(Ezekiel 4:1-111Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: 2And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. 3Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. 4Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. 5For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. 6And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. 7Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. 8And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. 9Take thou also unto thee wheat, and barley, and beans, and lentiles, and millet, and fitches, and put them in one vessel, and make thee bread thereof, according to the number of the days that thou shalt lie upon thy side, three hundred and ninety days shalt thou eat thereof. 10And thy meat which thou shalt eat shall be by weight, twenty shekels a day: from time to time shalt thou eat it. 11Thou shalt drink also water by measure, the sixth part of an hin: from time to time shalt thou drink. (Ezekiel 4:1‑11))
“Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, the word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him” (Ezek. 1:1-31Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. 2In the fifth day of the month, which was the fifth year of king Jehoiachin's captivity, 3The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. (Ezekiel 1:1‑3)).
These verses introduce to us a very remarkable man, who was alike a priest, a poet, and a prophet of no mean order. The meaning of his name, Ezekiel, “whom God will strengthen,” is instructive when we remember what he himself passed through as a captive. It was as being directly sustained by God, that he was able to identify himself with the sorrows of the guilty nation whose judgment he first predicts with great detail, and whose final deliverance and exaltation by the hand of God, he describes with the utmost precision.
Josephus states that Ezekiel was a youth when carried away captive, but whether such was the case we have no certain means of being assured, and the general character of his writings would scarcely bear out the supposition. He was contemporary with Jeremiah and Daniel, and his prophecy would appear to open about the fifth year of his captivity, B.C. 594. This we learn from the second verse of chapter 1. You will remember that Jehoiachin, king of Judah, was carried into captivity in the eighth year of Nebuchadnezzar, along with a great many of his subjects. Thus the record stands: “And Nebuchadnezzar king of Babylon came against the city, and his servants did besiege it. And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers: and the king of Babylon took him in the eighth year of his reign. And he carried out thence all the treasures of the house of the LORD, and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said. And he carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and smiths: none remained, save the poorest sort of the people of the land. And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon” (2 Kings 24).
Though the power of Judah was broken, and Jehoiachin carried captive, Jerusalem was not then destroyed, and over it the King of Babylon set Jehoiachin’s uncle, changing his name from Mattaniah to Zedekiah. He reigned eleven years in Jerusalem, doing evil in the sight of the Lord, and eventually breaking his covenant, and rebelling against the King of Babylon, thus leading to the sack of the city in the nineteenth year of Nebuchadnezzar (see 2 Kings 25:8-108And in the fifth month, on the seventh day of the month, which is the nineteenth year of king Nebuchadnezzar king of Babylon, came Nebuzar-adan, captain of the guard, a servant of the king of Babylon, unto Jerusalem: 9And he burnt the house of the Lord, and the king's house, and all the houses of Jerusalem, and every great man's house burnt he with fire. 10And all the army of the Chaldees, that were with the captain of the guard, brake down the walls of Jerusalem round about. (2 Kings 25:8‑10)). During these eleven years Ezekiel dwelt by the river Chebar, a captive, and there it was that he says, “The heavens were opened, and I saw visions of God.” He there learned that God’s ancient people were not only in captivity but to be in captivity to the Gentiles, and that, because of their guilt God would not own them any longer. He further learned that the power of the sword was to be passed into the hands of the Gentiles, although, as I have said, at that time the capture of Jerusalem, then ruled over by Zedekiah, had not yet taken place.
While at Chebar Ezekiel receives the following instructions from the Lord (Ezek. 4:1-111Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: 2And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. 3Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. 4Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. 5For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. 6And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. 7Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. 8And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. 9Take thou also unto thee wheat, and barley, and beans, and lentiles, and millet, and fitches, and put them in one vessel, and make thee bread thereof, according to the number of the days that thou shalt lie upon thy side, three hundred and ninety days shalt thou eat thereof. 10And thy meat which thou shalt eat shall be by weight, twenty shekels a day: from time to time shalt thou eat it. 11Thou shalt drink also water by measure, the sixth part of an hin: from time to time shalt thou drink. (Ezekiel 4:1‑11)): “Thou also, son of man, take thee a tile, and lay it before thee, and portray upon it the city, even Jerusalem: and lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover, take thou unto thee an iron pan, and set it for a wall of iron between thee and the city; and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it; according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Take thou also unto thee wheat, and barley, and beans, and lentils, and millet, and fitches, and put them in one vessel, and make thee bread thereof, according to the number of the days that thou shalt lie upon thy side, three hundred and ninety days shalt thou eat thereof. And thy meat which thou shalt eat shall be by weight, twenty shekels a day: from time to time shalt thou eat it. Thou shalt drink also water by measure, the sixth part of an hin: from time to time shalt thou drink.”
In representing thus the impending siege of Jerusalem, God points out the years of iniquity that led to her judgment — for Israel in general three hundred and ninety, and for Judah forty. To Ezekiel comes the striking command, “Lie thou also upon thy left side...three hundred and ninety days” (Ezek.4:4). And then: “Lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year” (Ezek. 4:66And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. (Ezekiel 4:6)).
The sin of Israel exceeded that of Judah, but Israel is looked at as a whole, and the interests of the whole nation are not only before the eye of the prophet, but he is to identify himself with their iniquities. However little the guilty nation may have felt, without doubt this godly prophet deeply felt and owned before God the sin of his nation, and accepted the consequences thereof, and whether for three hundred and ninety days for Israel, or forty days for Judah, bore their iniquities in spirit before God in the remarkable position which these verses describe, himself, without doubt, sustained by God, otherwise it would have been impossible for him, for so protracted a period, to have so remained and obeyed the strict injunction, “And thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege” (vs. 9), or lived upon the scanty diet detailed in verses 9 to 11. The point of Ezekiel’s “forty days” would seem to be this, that he absolutely identifies himself with the iniquity of his nation, and is prepared to bear the consequences of their iniquity, and that without a murmur.
One very striking feature in Ezekiel’s history would seem to be the entire subordination of his whole life and feelings as a man to the great prophetic work to which he was called. He neither speaks nor acts like an ordinary man, but thinks and feels as a prophet. One very, striking illustration of this is found on the occasion of the death of his wife. There is something deeply touching in his brief narrative of the moment when “the desire of his eyes” was taken away with a stroke, and when he was commanded not to mourn. The word of the Lord ran thus: “Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning; and at even my wife died; and I did in the morning as I was commanded” (Ezek. 24:15-1815Also the word of the Lord came unto me, saying, 16Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. 17Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. 18So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. (Ezekiel 24:15‑18)).
That was indeed a memorable day. God noted it by the command, “Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day” (Ezek. 24:22Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. (Ezekiel 24:2)). The day that Nebuchadnezzar began the siege the wife of the prophet died, and although she was the object of his tenderest affections he was not to mourn, and did not. That he possessed the sympathies and affections of humanity is manifest by the beautiful touch of tenderness with which the narrative is introduced; but he subordinates himself entirely to the will of Jehovah, and sinks the interests of his individual life in the work of his prophetic office.
All this is intensely in contrast with almost every other great servant of God, whose history we have recorded in the Old Testament. While the events of Ezekiel’s personal history are thus kept out of sight, it is interesting to notice the remarkable vigor and energy clearly manifest in his character. God knew that he had to oppose a “rebellious house,” who were “impudent and hardhearted” (chap. 3:7-9), and hence said to him: “Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead; fear them not, neither be dismayed at their looks, though they be a rebellious house.”
Ezekiel’s writings abound with figurative representations, but whether unfolding heavenly visions, or truths clothed in the garb of allegory and enigma, definiteness and vigor of conception mark his words in a very striking way. What he saw in vision is described with a clearness, sharpness of outline, and minuteness of detail which almost belong to real existence; and while one says again we never meet him in his writings as an ordinary man, you cannot but feel that he was manifestly an extraordinary one — he was just, in fact, the suited vessel that God could take up and use to reveal His mind in the unfolding of striking truths as to Israel’s judgment near at hand, or her future glory which his prophecies disclose.
It may help you to read his prophecy with greater interest if I briefly glance at the salient features of the book, and indicate its general outline. In attempting to do this, I cannot do better than quote the words of another, to whom I am indebted for much light on the subject. “The first twenty-three chapters contain testimonies from God against Israel in general, and against Jerusalem in particular. After that the surrounding nations are judged; and then, beginning with chapter 33, the prophet resumes the subject of Israel, announcing their restoration as well as their judgment. Finally, from chapter 40 to the end we have the description of the temple and of the division of the land.”
The general scope of the book is as follows: The earlier chapters describe the sin of Israel which made God’s judgment of them a necessity, as His name had been dishonored and His house polluted. The glory of the Lord thereupon leaves that house and retires to heaven. The judgment then falls on Jerusalem, and the nation is scattered. Their many enemies, who rejoice in their chastisement at God’s hand, and in the removal of His house and presence from the earth, are then severally judged by Him. Next, a work of repentance and self-judgment in Israel takes place on their restoration to their land and to God’s enjoyed favor. Their ancient foe, the Assyrian, then seeks again to dislodge them, and is overwhelmed by God’s own direct interposition. The temple, God’s earthly house, is then rebuilt, never again to be disturbed. The glory returns to that house and to Israel, in connection with their acceptance of their once-rejected but now gladly-owned Messiah — the true David. The book closes with God’s blessing flowing out through the whole earth, now at peace and rest under the sway of Jehovah-Jesus, the last word of the prophecy being, “The Lord is there” (Ezek. 48:3535It was round about eighteen thousand measures: and the name of the city from that day shall be, The Lord is there. (Ezekiel 48:35)).
The destruction of Jerusalem is the central point of Ezekiel’s earlier predictions. Before that visitation of God’s chastening hand arrived, through His chosen rod, Nebuchadnezzar, He warns the people against indulging in blind confidence in Egyptian help (Ezek. 17:15-1915But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? or shall he break the covenant, and be delivered? 16As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. 17Neither shall Pharaoh with his mighty army and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons: 18Seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape. 19Therefore thus saith the Lord God; As I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head. (Ezekiel 17:15‑19); compare Jer. 37:7-97Thus saith the Lord, the God of Israel; Thus shall ye say to the king of Judah, that sent you unto me to inquire of me; Behold, Pharaoh's army, which is come forth to help you, shall return to Egypt into their own land. 8And the Chaldeans shall come again, and fight against this city, and take it, and burn it with fire. 9Thus saith the Lord; Deceive not yourselves, saying, The Chaldeans shall surely depart from us: for they shall not depart. (Jeremiah 37:7‑9)), to rid themselves of the Babylonian yoke, and assures them that the destruction of their city and temple was certain, and near at hand. This prediction is finally confirmed by the announcement that Nebuchadnezzar had invested the city (Ezek. 24:22Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. (Ezekiel 24:2)).
During the interval between the commencement of the siege and the arrival of the news that Jerusalem had actually fallen (Ezek. 33:2121And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. (Ezekiel 33:21)), the burden of his prophecy (Ezek. 25-32) is against foreign nations, whom God would judge because they had interfered with those who had been His people, but whom He, because of their sins, had now not only called Lo-ammi (not My people), but treated as such.
From the thirty-third chapter on, his principal object is to show how God will yet step in and restore Judah and Israel, now captive and scattered, to their own land, and bless them under the true David, when He will “ make them one nation in the land upon the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms, any more at all” (Ezek. 37:2222And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: (Ezekiel 37:22)). Thereafter follow the final judgment of their earliest foe — the Assyrian — the Gog and Magog of chapters 38 and 39, and then the directions regarding the rebuilding of Jehovah’s temple, the re-establishment of sacrifices suited to the moment, and the redivision of the land of Palestine.
It will be impossible to go much into detail, but a cursory glance at the contents of the three main divisions, just indicated, I will attempt. Chapter 1 opens with Ezekiel beholding a vision of God’s throne, not now, as formerly, seen in Jerusalem, but outside the city and unconnected with it. The attributes of God, under the figure of four distinct classes of created beings on earth — a man, a lion, an ox, and an eagle — the four being united in one are the supporters of this throne on which the God of truth sits, It is evidently the universal sovereign throne of God here presented, as in relation to the Gentiles. Those who had hitherto been owned as His people He judges from that throne. He is no longer in their midst. What Ezekiel saw deeply impressed him, and he says: “This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard the voice of one that spake” (Ezek. 1:2828As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. (Ezekiel 1:28)). This reminds one strongly of the vision John had in Patmos when he fell at the Lord’s feet as dead (Rev. 1:1717And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: (Revelation 1:17)).
What Ezekiel heard, as given in chapter 2, indicates plainly God’s relation to Israel. And he said, “Son of man, stand upon thy feet, and I will speak unto thee” (Ezek. 2:11And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. (Ezekiel 2:1)). This epithet, “Son of man,” is the one by which God repeatedly, right through the book, addresses His prophet, and gives us the key to His position in relation to Israel. It is Christ’s own title, the one by which He loved to speak of Himself all through the Gospels, where He is viewed as the rejected One of Israel, and really as being outside the nation. By God’s giving it to Ezekiel, the prophet is put in direct connection with Christ as rejected. It is very important to apprehend the import of this title, which the 8th Psalm attributes to Jesus in connection with His rejection and exaltation, and which the Lord Himself specifically adopts as being rejected as the Messiah (see Psa. 2) by Israel. I refer to His striking injunction to His disciples recorded by Luke. He had asked them, “Whom say the people that I am? .... Peter, answering, said, The Christ of God. And he straitly charged them, and commanded them to tell no man that thing; saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day” (Luke 9:18-2218And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am? 19They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. 20He said unto them, But whom say ye that I am? Peter answering said, The Christ of God. 21And he straitly charged them, and commanded them to tell no man that thing; 22Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day. (Luke 9:18‑22)).
As regards Israel, God was rejected, and Ezekiel takes his place with Him and His throne, and consequently is sent with messages to the people here described as “impudent,” “stiff-hearted,” and “most rebellious.” He was to speak whether they would “hear” or “forbear,” but any way they should “know that there hath been a prophet among them” (Ezek. 2:4-74For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. 5And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. 6And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. 7And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. (Ezekiel 2:4‑7)). He then has handed to him a roll of a book, written within and without, like the one John saw (see Rev. 5:11And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. (Revelation 5:1)).
In chapter 3, Ezekiel eats the roll which he had received, finding it sweet as honey in his mouth. God’s communications are always sweet to the receiver, though their final intent have not that character. He is then strengthened of God and bid go to the children of his people. It needed that his forehead should be as adamant (Ezek. 3:99As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. (Ezekiel 3:9)) to testify to such “a rebellious house,” whose moral iniquities compelled God to cast them off. Carried by the Spirit of God to Tel-abib among the captives (Ezek. 3:1414So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the Lord was strong upon me. (Ezekiel 3:14)), he then again sees the glory of the Lord (Ezek 3:23), and is told not to go among the people. They were so rebellious that they were not to be warned. God would make his tongue cleave to the roof of his mouth (Ezek. 3:2626And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. (Ezekiel 3:26)) to enforce his silence, for He would no more plead with them in love, as He had done by Jeremiah, until He again opened his mouth.
Ezekiel 4, which we have already considered, depicts the impending siege of, and famine at, Jerusalem, which Jehovah, in chapter 5 says, He “had set in the midst of the nations and countries round about her” (Ezek. 5:55Thus saith the Lord God; This is Jerusalem: I have set it in the midst of the nations and countries that are round about her. (Ezekiel 5:5)) to give a true testimony to Himself. So far from that had she been that her “wickedness more than the nations round about her” (Ezek. 5:66And she hath changed my judgments into wickedness more than the nations, and my statutes more than the countries that are round about her: for they have refused my judgments and my statutes, they have not walked in them. (Ezekiel 5:6)) compelled His condign judgment, a just retribution for her sins. She therefore instead of being a witness to Him should be “a reproach and a taunt, an instruction and an astonishment unto the nations round about” (Ezek. 5:1515So it shall be a reproach and a taunt, an instruction and an astonishment unto the nations that are round about thee, when I shall execute judgments in thee in anger and in fury and in furious rebukes. I the Lord have spoken it. (Ezekiel 5:15)).
Chapter 6 shows that this judgment was to be executed not only on Jerusalem, but on all the high places of the mountains of Israel — notorious for their idols — as well as the valleys and rivers. They should know that Jehovah had not “ said in vain that I would do this evil unto them” (Ezek. 6:1010And they shall know that I am the Lord, and that I have not said in vain that I would do this evil unto them. (Ezekiel 6:10)), for those far off should die of pestilence, and those near by should fall by the sword, yet mercy would spare a remnant (Ezek. 6:88Yet will I leave a remnant, that ye may have some that shall escape the sword among the nations, when ye shall be scattered through the countries. (Ezekiel 6:8)).
The desolation culminates in chapter 7, when an end comes on “the four corners of the land” (Ezek. 7:22Also, thou son of man, thus saith the Lord God unto the land of Israel; An end, the end is come upon the four corners of the land. (Ezekiel 7:2)). “Mischief shall come upon mischief” (Ezek. 7:2626Mischief shall come upon mischief, and rumor shall be upon rumor; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients. (Ezekiel 7:26)) is the striking conclusion. The reason of all this overwhelming judgment by Jehovah is plain. “As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations and of their detestable things therein; therefore have I made it unto them an unclean thing (see margin). And I will give it into the hands of strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it” (Ezek. 7:20-2120As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations and of their detestable things therein: therefore have I set it far from them. 21And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it. (Ezekiel 7:20‑21)). The temple, the place of His holiness, into which God’s professing people had introduced idolatry in all its forms, was to be polluted by “the worst of the heathen” (Ezek. 7:2424Wherefore I will bring the worst of the heathen, and they shall possess their houses: I will also make the pomp of the strong to cease; and their holy places shall be defiled. (Ezekiel 7:24)). With chapter 7, the first prophecy which delineates the judgment of God’s earthly people concludes. They no longer are His witnesses, save as their very judgment, lasting to this day, is a standing testimony to the truth of His Word, a solemn consideration for faithless and Christless Christendom.
With chapter 8, commences a new section of Ezekiel’s prophecy, extending to the end of chapter 19. In it are a number of distinct revelations. The prophet is in his own house, with the elders of Judah, when Jehovah’s glory appears to him, and, in “the visions of God,” he is taken to Jerusalem, “to the door of the inner gate that looketh toward the north, where was the seat of the image of jealousy, which provoketh to jealousy” (Ezek 8:3). He then sees in detail the reasons for God’s judgment, as he beholds the awful idolatry carried on there by the very leaders of Israel. The year before the Lord had threatened to give up His Sanctuary. Now Ezekiel sees why He was compelled to do it.
In chapter 9 the destruction of Jerusalem lowers on the threshold, and the men with slaughter-weapons are seen (Ezek. 9:1-21He cried also in mine ears with a loud voice, saying, Cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand. 2And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer's inkhorn by his side: and they went in, and stood beside the brazen altar. (Ezekiel 9:1‑2)). Then “the glory of the God of Israel” begins to depart from the house. It first goes up from the cherub to the threshold of the house (vs. 3), and thereon God commands the deeply deserved vengeance to be executed on those who had so sinned. Those who “sighed and cried for the abominations done,” were to be spared (vs. 4), none other. The mass showed their moral state of depravity by saying, “The Lord hath forsaken the earth, and the Lord seeth not” (Ezek. 9:99Then said he unto me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of perverseness: for they say, The Lord hath forsaken the earth, and the Lord seeth not. (Ezekiel 9:9)). Because He had not judged their sin they inferred that He was indifferent to it. Fatal mistake!
Chapter 10 is intensely interesting. The throne and its Occupant are again in view (vs. The man clothed with linen and possessing the ink-horn (Ezek. 9:2-32And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer's inkhorn by his side: and they went in, and stood beside the brazen altar. 3And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer's inkhorn by his side; (Ezekiel 9:2‑3)) is thus commanded: “Go in between the wheels, even under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter them over the city. And he went in, in my sight. Now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court. Then the glory of the LORD went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was filled with the brightness of the LORD’S glory” (Ezek. 10:2-42And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter them over the city. And he went in in my sight. 3Now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court. 4Then the glory of the Lord went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the Lord's glory. (Ezekiel 10:2‑4)). That house had been filled with the Lord’s glory at first, for deepest blessing (see 2 Chron. 5:13-1413It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the Lord, saying, For he is good; for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord; 14So that the priests could not stand to minister by reason of the cloud: for the glory of the Lord had filled the house of God. (2 Chronicles 5:13‑14)). Now it was similarly for judgment. The city which contained it was to be consumed with coals of fire. Jehovah’s ire could no longer be restrained, and He leaves His throne, stands upon the threshold, and, so to say, superintends the judgment He has commanded. There is something intensely solemn in this. The cherubims and the crushing wheels of that throne, again detailed here (Ezek. 10:7-177And one cherub stretched forth his hand from between the cherubims unto the fire that was between the cherubims, and took thereof, and put it into the hands of him that was clothed with linen: who took it, and went out. 8And there appeared in the cherubims the form of a man's hand under their wings. 9And when I looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was as the color of a beryl stone. 10And as for their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel. 11When they went, they went upon their four sides; they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went. 12And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had. 13As for the wheels, it was cried unto them in my hearing, O wheel. 14And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle. 15And the cherubims were lifted up. This is the living creature that I saw by the river of Chebar. 16And when the cherubims went, the wheels went by them: and when the cherubims lifted up their wings to mount up from the earth, the same wheels also turned not from beside them. 17When they stood, these stood; and when they were lifted up, these lifted up themselves also: for the spirit of the living creature was in them. (Ezekiel 10:7‑17)), could have effected this easily, but not so, the dishonored Lord of that sadly-defiled house stands on its very threshold, personally to direct the judgment which would efface its existence. Nebuchadnezzar a little later was the providential power used to this end, but the personal intervention of Jehovah here could not but deeply strike the spiritual mind.
Chapter 11 reveals the spirit of unbelief that dominated the dwellers in Jerusalem. The prophet sees five and twenty princes of the people whom God describes as “men that devise mischief and give wicked counsel to this city” (Ezek. 11:2-32Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: 3Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. (Ezekiel 11:2‑3)). These twenty-five men were, I judge, the high priest and the twenty-four heads of the courses of the priests, which shows the awful state of affairs when the official leaders of religion were the prime movers in idolatry and every sin. They regarded Jerusalem as impregnable, spite of Jeremiah’s previous warnings. These God afresh threatens, and one of them dies on the spot, as Ezekiel speaks (Ezek. 11:1313And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? (Ezekiel 11:13)). This leads him to intercession, and he learns that, as regards those who had already been taken captive, God would be to them “a little sanctuary” (Ezek. 11:1616Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. (Ezekiel 11:16)), and bring them back to their land eventually.
Then the glory of the Lord, which in Ezekiel 10:18-1918Then the glory of the Lord departed from off the threshold of the house, and stood over the cherubims. 19And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the Lord's house; and the glory of the God of Israel was over them above. (Ezekiel 10:18‑19) had moved from the threshold of the house, as if loath to leave it, and stood over the cherubims — who in their turn mounted up from the earth — took its final departure. We read, “And the glory of the Lord went up from the midst of the city, and stood upon the mountain which is on the east side of the city” (Ezek. 11:2323And the glory of the Lord went up from the midst of the city, and stood upon the mountain which is on the east side of the city. (Ezekiel 11:23)). That mountain, I conclude, was the Mount of Olives, from whence Jesus went up, and to which He will yet return.
So the glory of God left the earth, and though it revisited it at the birth of the Lord Jesus, again it retired when He, rejected of earth, ascended to heaven. When He shall return that glory will, on the ground of His redemption work, not only fill the house, yet to be rebuilt, but will flood the earth as well (see Num. 14:2121But as truly as I live, all the earth shall be filled with the glory of the Lord. (Numbers 14:21)). “Lord, hasten that day,” our hearts may well cry.
Chapter 12 foretells the ineffectual efforts of King Zedekiah to escape the snare set for him, and predicts his being brought to Babylon. “Yet shall he not see it, though he shall die there” (Ezek. 12:1313My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there. (Ezekiel 12:13)), is the divine forecast of his sad history — some five years later. “So they took the king, and brought him up to the king of Babylon to Riblah; and they gave judgment upon him. And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon” (2 Kings 25:6-76So they took the king, and brought him up to the king of Babylon to Riblah; and they gave judgment upon him. 7And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon. (2 Kings 25:6‑7)). The godless proverb in Israel, “The days are prolonged, and every vision faileth” (Ezek. 12:2222Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? (Ezekiel 12:22)), that is, that God’s messages were worthless and not to be heeded, He now says shall cease to be used, for the Son of man was bidden to say, “The days are at hand, and the effect of every vision” (Ezek. 12:2323Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. (Ezekiel 12:23)). Unbelief might say, “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off” (Ezek. 12:2727Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. (Ezekiel 12:27)). God’s answer was, “There shall none of My words be prolonged any more; but the word which I have spoken shall be done” (Ezek. 12:2828Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. (Ezekiel 12:28)).
In chapter 13 the false prophets of Israel who seduced and deceived the people by “vain vision” and “lying divination” (Ezek. 13:77Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? (Ezekiel 13:7)), saying, “Peace; and there was no peace; and one built up a wall, and lo, others daubed it with untempered mortar” (Ezek. 13:1010Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: (Ezekiel 13:10)), are exposed and judged.
Chapter 14 shows the elders of Israel again sitting before the prophet, who learn that they will be judged according to their iniquities. “Repent, and turn yourselves from your idols” (Ezek 14:6) is then uttered in the ears of prophets and people alike, God declaring that the presence of such men in their midst as Noah, Daniel, and Job would not stay His judgment. Their righteousness would deliver only their own souls (Ezek. 14:14-2014Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord God. 15If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts: 16Though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate. 17Or if I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it: 18Though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters, but they only shall be delivered themselves. 19Or if I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: 20Though Noah, Daniel, and Job, were in it, as I live, saith the Lord God, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness. (Ezekiel 14:14‑20)).
Under the figure of the vine tree (see Psa. 80; Isa. 5) which yields no fruit, chapter 15 shows that only utter consumption was before Jerusalem and its inhabitants. A worthless tree was only fit for fuel.
In chapter 16 Jerusalem is reminded of God’s dealings in grace, and that what had been in misery and degradation He had washed, anointed, and beautified. All His favor, however, she had used in the service of idols, and to procure the support of Egypt and Assyria. She had played the harlot, and should be dealt with as such, her very paramours being made the executors of God’s just judgment of her. Spite of this, His oath and covenant of promise (see Ezek. 16:88Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine. (Ezekiel 16:8)) would yet be made good (Ezek. 16:62-6362And I will establish my covenant with thee; and thou shalt know that I am the Lord: 63That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God. (Ezekiel 16:62‑63)).
The riddle and the parable of the two great eagles of chapter 17 find their explanation in Zedekiah’s certain judgment, for breaking his covenant with Nebuchadnezzar. This he had made, and sworn by God (see 2 Chron. 36:1313And he also rebelled against king Nebuchadnezzar, who had made him swear by God: but he stiffened his neck, and hardened his heart from turning unto the Lord God of Israel. (2 Chronicles 36:13)) to keep. God had put the power of the kingdom in Nebuchadnezzar’s hand, for he was the head of gold that Daniel saw. The Babylonian king feared God in measure, and respected His name. By intriguing with Pharaoh to escape Nebuchadnezzar’s yoke, Zedekiah broke his covenant to which Jehovah’s name had been attached. This filled up the cup of his wickedness, and led to his downfall, for God said, “As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die” (Ezek. 17:1616As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. (Ezekiel 17:16)).
Chapter 18 contains the important principle that “the soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him” (Ezek. 18:2020The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. (Ezekiel 18:20)). The individual would be dealt with by God according to his own conduct. It is not a question of what their fathers had been. Their own iniquities demanded and would entail God’s judgment. Long before, God had threatened to visit “the iniquities of the fathers upon the children” (see Ex. 34:77Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation. (Exodus 34:7)). This principle is departed from. Individually they were guilty, and as such would be judged; nevertheless, where repentance was manifest, God would pardon, for He had no pleasure in the death of the wicked (Ezek. 18:2323Have I any pleasure at all that the wicked should die? saith the Lord God: and not that he should return from his ways, and live? (Ezekiel 18:23)). It must be borne in mind that what is spoken of here is temporal judgment, physical death, because of sin now. It gives us no teaching as to the eternal judgment of sin, which is taught elsewhere.
Chapter 20 commences a new prophecy which terminates in chapter 23. God reminds Israel of what He had done for them in bringing them out of the land of Egypt “and into a land flowing with milk and honey, which is the glory of all lands” (Ezek. 20: 6). They had rebelled on their road to that land in the wilderness. “Nevertheless,” He says, “Mine eye spared them from destroying them, neither did I make an end of them in the wilderness” (Ezek. 20:1717Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. (Ezekiel 20:17)). Spite of all His grace they had polluted themselves, and God determined to scatter them among the heathen. But God would fulfill all His purposes, and would yet regather them, saying, “I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm” (Ezek. 20:3434And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out. (Ezekiel 20:34)). But as He pled with their fathers, and purged them in the wilderness, so would He yet do to the returning house of Israel. And the rebels would die on their road to the land (Ezek. 20:34-3834And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out. 35And I will bring you into the wilderness of the people, and there will I plead with you face to face. 36Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord God. 37And I will cause you to pass under the rod, and I will bring you into the bond of the covenant: 38And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am the Lord. (Ezekiel 20:34‑38)).
Chapter 21 unfolds in very striking language the onslaught of Nebuchadnezzar on Jerusalem. It seemed a question in his mind whether he should attack Jerusalem or Ammon. “For the king of Babylon stood at the parting of the way, at the head of the two ways (to Jerusalem and Ammon), to use divination: he made his arrows bright, he consulted with images, he looked in the liver” (Ezek. 21:2121For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver. (Ezekiel 21:21)). Jerusalem might think it “false divination” (vs. 23), but God’s judgment must be carried out, so the sword is unsheathed and not to return to its scabbard. God’s throne had left the earth, “the times of the Gentiles” had begun; the judgment-day of the wicked prince of Israel — Zedekiah the profane — had come, and God would overturn-overturn-overturn until He come whose was the throne and the diadem — even Christ Himself (Ezek. 21:25-2725And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, 26Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. 27I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. (Ezekiel 21:25‑27)).
In chapter 22 Jehovah sums up and recapitulates the sins of what He now calls “the bloody city” (vs. 2), and of the princes, the prophets, the priests, and the people of Israel. He says, however, “I sought for a man among them that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it, but I found none” (Ezek. 22:3030And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none. (Ezekiel 22:30)). Judgment must have its way, but one cannot but note the tenderness of God for His people, ere the stroke fell, strikingly reminding us of the blessed Lord’s words at a later date: “How often would I have gathered thy children together as a hen doth gather her brood under her wings, and ye would not” (Luke 13:3434O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! (Luke 13:34))
In chapter 23 the sins of Samaria (Israel) and Jerusalem (Judah) are very solemnly portrayed. In each case illicit intercourse with the heathen, which He had forbidden, is the ground of Jehovah’s judgment. They were sisters in sin, and should be similarly judged (Ezek. 23:3232Thus saith the Lord God; Thou shalt drink of thy sister's cup deep and large: thou shalt be laughed to scorn and had in derision; it containeth much. (Ezekiel 23:32)). God vindicates His judgment, saying, “Because thou hast forgotten me, and cast me behind thy back, therefore bear thou also thy lewdness and thy whoredoms” (Ezek.23:5). They were to reap what they had sown.
Chapter 24 records the fact that “the king of Babylon set himself against Jerusalem this same day” (Ezek. 24:22Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. (Ezekiel 24:2)). The siege of the city now commences. The same day, as we have seen, Ezekiel’s wife dies (Ezek. 24:1818So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. (Ezekiel 24:18)). The terrible judgment falling on Jerusalem is graphically described under the figure of a caldron on the fire.
Chapters 25 to 32 are occupied with detailing God’s threatened judgments on the various nations round about Israel because of their bygone conduct towards, and existing spirit of hatred to His people. They would rejoice at the destruction of Jerusalem, and the setting aside of God’s earthly sanctuary. He would let them know that though His earthly people had failed He still was God. If judgment fell upon His own people, because of their sin, His hand would also be upon those who hated the objects of His love. The latter He had been obliged to chastise because of their sins.
Chapter 25 brings Ammon, Moab, Edom, and the Philistines before us as the objects of prophetic dealing by God. They were really intruders in, and dwellers on, Israel’s territory. The first three were related to God’s people by consanguinity (see Gen. 19:36-3836Thus were both the daughters of Lot with child by their father. 37And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day. 38And the younger, she also bare a son, and called his name Ben-ammi: the same is the father of the children of Ammon unto this day. (Genesis 19:36‑38) as regards Moab and Ammon, and Gen. 25:25-3025And the first came out red, all over like an hairy garment; and they called his name Esau. 26And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them. 27And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. 28And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob. 29And Jacob sod pottage: and Esau came from the field, and he was faint: 30And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom. (Genesis 25:25‑30) regarding Edom). When Israel took possession of Palestine, by God’s command, under Joshua, Philistia, a strip of land about forty miles long, and ten to twenty broad, lying between Joppa and Gaza, on the sea-coast, and west of the tribes of Dan and Simeon, was not subjugated (see Josh. 14:22By lot was their inheritance, as the Lord commanded by the hand of Moses, for the nine tribes, and for the half tribe. (Joshua 14:2)). As a consequence of this failure on Israel’s part, the Philistines were ever thorns in their sides, and sometimes their masters. They were finally subdued in the days of Samuel (see 1 Sam. 7:1313So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the Lord was against the Philistines all the days of Samuel. (1 Samuel 7:13)). Confederates in opposing God’s chosen people, these four nations are now marked out as special objects of divine vengeance, for, if you touch God’s people, you touch Him.
Their delight that Israel was humbled by God did not better their case. The judgment of Edom is graphically described by Obadiah, verses 17 and 18 of his prophecy confirming God’s threats found in our chapter, “I will lay my vengeance upon Edom by the hand of my people Israel” (Ezek. 25:1414And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury; and they shall know my vengeance, saith the Lord God. (Ezekiel 25:14)). Remarkable further instruction as to this is given by Daniel, who says that, when the king of the north shall yet attack Israel (see Ezek. 38; 39), “these shall escape out of his hand, even Edom and Moab, and the chief of the children of Ammon” (Dan. 11:4141He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. (Daniel 11:41)). The reason for this is plain. God will finally punish them, and the Philistines too, by the very people they so persistently persecuted. When Messiah sets up His kingdom, and Ephraim and Judah are again one, Isaiah tells us, “They shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together; they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them” (Isa. 11:1414But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. (Isaiah 11:14)). The retributive judgment of God will yet be executed by Israel on these nations, who long ago so oppressed them.
Chapters 26, 27 and 28 form a separate prophecy regarding Tire, which was in Israel’s territory. That godless city, alluded to by the Lord Jesus in the Gospels (see Matt. 11:2121Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. (Matthew 11:21)), represents the world with its riches and lusts. It hated God and God’s people, and was glad of Israel’s fall, as giving freer course to the gratification of her own selfishness. Her triumph God thus checks, saying in chapter 26, “Son of man, because that Tyrus hath said against Jerusalem, Aha! she is broken that was the gates of the people; she is turned unto Me; I shall be replenished now she is laid waste. Therefore, saith the Lord God, Behold I am against thee, O Tyrus” (Ezek. 26:2-32Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: 3Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. (Ezekiel 26:2‑3)); “I will make thee like the top of a rock; thou shalt be a place to spread nets upon; thou shalt be built no more” (Ezek. 26:1414And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God. (Ezekiel 26:14)); “Though thou be sought for, yet shalt thou never be found again” (Ezek. 26:2121I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. (Ezekiel 26:21)). This prediction Alexander the Great was the means of carrying out (B.C. 332).
The motives that move the world are wonderfully exposed by God in these prophecies. It dislikes Him and His people alike, but must yet answer to Him, and receive judgment at His hands.
Chapter 27 describes the grandeur and commercial relations with all the world of Tire, and then announces that in “the day of thy ruin” (Ezek. 27:2727Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. (Ezekiel 27:27)) all her former friends “shall hiss at thee; thou shalt be a terror, and never shalt be any more” (Ezek. 27:3636The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. (Ezekiel 27:36)). Such is the world and its end, fickle as the waters which carried Tire’s ships. Tire represents the commercial glory of the world which passes away.
Chapter 28 depicts the prince and the King of Tire, both judged for their pride. He who is the prince of this world’s glory (see John 14:30; 16:1130Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me. (John 14:30)
11Of judgment, because the prince of this world is judged. (John 16:11)) is represented here as a man, and is told, “Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God... thou shalt die the deaths of them that are slain in the midst of the seas” (Ezek. 28:2,82Son of man, say unto the prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God: (Ezekiel 28:2)
8They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas. (Ezekiel 28:8)). There is little doubt that in what follows, in verses 11 to 19, the King of Tire is emblematical of Satan — the prince and god of this world. A creature of God, his heart was lifted up; he corrupted his brightness, became an apostate from God, and the enemy of God and man. His advantages had been the occasion of his fall. He exalted himself against God, and was cast out, as profane, from the mountain of God.
Sidon’s fate is then told us. Sidon had been associated with Tire as “a pricking brier” and “a grieving thorn” to the house of Israel (Ezek. 28:2424And there shall be no more a pricking brier unto the house of Israel, nor any grieving thorn of all that are round about them, that despised them; and they shall know that I am the Lord God. (Ezekiel 28:24)). Her judgment is predicted, and then God declares that He will regather the house of Israel, when the judgment of the nations is executed. His words are, “Yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them; and they shall know that I am the LORD their God” (Ezek. 28:2626And they shall dwell safely therein, and shall build houses, and plant vineyards; yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them; and they shall know that I am the Lord their God. (Ezekiel 28:26)). God’s purposes are never frustrated either by the sins of His people or the pride of His foes.
Chapters 29 to 32 give us the judgment of Egypt, Israel’s old oppressor. God had given Nebuchadnezzar the supreme power. Egypt as a nation was proud of its governmental power. She had said, “The river is mine, and I have made it” (Ezek. 29:99And the land of Egypt shall be desolate and waste; and they shall know that I am the Lord: because he hath said, The river is mine, and I have made it. (Ezekiel 29:9)). God would not allow this assumption, nor permit her to have what He had given to Nebuchadnezzar for His own purposes. Every nation must bow to him. It was God’s ordainment, for he was “the mighty one of the heathen.” Assyria had already fallen (see Ezek. 31:10-1110Therefore thus saith the Lord God; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height; 11I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness. (Ezekiel 31:10‑11)). Pharaoh must fall also. If Tire — which Nebuchadnezzar besieged by land and water for thirteen years without success — yielded him no wages, Egypt should be his recompense, and her judgment would lead to Israel’s blessing (Ezek. 29:18-2118Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: 19Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. 20I have given him the land of Egypt for his labor wherewith he served against it, because they wrought for me, saith the Lord God. 21In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. (Ezekiel 29:18‑21)).
It is important in reading these prophecies to observe that Nebuchadnezzar is regarded as the servant of God, in executing His judgment, both on Jerusalem and on the nations round about, and thus really freeing the land of Israel of them. Doubtless, in all this which has historically taken place, we have a picture of that which will yet occur in Israel’s future history, when God again puts His hand to recover, restore, and bless them in their land, then to be forever free from every oppressor.
In chapter 33 we enter a new phase of God’s dealing with His people. We look on to the last days, yet to come. The people are looked at as having been judged. He has carried out His word spoken in Hosea; they are, “Lo-ammi,” that is, “not My people.” Their judgment has been but partial, however, for bad indeed as that was which Ezekiel describes, before Messiah’s return their case will be yet more terrible, as they suffer under the two beasts described in Revelation 13 — the revived Roman Empire and Antichrist.
Individual conduct is again in question in chapter 34. The shepherds of Israel are exposed; their conduct toward the flock being entirely in contrast to the tender care of God, who now emphatically declares: “Behold, I, even I, will both search My sheep and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out My sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day. And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. I will feed My flock, and I will cause them to lie down, saith the Lord God. I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick but I will destroy the fat and the strong; I will feed them with judgment” (Ezek. 34:11-1611For thus saith the Lord God; Behold, I, even I, will both search my sheep, and seek them out. 12As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day. 13And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. 14I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. 15I will feed my flock, and I will cause them to lie down, saith the Lord God. 16I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment. (Ezekiel 34:11‑16)). He further says: “And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it” (Ezek. 34:23-2423And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. 24And I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it. (Ezekiel 34:23‑24)). He then adds, “There shall be showers of blessing.” It is God who will deliver the sheep, and bring in the true David, the Lord Jesus Christ, whom, in verse 29, He calls “a plant of renown.” Of Israel He says, “And ye are my flock, the flock of my pasture” (Ezek. 34:3131And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord God. (Ezekiel 34:31)). God again owns them as His people.
In chapter 36 the restoration and blessing of Israel is most touchingly unfolded. The mountains of Israel are addressed. “Ye shall shoot forth your branches, and yield your fruit to my people of Israel; for they are at hand to come” (Ezek. 36:88But ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to my people of Israel; for they are at hand to come. (Ezekiel 36:8)). Their foes had declared the land to be one that devoured its inhabitants, that is, that it was barren. God would make it fruitful beyond all measure, and multiply earthly blessings to His people (Ezek. 36:3030And I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen. (Ezekiel 36:30)). More than this, He would bless them spiritually. Verses 24-29 describe their spiritual regeneration, alluded to by the Lord when speaking to Nicodemus. The Jew must be new-born to enter God’s kingdom on its earthly side, just as, today, the Christian is born again to participate in its joys on the heavenly side.
Chapter 37 gives us Israel’s national resurrection. We behold a valley full of dry bones, which the prophet presently sees coming together clothed with flesh and skin, living, and standing on their feet, an exceeding great army. This, he learns, is the whole house of Israel (Ezek. 37:11The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, (Ezekiel 37:1)). God will yet take the twelve tribes out of their grave among the nations, where they now are, put His Spirit in them, and cause them to live (see Ezek. 37:12-1412Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. 13And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, 14And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. (Ezekiel 37:12‑14)). Under the figure of the two sticks, joined in one, we get the reuniting of the divided kingdoms of Ephraim and Judah. They are made one nation. God says, “And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all” (Ezek. 37:2222And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: (Ezekiel 37:22)).
Then the true David, the Lord Jesus Christ, will be their king. Absolutely cleansed from their sins (Ezek. 37:2323Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. (Ezekiel 37:23)), they will walk in the fear of the Lord. They will be under the blessing of the everlasting covenant of peace (Ezek. 37:2626Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. (Ezekiel 37:26)). Gods sets His sanctuary in the midst of them for evermore. What infinite grace after all the sin of that nation, culminating in the murder of His Son and their Messiah, for God thus to say, “My tabernacle also shall be with them: yea, I will be their God, and they shall be My people” (Ezek. 37:2727My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. (Ezekiel 37:27)).
Chapters 38 and 39 present the final attack of Gog and Magog, their oldest enemy — the Assyrian — upon them, when replaced in Palestine, and enjoying God’s blessing. The prince of Rosh, Meshech, and Tubal — probably Russia, Muscovy, and Tobolsk (Ezek. 38:2-32Son of man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him, 3And say, Thus saith the Lord God; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal: (Ezekiel 38:2‑3)) — comes up against Israel, only to be utterly overwhelmed by God, who will maintain His people according to His word. The Gog and Magog of Ezekiel must not be confounded with the Gog and Magog of Revelation 20. The former attack Israel before the millennial reign of Christ, whereas the latter come against the saints generally, at the close of the thousand years of the Lord’s reign.
Chapters 40 to 46 reveal divine instruction as to the rebuilding of God’s sanctuary in the midst of His people. “A sanctuary which shall no more be defiled” (Ezek. 43:77And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places. (Ezekiel 43:7)). Connected with the rebuilding of the temple is, of necessity, found the reestablishment of sacrifices and an earthly priesthood.
The glory of the Lord revisits the earth, and Jehovah returns to His house in chapter 44, and returns to remain, hence the striking word, “This gate shall be shut, it shall not be opened, and no man shall enter in by it, because the LORD, the God of Israel, hath entered in by it, therefore it shall be shut” (Ezek. 44:22Then said the Lord unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the Lord, the God of Israel, hath entered in by it, therefore it shall be shut. (Ezekiel 44:2)).
Chapter 46 regulates their worship of God, now known on true redemption ground. In chapter 47 waters flow from the sanctuary, healing on every hand, and the waters abound with fish. It is a striking figure of the blessing that will flow out in the millennial reign of Christ, for “ everything shall live whither the river cometh” (Ezek. 47:99And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh. (Ezekiel 47:9)), is the statement. Widespread indeed will the blessing be, but it is not absolute or complete even in that day, for “the miry places thereof and the marishes thereof shall not be healed; they shall be given to salt” (Ezek. 47:1111But the miry places thereof and the marishes thereof shall not be healed; they shall be given to salt. (Ezekiel 47:11)). The millennial day of glory is imperfect at the start, and also at the finish, when Gog and Magog again oppose God. Only in the day of God — eternity — will everything be as God would have it, and, blessed be His name, will have it, to His everlasting glory.
The division of the holy land among the twelve tribes occupies chapter 48, as well as the place of the rebuilt Jerusalem, and the prophecy closes with the blessed statement, “And the name of the city from that day shall be Jehovah-shammah,” that is, “The Lord is there” (Ezek. 47:35).
How wonderful are God’s ways! How deep His mercy! Who but He would have foretold such a wondrous ending to the history of a people so guilty and disobedient as Israel had been. But God is God, and the millennial day will convince the world of that, which we know now, that “God is love.”