Year 5 Week 39 Day 267-273 September 23-29, 2016
Week 39 Day 267-273 September 23-29, 2016 I. Invocation and Adoration: O God, Thou has so loved us that Thou hast sent to us Thy Son to be our Lord and to open to us the glory of everlasting life. With all our heart we thank Thee. We love Thee, O, Lord and pray that we will reveal our love in obedience to Thy commandments and in love for our neighbor. Grant us hearts and hands to feed the hungry, to clothe the naked, to assist the stranger, to relieve the sick and troubled; for in so doing unto the least of these we do it unto Thee. This we ask in the name of the One whose love for us is an everlasting love. Amen. (Great Devotional Classics, John Wesley, 29) Reading of Proverbs 27:1-10 (Optional) We shall continue to use the Book of Proverbs as an optional reading to transition us from worship to confession: Read this passage a few times each day, not for the sake of Bible study, but to grasp a major thought each day and translate that thought into either adoration or confession. II. Confession Pause now and ask the Holy Spirit to reveal to you your sins and ask for forgiveness. III. Thanksgiving List, one by one, things for which you should give thanks.
IV. Scriptural Reflection: This week, we shall continue the study of the book of Ezekiel in the Old Testament. Read slowly and reflectively the assigned passage twice at least and consider the questions below each day: Day 267 Ezekiel 33:1-20 We have now come to the second part of the book of Ezekiel. In the first 32 chapters, the oracles to Ezekiel focus mainly on the judgment of the rebellious nation of Israel, and the severe judgment of the heathen nations who have harassed the people of God and whose pride have led to their inevitable punishment by the Creator God. In the midst of all these words of judgment, seeds have been planted for the final restoration of Israel in the last days and this is pronounced more fully in the second half of the book: - Chs. 34-39: promise of pardon and restoration of Israel - Chs. 40-48: renewed Kingdom of God Introduction to the Second Half: Renewed Call to Ezekiel as the Watchman (1) As you read this part of the message to Ezekiel, you will recall a very similar message already given to him in the beginning of his ministry in 3:16-21 a. If this latter message is given at the same time or around that time of 32:17 (the context appears to suggest that), how many years have lapsed since he received the first message? (see 1:2) b. In your opinion, why would the Lord see fit to review this call of the watchman to Ezekiel at this time? (2) What is the duty of a watchman in times of war? (vv. 2-6) (3) What might be the reason(s) that a watchman would fail to blow the trumpet to warn the people of the coming swords? (v. 6) (4) Application to Ezekiel (vv. 7-9): a. What is he to do as the spiritual watchman of the Lord for His people? b. Should he be deterred or discouraged by the response of the hearers? c. What other reason(s) might Ezekiel have in not warning the wicked? d. How does this speak to you as a servant of the Lord? (5) With the impending collapse of Jerusalem and their present exile in Babylon, how do the people see their demise? (v. 10) (6) How does the Lord address their sense of guilt and remorse? (v. 11)
(7) How does the message in vv. 12-16 serve to encourage them to repent? (see note below) (8) Even in their remorse, why would they still charge God as being unjust? (vv. 17-19) (9) What is God s reply to their accusation? (v.20) (10) What is the main message to you today and how may you apply it to your life? Note: This is a message already dealt with extensively in chapter 18. Suffice to simply repeat the explanation given previously in that, Yahweh was not talking about spiritual life and death in this passage, for the whole discussion of this book is seen in light of the Mosaic covenant. The covenant makes it very clear over and over again that the one who obeys will live physically, and the one who disobeys the covenant will die physically (cf. Lev. 26; Deu. 28:58-66; 30:15-20). It is within this context the life and death are understood in this chapter. In the OT, eternal life was gained only by faith in the coming Messiah (Gen. 15:6). (Alexander, 60) Day 268 Ezekiel 33:21-33 This is an important occasion in that - It marks the official confirmation of the fall of Jerusalem to the exiles, and - Also the vindication of the prophetic utterances of Ezekiel in the last few years (1) While this marks the confirmation of the fall of Jerusalem, when does Ezekiel receive this oracle and when does he relate it to the exiles? (vv. 21-22) (2) Even though Jerusalem is now in ruins after its fall (vv. 23-24; see 2 Kings 25:12) a. What do those survivors say? b. Is it not a sign of faith? Why or why not? (3) The Lord rejects their confidence (vv. 25-26) a. What are the continuous evil deeds cited by the Lord? b. Why do they think, even while living in the ruined land, that they can continue with their evil deeds and survive in the land? (4) The fate of the remnants (vv. 27-29) a. What, in fact, are the physical conditions of those survivors? (v. 27) b. What will be their fate? (5) During this time of siege (of Jerusalem) and being anxious of its outcome: a. What do the exiles seek to do and why? (vv. 30-31) b. Although they come to sit before and Ezekiel, and presumably seek to listen to the oracles from God, they have no intention of obeying. i. How do they treat Ezekiel and his messages? (v. 32)
ii. Why then would they come to listen? (6) How important is it for this message to be delivered before in the evening before the man (i.e. the fugitive) arrived? (v.22) (7) What is the main message to you today and how may you apply it to your life? Day 269 Ezekiel 34:1-16 The promise of restoration of Israel now begins with the promise to get rid of evil shepherds among them and that the Lord Himself will be their shepherd Charges against the Shepherds of Israel 34:1-10 the shepherds here obviously refer to the leaders of Israel (1) Why does the Lord call them shepherds? (2) In the accusations against them of their negligence and abuse of their roles, what do we understand what the responsibilities of a shepherd should be? (vv. 2-4) (3) How have the shepherds of Israel neglected their duties? (vv. 2-4) (4) How have they abused their position as shepherds? (vv. 2-4) (5) What is the result of their negligence and abuse? (vv. 5-6; repeated in vv. 7-8) (6) What will the Lord do to these evil shepherds? (v. 10) (7) In reality: a. What is the condition of Israel at the time of this oracle? b. How has the Lord dealt with the rulers and leaders of Israel? Promise of the Lord 34:11-16 (8) Since it is not only the leaders, but also the people who have rebelled against Him, why would the Lord pledge to be their Shepherd as their leaders have failed to shepherd them? (9) As their shepherd, He will rescue them (vv. 12-13) a. How will He rescue them? b. Why does the Lord call the day of their scattering, a day of clouds and darkness? (10) How will He shepherd them upon bringing them back to Israel? (vv. 14-15) a. What kind of a picture is being depicted by these two verses? (11) How will He deal with the lost, the strays, the injured and the weak? (v. 16) a. How does the parable of Jesus in Luke 15:3-7 deepen our understanding in this respect? (12) How will He deal with the sleek and the strong? (v. 16) a. Who are the sleek and strong?
b. What reason is given for destroying them? (13) What is the main message to you today and how may you apply it to your life? Day 270 Ezekiel 34:17-31 The second part of this message about shepherd now blossoms into the most glorious promise of the Messiah: Judging Among the Flock 34:17-24 (1) This passage begins with the words, As for you my flock (v. 17) what contrast does this intend to portray? (2) Obviously, apart from the evil shepherds (the leaders and rulers), among the flock which includes sheep, rams and goats, there is injustice:: a. What do the strong among the flock do? (vv. 18-19) b. What in reality are the sins of the rich and powerful among them? (3) Who will God appoint to save His flock and judge between them? (vv. 22-23) (4) Who is that shepherd called my servant David? (v. 23; see Jeremiah 23:5; 30:9; 33:15; Hosea 3:5 & 2 Samuel 7:12-13) (5) What will be the result of tending by this Shepherd? (v. 24) A Covenant of Peace 34:25-31 (6) Who initiated this Covenant of Peace and with whom? (v. 25) (7) Peace under this convent will include: a. Safety (vv. 25, 27-28): what kind of life is being promised and how different will it be from their past and present? b. Abundance (vv. 26-27, 29): How will God provide for them and how different will it be form their past and present? (8) The most precious promise is provided in vv. 30-31: a. What does it include? b. Do you agree that it is the most precious promise? Why or why not? c. Apart from saying that You are sheep, the sheep of my pasture, the Lord adds, (You) are people : what does it mean? (9) What is the message to you today and how may you apply it to your life? Day 271 Ezekiel 35:1-15 The two sections, 35:1-15 & 36:1-15 form a connected prophecy (see note 1 below), beginning with the judgment against Mount Seir (see note 2 below):
(1) It will be helpful to re-read 25:12-14 which is a much shorter passage against Edom to see what accusations are charged against Edom and what judgment has already been pronounced. (2) What is the summary judgment pronounced against Mount Seir here? (vv. 1-4) (3) What might be the different focus of the judgment in the present oracle? (4) The sins and judgment of Edom are given in greater details (vv. 5-9): a. What are the two aspects of their sins cited in v. 5? (see note 3 below) b. What are the specific judgments pronounced against it? (5) Further accusations and judgments pronounced (vv. 10-15) a. How does Edom view the fall of the two nations (peoples) and countries (i.e. of Israel and Judah)? (vv. 10, 12) b. What is wrong with such a view? (v. 10b) c. What is behind such a view? (v. 11) d. How will God treat them in return? (v. 11) e. Why would the Lord say that their boasting and the contemptible things they have said are in fact against Him? (v. 13) f. What will happen to Edom when the whole earth rejoices? (vv. 14-15; such a time of rejoicing appears to refer to the time of the establishment of the Messianic Kingdom (Alexander, 111). (6) What is the message to you today and how may you apply it to your life? Note 1: Daniel Block cites many proofs to point out that these two sections are two panels of a single literary. Apart from the play on words (in the original Hebrew language), those obvious to us include: the governing of the entire passage with a single word-event formula in 35:1 Edom, the addressee of 35:1-15 is still in view in 36:5 the prophet cleverly employs two virtually identical expressions with opposite meanings: behold I am against you, O Mount Sier in 35:3 and... Behold, I am for you (i.e. the mountains of Israel) in 36:9 Together the panel s present two sides of a single divine concern: the restoration of the land of Israel. (NICOT, Ezekiel, 309-310). Note 2: (Mount Seir) occurs thirty-eight times in the OT, thirty of which employ Seir as a toponym, the name of the mountainous region originally inhabited by Horites (Gen. 14:6), but taken over by the descendants of Edom (Gen. 33:14, 16; 36: 8-9; 42:4). Accordingly to Deut. 2:1-7, Yahweh had designated Sier as Esau s grant in the same way that Moab, Ammon, and the Israelites had been given their respective territories. In our text, Mount Seir serves as an alternative territorial name for Edom (ditto, 315-316).
Note 3: Ancient hostility between Israel and Edom can be traced to the rivalry between Jacob and Esau in in the womb of Rebekah (Gen. 25:22-23), manifested even more clearly in their adult lives (Gen. 27:41-45; 32:4-22; 33:1-16). Other OT words against Edom include Amos 1:11-12; Isaiah 34; cf. 63:1-6; Joel 3:19; Obad. 1-14; Mal. 12:5; Lam 4:21. Day 272 Ezekiel 36:1-15 The second part of this oracle deals directly with the mountains of Israel. Burning Zeal Against the Nations 36:1-7 (1) Although the term mountains of Israel is used in antithesis to the mountains of Seir of the last chapter (and later on is used synonymously with the land of Israel ) a. Why does the Lord not address the people of Israel directly? b. Why does He appears to separate the land from the people in this oracle? (2) Which enemy does the Lord refer to? (v. 2; see 35:10) (3) What have the mountains suffered in the hands of their neighboring nations? (vv. 3-4) (4) How does the Lord feel about the actions of the nations, including Edom? (v. 5a) (5) What does the Lord swear to do now to the nations? (v. 7) Renewed Blessings to the Mountains of Israel 36:8-15 (6) At the time of this oracle, what condition is the land of Israel in? (see the description in v. 4) (7) What renewal does the Lord promise concerning: a. Its agriculture and farming? (vv. 8a, 9) b. The scattered exiles? (vv. 8b, 10a) c. The towns and ruins? (v. 10b) d. What about its population, both animals and men? (v. 11) e. How will their prosperity be compared to say the time of Solomon? (v. 11a) f. Will such prosperity last? (v. 12) g. Do you think the present-day Israel is already a realization of such a promise? Why or why not? (Note the ultimate purpose of such a renewal expressed in v. 11b) (8) Of course, the use of land is only an imagery, but a. Why does the Lord portray the land as a devouring beast in v. 13? b. What did the unbelieving spies of Israel say about this land before? (see Numbers 13:32) (9) What will the renewed prosperity bring to the nation and the people? (vv. 14-15) (10) What is the main message to you today and how may you apply it to your life?
Day 273 Ezekiel 36:16-38 The oracle of the renewal of the land of Israel is now transitioned into the promised renewal of Israel herself far beyond their land. It begins with: The Defiled Land 36:16-20 The land has been defiled by the conduct of the people of Israel: (1) What does the Lord use to liken their action that defiles the land? (v. 17) (2) What specific conducts of defilement does the Lord cite? (v. 18) (3) How does their dispersion lead to the name of the Lord being profaned? (v. 20) God s Vindication of His Name 36:21-24 In order to show the holiness of His great name, the Lord will do some things through Israel (v. 23): (4) What will God do that will show Himself holy before the nations? (v. 24) (5) What is meant by showing the holiness of His great name? (v. 23) (6) Why will the gathering and bringing back of the exiles reveal the holiness of God s name? (7) For what reason is the Lord going to do this? (vv. 21, 22) (8) This reason is repeated in v. 32: why does the Lord make such an emphasis? A New Covenant 36:25-38 (9) Can Israel be brought back to their land they once defiled in their sinful state? (v. 25) (10) How is it possible? How are they able to follow God s decrees from then onward, while they failed miserably to do so before? (vv. 26-27) (11) How will the Abrahamic/Mosaic Covenant be fulfilled in them? (v. 28; see Genesis 17: 6-8; Exodus 6:7) (12) How will the removal of their uncleanness impact the land? (vv. 29-30) (13) This New Covenant is initiated by God and is entirely grace, but what does the Lord desire their response to be? (vv. 31-32) (14) What impact will their restoration have on the nations? (vv. 35-36) (15) What impact will this restoration have on the relationship between Israel and the Lord? (vv. 37-38) (16) What is the main message to you today and how may you apply it to your life?
V. Meditative Reflection Day 267 Repentance is More Than Confession Our offenses and sins weigh us down and we are wasting away because of them. How then can we live? (Ezekiel 33:10) On the surface, these exiles in Babylon seem to have come to acknowledge their sins finally upon the realization of the inevitable fall of Jerusalem. (This message is sandwiched between the messages expressly dated in the 12 th month and the 10 th month of the 12 th year respectively see 32:1 & 33:2; and Jerusalem actually fell in the 4 th month of the 11 th year, according to 2 Kings 25:1-3). However, one can detect a sense of hopelessness, if not defiance in the words they say. On the one hand, they do acknowledge that they have committed offenses and sins (33:10), on the other hand, they also see their punishment as being too harsh, to the point that they wonder how they can survive. The Lord s reply is quite amazing in that, instead of chastising them further, He bares His heart and tells them that He takes no pleasure in punishing them, especially with death. In other words, He says He still loves them, and that if they repent by leaving the evil ways, they will not die (33:11). And yet, this sense of guilt of the people has not led them to true repentance, as they simply dismiss the way of the Lord as not just (33:17). In other words, even though they know they have sinned against the Lord and they also recognize that they are receiving the punishment they deserve, they have no intention of dealing with their sins; they have no intention of repenting. This reminds us of Judas, who too recognized what great evil he had done in betraying his innocent Master, yet he had no intention of dealing with his sins by going to his Master to ask for a pardon, nor appearing before the Jewish council to defend the innocence of Jesus. He chose simply to end his life. This was remorse, for sure, but not repentance. Day 268 Evil Opportunists Abraham was only one man, yet he possessed the land. But we are many; surely the land has been given to us as our possession. (Ezekiel 33:24)
On the surface, the above statement appears to be a statement of great faith in the Word of the Lord in that even though Jerusalem has just been completely destroyed, and they, the remnants estimated to be well under 20,000 (NICOT, 259), still believed that God s promise to Abraham would hold true. However, nothing can be further from the truth, and the Lord, through Ezekiel, tears down their phony façade pointing out that (1) Their faith is not in the promise of God, but rather on their own strength: You rely on your sword (v. 26) it is really ironic as their army has just been totally destroyed by Nebuchadnezzar and they still think that they could rebel against him. In fact, they did try and killed the governor appointed by the Babylonians (2 Kings 25: 25) and ended up having to flee to Egypt in droves; and (2) They continue with their wicked lifestyle: the list of evil deeds that they have continued to do even when they have just experienced the chastisement of God foretold by Jeremiah is very alarming. Eating meat with blood still in it is not only a blatant defiance of the Law of Moses, but a sign of gluttony and the following of pagan practices. (3) They still look to idols for help and not from the Lord which signifies their rejection of the Lord as their God therefore, the reference to Abraham is not a sign of faith, but rather, a despise of Abraham in that they think they could do far better than him. They continue to live immorally in perversion, defiling one another s wives as if it was no big deal! From the rebuke of the Lord, it is clear that, instead of recognizing the hands of God behind the destruction of their land, they see this as the opportunity to seize the land of those who have been killed or deported, and to rise to power in this ruined land. In other words, while they mention the name of Abraham, their lives have nothing to do with the God of Abraham and His promise; their lives are all about themselves. Their god was not even the idols, but themselves! Day 269 What Kind of a Shepherd are You? Woe to the shepherds of Israel who only take care of themselves! Should not shepherds take care of the flock? (Ezekiel 34:2) Every time I come across this passage in Ezekiel about the evil shepherds of Israel, I cannot help but reflect on what kind of a shepherd I am. Yes, this passage deals with the leaders and rulers of Israel, not confining to the priests and prophets. However, as Jesus
charges Peter to feed His sheep (John 21:15-17), the most appropriate application of this passage is to pastors and spiritual leaders of the church. As a result, the checklist for myself includes - Am I taking care of myself only (v. 2) - Is my main focus as a pastor the taking care of the flock? - Have I lived a life of comfort and luxury at the expense of the flock? (v. 3) - Have I strengthened the weak, healed the sick and bound up the injured? (v. 4) - Have I even noticed that someone is weak, sick or injured among the flock? - Have I brought back the strays and searched for the lost? (v. 4b) - Do I make this my personal mission, and not just impose it on the flock? - Do I see myself as a ruler and rule over the flock harshly, instead of leading by examples? (v. 4; 1 Peter 5:3) Perhaps, you are not a pastor, but you are a Sunday School teacher or are involved in some form of ministry for the Lord. If so, you may want to ask yourselves these questions as well. Day 270 Promised Restoration of Israel I the Lord will be their God, and my servant David will be prince among them. I the Lord have spoken. (Ezekiel 34:24) As chapter 34 marks the beginning of the message of hope, it also serves as an introduction, providing a summary to the promise of restoration (and salvation) to Israel. Keil has helpfully analyzed this introductory summary as follows: If we take another survey, in conclusion, of the contents of our prophecy, the following are the three features of the salvation promised to the people of Israel (1) The Lord will liberate His people from the hand of the bad shepherds, and He Himself will feed it as His flock; (2) He will gather it together from its dispersion, bring it back to the land of Israel and feed it there, will take charge of the sheep in need of help, and destroy the fat, and strong sheep by which the weak ones are oppressed; (3) He will raise up the future David for a shepherd, and under his care He will bestow upon His people the promised covenant blessings in richest measures.
These saving acts of God for His people, however, are not depicted according to their details and historical peculiarities nor are they narrated in the chronological order in which they would follow one another in history; but they are grouped together according to their general design and character, and their essential features. If, then, we seek for the fulfillment, the Lord raised up His servant David as a shepherd to Israel, by sending Jesus Christ, who came to seek and to save that which was lost (Luke 19:10; Matt. 18:11), and who calls Himself the Good Shepherd with obvious reference to this and other prophetic declarations of a similar kind (John 10:11ff). But the sending of Christ was preceded by the gathering of Israel out of the Babylonian exile, by which God has already taken charge of His flock. Yet, inasmuch as only a small portion of Israel received the Messiah, who appeared in Jesus, as its shepherd, there fell upon the unbelieving Israel a new judgment of dispersion among all nations, which continue still, so that a gathering together still awaits the people of Israel future time. No distinction is made in the prophecy before us between these two judgments of dispersion, which are associated with the twofold gathering of Israel, but are grouped together as one, so that although their fulfillment commenced with the deliverance of Israel from the Babylonian captivity and the coming of Jesus Christ as the Good Shepherd of the family of David, it was only realized in that portion of Israel, numerically the smallest portion, which was willing to be gathered and fed by Jesus Christ, and the full realization will only be effected when that conversion of Israel shall take place, which the Apostle Paul foretells in Rom. 11:25ff For further remarks on the ultimate fulfillment, we refer the reader to a later page. (K&D, 294-5) Although Keil wrote this commentary in the 19 th century, not having the privilege of seeing yet another stage of gathering of Israel fulfilled by its re-establishment into a nation in 1948, his remarks remain valid. Day 271 The Earth is always the Lord s Because you have said, These two nations and countries will be ours and we will take possession of them, even though I the Lord was there. (Ezekiel 35:10) The fall of Jerusalem, and the destruction of the Holy Temple are clear evidences that God has forsaken His people and He has departed from the land. And yet, when nations like Edom sought to take advantage to possess, God says, I the Lord was there (35:10).
Archeological evidences do suggest that Edom had indeed taken advantage of the fall of Jerusalem which include an Edomite seal discovered12 miles southeast of Beersheba; remains of an Edomite temple located south of Tel Arad and an ostracon unearthed southeast of Arad with six lines of inscription of an Edomite blessing all dated around the time of the fall of Jerusalem. (NICOT, Ezekiel, 319). Therefore, one has to ask how the occupation by Edom of the deserted land of Jerusalem where only the poorest of the poor were left to inhabit (2Kings 25:12) would constitute an offense to the Lord. The answer by the Lord is quick and simple: I, the Lord was there (35:10) which means - Not only one day, as prophesied by many of the prophets including Ezekiel, Israel will return to this land; - But more importantly, God has never left the land. It was still His, and no one could claim it unless it is given to them by the Lord. In other words, Edom has not only completely overlooked that God is behind the fall of Jerusalem it is not the weakness of God s people but the power of the Lord that has caused the land to be deserted; but Edom has also failed to recognize that, as the Apostle Paul puts it, He determined the times set for them (i.e. all peoples of the earth) and the exact places where they should live (Acts 17:26). Of all peoples on earth, Edom should know that this land so deserted is the land at least once promised and given to his brother (Amos 1:11), and so instead of seizing the opportunity to enlarge his territory, he should have trembled and feared for his own fate as well. Day 272 The Unshakable Promise of God But you, O mountains of Israel will produce branches and fruits for my people Israel, for they will soon come home. (Ezekiel 36:8) The use of the mountains and the land of Israel in this oracle is certainly a literary devise as an imagery for Israel, the covenant people. However, this imagery carries a message that reveals the permanency of the promise of God. The Bible is clear about the reason for the destruction of the nation of Israel. 2 Kings 17:7-18 give details of the sins that have led to the destruction of the Northern Kingdom, while 2 Chronicles 36:11-16 summarizes the sins of the Southern Kingdom that have contributed to its fall. For all intents and purposes, the promise to Abraham by the Lord
seemed to have vanished in thin air. However, the promise to Abraham is always tied to the Promised Land (Genesis 15:7; 17: 6-8). When we look at the people of Israel, certainly generations have come and gone and they have continued on their path of rebellion against the Lord, but the land remains unchanged and the Lord declares that even in its destitute state, I the Lord was there (35:10). As a result, as the nation of Israel was no more, and the people were scattered all over the world, the use of the mountains is the most fitting imagery to portray the permanency of God s promise which is as unshakable as the mountains! Day 273 The Holy Spirit in the OT I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. (Ezekiel 36:26) Many believe that the role of the Spirit of Yahweh in the life of the Old Covenant believer differed fundamentally from the operation of the Holy Spirit in the NT and in the present. Especially common is the view that in ancient Israel, the Holy Spirit came upon persons for specific tasks, but in the church He indwells the believer. However, this interpretation is questionable for several reasons, First, this view fails to distinguish between spiritual endowment and spiritual infusion. In both OT and NT the Spirit comes upon persons to authorize and empower them for divine service, sometimes, as in the book of Judges, irrespective of the spiritual condition of the individual. Second, this view fails to recognize the ecclesiological continuity between the Testaments. Believing that ancient Israelites were accepted into the community of faith through adherence to the Torah, keeping the law, many overlook the important fact that Israelite religion was from the outset a religion of the heart. Jeremiah s call for circumcision of the heart (Jer. 4:4) was not an innovation but a recollection of Deut. 10:16 and especially 30:6, whose influence on our text is considerable. But Gen. 2:7 provides the paradigm for Ezekiel s understanding of the animating power of the Spirit of Yahweh the life-giving power of the divine breath is evident in transforming the lump of earth into a living being. As under the New Covenant, under the Old Covenant regeneration was achieved not by works of
righteousness, but by Yahweh s infusion of the individual with the Spirit. Ezekiel s present anticipation of a fundamental internal transformation effected by Yahweh putting His Spirit within the believer, rest on ancient foundations. Third, this view misunderstands or disregard the witness of Ps. 51:10-11 which aside from Isa. 63:10-11, is the only other OT passage in which the expression ruah qodeska, your Holy Spirit occurs. In the context, the psalmist stands before God fearing rejection, the loss of his salvation and the sentence of death. His continued acceptance in the divine presence and the divine presence within him through His ruah represent his only hope. Fourth, this view ignores important evidence in the NT. When Nicodemus requests Jesus an explanation of His ministry, the discussion quickly digresses to a lecture on the role of the Spirit in the life of one who would enter the Kingdom of God (John 3:5-8). Jesus explanation of the vitalizing work of the Spirit could be interpreted as an innovation characteristic of the new dispensation, except that He rebukes Nicodemus for being ignorant of these matters, even though he was a trained theologian. Rather than introducing a new idea, Jesus comments appear to be based on Ezek. 36:25-29, a text with which any rabbi would have been familiar. (NICOT, Ezekiel, 360-1)
VI. A Time for Silence You have meditated much with your intellectual faculty today. Now have a moment of silence (the length is up to you, 5 or even 30 minutes), and ask God quietly, Lord, is there any important message from you today that I might -have missed? Show me, your servant is listening? VII. Supplication Use the following chart to cover people and ministries that you want to remember before the Lord, apart from praying for yourself: Sunday Your family Other people Church Ministries Other Ministries City & World Others Monday Tuesday Wednesday Thursday Friday Saturday VII. Benediction May Your servants be clothed with Your righteousness; may Your faithful people sing for joy. Amen. (Psalm 132:9, adapted)