emotional, figurative prose from poetry.
23:3 "bosom" This term (BDB 186) occurs uniquely in this chapter (i.e., vv. 3,8,21 [with emendation]) and possibly in Pro. 5:19. The other Hebrew word for "breasts" (BDB 994) is also found in vv. 3,21, and often in Song of Songs.
It seems unusual to have the term "virgin" (BDB 144) in this context because this refers to the wives of YHWH figuratively bearing His children (cf. vv. 4, 37). NIDOTTE, vol. 1, p. 782, says that this refers to "reputable" and not "wanton."
23:4 "Oholah and Oholibah" Their Hebrew names are a play on the Hebrew word for "tent" (BDB 14). This is an allegory similar to chapter 16 based on Israel's and Judah's infidelity to the covenant (i.e., marriage vow) with YHWH. Oholah (BDB 14, lit. "her tent," which may be an allusion to pagan tent-shrines or to false temples at Dan and Bethel) stands for the capital of Israel, Samaria, Oholibah (BDB 14, lit. "my tent is in her," i.e., temple) stands for the capital of Judah, Jerusalem.
Notice how their disobedience is characterized.
1. played the harlot in Egypt, v. 3
2. played the harlot in their youth
a. breasts pressed, v. 3
b. virgin bosom handled, v. 3
3. they were wed to YHWH and bore children, v. 4
Israel's idolatry in Egypt is a recurrent theme unique to Ezekiel, see 16:26; 20:4-17. The judgment of Egypt is described in 29:1-32:21.
NASB (UPDATED) TEXT:23:5-10
5"Oholah played the harlot while she was Mine; and she lusted after her lovers, after the Assyrians, her neighbors, 6who were clothed in purple, governors and officials, all of them desirable young men, horsemen riding on horses. 7She bestowed her harlotries on them, all of whom were the choicest men of Assyria; and with all whom she lusted after, with all their idols she defiled herself. 8She did not forsake her harlotries from the time in Egypt; for in her youth men had lain with her, and they handled her virgin bosom and poured out their lust on her. 9Therefore, I gave her into the hand of her lovers, into the hand of the Assyrians, after whom she lusted. 10They uncovered her nakedness; they took her sons and her daughters, but they slew her with the sword. Thus she became a byword among women, and they executed judgments on her."
23:5-8 This describes the acts of Oholah (Samaria).
1. played the harlot (BDB 275, KB 275, Qal imperfect) while married (lit. "under me" BDB 1065,1,c) to YHWH (cf. Isa. 54:5-6; Jer. 3:1,20; Hosea 2:2 and note 2:16), v. 5
2. lusted (BDB 721, KB 783, Qal imperfect) after other lovers, v. 5
3. lusted especially after Assyria, vv. 5,7,9
a. leader dressed in purple, v. 6
b. governor and officials, v. 6
c. desirable young men, v. 6
d. riding on horses, v. 6
e. the choicest men of Assyria, v. 7
4. accepted their gods (idols) and defiled herself (BDB 379, KB 375, Niphal perfect), v. 7
5. harlot from her youth (i.e., Egypt), v. 8 (see note at v. 4)
6. "they poured out their lusts," v. 8, cf. 16:15; this refers to the desire for political alliances, but these attempts at security involved the ritual acknowledgment of their national idols
23:5
NASB, NJB,
LXX"her neighbors"
NKJV"the neighboring"
NRSV,
JPSOA, NIV"warriors"
REB"officers"
This Hebrew term (BDB 898) usually means "come near," "approach" and can be used for bringing an offering. It is only in this context (i.e., vv. 5,12 [i.e., "the ones near"]) that it can mean "warlike" or "warrior" (from an Akkadian root). It is also possible that it refers to a governmental official (i.e., one who is near the king).
▣ "her lovers" In context this refers to political alliances, but this also involved the acknowledgment of their gods, which led to idolatrous practices with the fertility gods (cf. Hosea 11:7, 8:9; 12:1).
23:6 "governors and officials" These refer to Assyrian government leaders.
1. "governor" - BDB 808, NIDOTTE, vol. 3, p. 602, notes that this term referred to the chief local Assyrian official when Israel was a vassal region after the fall of Samaria in 722 b.c. by Shalmaneser V and Sargon II.
2. "officials" - BDB 688, cf. vv. 6,12, this would denote the chief local Assyrian official when Israel became a province in 841 b.c. under Shalmaneser III.
23:9-10 YHWH's response to His unfaithful wife Oholah.
1. I gave her into the hands of her lovers
2. They uncovered her nakedness
3. They took her children (i.e., exile)
4. They killed many inhabitants of Israel (i.e., invasion in 724 b.c., Samaria fell in 722 b.c.)
5. He made her a byword among women
6. Assyria became the "rod" (cf. Isa. 8:7; 10:5) of YHWH's anger and judgment
NASB (UPDATED) TEXT:23:11-21
11"Now her sister Oholibah saw this, yet she was more corrupt in her lust than she, and her harlotries were more than the harlotries of her sister. 12She lusted after the Assyrians, governors and officials, the ones near, magnificently dressed, horsemen riding on horses, all of them desirable young men. 13I saw that she had defiled herself; they both took the same way. 14So she increased her harlotries. And she saw men portrayed on the wall, images of the Chaldeans portrayed with vermilion, 15girded with belts on their loins, with flowing turbans on their heads, all of them looking like officers, like the Babylonians in Chaldea, the land of their birth. 16When she saw them she lusted after them and sent messengers to them in Chaldea. 17The Babylonians came to her to the bed of love and defiled her with their harlotry. And when she had been defiled by them, she became disgusted with them. 18She uncovered her harlotries and uncovered her nakedness; then I became disgusted with her, as I had become disgusted with her sister. 19Yet she multiplied her harlotries, remembering the days of her youth, when she played the harlot in the land of Egypt. 20She lusted after their paramours, whose flesh is like the flesh of donkeys and whose issue is like the issue of horses. 21Thus you longed for the lewdness of your youth, when the Egyptians handled your bosom because of the breasts of your youth."
23:11-17 These verses describe the acts of Oholibah (Jerusalem).
1. more corrupt in her lusts than her sister, v. 11
2. more harlotries than her sister, v. 11
3. lusted after Assyrian (possibly related to II Kgs. 15:17-22; 17:1-6) officials, v. 12
a. governors, officials
(1) magnificently dressed
(2) riding on horses
(3) desirable young men
b. "The Assyrians were famous for their rich and costly apparel. The expression ‘Assyrian garments' became synonymous with elegant and expensive clothing," James M. Freeman, Manners and Customs of the Bible, pp. 307-308.
4. defiled herself, v. 13
a. Babylonian and/or Assyrian men portrayed on the wall, vv. 13-14
(1) girded with bells, v. 15
(2) flowing turbans
(3) looking like Babylonian officers, v. 15
b. sent messengers to Chaldea (Babylon, cf. II Kings 16; 20:11-19), v. 16
c. Babylon came, v. 17
(1) to her bed of love
(2) they defiled her with harlotry
(3) uncovered her nakedness
5. her soul became disgusted with them, vv. 17c,22,28, their rich and costly apparel.
"The expression 'Assyrian garments' became synonymous with elegant and expensive clothing." James M. Freeman, Manners and Customs of the Bible, pp. 307-308.
23:11 Judah should have learned from the excesses of her northern sister, but she did not. This description relates to the Syro-Ephraimatic War (cf. II Kings 16:8; Isa. 7:7-9).
23:14 "portrayed on the wall" These wall paintings, carvings, and inlays (BDB 348, KB 347, Pual participle) are the source of much of the historical and cultural information moderns possess about the culture of Mesopotamia and Egypt. Ezekiel uses this verb to describe
1. the idolatry of the temple, 8:10
2. the glory of the Babylonian officers and soldiers, 23:14
▣ "with vermilion" This (BDB 1059, KB 1666) refers to a red pigment used for wall painting cf. Jer. 22:14, here of Babylonian soldiers. The pigment came from one of two sources.
1. a certain insect
2. Egyptian ochre from Sinopis
23:15
NASB, NRSV,
TEV"officers"
NKJV"captains"
This term (BDB 1026) means "the third one" and refers to
1. the third person in a war chariot, cf. Exod. 14:7
a. one to drive
b. one to shield
c. one to fight
2. a high court official, cf. II Kgs. 7:2,17,19;10:25; 15:25
3. a military officer, cf. II Sam. 23:8; II Kgs. 9:25; Ezek. 23:15,23
23:18-21,22-35 YHWH's response to His unfaithful wife Oholibah.
1. YHWH became disgusted (BDB 429, KB 431, Qal imperfect) with her, as with her sister, v. 18, cf. Jer. 6:8
2. The repeated reasons for YHWH's disgust.
a. uncovered her harlotries, v. 18
b. uncovered her nakedness, v. 18
c. multiplied her harlotries, v. 19
d. remembered the days of her youth (i.e., idolatry in Egypt), v. 19
e. lusted after their Egyptian paramours, vv. 20-21 (this may refer to Judah seeking help from Egypt against Babylon, who was her supposed ally, cf. II Kgs. 24:1-7)
3. YHWH arouses (BDB 734, KB 802, Hiphil participle) her lovers against her, v. 22
a. a large mercenary army of Babylon will attack them from every side, v. 23
b. description of their weaponry, v. 24
c. treat Jerusalem according to their customs (i.e., slaughter and exile), v. 24
4. YHWH sets His jealousy (BDB 888) against them, v. 25
5. YHWH sets His wrath (BDB 404) against them, v. 25
6. Wrath described in vivid terms, vv. 25-27
a. remove your nose
b. remove your ears
c. death by the sword
d. death by fire
e. take their wealth
(1) children
(2) clothes, cf. v. 29; 16:39
(3) jewels from Egypt, cf. 16:39
7. YHWH will deal with them in hatred (BDB 971), v. 29
a. take property (i.e., that which they have worked for all their lives, construct BDB 481, 388, cf. Deut. 28:33; Jer. 20:5) and leave them naked and bare, v. 29, cf. 16:39. Nakedness was part of the curses of Deuteronomy (cf. 28:48).
b. because of their idolatry, v. 30
c. because they walked in the way of their sister, v. 31
d. because they forgot YHWH and cast Him behind their back, they now face the judgment, v. 35 (i.e., lived as if there were no covenant and no YHWH)
23:20
NASB, NKJV,
NRSV"paramours"
TEV"oversexed men"
NJB"big-membered"
NIV Interlinear"genitals"
Peshitta"male organs"
REB"members"
The MT has "concubine" (BDB 811), which in context seems not to balance the second phrase well. Though it is crude to modern standards Ezekiel is suggesting
1. large penis
2. strong ejaculation
The NIV translation captures the sense well! These sexual metaphors are meant to shock and nauseate God's people about their idolatry (i.e., foreign alliances). Often the sexual metaphors are also literal because the fertility gods of the Ancient Near East are the national gods.
NASB, NKJV"issue of horses"
NRSV"emission of stallions"
NJB"ejaculating as violently as stallions"
LXX"members of horses"
Peshitta"whose privates are like those of horses"
JPSOA"whose organs were like those of stallions"
This term (BDB 281) refers either to a sexually ready male organ or a powerful ejaculation. It occurs only here in the Bible, but similar allusions are made to Israel acting in idolatrous ways as animals long for reproduction (i.e., Jer. 2:24; 14:6).
NASB (UPDATED) TEXT:23:22-35
22"Therefore, O Oholibah, thus says the Lord God, 'Behold I will arouse your lovers against you, from whom you were alienated, and I will bring them against you from every side: 23the Babylonians and all the Chaldeans, Pekod and Shoa and Koa, and all the Assyrians with them; desirable young men, governors and officials all of them, officers and men of renown, all of them riding on horses. 24They will come against you with weapons, chariots and wagons, and with a company of peoples. They will set themselves against you on every side with buckler and shield and helmet; and I will commit the judgment to them, and they will judge you according to their customs. 25I will set My jealousy against you, that they may deal with you in wrath. They will remove your nose and your ears; and your survivors will fall by the sword. They will take your sons and your daughters; and your survivors will be consumed by the fire. 26They will also strip you of your clothes and take away your beautiful jewels. 27Thus I will make your lewdness and your harlotry brought from the land of Egypt to cease from you, so that you will not lift up your eyes to them or remember Egypt anymore.' 28For thus says the Lord God, 'Behold, I will give you into the hand of those whom you hate, into the hand of those from whom you were alienated. 29They will deal with you in hatred, take all your property, and leave you naked and bare. And the nakedness of your harlotries will be uncovered, both your lewdness and your harlotries. 30These things will be done to you because you have played the harlot with the nations, because you have defiled yourself with their idols. 31You have walked in the way of your sister; therefore I will give her cup into your hand.' 32Thus says the Lord God,
'You will drink your sister's cup,
Which is deep and wide.
You will be laughed at and held in derision;
It contains much.
33You will be filled with drunkenness and sorrow,
The cup of horror and desolation,
The cup of your sister Samaria.
34You will drink it and drain it.
Then you will gnaw its fragments
And tear your breasts;
for I have spoken,' declares the Lord God. 35Therefore, thus says the Lord God, 'Because you have forgotten Me and cast Me behind your back, bear now the punishment of your lewdness and your harlotries.'"
23:22 "from whom you were alienated" This refers to v. 17c and is repeated in v. 28. This phrase (BDB 668, KB 722, Qal perfect and BDB 659) occurs only here and in v. 28 in the entire OT. A related phrase occurs in vv. 17,18. This refers to the emotional results of a faithless relationship. Judah was unfaithful (idolatry) throughout her history. Finally YHWH had enough and abrogated the covenant relationship! But He would restart it.
1. the post-exilic return (cf. Ezra-Nehemiah)
2. the new covenant (i.e., NT, cf. Jer. 31:31-34; Ezek. 36:22-38)
23:23 Judah became a Babylonian vassal in 605 b.c., when General Nebuchadnezzar II (later king) invaded. This did not stop the rebellion so he invaded again in 597 and 586 (destruction of the temple and Jerusalem). At this point Judah became a province. Even then Nebuchadnezzar had to send an invasion in 582 because of the assassination of his appointed governor Gedaliah (cf. II Kgs. 25:22-24).
▣ "Chaldeans, Pekod and Shoa and Koa" These refer to Armenian tribes in the eastern part of Babylon (cf. Jer. 50:21). This whole verse implies that the army was made up of mercenary troops including the remnant of the Assyrian army. The IVP Bible Background Commentary notes that these names meant "punishment," "war cry," and "shriek" (p. 709).
23:24 This is a list of all the military equipment arrayed against besieged Jerusalem.
1. mobile weaponry
a. NASB, "weapons"
NRSV, TEV, NJB, "from the north" (from LXX)
BDB 246, KB 254, meaning uncertain; it is future only here in the OT
b. "chariots," BDB 939, cf. Isa. 2:7; 22:18
c. "wagons" (lit. "wheels," BDB 165, possibly related to the vision of chaps. 1 and 10). Used in Isa. 5:28 and Jer. 47:3 for war chariot wheels
2. fully equipped infantry
a. "buckler," BDB 857 III, full body shield, cf. 26:8; 38:4; Jer. 46:3
b. "shield," BDB 171, small personal shield, cf. 38:4,5; 39:9; Jer. 46:3,9
c. "helmet," BDB 875, loan word used only twice in the OT, cf. 27:10; 38:5; I Sam. 17:38; Jer. 46:6
All of Assyria's arsenal of weaponry was arrayed against God's special city, now abandoned by Him!
23:25 "I will set My jealousy against you" The verb "set" or "direct" (BDB 678, KB 733, Qal perfect) is a common verb (e.g., vv. 7,9,24,25,28,31,42,46,49).
"My jealousy" is a way of referring to the monotheistic character of YHWH (cf. Exod. 8:10; 9:14; Deut. 4:35,39; 5:7; 32:39; 33:26; I Sam. 2:2; II Sam. 7:22; Isa. 43:9-11; 45:21-22; 46:9; Jer. 2:11; 5:7,10; Rom. 3:30; I Cor. 8:4,6; I Tim. 2:5; James 2:19).
▣ "They will remove your nose and your ears" These were the places where women wore jewelry. This violent removal of jewelry was practiced in the Ancient Near East as punishment of adulteresses (i.e., Middle Assyrian Law Code).
23:31 "her cup into your hand" This is a biblical metaphor for one's destiny. It can be positive (cf. Ps. 23:5) or negative (cf. Ps. 75:8; Isa. 51:17-22; Jer. 25:15-29; Lam. 4:21; Hab. 2:16). In many ways Judah was more responsible for her sin because
1. she saw what happened to Samaria, but did not change
2. she had the temple, priests, and Davidic rulers
22:32-34 This is a poem about "the cup" (BDB 468) of judgment mentioned in v. 31.
1. description of the cup
a. your sister's cup, vv. 32,33
b. deep and wide
c. cup of horror and desolation, v. 33
e. contains much
2. description of its event
a. you will be laughed (BDB 850) at and held in derision (BDB 541)
b. You will be filled with drunkenness and sorrow
c. you will drink it and drain it (i.e., experience every last drop of YHWH's judgment)
d. you will gnaw its pieces and tear your breasts
This metaphor of a cup of judgment is recurrent in Scripture, see Ps. 75:8; Isa. 51:17,22; Jer. 25:15,16, 27,28; also Matt. 20:22; 26:39,42; Mark 14:36; Luke 22:42; II Cor. 5:21; Gal. 3:13.
23:34
NASB"then you will gnaw its fragments"
NKJV"you shall break its shards"
NRSV, JPSOA,
REB"you shall gnaw its shards"
TEV"with its broken pieces"
NJB"then will you break it in pieces"
LXX"I will take away her feasts and her new moons"
Peshitta, RSV"you shall cut off your hair"
NIV"you shall dash it to pieces"
It is obvious from the Septuagint and Peshitta that the ancient versions were confused by this line of poetry. In context it seems that one of two options seems logical.
1. the large cup of judgment is drunk to the last drop (i.e., full measure)
2. it is an idiom of regret, as is the next line, "tear your breasts," possibly the broken pieces are used to mutilate her erotic regions (cf. vv. 3,8,21)
The UBS Hebrew OT Project gives "and you will chew on its broken pieces" a "B" rating.
23:35 Amazingly the people of God have knowingly, purposefully turned away from Him (cf. Genesis 3). Oh, the tragedy.
1. forgotten Me, BDB 1013, KB 1489, Qal perfect, cf. 22:12; Ps.106:21; Isa. 17:10; Jer. 3:21; Hosea 2:13; 8:14; 13:6
2. cast Me behind your back, BDB 1020, KB 1527, Hiphil imperfect (i.e., modern idiom, "out of sight, out of mind"), cf. I Kgs. 14:9; Ps. 50:17; Jer. 2:27; 32:33
Notice the number of times in this context where phrases containing a pronoun denoting YHWH are used.
1. they have forgotten Me, v. 25
2. they have cast Me behind their back, v. 35
3. (killed children) whom they bore to Me, v. 37
4. they have done this to Me, v. 38
5. they have defiled My sanctuary, v. 38
6. they have profaned My sabbath, vv. 38,39
7. they practiced idolatry in My house, v. 39
8. they used His incense and oil to impress foreigners at a special meal, v. 41
Sin is rebellion against a personal God! This is a fulfillment of Deut. 31:16.
The goal of humanity is fellowship with our Creator. Nothing in the world can take His place. The essence of sin is "self." Salvation is freedom from the tyranny of self-focused living and the restoration of the image and likeness of God (cf. Gen. 1:26-27), which allows an intimate, daily fellowship with God.
Because humans turn away from God they bear (BDB 669, KB 724, Qal imperative) the full consequences of their deeds.
23:36-45 The two sister's sins are enumerated again.
1. committed adultery, v. 37
2. committed murder, v. 37
3. committed idolatry, v. 37
4. defiled My sanctuary, v. 38
5. defiled My sabbaths, v. 38
6. sacrificed children, v. 39 (see Special Topic: Molech at 16:16-20)
7. played the harlot with foreigners (i.e., political alliances), vv. 40-44
NASB (UPDATED) TEXT:23:36-39
36Moreover, the Lord said to me, "Son of man, will you judge Oholah and Oholibah? Then declare to them their abominations. 37For they have committed adultery, and blood is on their hands. Thus they have committed adultery with their idols and even caused their sons, whom they bore to Me, to pass through the fire to them as food. 38Again, they have done this to Me: they have defiled My sanctuary on the same day and have profaned My sabbaths. 39For when they had slaughtered their children for their idols, they entered My sanctuary on the same day to profane it; and lo, thus they did within My house."
23:36 As Ezekiel was commanded to act as judge (BDB 616, KB 665, Hiphil imperative, lit. "declare") in 20:4 (twice) and 22:2 (twice), now again (compare Jer. 1:10).
23:37 "their sons, whom they bore to me, to pass through the fire" This idiomatic language refers to the redemption of the firstborn found in Exodus 13. But these idolatrous Jerusalemites were sacrificing their children to Molech (cf. v. 39; 16:20,36), not presenting them to God.
23:38 The accusation against God's people acting inappropriately in their worship of God is recurrent.
1. defiled (BDB 379, KB 375, Piel perfect) His sanctuary, cf. 5:11; 7:20
2. profaned (BDB 320, KB 319, Piel perfect) His sabbaths, cf. 20:13,16,21,24; 22:8
YHWH took these actions personally as an attack on Himself (cf. v. 38a).
NASB (UPDATED) TEXT:23:40-42
40"Furthermore, they have even sent for men who come from afar, to whom a messenger was sent; and lo, they came—for whom you bathed, painted your eyes and decorated yourselves with ornaments; 41and you sat on a splendid couch with a table arranged before it on which you had set My incense and My oil. 42The sound of a carefree multitude was with her; and drunkards were brought from the wilderness with men of the common sort. And they put bracelets on the hands of the women and beautiful crowns on their heads."
23:40 Israel and Judah decorated themselves for the idolatrous meals (cf. v. 41) with foreign gods (i.e., political alliances).
1. bathed, BDB 934
2. painted their eyes, cf. II Kgs. 9:30; Jer. 4:30 (usually black or blue around the eyes to highlight them)
3. decorated themselves with ornaments, BDB 725, cf. 16:13-16; Isa. 3:18-23
Verse 42b seems to describe presents brought by the foreign officials.
1. bracelets, BDB 855, cf. 16:11,12; Gen. 24:22,30,47; Isa. 3:19
2. crowns, BDB 742, this action may be mimicking YHWH's actions in 16:9-14. The crown can refer to royalty or a wedding crown (cf. Song of Songs 3:11)
23:42-43 These verses are difficult to translate and, therefore, difficult to interpret. The context helps, but does not reveal the specifics related to the lovers of v. 42.
The adjective "worn out" (BDB 115) is meant to express that Judah is an experienced prostitute, as a matter of fact, a prostitute used so often that she has become unattractive.
The MT Hebrew text offers a suggested change (i.e., Qere, "what is read") to a verb (BDB 275, KB 275, Qal imperfect). The original unchanged text was "Will they commit adultery with her now, and she with them?" The emended text reads "Will they now commit adultery with her when she is thus?"
23:42
NASB, NRSV"drunkards"
NKJV, REB"Sabeans"
LXX, TEV,
NJB, JPSOA"a crowd of men"
Peshitta"men who had come from Sheba"
The MT has "drunkards" (BDB 685, Qere [it is read] the noun; BDB 684, KB 738, Qal participle, Kethibh [it is written]), whose only occurrence is here, so some change it to Sabeans, which is spelled exactly the same, but without the letter waw. Sheba is an ancestor of the Sabeans (i.e., raiders, cf. Gen. 25:3), who lived in southwest Arabia.
NASB (UPDATED) TEXT:23:43-45
43"Then I said concerning her who was worn out by adulteries, 'Will they now commit adultery with her when she is thus?' 44But they went in to her as they would go in to a harlot. Thus they went in to Oholah and to Oholibah, the lewd women. 45But they, righteous men, will judge them with the judgment of adulteresses and with the judgment of women who shed blood, because they are adulteresses and blood is on their hands.
23:43 See note at 23:42-43.
23:44 "they went in to" This is a Hebrew idiom for sexual intercourse (e.g., Gen. 6:4; 24:67; 38:2,8, 9,16,18; 39:14; Deut. 22:13).
23:45
NASB"But they, righteous men, will judge them"
NKJV"But righteous men will judge them"
NRSV"But righteous judges shall declare them"
TEV"Righteous men will condemn them"
NJB"All the same, there are upright men who will judge them"
This is the use of "righteous" (BDB 843) as "fair." This does not refer to people who know and follow YHWH. In context it refers to YHWH's instruments of judgment, Assyria and Babylon, and that His judgment on Israel and Judah was deserved!
NASB (UPDATED) TEXT:23:46-49
46"For thus says the Lord God, 'Bring up a company against them and give them over to terror and plunder. 47The company will stone them with stones and cut them down with their swords; they will slay their sons and their daughters and burn their houses with fire. 48Thus I will make lewdness cease from the land, that all women may be admonished and not commit lewdness as you have done. 49Your lewdness will be requited upon you, and you will bear the penalty of worshiping your idols; thus you will know that I am the Lord God.'"
23:46-49 These verses list the consequences of their acts.
1. invasion, v. 46
2. given over to terror (cf. Deut. 28:25) and plunder (in the sense of shame, cf. NIDOTTE, vol. 1, p. 632), v. 46
3. many/most killed, v. 47
a. by stones
b. by swords
c. by fire
4. idolaters cut off, v. 48
5. idolaters judged, v. 49
23:47 "stone them" This was the punishment for adultery (cf. Lev. 20:10; Deut. 21:21). It is also mentioned in Ezekiel's parallel allegory (cf. 16:40).
23:48 This verse uses "women" as a metaphor for all of God's people. "Admonish" (lit. "discipline," BDB 415, KB 418, Nithpael perfect) is often used of YHWH's judgment on the disobedience of His covenant people (cf. Lev. 26:18,28; Ps. 6:1; 38:1; 39:11; 118:18; Jer. 31:8).
Copyright © 2012 Bible Lessons International