Concise Bible Dictionary:
This prophecy comprehends all Israel. In it are given the governmental ways of God upon earth, of which Israel was the center (Deut. 32:8). Hence it does not mention the times of the Gentiles or the four monarchies, but passes on to the end, when the throne of government will again return to Jerusalem, instead of judging it. The book divides itself into distinct portions: the first extends to the end of Ezekiel 24. After the first chapter the testimony is against Israel in general and Jerusalem in particular. This part of the prophecy being given before the destruction of Jerusalem, that melancholy event naturally occupies a large place. The second portion is respecting God’s judgments on the nations that surrounded the promised land, and which had been more or less connected with Israel (Ezek. 25-32). The third portion is the judgment on Israel, and upon Gog and its allies in the future; and then the blessing of all Israel (Ezek. 33-39). The fourth portion is the future temple, its service, and the division of the land, ending with the joyful tidings that the name of the city will then be “The Lord is there” (Ezek. 40-48).
Ezekiel 1. We have here a wonderful vision of the government and providence of God on earth, but united with the throne in heaven. Compare the four living creatures with those described in Revelation 4:6-8.
Ezekiel 2-3. are preliminary. Ezekiel must speak, whether Israel will hear or not: he must eat (that is, accept in his own soul) the book of prophecy, and be faithful in warning the wicked.
Ezekiel 4-7. The destruction of Jerusalem. It was portrayed on a tile, and the prophet had to lie on his left side 390 days for Israel, and 40 days on his right side for Judah, to bear their iniquities—a day for a year. The 390 days were probably from the division of the kingdom in B.C. 975 till 588, the destruction of Jerusalem—388 entire years or nominally 390—“Israel,” as often, representing the ten tribes. It is not so manifest to what the 40 years for Judah refer: it was for the iniquity of Judah, and may refer to the reign of Manasseh before his captivity and reformation, for that is pointed out as the crowning sin of Judah, and for which they were sent into captivity (2 Kings 21:11-13).
Ezekiel 8. speaks of the idolatry that was in connection with the temple, though much of it was in secret and had to be dug out.
Ezekiel 9. The remnant who lament over the abominations are marked in their foreheads. It is well pleasing to God that any should mourn over the evil in connection with His name, even though they cannot rectify it.
Ezekiel 10-11. The cherubim act against Jerusalem. The rulers are condemned, but there is mercy and restoration for the pious remnant.
Ezekiel 12. The flight and captivity of Zedekiah are foretold.
Ezekiel 13. The false prophets in Jerusalem are judged. In all ages one must have the mind of God in order to escape the teaching of such.
Ezekiel 14-15. God’s judgments of Jerusalem and its people.
Ezekiel 16. The original state of Jerusalem as a cast-out infant, but loved and cherished by God. Her great sin is related, but there is mercy in the end.
Ezekiel 17-20. Instruction under various parables.
Ezekiel 21-24. The invasion and destruction of Jerusalem; during the relation of which the wife of Ezekiel, the desire of his eyes, died. He was not to mourn for the loss, and when the captives inquired of him what they were to learn from this, they were told that when God’s judgments fell upon the temple and upon their sons and daughters, they were not to mourn; but to pine away for their iniquities and in groaning one to another.
Ezekiel 25-32. The prophecies against the Gentile nations which surrounded Palestine, and which had at one time or another intercourse with Israel. The prophecies are against Ammon, Moab, Edom, and Philistia. Against Tyre literally and as a type of its arts, in contrast to Israel as the people of God—a prophecy that stretches beyond history. In it is the remarkable description of an “anointed cherub,” giving the features of one who was at one time in a very exalted position; but who fell from his integrity and became the enemy of God; which is doubtless a description of Satan (Ezekiel 28:11-19). Ezekiel 28:20-26 are against Zidon. Ezekiel 29-32 are against Egypt, which is typical of the pride of nature, or the world of nature.
Ezekiel 33-36. Prophecies against Israel, to be followed by future restoration and blessing, and judgment on those who will oppress them. In Ezekiel 33-35 God reasons with His people. In Ezekiel 36 there is blessing for them.
Ezekiel 37. is restoration, under the vision of the valley of dry bones and the two sticks. It has been thought by many, because of the graves being opened, and the people being brought out of their graves, that this passage refers to the resurrection of the body; but the people are saying, before the graves are opened, “Our bones are dried and our hope is lost,” the exact feeling of many to this day. The resurrection is used as a figure of life being given to Israel, and also to Judah. The two nations are to be one, an exceeding great army, and they will be gathered into their own land. It need hardly be said that this cannot apply to those of Judah who returned under Zerubbabel, Ezra, and Nehemiah. It is still future, and will surely be accomplished.
Ezekiel 38-39. The restoration of Israel will be opposed. Gog and Magog will be the chief opponents. In Ezekiel 38:2, instead of “O Gog, the chief prince of Meshech and Tubal,” the LXX reads, “O Gog...Rosh, prince of Mesoch and Thobal,” and so again in Ezekiel 39:1. This is held to be the true meaning and that Rosh refers to Russia, and that it will be the head of that nation that will be the chief enemy of Israel when they are brought back to their own land. The enemies will be destroyed, and Israel will be blessed.
Ezekiel 40-48. Refer to the future temple and the sacrifices, with the division of the land among the twelve tribes. As this prophecy was delivered many years before Zerubbabel and the exiles returned, it has been thought by some that the temple here spoken of refers to the temple which they built, though they might not have attempted to build according to the plan here laid down. But in Ezekiel the instructions for the temple follow the restoration of the twelve tribes, and the destruction of their opposing enemies. There was nothing approaching that in the return under Zerubbabel. Here too it is linked with dividing the whole land among the twelve tribes: it must therefore certainly be still future.
A difficulty has arisen in the minds of some with regard to the resumption of animal sacrifices. Whilst the efficacy of the blood of Christ must ever remain unimpaired before God, there are certainly differences in its application. Christians have boldness to enter into the holiest by the blood of Jesus: Jews, as such, have no such privilege. The most holy place will be again found in the temple, a comparative distance from God being maintained for man on earth, and the renewed sacrifices are consistent with this state of things. They must however have a commemorative character.
Besides the temple, for which full details are given; and besides the sacrifices and feasts (remarkable for the absence of the Day of Atonement and the Feast of Weeks), there is A PRINCE mentioned, and a portion of land allotted to him, together with the sacrifices he will offer. If these things are taken literally, all is plain and easy to be understood. Doubtless the prince will be a representative of the royal house of David. That there is deep moral import in the details is evident from Ezekiel 43:10-11, though there may be many physical changes in the land. A river is to flow from the sanctuary, and will have trees growing on its banks and will transform the Dead Sea into one full of life, with all manner of fish (compare Joel 3:18: Zech. 14:8). The whole of the land will be possessed and be divided into twelve portions (besides a holy portion for the sanctuary, the priests, the Levites, and the city, the temple not being built in the future Jerusalem: see TEMPLE, EZEKIEL’S, and accompanying map). The position of each tribe is duly stated. The condition of the city will be entirely changed from the ruin and wretchedness that now characterize it under the judgment of God; and the name of it from that day shall be “The Lord is there.”
The Book of Ezekiel is thus full of interest to the Christian as showing the great care God had for His people during their captivity, and the bright scene of future earthly blessing that is spread out before them. Some of the prophecies were literally fulfilled in times past: surely then the rest of the events foretold, which have not yet been fulfilled, are as certain as those which have. It is God who has spoken, and He it is who will bring it all to pass.
Bible Handbook:
595 B.C. – 48 Chapters – 1273 Verses
Our prophet seems to have been held in high repute amongst his exiled countrymen, and his house a meeting-place for the elders of Israel and heads of the people (chs. 8:1; 14:1; 20:1, etc.), who assembled to hear the words of the Lord from the burning and eloquent lips of the prophet.
The desolation of all Israel being now complete, the whole nation is generally embraced in these prophecies. In the book we have a good deal as to Israel’s ecclesiastical future, which might be expected from the combination of priestly service and prophetic ministry in the introduction. The future settlement of the tribes in the land, in equal and parallel bands, across the country from east to west, with numerous interesting details bearing upon Israel’s millennial position, is also given us (ch. 48).
There is no direct reference in the book either to Christ’s first advent in grace or to His second in glory — the gap between these epochs is filled up by the circumstances detailed in the book of Daniel. Another interesting circumstance may here be noted, namely, that the title ‘Son of Man,’ applied to the prophet above 100 times, is also used in the book of Daniel twice, and the blessed Lord, in the days of His flesh, applied it to Himself 60 times or thereby. Our prophet also speaks of Noah, who preached righteousness; of Daniel, who suffered for righteousness; and of Job, whose righteousness withered in presence of the Divine glory (ch. 14:14). The departure of the “glory” from the temple, then from the city (chs. 1-10), and its return to the millennial temple (ch. 43) are graphically and vividly portrayed. The future temple will be built according to Divine pattern and measurement (chs. 40-42); the long-deserted throne of Judah will also be occupied by a lineal descendant of David’s house, termed in the closing chapters of the book “the Prince.” The feasts, ordinances, and sacrifices, commemorative of Christ’s work and Israel’s glorious deliverance, will be reinstituted according to the new covenant made with the people — hence Pentecost, which has already received its fulfilment in the calling of the church, will be omitted. The new birth will be absolutely needful for Israel’s introduction into millennial blessing, while of course it is indispensable to Divine favour now. Compare Ezekiel 36:25-27, with John 3:3-12.
General Divisions
Chapters 1-24 — A series of chronologically arranged prophecies bearing upon the impending Chaldean invasion, the destruction of Jerusalem, the scattering of the people, and utter ruin of all Israel. This division closes with the destruction of Jerusalem.
Chapters 25-32 — Judgment of the nations who participated in or rejoiced in the ruin of Judah. There are seven nations (a symbolic number signifying completeness) pointed out as the objects of Divine judgment, and who rejoiced or aided in the destruction of Jerusalem and scattering of her people, namely, Ammon, Moab, Edom, Philistia (ch. 25), nations bordering upon Immanuel’s land; then Tyre (chs. 26-28:19) and Zidon (chs. 28:20-23), the great commercial centers; and, lastly, Egypt (chs. 29-32), to which latter judgments of the most unsparing kind are dealt out.
Chapters 33-39 — Judgment upon Israel; upon Gog and her allies in the closing days, with promises of future restoration and blessing of all Israel. Gog is judged after the commencement of the kingdom reign.
Chapters 40-48 — The millennial temple and its services; the throne and the people established securely in the land.
Note
Who is Gog and Magog of chapters 38, 39? We believe the reference is to the last prince or autocrat of all the Russias: Magog, or ancient Scythia, is his land. Russia will be the great antagonist and leader of the powers north and east of Israel in the coming future for Israel. The attack described in these chapters will be after the Lord has come, and at the introduction of the millennial era. The sentence, “O, Gog, the chief prince of Meshech and Tubal,” is rendered by the Septuagint, “O, Gog, prince of Rosh,” i.e. Russia. This is further confirmed by the naming of the former European and present Asiatic capitals of the empire, Moscow and Tobolsk. Gog and Magog in this book, therefore, refer to the Russian people and land; but in the Apocalypse (Rev. 20:8) the expression must be understood symbolically.