Of the four greater prophets, Isaiah, Jeremiah, Ezekiel, and Daniel, two were priests, namely, Jeremiah and Ezekiel, who with Daniel were for a considerable time contemporary. Those three were pre-eminently the prophets of the captivity; Jeremiah ministering amongst the poor left in the land after the final capture of Jerusalem, and afterward continuing his mission amongst them in Egypt; Ezekiel prophesied in Mesopotamia amongst the "dispersed of Judah" located there by the Babylonian conqueror, where also considerable numbers of the "outcasts of Israel" had been transported at an earlier time by the Assyrians; while Daniel who was of the seed royal of Judah, exercised his prophetic ministry in the court of the Gentiles. Thus the witness of the Lord and His testimony to His people were most complete.
Of the personal history of Isaiah we know nothing; of Ezekiel very little; of Daniel we know a good deal; of Jeremiah much of personal biography and of his inner and outer life is revealed to us, but this is so presented as to form an integral part of his mission, being remarkably interwoven with his prophecies.
Of the style of these prophets we may also speak, for be it carefully noted that the Spirit of God takes up the human mind in all its varied peculiarities, occupies it with Himself, and uses the individual man in revealing and publishing the truths of divine revelation; thus the masterly mind of Paul is used in writing the Epistle to the Romans, the most orderly and powerfully written of all the Pauline epistles, and one which has engaged the scholarly attainments and trained intellect of the Christian through all ages; while on the other hand the loving heart of John is as surely reflected in the writings bearing his name, and which have been the source of consolation to the spiritual and godly ever since they were penned. We would, however, take this opportunity of pressing upon all, that while a cultivated mind and scholarly attainments have their due place (and surely we are much indebted to the critical labors of scholars in settling the text of Scripture, and in helping much as to the framework of the truth), yet the Holy Spirit is the alone power by which the mind of God can be understood and received (1 Con 2:11-16); the Corinthians were naturally a learned people, but spiritually only babes. The truth is, that individual character, style, and peculiarity, is in exact keeping with the fullest inspiration. Jeremiah, to whom we have more than once referred, is an illustration of what is strictly human, with what is as strictly divine; thus the oft recurring expression: "Thus saith the Lord" establishing the truths of inspiration and Divine authority is in perfect accord with the human element, so markedly manifested in the book of the prophet Jeremiah. The style of Isaiah is stately and grand; his rich, full and commanding descriptive powers are finely illustrated in describing the glory of Jerusalem in Isa. 60 of his prophecy; Jeremiah is tender, sensitive, solemn, and pungent in his appeals to the conscience. The tears and utterances of the prophet afford a striking example of the combination of fearless exposure of sin and its condemnation, solemn dealing with the conscience, with intense love and feeling for the people. Ezekiel is full of imagery, symbol, and representation, thus his prophecies afford abundant material for the seer of the New Testament in the writing of the Revelation. The style is vigorous, forcible, and rapid. "The holy energy, indignant zeal for God, and the moral authority of the prophet in reproving Israel are strikingly apparent" Daniel writes as the historian. The precision and exactness of details as in Dan. 11, combined with the comprehensive narration of the Gentile—past, present, and future, as in Dan. 2.-7., has made this book invaluable to the historian and prophetic student. The characteristic and broad features of the empires which successively assumed the sovereignty of the world are wonderfully compressed into a very few words (Dan. 7:4-8), and which many pages of the learned historians fail to convey with equal exactness.
Ezekiel was carried captive to Babylon at the close of the brief reign, of but three months, of Jehoichin (or Jeconiah); the second to last king of Judah. The principal people of the land, besides the treasures of the temple and the wealth of the king's house, were embraced in this second recorded captivity (2 Kings 24); seven years previously Jehoiakim, with Daniel and other members of the royal family and a part of the temple vessels, had been deported to the Babylonian court. The third captivity (2 Kings 25), eleven years after the second, completed the ruin of Judah. Ezekiel with his family resided at Tel Abib, on the banks of the Chebar, a considerable distance from the metropolis of the Chaldean empire. Ezekiel's forced exile lasted 27 years (Ezek. 29:17) at least, but we are not safe in affirming that he wore the prophetic mantle more than 22 years, as it was in the fifth year of Jehoiachin's captivity that he began to prophesy (Ezek. 1:2).
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 (Ezek. 8:1; 14:1; 21, 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. (Ezek. 48)
There is no direct reference in the book either to Christ's first advent in grace or to His second in glory1—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 (Ezek. 14:14). The departure of the "glory" from the temple, then from the city (Ezek. 1-10), and its return to the millennial temple (Ezek. 43) are graphically and vividly portrayed. The future temple will be built according to Divine pattern and measurement (Ezek. 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 fulfillment 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 favor now. Compare Ezek. 36:25-27, with John 3:3-12.
GENERAL DIVISIONS.
1. -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. Ezek. 1-24
2.-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 (Ezek. 25.), nations bordering upon Immanuel's land; then Tire (Ezek. 26.-28:19) and Zidon (Ezek. 28:20-23), the great commercial centers; and, lastly, Egypt (Ezek. 29.-32.), to which latter, judgments of the most unsparing kind are dealt out. Ezek. 25.-32.
3. -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. Ezek. 33.-39.
4.-The millennial temple and its services; the throne and the people established securely in the land. Ezek. 40-48.
NOTE.
Who is Gog and Magog of Ezek. 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 Palestine 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 Mesech 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.