Comments for September 5

v.11 - Here we have a demonstration of the fulfilment of Psa.125:5, though the peace here spoken of was clearly dependent upon the worthiness of the people for blessing.

Jehu was anointed to be king by Elijah 1 Kings 19:16 2 Kings 9:5-6. However even though he was anointed by the prophet of God he turned out to be an evil king. It is as if his anointing made him think that he could do nothing wrong. He was lifted above his station. We must take care that we are not presumptuous because we are the 'sons of God'.

v.26-28 - It seems this was a total destruction - the images were destroyed. We are not told about the high places at this point. This man Jehu played a bigger part in God's purpose at this time that we might imagine. This chapter is full of faithful and courageous acts by this man. We do well to dwell on his works and his attitudes and apply them to ourselves.

Whilst Jehu had been anointed king and given the charge of ridding Israel of the evil of Jezebel he quickly sunk into the sinful ways of Jeroboam himself. (10:29)

:32-33 So Israel lost control of the east of Jordan. From Aroer - the river that runs into the East of the Dead Sea right up to what is now the Golan Heights. So the Syrians expanded their control at the expense of the wicked king Jehu.

10:4 The two kings were 2Kin 9:24 Jehoram 2Kin 9:27 Ahaziah.

V.1-7  It may be felt that all this warfare provides little in the way of exhortation or encouragement, but it is important not to miss the vital lesson that the hand of the Lord was at work in all these events, ensuring that His will was carried out even by sinful men, accomplishing what they imagined was their own pleasure. We should not think it is any different in the world today.

It's amazing, that a person like Jehu, who was so keen to rid Israel of the blemish of Ahab and Baal worship, should follow in the sins of Jeroboam - and that is reported of him twice (2Kin 10:29,30).
Israel had had the witness of Elijah and Elisha, but still served Jeroboam's 2 gods in Bethel and Dan.
Jehu used a clever ploy to rid the land of Baal worshippers (2Kin 10:18-28). And apparently it worked.
A look in Young's Concordance shows that the name of Baal does not again occur again in Israel's history, apart from a summary of their evil ways in 2Kin 17:13-18.  Israel did, unfortunately though,
commit many other evil acts displeasing to God.

Vs.16,31 Jehu's behaviour should serve as a great exhortation to us.  On the one hand he was full of zeal for Yahweh in ridding Israel of the wicked line of Ahab and Baal worship.  But, on the other hand, he could not see that the false worship Jeroboam had set up was wrong.

Vs.30,32 Of course, Yahweh was pleased with Jehu's efforts vis-à-vis Ahab and Baal; but was not pleased that he continued in the way of Jeroboam.  For that, Israel continued to suffer at the hand of Hazael. 

We ought to be careful that we do not have zeal for the Yahweh in one direction but rationalise that a given practice (contrary to Yahweh) is o.k. in another.  The danger of such rationalisation is especially heightened in the subtle world of today.  We need to be solidly grounded in God's Truth and be constantly on guard to be able to see the sophisticated dangers presented to us in this regard (Eph 6:11). 

10:16  For whose benefit did Jehu wish to show his zeal for the Lord?

10:30 So, because of his zeal for God Jehu was the first in a line of kings over Israel which God designated – but only for four generations – see 2Kin 15:12

V.11 Jehu was a career soldier (2Kin 9:5).  He was made king and given a divine mandate to destroy the House of Ahab (2Kin 9:6-10).  It appears that Jehu enjoyed his job as he carried out his new orders with zeal. He did Yahweh's will, but not from a spiritual heart.  Nowhere does Yahweh state about Jehu what He stated about David: I have found David son of Jesse a man after my own heart; he will do everything I want him to do (1Sam 13:14; Acts 13:22).  The caution for us is to: not only do the right thing, but to do it with the right understanding and attitude.

10:5 It would appear that those who should have been loyal to Ahab and would have been expected to set one of Ahab’s sons on the throne were actually part of the revolt against Ahab,

In 1Kin 18:3 we read that Obadiah was the governor of Ahab’s house and yet he feared Yahweh greatly. Here is an example of a zealous believer who appeared to Elijah to be one of “spiritual weakness” as reflected in the dialogue between them.  Over the course of Elijah’s ministry and Elisha’s as well, we hear nothing more about Obadiah.  However when we come to the reading of this chapter let us consider the list of characters who sent a message to Jehu of complete submission.  We might not know who the man was that was “over the city,” nor who “the elders” were, nor who the “bringers up of the children” were.  But from the previous evidence set forth in 1Kin 18:3, we can very likely see who spoke up first and loudest regarding the idea of following whatever this new king demanded.  It certainly appears to be the man God placed into a position of extreme danger and yet one whose courage was manifested at the right time and place.  Obadiah was described in 1Kin 18:3 as “he who was over the house of Ahab.”

10:8-9 Were those men who slew Ahab’s seventy sons ‘righteous’? Indeed God's word was being kept but was it right to murder the sons?

V.13 The queen (KJV) is rightly translated queen mother (ESV), because it refers to Jezebel.

V.15 For the faith of the Rechabites, please read Jer 35:5-19.

Vs.29,31 Jehu had carried out his mandate as far as destroying the house of Ahab.  He had been appointed king of Israel, and had no divine instruction to change the political status quo.  And so, Israel was left separate to Judah, which included worshipping the golden calves at Dan and Bethel, rather that worshipping in Jerusalem.  This was politically expedient, on behalf of Jehu, but not spiritually sound.

Do we always do what is expedient, or do we extend ourselves spiritually to fully carry out the will of Yahweh?

10:5-7 The way in which Jehu ensured that none of the sons of Ahab was crowned was a masterful act of diplomacy, backed by the fact that those who looked after Ahab’s children already had a fear of Jehu. So Jehu was able to remove the threat of one of Ahab’s sons being crowned by simply making a threat!

2Kin 10:3 - Jehu didn't wish to lay siege to the powerful fortress so he cleverly wrote an intimidating letter which achieved his objective. 2Kin 10:6,8 - the leaders were so frightened they didn't even wait for "to morrow" and delivered the 70 heads at night. 2Kin 10:9,11 - V.9 "Ye be righteous" was an example of Jehu's bloodthirsty sarcasm as he adds "but who slew all these?" V.11 the leaders "great men" and "kinsfolk" [Heb. "yada" (3045) includes "caretakers, acquaintances"] met their end as did blood relatives.

2Kin 10:12-14 - V.14 - "shearing house" [Heb. "Beth Eked" (1044) means "house of binding, shearing house" - sheep shearing would take place around Passover] perhaps suggests being in bondage to sin which leads to death.

2Kin 10:15,23 - "Jehonadab" was a Gentile "Rechabite" (decended from the Kenites) related to Moses who were friends of Israel and they somewhat echo the Nazarite [(5139) means "consecrated one, separated one, devoted one" - Num 10:29-34;Judg 1:16;4:11,17;5:24;1Sam 15:6;1Chron 2:55;Neh 3:14;Jer 35:5-19;Num 6:1-21] - believers are to be separated, devoted, pilgrims, strangers and sojourners (Heb 11:13;1Pet 2:11;1Pet 1:17;Gen 23:4;Lev 25:23;1Chron 29:15).

2Kin 10:28-29 - is it possible Jehu, like Jeroboam (1Kin 12:26-33), consciously didn't want the Israelites to worship in Jerusalem as he might lose control or was it more his lacking spiritual depth and being careless?

2Kin 10:30-31 - God, noting the bloodthirsty attitude of Jehu at Jezreel, punished his house (Hos 1:4). Under Jehu, Israel was already being diminished (2Kin 10:32) and there is existing record of Jehu paying tribute to Shalmaneser III, king of Assyria in 841 BC.

10:17  When we read ‘the saying of the Lord’ we are being reminded of 1Kin 21:21 God keeps His word

10:18-25              Jehu’s subterfuge worked perfectly. So we must conclude that the people hadn’t a clue that Jehu abhorred the worship of Baal.

10:36     So Jehu’s strange reign ends.  Whilst he did some things which were designed to oppose the false worship in Israel he did not do it with a “perfect heart”. He was a self seeking individual who, it seems, did things which enhanced his own status.  This is a warning to us in our work for God.  We should not only do things because they elevate us in the eyes of others. We should do things to elevate God in the eyes of others.

10:10  The idea of words not falling to the ground, used before – 1Sam 3:19 – clearly means that the hearer faithfully held on to the words. The words were not allowed to “slip” – Heb 2:1

Surgery and amputation

Israel is diseased and God is performing surgery. Jehu has been appointed to cut out the source of the cancer within Israel, which is Ahab's family. But it's too late. Notice at the end of the chapter that even Jehu, who had been performing the surgery on God's behalf, still returned to the original sins of Jeroboam (2Kin 10:30-31). See in v32-33 what happens next:

"In those days the Lord began to cut Israel short: and Hazael smote them in all the coasts of Israel; From Jordan eastward, all the land of Gilead, the Gadites, and the Reubenites, and the Manassites, from Aroer, which is by the river Arnon, even Gilead and Bashan."
 

This is not targeted surgery, like the removal of a single family line of Ahab. This is amputation. The whole of the Eastern part of Israel, that which is on the other side of the Jordan, is in the process of being removed.

Exercise:

Read the whole chapter of Leviticus 14. The phrase "cut short" is echoed in 41 and 43 and is translated "scrape off". What is the chapter about, and how does it apply to the house of Israel at Jehu's time?

10:17  Jehu, in slaying the remainder of the family of Ahab, was simply a tool in God’s hand. Even though he executed God’s will he was not a righteous king.

10:11 Whilst Jehu was very effective in killing the house of Ahab we should not forget that Jehu, himself, was an evil king.

10:6  This second letter was a follow on to the first letter (obviously). However the twofold communication was for a purpose. The first letter tested the commitment of the men to Ahab. Having learnt that they were fearful of him Jehu capitalises on their fears in order to remove the sons of Ahab form the scene.

10:6-7  Jehu, having killed two kings had engendered fear in the people – verse 4 – and so they were willing to do as he requested despite that he was outnumbered by the king and his seventy sons.

10:6     In telling us that the king’s sons were “brought up” by the “great men of the city” we are given an insight into how the king’s large family was instructed. Whereas the father had the responsibility of teaching the children God’s law he had given the responsibility to others.

10       Jehu, like Saul before him and others after him started well as kings only to turn from God as their reign continued. These examples serve to show us how easy it is to turn from a faithful following of God to godless evil behaviour. As such they should stand as warning to us about the dangers we face as we “walk” in Christ.

10:29 Jehu, in fulfilling the words of Yahweh, removed every vestige of Ahab and Baal worship form Israel. However he did not remove the evil from his own heart. It is easy to recognise error in others and witness against it. However we often are blind to our own shortcomings!

2Kin 10:10 Time passes and people who once believed that God would act now start to doubt that what has been said by God will happen. There were Christians in the first century who questioned whether Jesus would return because the time had been, from their perspective, long - 2Pet 3:4 – The warning for us is clear. It is all too easy to judge God’s actions and patience from our short term perspective.

ALL THE WAY

Jehu had done well in getting rid of the worship of Baal from the land of Israel. Even God was pleased. This was God's message to Jehu: "Because you have done well in carrying out what is right in my eyes, and have done to the house of Ahab according to all that was in my heart, your sons of the forth generation shall sit on the throne of Israel." (2Kin 10:30).

While Jehu obeyed the LORD in removing Ahab and Baal worship from Israel, he didn't go all the way. "But Jehu did not turn aside from the sins of Jeroboam son of Nebat, which he made Israel to sin - that is, the golden calves that were in Bethel and Dan... But Jehu was not careful to walk in the law of the LORD, the God of Israel with all his heart. He did not turn from the sins of Jeroboam which he made Israel to sin." (2Kin 10:29,31).

If we are going to turn to the LORD in any part of our lives, let's do it properly and not leave the job half done. Let's devote ourselves to the LORD with all our hearts.

10:19 the willingness of the people to go to the sacrifice that, by subterfuge Jehu had arranged indicated the depths to which the northern kingdom has sunk. This explains why there was none like Ahab for his evil.

2Kin 10:7 While this event seems to be all good now, for Jehu was following God's command to rid Israel of all trace of Ahab, this slaughter would come to be used AGAINST the house of Jehu in Hosea: 

Then the LORD said to him:

v.4 - These visions came out of a whirlwind - suggesting that they were a result of God's anger - Isa.21:1, Jer.6:1, 23:19.

Notice that Ezekiel was a priest 1:3 - 'the thirtieth year' is the thirtieth year of Ezekiel's life so, if he were in Israel, he would just be starting his period as a priest:- Numbers 4:3 4:23 4:30
Ezekiel was carried away to Babylon between the first and final deportation of Judah 2 Kings 24.11-16
Like Daniel and the Apostle John, he prophesied out of the land, and his prophecy, like theirs, follows the method of symbol and vision. Unlike the prophets before the exile, whose ministry was primarily to either Judah or the ten-tribe kingdom, Ezekiel is the voice of God to "the whole house of Israel."
 

Quotations from Ezekiel 1 in the New Testament
1:1 Heavens opened Acts 7:56  Revelation 19:11
1:12 Whither was to go they went Revelation 14:4
1:18 full of eyes Revelation 4:8
1:24 like the noise of great waters Revelation 1:15
1:26 the likeness Revelation 4:3
1:28 bow Revelation 4:3
1:28 likeness glory of God Hebrews 1:3

v.3 gives us the impression that much if not all of this prophecy was given at once in the form of a vision - the same idea that we get over the giving of the Revelation to John. Not surprisingly then, there is much overlap in content and concept between the two.

1:3 In saying 'The Lord was there' with Ezekiel by the river Chebar we learn that God is not confined to the land of Israel. This is a point powerfully made in Stephen's speech (Acts 7) - but this statement has its true fulfilment when the kingdom is established and the temple which Ezekiel saw, is built. Hence the name of the city 'The Lord is there' (Ezekiel 48:35)

The quotation in Hebrews 1:3 shows that this vision looked forward to the redemptive work in Jesus which explains the relevance of the quotations shown here
1:7 feet burnished brass Revelation 1:15
1:24 Like the noise of great waters Revelation 1:15

Daniel was a contemporary prophet to Ezekiel. There are a number of parallels between this chapter and Daniel 10.

V.10 As with most features of the cherubim, so with the faces; both the judging and the protecting aspects are brought out in scripture for our learning.

They constitute a very appropriate symbol of the universal rulership of God  over the earth.

Ten times the word "likeness" 1823 D'muwth is used in this vision that Ezekiel received. Why so many times? Is there something here that I am missing?

The parallels between Ezekiel and the Lord Jesus are plain. 

-Their ministries began at aged thirty (v.1; Luke 3:23). 

-They were both prophet and priest (v.3; Heb 6:20). 

-They were called Son of man (2:1; Matt 16:13). 

-They essentially came to preach to the House of Israel (2:3; Matt 15:24).   

-But beyond the House of Israel, their messages spread to all mankind (38:23; Luke 24:47). 

The four creatures Ezekiel saw were indicative of four aspects of Christ as found in the Major Prophets and the gospels:

Lion (king) - Isaiah - Matthew

Ox (servant) - Jeremiah - Mark

Man (humanity) - Ezekiel - Luke

Eagle (spirit) - Daniel - John

Ezekiel was in captivity, in a strange land, far away from all he counted dear. His God was the God of Israel, and although he was in the company of Jews, he was still a long way from the land on which God’s eyes were, (1Kin 9:3). So what a wonderful gift these visions of God’s power and glory were. Ezekiel would realise that God had not forgotten His people.

1:28 Whilst we might debate the details of what Ezekiel saw there is no doubt what he saw. It was the ‘likeness of the glory of the Lord’. So Ezekiel, who was in captivity in Babylon, learnt that God was not confined to the land of Israel.

In the hands of the cherubim we see two sides of God's character, His action in protecting His faithful people. At the end of the seventy years of captivity, Ezra records, that as they went up from Babylon, that the hand of the LORD was upon him(Ezra 7:6) and again in the next chapter he records that the hand of God is upon all them that seek Him.(Ezra 8:22). The Psalmist also records, My times are in thy hand, and deliver me from the hand of my enemies (Psa 31:15 ) We also see another side of God in the use of His hands; that of judging His enemies. Jeremiah speaks of this(Jer 6:12, Jer 15:6 ). 

1:2 Ezekiel’s prophecy contains many dates indicating when the prophet spoke. The timing relates to the captivity of Jehoiachin. Whilst this may seem a strange way of dating a prophecy it is most appropriate when we realise that Ezekiel is actually with those captives who were taken from Israel when the captivity of Jehoiachin took place.

V.1 The call of Ezekiel (God will strengthen) to prophesy came in the thirtieth year.  He had been taken captive to Babylon, with Jehoiachin in 597 BC.  And so, he started prophesying in about 593 BC.  Ezekiel was contemporary with Jeremiah and Daniel. 

Ezekiel was a prophet of demonstration, as Yahweh had him act out prophetic scenarios.  There was a period in which Ezekiel could not speak.

Ezekiel's prophecies were meant to comfort his fellow captives; warn them of the coming destruction of Jerusalem; and to proclaim the future restoration of Judah and Jerusalem.  

Ezekiel probably lived in a suburb of Babylon called Tel Abib, near the Chebar (Kebar) River (3:15). Actually the Chebar (Kebar) was an irrigation canal (one of several) that diverted water from the Euphrates to the surrounding arid land.

1:12 The way in which the living creatures and the whole apparatus that Ezekiel saw travelled is echoed in the way in which the redeemed of Rev 14:4 follow the ‘lamb’.

1:1 Ezekiel was prophesying just prior to the final captivity of the inhabitants of Jerusalem by the Chaldeans. It was at this time he saw the heavens opened. Stephen, speaking about the events associated with AD 70 when the Romans destroyed the city also saw the heavens opened – Acts 7:49

V.2 This would have been in the thirteenth year of the reign of Nebuchadnezzar (See 2Kin 24:12).

V.3 Buzi means contempt.

V.5 The four living creatures are related to the four living creatures of Rev 4:6,8; 5:6,14.  A couple of symbols to briefly consider are:

-eyes  (Eze 1:18; Rev 4:4,6).  The eyes, which extend all around, symbolize the Redeemed who will be fully engaged in every aspect of the Lord’s work in the kingdom.

-throne (Vs.25-27; Rev 4:6; 5:6) The Redeemed will worship Jesus, the righteous King.

More will be considered in the notes on Revelation.

The appearance of the likeness

What did Ezekiel actually see here? The words Appearance and Likeness occur again and again in this chapter. For example v26:

"on the likeness of the throne was a likeness with the appearance of a man"

It sounds a bit odd, doesn't it? We could say "there was a man on the throne" instead.

Wherever odd things appear in the Bible, God is signposting that He has hidden some deeper meaning there. It's His way of putting an 'X' on the map. Ready to dig?

Get ready to dig!

1. Take a Strongs concordance and look up the number for the words appearance and likeness used in this passage. Note them down. So for example, next to appearance, with the bible reference Eze 1:26 you will see the number 04758.

2. Look along the list of verses for Appearance in the concordance and read some of the passages listed there. Ignore the verses that have numbers other than the numbers you noted down. Each verse will build up a picture in your mind as to what this word means.

3. When you have done that, look in the Hebrew index at the back of the concordance at the number (e.g. 04758 for appearance) to see how else it is translated. Each of these different words for appearance have a list of verses you can check too. E.g. Look up Visage and Beauty but only read the verses with the same Strongs number listed next to them. If you have a computer Bible you can do this even easier by simply listing verses containing the Strongs number.

This method shows you how these words are used by God in scripture. The method not open to someone else's interpretation as it would be when reading a Bible dictionary. All we are doing here is using the Strongs number to find an original Hebrew word, then checking all the verse that have that word in them. Simple!

What have we found?

The passages with the word appearance (04758) tell us the word is used in the Bible for the physical sight, as in Gen 2:9. The passages with the word likeness (01823) reveals it means a copy or representation of something, like Gen 5:3 and 2Kin 16:10. So what Ezekiel saw was a visual representation of something.

Is it valuable?

What we have found kind of explains this difficult chapter for us. Ezekiel is seeing things that he would not actually comprehend, nor survive were he to see it in real life - because no one has ever seen God (John 1:18). If you photograph a fire, you can look at the photo and see the fire and touch it without being burned. This is borne out by the burning bush incident where Moses saw a copy of God's glory yet was not consumed, neither was the bush (Exo 3:3, 24:17). The same goes for us who have seen God's glory displayed in Jesus His son, the likeness of the appearance of God (Col 1:15, Heb 1:3).

1:3 The word of God came ‘expressly unto Ezekiel’ in a similar way – Luke 3:2 – John Baptist received a revelation to work. Both men were priests.

1:16  Whereas in Eze 1:10 the four faces of the living creatures are described as different from each other here we learn that they all had the same ‘likeness’. What we are being taught is that amongst the variety of creation we should actually, being different in many ways, be united in our purpose.

1:7     Consider the ‘straight’ <3477> feet. The word translated ‘straight’ is elsewhere translated Deut 6:18 ‘right’ or Psa 32:11 ‘upright’. It is not a physical description but rather speaks of the moral qualities of the being described.

1:28    The rainbow was a sign that God would not flood the world again – Gen 9:14-15– but now the bow, associated with the glory of God is associated with the beginning of a word of condemnatory prophecy against Judah. So herein is an indication that despite the judgements He is going to pour out, the nation will not be destroyed.

1. Ezekiel chapters 1 to 24 are predictions of Jerusalem prior to its fall.

2. Eze 1:1-2 - three mentions of "fifth" (the number "5" is thought by some to mean "the number of grace or mercy").

3. Eze 1:1,5,6,10,15,16,17 - mentions of "four" or "fourth" (the number "4" is thought by some to refer to "the creative works of God, it is the world number, the city number, the number of organization").

4. Eze 1:1-3;2Kin 24:11-16;Eze 33:21;40:1;29:17 - Ezekiel was taken captive circa 597BC (11 years before Jerusalem's fall), was resettled in Babylonia by the river "Chebar"<3529>, Ezekiel began his ministry circa 592 BC continuing till 570 BC or so speaking primarily to the Jews in exile.

5. Eze 1:4 - "amber"<2830>.

6. the four-fold creature or chariot of heaven (1Chron 28:18;Psa 18:6,10) with a manifestation of God enthroned above (Eze 1:4-28;2:9;Rev 4:1-11;5:6,14;10:1-2;Isa 6:1-14).

Table of Dates of Ezekiel’s Prophecy

This chart (modified from one created by Brother Andrew Walker (Doncaster) traces the time, in relation to the captivity of Jehoiachin’s captivity ad Zedekiah’s 11 year reign.  Notice his last prophecy is recorded before the end of the book.

Eze 1:14

A reader writes: “... in Eze 1:14 the movement of the Cherubim is likened to a flash of lightning.  In Matt 24:27 Jesus speaks of His Coming to be unmistakeable 'as lightning shines from east to west'. What if that lightning is Jesus and the saints? … The work of the saints we know is dynamic, [Psa 149:5-9, and Rev 2:26]. But who was Jesus talking to in Matt 24? …”

My reply: The living creatures moved in a circular motion as the appearance of a “flash of lighting.” Eze 10 identifies these living creatures to be the cherubim, or angels (cp. Eze 10:14-21 with Rev 4:6-8). These angels were about to bring upon Israel the judgments as decreed by God (cf. Psa 103:20; Psa 104:4). Lightning signifies judgment (Psa 18:14; Rev 4:5; Rev 11:19; Rev 16:18). In Eze 21:10, “glitter” is Strong’s # <1300> baraq, “lightning.” Here we have the judgment against the nation of Israel being executed.

This now lays the foundation for Matt 24:7. In Christ’s reply to his disciples to both their questions, the signs of his coming and the end of the Age of the Commonwealth of Israel (vv. 1,3), Jesus replied: “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.” (It is interesting to note that when Christ was born, there appeared a great light from the east that shone even unto the west, a sign known and seen by the Magi). The sign Jesus is talking about here is his invisible coming in judgment against Jerusalem.

The very next verse 28 tells us that wherever the “carcase,” is, the spiritually dead Jews, there will be the “eagles,” the Roman armies, gathered to destroy the city of Jerusalem, which occurred in 70 AD. This is a judgment against the city of Jerusalem and not a judgment against all the nations. It was the end of the Age of the Commonwealth of Israel. It is after this verse, Matt 24:29, that Christ begins to describe his coming to judge the nations with the saints, referred to as clouds. “Behold, he cometh with {the} clouds; and every eye shall see him, and they also that pierced him: and all the kindreds of the earth shall wail because of him. Even so, Amen” (Rev 1:7). Clouds here refer to the saints who will with Christ execute their judgments on the nations (cf. 1Thess 4:15,16; Heb 12:1). Scripture also uses many subdivisions for people, for example: “many waters,” (Rev 17:1,15);  “dew,”  Mic 5:7), but not lightning.

1:15,24,27,28      Notice the repetition of “I”. We see that Ezekiel sees the vision as a very personal experience. Do we have such a personal relationship with God

1:1-3   Notice that the first 3 verses of the prophecy introduce Ezekiel to us. The introduction is not from the pen of Ezekiel, it is from the lips of another.

1:28     Judah was suffering at the hands of the Babylonians. Some had already been taken into captivity – Ezekiel being one of them. It would have been easy for the Jews to think that God had forsaken them. But here we are in Babylon and God is there! He is revealing Himself to his people in captivity through Ezekiel. He is not constrained by the borders of the land of Israel. He is everywhere.

1:26   A sapphire stone is found in the second row of stones in the breastplate – Exo 28:18

1:2  So Ezekiel’s prophecy starts 5 years into the 70 year long captivity. This coincided with Ezekiel being 30. So he was in the land of the Chaldeans for about 5 years before his ministry commenced. Possibly on the day that he officially started his work as a priest.

FIRST RESPONSE

The glory of the LORD was displayed in an awe-inspiring vision to Ezekiel as God called him to be a prophet. Ezekiel was stunned by the appearance of the living creatures, the wheels, the throne of God and the appearance of the glory of the LORD. Most of us, I expect, have never had the same sort of experience Ezekiel had, where God's glory is revealed to us in such a graphic way. But here is something I noticed about the way the living creatures and the wheels showed glory to God that we can use to show glory to God in our lives too.

Listen: "Wherever the Spirit would go, they [the living creatures] went, without turning as they went, and the wheels rose along with them, for the spirit of the living creatures was in the wheels." (Eze 1:20).

The living creatures and the wheels both responded to the direction given to them by the Spirit of God, and in doing so, they gave glory to God.

We might not have seen the glory of God in this way, but we can show the glory of God in the same way by responding to God's direction in our lives. When we obey and do the will of God without hesitation, we will show the glory of God. So let us be vehicles of God's glory by willingly doing what he wants us to do.

1:5,10,13,16,22,26,28 Notice the repeated use of “likeness” Ezekiel is describing what he saw in relation to things he could visualise that he knew. God’s glory can be seen in seemingly natural things. But God is revealing Himself to Ezekiel in a way that Ezekiel can understand.

1:4 When Ezekiel saw the whirlwind he may well have thought about what Jeremiah said – Jer 23:19 – as Jeremiah had been speaking in Jerusalem at the time that Ezekiel was taken into captivity.

1:1-3 Being thirty years Old would mean that Ezekiel would probably have heard at least parts of Jeremiah’s prophecy. He may have heard that the nation were to be in captivity in Babylon for 70 years – Jer 29:10 – and so had settled down to the life that Jeremiah had told the captive to accept. He probably did not anticipate ever seeing the land of Israel again in this life.

It is against this background that Ezekiel was called by God to be a prophet – totally unexpected!

I suppose those of us who have “put on Christ” are in a similar position. We may never have expected God to call us. But now having been called we are obligated to serve Him in whatever way He deems appropriate. We must, therefore, strive to accept all opportunities to serve our Father. 

1:3 Ezekiel was a priest in Babylon and Jeremiah, a contemporary prophet in Jerusalem was also a priest Jer 1:1. Neither of these prophets fitted into what the priests were like in their day. In like manner Zacharias’, a priest – Luke 1:8 - , did not conform to the priesthood in his day.

1:17  whilst we have here a description of the motion of the “living creatures” their way of travel was how anyone who wished to please God would follow His word, implementing its principles – see Josh 23:6.

6 v.1-10 - Clearly it is by our works that we ensure that we do not fall short of the grace of God. v.1 expresses Paul's desire that they should not have received God's grace in vain, and the next 9 verses go on to describe the very practical things that bring us to God, that His grace might save us. v.4 seems to be central to this thought - in all things approving ourselves - ch.7:11, Acts 2:22, Rom.16:10

5 v.1 The concept of being made ' without hands' is seen in the following passages. Daniel 2:34,45 8:25 Mark 14:58 Colossians 2:11 Hebrews 9:11
Whereas being ' made with hands' is seen in the following places Mark 14:58 Acts 7:48 17:24 19:26 Hebrews 9:11,24
Showing there is a clear contrast. Christ is not of this world. Having been born at the instigation of Yahweh for a purpose.

6 v.7 The phrase the 'word of truth' is an interesting one seen in a number of places in Scripture. Psalm 119:43 Ephesians 1:13 2 Timothy 2:15 James 1:18
A consideration of these passages will show us the essential nature of the written Word on our lives.

7:5 The word 'fightings' 3163 is defined by considering how it is used in the New Testament.
2 Corinthians 7:5 fightings
2 Timothy 2:23 strifes
Titus 3:9 strivings
James 4:1 fightings
A consideration of the contexts of each occurrence helps to show what sort of things were striven about.

7 v.6 - 7 Notice that the coming of Titus, whilst comforting Paul also provided Titus with comfort as well. A powerful lesson when considering pastoral visits. The visitor as well as the visited benefit.

5:10 Whereas we might tremble at the thought of appearing before the judgement seat of Christ Paul comments that we must appear before the judgement seat of Christ against the background that 'we might be accepted of him' (5:9) In fact the New Testament is always upbeat when talking about the expectation that the believer should have. It is only our lack of faith which causes us to be fearful.

6:5-6 Following the point we made in March (6:16) we should realise that like as God was with Israel in their wilderness journey - see the quotation from Exodus 29:45 - there are great responsibilities which rest upon us. If God is with us then we must ensure that we have separated ourselves from the world and everything that defiles us.

7:10 In speaking of 'Godly sorrow' Paul is making a distinction between the sorrow of one who is found out doing wrong and is sorrowful at his discovery and true repentance. The brethren and sisters in Corinth responded correctly to the strong words that Paul, by the Spirit, had written to them. How do we respond when we are confronted with our errors?

5:14 'if one died for all then were all dead' quotes Romans 5:15. So we see that Paul's earlier letter (to the Romans) takes on the status of Scripture.

6:3 In teaching that we should give no offence lest the ministry be blamed Paul is showing us that our behaviour affects the way that others perceive the message we preach.

7:14 So it would appear that Paul had spoken of the enthusiasm of the Corinthian brethren to others. Do we speak favourably of our brethren and sisters to others or do we only find fault?

Do you remember that Jesus groaned within himself, just before he raised Lazarus from the dead? Have you ever wondered why he did this? He knew very well that it was possible to raise the dead, because he had already done it several times. So why did he groan, and why did he weep?

In John 11v33, we see that it was when he saw Mary weeping that Jesus groaned. It was here that he decided to raise Lazarus. He did this because Mary was so upset. Mary's sister Martha had exhibited a completely different attitude to her sister: "I know that he will rise again in the resurrection at the last day". She recognised that the important thing was that he would be raised to eternal life, even if he was dead now.

I suggest that the groaning of Jesus was the same as the groaning we find in 5v2-4. Paul is making the comment that if we are truly spiritual people, then we groan at the burden of our lives in the flesh, longing earnestly to be rid of its propensity for sin. The perspective we should have is: "we are... well pleased rather to be absent from the body and to be present with the Lord." (5v8). Paul echoes his own words in Philippians 1v23-24 "For I am hard pressed between the two, having a desire to depart and be with Christ, which is far better. Nevertheless to remain in the flesh is more needful for you."

So why did Jesus groan? Well, I would suggest it was because through Mary's lack of perspective, he had to raise Lazarus. It was needful for the onlookers to see the miracle, but Lazarus was far better off remaining where he was! Martha had had the wisdom to realise this. The groaning of Jesus was his desire likewise to be in the grave awaiting the resurrection, but he had a few more days in the flesh to complete in his struggle against sin. Paul warns that if we feel at home in the flesh, then we are absent from Christ, who was not (v6).

5:11 The word translated 'terror' 5401 is elsewhere (2Cor 7:1,5,15) translated 'fear' this is the more typical translation of the word. The 'fear' of the Lord is a respect not terror.

6:5 When Paul summarises some of the things that have happened to him we should realise that 2 Corinthians was written quite early in his ministry - before, for example, his shipwreck which is described in Acts 27.

7:8-11 Notice the repeated use of 'sorry' and the related words  'sorrow' and 'sorrowed'.  Mark them in your Bible. This cluster of this word should be seen along the same cluster in 2Cor 2:2-7. Paul has returned to the same subject - the effect of ecclesial decision making on the hearts of the brethren and sisters. Notice also the cluster of 'comfort' words in both Chapter 2 and here in chapter 7.

6:14 While this verse is correctly used with marriage with one who is not a believer. We can see a far deeper meaning and application when we go back to the law. "Thou shalt not let thy cattle gender with a diverse kind, thou shalt not sow thy field with mingled seed, neither shall a garment mingled of linen and woollen come upon thee." Lev 19:19 We see the same principle established in  Deut 22:10,  Deut 7:3

5:1,2,8 The immortal soul believers think they go to heaven at death.  If souls go floating off to a heavenly paradise at death, then the need for Jesus to return to earth, and for judgement to take place, would be redundant.

The reality is that when Jesus returns to earth, He will judge, then he will establish His Kingdom.  Our place, in that kingdom, is reserved in heaven (1Pet 1:4,5).  The change, from a mortal state to an immortal one, will come from heaven, but will be administered on earth. 

5:10 ‘appear’ is elsewhere translated ‘be manifest’ Luke 8:17 or ‘known’ Matt 12:16 or ‘openly’ Matt 6:18. Paul is not speaking of a court of law but a time when what is in our hearts will be manifest. Our lives now determine what will happen to us at the resurrection.

6:7 The ‘armour of righteousness’ is developed in Eph 6:11-13. In calling it the armour of ‘righteousness’ we learn that it is not armour that anyone can take up. It is prepared of God for His ‘army’.

7:9 ‘Sorrow after a godly manner’ differs from sorrow in the world. We see politicians struggle to apologise – and then they seem to be saying ‘sorry’ that they have been found out! Saying ‘sorry’ is more than saying the word. The word comes from a desire to change one’s behaviour.

v.17 - A man who wants to lead the orchestra, must turn his back on the crowd

6:12 In this verse Paul is telling the Corinthians that it is themselves, not Paul, who places restrictions upon themselves.

6:1 The phrase "workers together" is an interesting phrase. Paul along with the other apostles worked together with God and with the Lord for the highest good of their brethren and sisters, not only of the first century ecclesias, but for the benefit of all believers over the centuries. So it is with each one of us today, we too must be workers together. We had a similar phrase a few days ago in our reading from 1Cor 3:9. That was related to the proclaiming of the Truth. We are all "labourers together with Our Heavenly Father". What a wonderful thing that is, when we all work together, the benefits are limitless for each one of us as we await the return of our Master.  

5:11 The word translated ‘manifest’ is the same word that is translated ‘appear’ in verse :10

5:7 Walking by ‘faith’ rather than by ‘sight’ contrasts Israel under the law who could see with we who cannot yet ‘see’ the kingdom. Of course those who strove to observe the law could not see at all! – 2Cor 3:14

5:3 After sinning, Adam and Eve were found naked and ashamed (Gen 3:10).  Yahweh then covered them with an acceptable covering (Gen 3:21).  That covering pointed forward to Jesus as being the universally acceptable covering for sin (Rom 4:7). 

Coming into covenant relationship with Yahweh through belief in the gospel and baptism into Jesus’ Name, covers one from sin (Mark 16:16).  

But, this is not a case of: once covered always covered.  It is up to the covered individual to keep his/her garments clean by rendering acceptable service to the Lord.

If Jesus comes back and finds one’s garment unclean, it will be the same as if he/she were not covered at all, like Adam and Eve just after they had sinned (Rev 16:15).

5:15 A saint is a sanctified person in Jesus.  As such, a saint lives according to the spirit of His Christ, and not according to the flesh.  Look what Paul was prepared to do in his attempt to accomplish that (6:4-10).  What are we prepared to do?

7:10 The world is sad over the loss of people and goods.  When the people of the world suffer loss, they always want to know why?  But, they do not seek for the right answers in the right place, The Word of God.  And so, they continue to suffer until death takes them, forever.

The saint does not care about worldly loss, because he/she has the hope of eternal life, when all things will be made right.  But, the saint is very concerned about any breach of obedience.  The sorrow of doing the wrong thing, of letting down Yahweh and His Son after all that was accomplished for him/her can be unbearable. Fortunately, a contrite heart, seeking forgiveness, can always find grace once more.

6:2 The quotation from Psa 69:10 / , Isa 49:18 links our speaking and God hearing with his help – ‘succoured’. In this way we work together with God.

6:3    ‘That the ministry be not blamed’ highlights, if we needed to be reminded, that our focus should be upon how our behaviour impacts upon how others view God and His message of salvation.

DIET OR LIFESTYLE CHANGE?

"And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again."(2Cor 5:15)

Those of us who have accepted Jesus as our Saviour are those Paul described here, as those who live. If we are reading this now, we are alive, but to really live we need to be those who have been forgiven and who are sure of the hope of eternal life through Jesus Christ. He died for us so that we could have this hope. What this should do for us is to make a radical change in the way we live.

I was told by the doctor a while ago that I needed to lose some weight. When I next went back to see him, having lost some weight, he asked me what diet I had been on. My reply was that I wasn't using a diet, but that I had made a lifestyle change.

It is easy to diet, but it only gives temporary results. A lifestyle change works. It is the same in Christ. We can radically commit to attending services and reading the Bible, but unless we make a whole of life lifestyle change, no longer living for ourselves, but for Christ, who gave up his whole life for us, then it is as if we have been on a Christian diet.

Lets make sure that because we live, our lives are drastically and permanently different to what they used to be. Let us no longer live for ourselves, but live every moment for our Lord Jesus Christ.

2Cor 5:10

"For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad."

Just imagine standing alone before Messiah with his eyes "like flames of fire" searing into the depths of our soul. Stripped of all nuances, we face the stark reality that no matter how well we knew prophecy, how well we may have been able to recite Scripture from memory, or how knowledgeable we are, what will matter is whether or not we strove to live faithfully in serving Christ.

The judgment seat of Christ is not a family reunion, or social event, but a judgment, and for "many" believers it will not be a pleasant experience (Matt 20:16). Like our employers who evaluate our yearly performance, our lifetime review is coming up. Let us stand the test of time, that our evaluation will be one of praise and recognition, and not one of shame.

2Cor 5:20

“Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.”

E.W. Bullinger in his book, Figures of Speech Used in the Bible writes concerning this verse: “Here the word ‘you’ is incorrectly supplied. Paul was not beseeching the saints in Corinth to be reconciled to God. They were reconciled as verse 18 declares, ‘Who hath reconciled us to himself by Jesus Christ.’ Then in verse 19 he goes on to speak of ‘men’ and in verse 20 he says that he beseeches them, as though God did beseech them by us; we pray them in Christ’s stead, and say: ‘ Be ye reconciled to God.’ This was the tenor of his Gospel to the unconverted.”

2Cor 6:1-2

“We then, as workers together with him, beseech you also that ye receive not the grace of God in vain… now is the accepted time; behold, now is the day of salvation.”

This apostolic entreaty clearly implies that God’s grace is given for a reason. Unlike popular conceptions, God’s grace may be received in vain. The grace of God comes to us in the forgiveness of our sins, and promise of eternal life, and an inheritance in God’s glorious Kingdom. Paul’s entreaty to the Corinthians, and also to us, is that we receive not this grace of sanctification and salvation (1Cor 6:11) in vain.

Grace, realized through the sacrifice of Christ (John 3:16), is unmerited favor. We cannot earn it, but we can receive it. It is by grace that we are saved (Eph 2:8-10), but the apostolic warning is that a real transformation must take place in us. We must strive to live according to God’s standard (Eph 2:10; Gal 5).

The Bible makes it clear that we must, “put on the Lord Jesus Christ” (Gal 3:27), thus identifying ourselves with him. Without him, no amount of Commandment keeping, or self-righteous deeds can remove our sins or save us. We need a Saviour to save us! May we confidently say with the apostle Paul that, “By the grace of God I am what I am: and his grace which was bestowed upon me was not in vain...” (1Cor 15:10).

2Cor 5:7

“Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”

Christ is the author of the new creature. It is one of his most famous achievements of which we are invited to be partakers of, and if we truly are in Christ, it cannot be otherwise. The old creature must die for the new creature to emerge (Rom 6:3-4). The Lord’s burial and resurrection is the emblem of the process by which we become a new creation in him.

All those old views, old opinions, old sneers, old pleasures and other old engrossments we delighted in, the old life that had us in bondage and going nowhere are replaced for new joys, new hopes, new trusts, new confidences, new views, new notions, new ambitions, new convictions, new desires, new aims, new principles and new affections. The new creation does not love the world, or the things in the world, and not charmed or enchanted by the world’s glories. Worldly music grates on our ears now fine-tuned to heavenly harmony. The world’s “dainties” do not delight our taste buds, which have learned to enjoy the Bread of Life.

We have the availability and capability, but do we have the desirability to conform? May we submit ourselves and grasp the Lord’s hands, which were nailed to the stake for us, ever so tightly and never let them go.

 2Cor 5:1-4 -

5:13   Clearly some had tried to denigrate Paul by saying that he has become mad.  The same accusation was made about Jesus – Mark 3:21 – Character assassination is a common way that people try to undermine the words of someone whose reasoning they cannot fault.

5:5       the phrase “the earnest of the spirit” is found earlier in 2Cor 1:22. This speaks of the high calling we now have but that it falls far short of that which will be given us in the kingdom. 1John 3:1-2 speaks of both now and then to encourage us to strive to be more like Christ – 1John 3:3

7:10  Godly sorrow is the sort of sorrow that is better than laughter – Ecc 7:3

5:12    There were some in Corinth who were “puffed up” 1Cor 4:18. Paul’s inspired comments are designed to encourage the brethren to view others objectively. If they did this of Paul they would conclude that they had accepted his message and as a consequence had been baptised. Thus he had credibility without needing to vaunt himself as others were doing.

6:1  We should appreciate that we are working together with Christ. But, realising that, do we also realise that we are also “working together” with our fellow believers? Or do we see what we are doing as more important than what some others do? If we do hold this view, or think it of others, then we are not truly “working together”.

7:1      “perfecting holiness” has the sense of completing a process which ends in being holy. This is rather like Aaron and his sons when they were consecrated for officiating as priest in the tabernacle – Lev 7:33

5:21   In saying God made Jesus “to be sin for us” Paul is drawing on the teaching of Isa 53:6,12

2Cor 7:1

“HAVING, therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”

There seems need for the enforcement of the practical aspects of the Truth. What is the use or beauty of the Truth apart from those moral developments which are the basis of God’s workings? The Kingdom without ‘gentleness and goodness and truth’ would be no better than the hideous and hard-hearted systems of the present day which tread the poor under their feet. ‘Be zealous and repent, and do the first works,’ is an exhortation of the Master, which is of pretty general application throughout the world. Only those who perfect holiness in the fear of the Lord will find favour with him in the day when he makes up his jewels. It is necessary to prepare for the time beforehand. The holiness enjoined appertains to the body as well as the mind, for ‘our bodies are the members of Christ.’ We are therefore to ‘cleanse ourselves from all filthiness of the flesh and spirit,’ and to ‘purify ourselves even as he is pure.’”

Robert Roberts

2Cor 5:21

“For he hath made him to be sin for us, who knew no sin…”