EZEKIEL

INTRODUCTION

“From the first to the last chapter of Ezekiel one supreme thought runs throughout, that of the sovereignty and glory of the Lord God. He is sovereign in Israel and in the affairs of the nations of the world, though the loud and boisterous claims of men seem to have drowned out this truth. In His sovereign will God has purposed that we should glorify Him in life and witness to the ends of the earth.”

—Charles Lee Feinberg

I. Unique Place in the Canon

Thanks largely to the famous spirituals “Ezekiel Saw the Wheel” and “Dry Bones,” Ezekiel is known as a biblical character by millions of people. Unfortunately, the level of Bible knowledge of his difficult book often doesn’t go too much deeper. Certainly Ezekiel is not the first book Christians should read right after conversion, although at least some literary persons have become captivated by the Bible through this prophet’s remarkable style.

The unusual thing about Ezekiel (unlike Jeremiah, and to a lesser extent Isaiah and most of the Minor Prophets) is his emphasis, not on judgment, but on comforting God’s people. From the Chebar Canal, which may have been a kind of ancient concentration camp near Babylon, Ezekiel wrote his prophecies to encourage the Jewish exiles.

II. Authorship

Ezekiel (God strengthens or strengthened by God) was one of those who was taken to Babylonia with the second group of captives, eleven years before Jerusalem was destroyed.

Until the 1920s, Ezekiel’s prophecies had largely escaped the “scissors” of rationalistic critics. This situation was lamented by some liberals, who swiftly went to work spinning theories denying the unity, authorship by Ezekiel, and traditional date of writing.

Actually, the ancient and universal Judeo-Christian position that the book was written by a poetic prophet, “Ezekiel the priest, the son of Buzi,” is quite defensible and the critical view has been answered well.1

We summarize John B. Taylor’s six arguments for the unity of the book as having been written by one author as follows:

1. The book has continuity, from start to finish, producing a deliberate effect.
2. The book has a consistent message: the fall of Jerusalem and the destruction of the temple.
3. The style and language are uniform, including special phrases, repeated throughout the work (such as “son of man,” “the word of the LORD came to me,” “they shall know that I am the LORD,” and “the glory of the LORD”).
4. Ezekiel has a definite chronological sequence unique among the Major Prophets (see Isaiah and Jeremiah).
5. The use of the first person singular throughout gives a distinctively autobiographical framework to the book. The writer is identified as Ezekiel in 1:3 and 24:24.
6. Ezekiel’s personality and character are consistent throughout. These are shown by his earnestness, love of symbolism, concern for detail, and awe at God’s glory and transcendence.2

III. Date

Ezekiel dated his prophecies precisely. His first prophecy (1:2) came in the fifth year of Jehoiachin’s exile (593 B.C.); his last dated prophecy was in 571 B.C. (29:17). Hence his ministry lasted at least twenty-two years. If, as a priest, he started his ministry at the age of thirty, he would have been over fifty when he finished his prophesying.

IV. Background and Themes

Ezekiel ministered to his fellow-exiles immediately before and during the first twenty-some years of the captivity. They falsely expected to return to Jerusalem, so he taught them that they must first return to the Lord.

Ezekiel’s prophecy is divided into three parts. First, he rehearses the sins of Judah and warns of God’s impending judgment in the captivity of the people and the destruction of the capital. This is all vividly announced in unusual visions and symbolic acts. A bright, shining cloud, a figure of God’s presence, is seen lingering over the temple, then reluctantly departing. This meant that God could no longer dwell among His people because of their sin, and His sword of judgment must soon descend on the polluted temple. The glory of the Lord is one of the key thoughts running throughout the Book of Ezekiel.

In the second section, Judah’s neighbors are condemned because of their idolatry and their cruel treatment of God’s people. These are the Ammonites, Moabites, Edomites, Philistines, Tyrians, Sidonians, and Egyptians.

Finally, in the last section, Ezekiel tells of the restoration and reunion of the entire nation—both Israel and Judah. When the people repent of their sins, God will put His Holy Spirit within them. The Messiah will come to His people and destroy their last enemies. The temple will be rebuilt, and the glory of the Lord will return to it. These prophecies have not yet been fulfilled, but look forward to Christ’s one-thousand-year reign on earth, the Millennium.

Like many other prophetic books, Ezekiel is not entirely chronological, though more so than Isaiah and Jeremiah. We should take notice of the dates or time periods that are given at the beginning of many chapters. Albert Barnes puts the prophecies in chronological order as follows:

The prophecies are divided into groups by dates prefixed to various chapters, and we may assume that those prophecies which are without date were delivered at the same time as the last given date, or at any rate, they followed closely upon it.

1. The fifth year of Jehoiachin’s captivity.
Chs. 1–7. Ezekiel’s call, and prediction of the coming siege of Jerusalem.
2. The sixth year.
Chs. 8–19. An inspection of the whole condition of the people, with predictions of coming punishment,
3. The seventh year.
Chs. 20–23. Fresh reproofs and fresh predictions of the coming ruin.
4. The ninth year.
Ch. 24. The year in which the siege began. The declarations that the city should be overthrown.
5. The same year.
Ch. 25. Prophecies against Moab, Ammon and the Philistines.
6. The eleventh year.
In this year Jerusalem was taken after a siege of eighteen months and the temple destroyed.
Chs. 26–28. Prophecies against Tyre.
7. The tenth year.
Ch. 29:1–16. Prophecy against Egypt.
8. The twenty-seventh year.
Chs. 29:17—30:19. Prophecy against Egypt.
9. The eleventh year.
Chs. 30:20—31:18. Prophecy against Egypt.
10. The twelfth year.
Ch. 32. Prophecy against Egypt.
11. The same year.
Chs. 33–34. Reproof of unfaithful rulers.
12. The same year, or some year between the twelfth and twenty-fifth.
Ch. 35. Judgment of Mount Seir.
13. The same year.
Chs. 36–39. Visions of Comfort. Overthrow of Gog.
14. The twenty-fifth year.
Chs. 40–48. The vision of the temple.3

Regarding Ezekiel’s ability to communicate God’s Word across the many miles between Babylonia and Judea, the Daily Notes of the Scripture Union say:

One of the problems of this book is Ezekiel’s ministry to those in far off Jerusalem, while he was himself an exile in Babylonia. It must be assumed that those who had been deported were free to maintain communications with the homeland; with the intervening territory unified and pacified by Babylon, this was no doubt more practicable than it had been in earlier times. It was simpler for a messenger to describe in his own words Ezekiel’s symbolic act than to bear a verbal message which might have faded in his memory, or a written message which might have invited the attention of the Babylonian authorities.

OUTLINE

I. CALL AND COMMISSION OF EZEKIEL (1:1—3:21)
II. JUDGMENT OF JUDAH AND JERUSALEM DEPICTED (3:22—24:27)
III. PROPHECIES AGAINST SEVEN GENTILE NATIONS (Chaps. 25—32)
IV. ISRAEL’S RESTORATION AND THE PUNISHMENT OF HER FOES (Chaps. 33–39)
V. MILLENNIAL SCENES (Chaps. 40–48)

COMMENTARY

I. CALL AND COMMISSION OF EZEKIEL (1:1—3:21)

A. Ezekiel’s Circumstances (1:1–3)

As the book opens, Ezekiel was already in captivity, having been carried off in one of the earlier deportations. But he prophesied about the destruction of Jerusalem six or seven years before it happened. Ezekiel was probably thirty years of age at this time (“in the thirtieth year”). The first twenty-four chapters were written before the fall of Jerusalem, but after the first deportations.

B. Ezekiel’s Vision of God’s Glory Riding on a Throne-Chariot (1:4–28a)

The first chapter is taken up with a vision of the glory of God among the captives. Ezekiel first saw a fierce whirlwind coming from the north. Then he saw four living creatures, each of which had four faces (lion, ox, eagle, man),4 four wings, straight feet, and hands under its wings. The creatures symbolize those attributes of God which are seen in creation: His majesty, power, swiftness, and wisdom. Many nations forget about the God above the cloud, who sits on the throne. They worship the creative attributes rather than the Creator Himself.

Above the firmament was a throne, with the LORD of glory seated upon it. Beside each of the living creatures there was a wheel, or rather a wheel within a wheel (perhaps one wheel at right angle to the other like a gyroscope). Thus the vision seems to represent a throne-chariot, with wheels … on the earth, four living creatures supporting a platform, and the throne of God above it. It was this vision of the glory of God that preceded Ezekiel’s call to the prophetic ministry.

The passage evokes the response in Faber’s fine hymn:

My, God, how wonderful Thou art,

Thy majesty how bright,

How beautiful Thy mercy seat,

In depths of burning light!

How dread are Thine eternal years,

O everlasting Lord:

By prostrate spirits day and night

Incessantly adored!

Father of Jesus, love’s reward,

What rapture will it be

Prostrate before Thy throne to lie,

And gaze, and gaze on Thee.

—Frederick William Faber

Ezekiel explains what he viewed in 43:3 as “the vision which I saw when He5 [NKJV marg.] came to destroy the city.” In other words, the vision depicted God in His glory coming out of the north in judgment on Jerusalem, the Babylonians being the agents of His judgment.

C. Ezekiel’s Appointment to Prophesy to the People of Israel (1:28b—3:21)

1. The Character of the People—Rebellious (1:28b—2:7)

The Spirit entered Ezekiel, set him on his feet, and told him to prophesy to a rebellious nation, Judah, regardless of results. He was to be fearless and obedient.

The Lord commissioned Ezekiel, whom He calls “son of man.”6 This important expression occurs ninety times in Ezekiel. Taylor explains the usage:

The first words that God addresses to Ezekiel appropriately put the prophet in his rightful place before the majesty which he has been seeing in his vision. The phrase son of man is a Hebraism which emphasizes Ezekiel’s insignificance or mere humanity. “Son of” indicates “partaking of the nature of” and so when combined with ’adām, “man,” it means nothing more than “human being.” In the plural it is a common phrase for “mankind.”7

By the time of Daniel (7:13, 14) this title had taken on near messianic implications, and in the first century it had become a term for the Messiah:

Our Lord’s use of the title seems to have taken advantage of the ambiguity between the simple and the technical meanings, so that in one sense He could not be accused of making any overt claim to Messiahship, while in the other sense He did not debar those with the requisite spiritual insight from accepting the fuller significance of His person.8

2. The Nature of the Message—Judgment, as Indicated by the Scroll (2:8—3:3)

2:8–10 Ezekiel was then commanded to eat … a scroll on which were written the sorrowful judgments that were to fall on the nation.

He was forewarned that his ministry would not be popular. We too are forewarned that a true presentation of the gospel will be offensive to the unsaved. It is known as the offense of the cross. To some people we are a savor of death.

3:1–3 Ezekiel ate the scroll, as commanded. A later prophet, “John the Revelator,” would do the same thing (Rev. 10:8–10). Every prophet or preacher needs to internalize the message, making it a part of his own life (cf. 3:10).

3. The Character of the People—Impudent and Hard-hearted (3:4–11)

Then God repeated that Ezekiel was being sent to a people who would not listen (Judah is here called Israel). Language barriers can be overcome, as many missionaries tell us. But the barrier of a rebellious heart cannot be overcome. He was to be fearless … in speaking to the Jews in the land and to those in captivity.

True servants of Christ must be tough-minded but not hard-hearted.

4. The Role of the Prophet—Watchman (3:12–21)

3:12–15 The Lord then took Ezekiel to the captives at the River Chebar, and he sat with them in silence for seven days. Kyle Yates describes Ezekiel’s situation:

The call of Ezekiel to leave his comfortable home and go to preach to the captives at Tel-Abib came as an unwelcome interruption. He felt the hand of God upon him and realized a divine compulsion that could not be resisted, but he went in bitterness of spirit to a distasteful task. Fortunately for him and for the people he did not begin preaching immediately but sat among the distraught people for a whole week. That experience gave him a clear understanding of their problems, their miseries and their crying needs. The preacher who is able to see life through the window of his people will be able to help them and provide the leadership so sorely needed.9

3:16–21 Ezekiel was appointed a watchman, responsible to speak God’s Word and to warn the people solemnly. The solemn fact of bloodguiltiness is taught not only in the OT (vv. 18–20) but in the NT as well (Acts 20:26). However high the responsibility of God’s messenger is, Christians should not take this as teaching that they ought to cram the gospel down every throat, or witness in every elevator. Despite his great responsibility, Ezekiel was shut up by God and had to wait for God-given opportunities. We also need to be sensitive to His leading in witnessing. Sometimes we need to be silent. However, most of us are silent when we ought to be witnessing.

II. JUDGMENT OF JUDAH AND JERUSALEM DEPICTED (3:22—24:27)

A. Visual Aids Illustrating Coming Judgment (3:22—5:17)

Judgment, wrote Peter, must begin at the house of God (1 Pet. 4:17). And so God starts with the center of revealed religion, the temple at Jerusalem.

1. Ezekiel Commanded to Pretend to Be Mute until Told by God to Speak (3:22–27)

First Ezekiel went out into the plain where he beheld the glory of the LORD. Then he was commanded to go to his house where he would be bound and mute until God revealed to him what to say.

2. The Siege of Jerusalem Portrayed with a Tile (Chap. 4)

4:1–8 Jerusalem was built with stones on a rock foundation. Brick (made of clay like tile) is a symbol of Babylon (cf. Gen. 11:3, 9). Now Jerusalem has become even worse than Babylon in her morals and idolatry (see 5:7). God therefore commanded Ezekiel to portray the siege of Jerusalem, using a clay tablet (tile) to represent the city and an iron plate (or pan) to picture the wall of iron that would cut the city off from help. The prophet is God’s representative. This shows that the Lord Himself was besieging Jerusalem. Ezekiel was to lie … on his left side … three hundred and ninety days for Israel and on his right side … forty days for Judah.

Each day represented a year, but no explanation of the totals is completely satisfactory. The Septuagint seeks to solve the problem by changing 390 to 190, but the change lacks Hebrew manuscript support. Another unanswered question is whether Ezekiel actually lay on his side day and night for these two periods of time. Many commentators suggest that he did it only during that part of each day when he would be seen by the public, since it was a visual teaching aid.

4:9–17 These verses speak of the famine which resulted from the siege, with food and water rationed. At first, human excrement was to be used as fuel for baking, but later this was changed to the more customary cow dung. The chapter is a picture of siege, discomfort, hunger, and defilement—all the result of Judah’s sin and departure from God.

3. The People’s Fate Predicted by the Use of a Sharp Sword and Hair (Chap. 5)

5:1–9 In an object lesson, Ezekiel showed that one-third of the city would die of pestilence (fire) or famine (v. 2), one-third would fall by the sword (knife), and a third would be scattered to other lands (compare v. 2 and v. 12). A remnant would be spared, but even some of these would later perish (vv. 3, 4), perhaps those who were killed at the time Ishmael assassinated Gedaliah. These calamities would come upon Jerusalem because the people acted more wickedly than the surrounding nations, in spite of their greater privileges.

We as Christians have even higher privileges than the Jews. May the Lord give us grace not to misuse them and thus bring about our own temporal judgment and loss of eternal rewards!

5:10–17 Cannibalism would be prevalent (v. 10). Because the temple had been defiled, God would not have … pity (vv. 11–13). The Jews would be despised among the nations and would suffer violence and destruction (vv. 14–17).

B. The Destruction of Idolatry and Preservation of a Remnant of the People (Chap. 6)

6:1–7 The mountains of Israel are used here to refer to idolatry, since idol shrines (high places) were commonly built on mountains. The land would be punished for its idolatry.

6:8–14 A remnant would be spared; these would remember the Lord in their captivity and loathe themselves for … their abominations (vv. 8–10). Idolatry would be punished by pestilence, warfare, and famine (vv. 11–14).

In every age, God maintains a remnant testimony for Himself—not the moral majority but the despised minority.

C. The Imminence and Severity of the Babylonian Invasion (Chap. 7)

7:1–18 The time for God’s judgment to fall had come, and there would be no question that it was the LORD who was striking (vv. 1–13). No one would answer the call to battle; courage and strength would fail because of the awful destruction (vv. 14–18).

7:19–22 Material possessions would be useless (v. 19). Because the temple (“the beauty of his ornaments”) had been polluted with idols, it would be given to strangers—the Babylonians. They would plunder it and defile it (vv. 20–22).

7:23–27 All classes would be affected by the desolation—the king, princes, prophets, priests, elders, and common people. The common people should have been a testimony to God, but they totally failed. The only testimony that can be given to God now is through judgment. What a solemn thought. The judgment is complete: all classes and all the land. Any nation that rejects the knowledge of God loses its moral fiber, and has no means of support when trouble comes. This is true of individuals, too.

D. The Vision of Gross Idolatry in the Temple (Chap. 8)

8:1–6 The elders had to witness the judgment, which they had failed to help to avert. This often happens today, too. The Lord carried Ezekiel from Babylon to Jerusalem … in visions. There he saw some terrible examples of the idolatry of the people. He saw an abominable idolatrous image … in the entrance of the temple—one which provoked the Lord to jealousy.

8:7–15 The second thing the prophet saw was in the court of the temple. The elders of Judah were assembled there each with a censer in his hand, worshiping vile pictures portrayed all around on the walls.

The third sight was at the north gate—the women were … weeping for Tammuz, a Babylonian deity. The vegetation supposedly dried up when he died.

8:16–18 The fourth instance of idolatry was in the inner court of the temple, where about twenty-five men, representing the priests, were worshiping the sun and following the lewd practices of that cult. The reference to the “branch” or “twig” (v. 17) is obscure. To put the branch to the nose may have indicated contempt or scorn for God. The branch may have been an obscene phallic symbol.

It is often unsaved religious leaders who grab the headlines by their ungodly behavior and outrageous heresies; but God sees, and He will have the last word.

E. The Removal of God’s Presence and the Subsequent Destruction of Idolaters (Chap. 9)

9:1, 2 In this chapter, six executioners are seen coming from the north (the direction from which the Babylonians were to come) to destroy the idolaters of the previous chapter. The man clothed with linen may symbolize grace.

9:3 The glory cloud (symbol of God’s presence) leaves the holy of holies in the temple, grieved away by the idolatry of the people. The glory cloud moves to the threshold of the temple where its brightness fills the court.

9:4 Those faithful Jews who opposed the idolatry were sealed by a mark on their foreheads so that they would not be killed. This verse should challenge us. How do we react, if some do not follow the Lord? Do we join them? Will they influence us? Do we justify them? Do we show indifference? These faithful men and women sighed and cried; this reaction showed what was in their heart and kept them from judgment.

The sign—or mark on the forehead—was the last letter of the Hebrew alphabet (tau), which the rabbis said suggested completeness. It is also the first letter of torá (law). Feinberg notes a “remarkable similarity between what is stated here and in Revelation 7:1–3.”10 He adds a fascinating parallel from much later times:

Christian interpreters have seen a somewhat prophetic allusion to the sign of the cross. In the earlier script the last letter of the Hebrew alphabet (taw) had the form of a cross. Ezekiel, of course, could not have thought of Christian symbolism nor is the passage a direct prediction of Christ’s cross. It is a remarkable coincidence, however.11

9:5–7 Then the executioners began to slay the idolaters, starting with the elders (ancient men). “Do not come near anyone on whom is the mark,” says God. We don’t know if they were aware of the mark, but believers today can be sure on the basis of the Word that they are safe from judgment. How frightening not to have this assurance!

9:8–11 When Ezekiel interceded for the people, the Lord said that He would not spare or have pity. The people were saying that because the LORD God had forsaken them and no longer saw their plight; they owed no loyalty to Him. “The Lord does not see” sounds like a very modern quotation!

Judging from this and other texts (cf. Noah and the ark, e.g.), it seems to be characteristic of God to deliver true believers before pouring out judgment on the ungodly.

F. The Vision of God’s Glory Visiting Jerusalem with Judgment (Chap. 10)

Chapter 10 is closely linked with Chapter 1, giving further information about the throne-chariot, the living creatures (here identified as cherubim), and the glory of the Lord. However, Chapter 1 was addressed to the exiles whereas this is addressed to rebels in Jerusalem.

10:1, 2 The Lord commanded the man clothed in linen to take burning coals … from between the cherubim, and scatter them over Jerusalem. This signified God’s judgment that was to be poured out on the city.

10:3–5 These verses are a parenthesis, repeating the movement of the glory cloud described in 9:3.

10:6–17 A detailed description of the cherubim and the wheels of the throne-chariot is given in these verses, which are admittedly difficult to visualize. The cherub … face in verse 14 may be the same as the ox face in 1:10.

10:18, 19 The glory cloud next moves from the threshold to the east gate of the LORD’s house.

10:20–22 Ezekiel then emphasized that the cherubim were the same as the living creature he had seen by the River Chebar in chapter 1.

This vision teaches us never to lose a sense of the awesome power, wisdom, and majesty of our God.

G. The Repudiation of the Counsel of Wicked Princes (11:1–13)

11:1–3 The twenty-five men (representing the princes) were advising the people of the city that there was nothing to fear. They could carry on their construction projects as usual. They were as secure as meat encased in an iron caldron. Thus the twenty-five men flatly contradicted the word of the Lord, which said: “The time is not near to build….” God had given orders through Jeremiah (Jer. 29:4–11) that the captives would build houses in Babylon because Jerusalem would fall. The men who devise iniquity tried to awaken false hopes among the captives by letters. Despite the fire of God’s judgment, the princes in Jerusalem felt quite safe there.

In the same way, many nominal Christians feel safe from God’s judgment despite the sin in their lives, but the Lord will tell them, “I never knew you.”

11:4–12 Ezekiel was told to reinterpret their symbolism quite differently! The city of Jerusalem was the caldron, and the slain people were the meat! They themselves would be taken out of the city and judged at the border of Israel (see 2 Kgs. 25:18–21; Jer. 5:24–27).

11:13 When Pelatiah (perhaps the leader of the twenty-five men) dropped dead, seemingly as a result of his evil counsel, Ezekiel interceded to GOD for his people.

H. The Preservation of a Remnant Promised (11:14–21)

11:14, 15 The LORD answered by telling the prophet what the inhabitants of Jerusalem had been saying, namely, that the exiles had wandered far … from the LORD and that the land belonged to those remaining in Judah and Jerusalem.

11:16–21 But the Lord GOD promised that He would be a little sanctuary to the exiles, and that He would regather them to the land of Israel, completely cleansed of idolatry and with a heart to obey the Lord. Yates comments:

Ezekiel follows Jeremiah in urging spiritual religion. It is definitely a heart religion that God wants. The heart is beyond repair. A new one will be provided. Formalism must be left behind. The spiritual emphasis will give them touch with Yahweh that will transform their thinking, their worship, their conduct and their loyalty. A new spirit will be their special gift from their God. (Cf. 18:31; 36:26f).12

The real hope for the exiles is based on the Lord’s promise. The promise of one heart (one of flesh) and a new spirit are unconditional; they are yet to be fulfilled in the New Covenant.

Jesus, before Thy face we fall—

Our Lord, our life, our hope, our all!

For we have nowhere else to flee—

No sanctuary, Lord, but Thee!

—Samuel Medley

I. The Removal of the Glory Cloud to the Mount of Olives (11:22–25)

At the close of the chapter, the glory cloud rises from the … city and goes to the Mount of Olives, to the east side of Jerusalem. George Williams comments:

It retired unwillingly. Its throne was the Most Holy Place, 8:4; it then withdrew to the threshold, 9:3; then, above the threshold, 10:4; then it retired to the Eastern Gate, 10:19; and, finally, to the mountain on the east side of the city, 11:23. Thus did the God of Israel in lingering love forsake His city and temple, not to return till 43:2 (still future).13

J. Ezekiel’s Signs of the Coming Exile (Chap. 12)

1. His Baggage (12:1–16)

12:1–12 Ezekiel was commanded to move his household goods from one place … to another, as a sign to the Jews that they would be moving off into captivity. By digging through the wall at night with his eyes covered, he predicted that Zedekiah (the prince) would flee from the city at twilight (when he could not see the ground).

12:13–16 However, he would be captured and taken to Babylon, though he would never see it … with his eyes (v. 13). This is exactly what happened. Zedekiah was captured as he fled from Jerusalem, his eyes were put out at Riblah, and then he was carried to Chaldea (2 Kgs. 25:7). The people would be scattered among the nations, and many of them would die from the sword, famine, and … pestilence.

2. His Quaking (12:17–28)

12:17–20 When Ezekiel ate and drank with trembling and quaking, he gave a pre-picture of the fear and anxiety that would precede the exile.

12:21–28 The people had a proverb that God’s prophecies of doom were never fulfilled. God gave them another proverb, announcing that the day of fulfillment was at hand, and that every prophecy (vision) would come to pass. Those who said that the fulfillment was yet future would see it in their own day.

The people’s tendency to explain the prophecies away or apply them to future generations is still with us. When God speaks to us through a message or a book, we immediately seem to know how our brother or sister should apply it and change. It is an evil and destructive tendency to apply God’s Word to others and not to our own lives.

We should also watch out for glib clichés that contradict God’s Word or that deny or postpone His intervention.

K. The Doom of the False Prophets and Prophetesses (Chap. 13)

13:1–3 The subject here is false prophets (vv. 1–16) and false prophetesses (vv. 17–23). The former invented prophecies out of their own heart; they would fail the people when most needed. They used the words, “The LORD says,” but it was a lie, a false divination.

Today we need preachers who don’t give us their own thoughts and opinions, but who get their message in the prayer closet, and from God’s Word.

Denis Lane gives the following characteristics of the preaching in Ezekiel’s day:

It never rose higher than the preachers’ own minds. It deceptively claimed to be God’s word. It had no practical or useful effect. It offered cheap grace and a false peace. It simply endorsed the latest world view.14

13:4–7 False religious leaders, like foxes in the deserts, are always looking for prey in the midst of destruction, filling their own needs and desires. In a situation like this it is the preacher’s duty to stand in the gaps to intercede and to repair the wall by leading people to repentance and a holy life. This is done by preaching God’s Word.

13:8–16 They would be destroyed for predicting peace when there was no peace, for whitewashing a wall that was ready to crumble (daubing it with untempered mortar). The wall represented the rulers’ efforts to prevent the divine judgment. Davidson explains the illustration:

The figure incisively describes the futile projects of the people, and the feeble flattery and approval of the prophets. When a weak man cannot originate anything himself, he acquires a certain credit (at least in his own eyes) by strong approval of the schemes of others, saying, Right! I give it my cordial approval, and indeed would have suggested it. What made the prophets whitewash the wall which the people built was partly the feeling that from the place they occupied they must do something, and maintain their credit as leaders even when being led; and partly perhaps that having no higher wisdom than the mass they quite honestly approved their policy. Being sharers with them in the spirit of the time they readily acquiesced in their enterprises.15

Modern apostate religious leaders are exactly the same—whitewashed walls.16

13:17–23 The prophetesses practiced witchcraft, putting magic charms on people’s wrists and veils on their heads. They doomed some people to death by magic spells and kept others alive. God would deliver His people and destroy these false prophetesses. The Living Bible paraphrases verses 17–19 as follows:

Son of dust, speak out against the women prophets too who pretend the Lord has given them his messages. Tell them the Lord says: Woe to these women who are damning the souls of my people, of both young and old alike, by tying magic charms on their wrists and furnishing them with magic veils and selling them indulgences. They refuse to even offer help unless they get a profit from it. For the sake of a few paltry handfuls of barley or a piece of bread will you turn away my people from me? You have led those to death who should not die! And you have promised life to those who should not live, by lying to my people—and how they love it!

L. God’s Threat to the Idolatrous Elders (Chap. 14)

14:1–11 When some of the elders of Israel—idolaters at heart—visited Ezekiel to get counsel from the Lord, the LORD announced that He would answer idolaters directly, not through a prophet. If a prophet did answer the idolaters, he would be deceived and would be punished together with the inquirers.

14:12–20 Even if three righteous men like Noah, Daniel, and Job should be in the land, God would not hearken but would send famine, wild beasts, the sword, and pestilence on the land. Daniel was living at the court of Nebuchadnezzar when Ezekiel wrote, and yet he was reckoned with God’s righteous men of old. It is not true that there cannot be heroes and heroines of the faith today as there have been in former times. Will you be one of them?

14:21–23 If He would severely judge any land, how much more … Jerusalem, where His temple was located. But a remnant would be saved to testify that the LORD was justified in doing what He did.

Judah’s guilt was too great to be pardoned, even through the intercession of Noah, Daniel, and Job. What about our society with its crime, violence, abortion, immorality, idolatry, drugs, and secular humanism?

M. The Parable of the Fruitless Vine (Chap. 15)

A vine is good only for bearing fruit; it is not good for making furniture or even a little peg. If it has been charred in a fire, it is even more useless. In one sense, the vine is the people of Jerusalem (v. 6). Failing to bear fruit for God, they were charred by the fire of the Babylonian invasion. But in a wider sense the vine represents the entire nation, including both Israel and Judah (v. 4). The northern end of the branch was charred by the Assyrians. The southern end was charred by the Egyptians. And now the middle, i.e., Jerusalem, would be charred by the Babylonians (see 2 Kgs. 25:9). The second fire of verse 7 pictures the captivity of those who escaped. God has determined to make the land desolate (v. 8).

As believers we have high privileges, but also the responsibility to produce fruit for God’s glory. If we don’t glorify Him with our life, our existence is vain and useless. It is like the vine without fruit, and our testimony will be destroyed (cf. John 15:6). As branches in Christ, the True Vine, our chief function is to bear fruit for God. Primarily that means the development of Christian character as seen in the fruit of the Spirit.

N. The Parable of Jerusalem’s Marriage (Chap. 16)

16:1–7 The LORD here traces the history of Jerusalem, as a type of the people. It began as a foundling child, unwashed and unwanted. The Lord had pity on her and cared for her lovingly, and she grew, matured, and became very beautiful.

16:8–22 When she came to young womanhood, Jehovah betrothed Himself to her, purified her for marriage, lavished kindnesses upon her, and adorned her. But because she trusted in her own beauty, she turned from Him to idols, becoming a harlot … to everyone who passed by.

16:23–34 Instead of trusting in the Lord, she played the prostitute to such Gentiles as the Egyptians, the Assyrians, and the traders of Chaldea. As someone has said, “She outheathened the heathen.” She was unlike the usual harlot in that she hired others to sin with her! Who would do something like that? Is it possible that the harlot will pay the man? That she will give her precious possessions away? And yet many who say they follow the Lord give up their precious rewards and inheritance above, spend their money and time on worldly pleasures instead of laying up treasures in heaven. They compromise with the world and lose eternal reward and blessing. This is called spiritual adultery, and whoever is engaged in it pays a high price.

16:35–43 The judgment on her filthiness was that she would be destroyed by the Gentile nations which she solicited as lovers for hire. Those who turn from God like an unfaithful lover and make compromises with the world will be destroyed by the world they wanted to befriend. This is a solemn warning to us (cf. Jas. 4:4–10).

16:44–52 The abominations committed by Jerusalem (Judah) were worse than those of her heathen predecessors, the Hittites, Amorites, Samaria, or Sodom. Sexual perversion was only one of Sodom’s sins. The iniquity of Sodom also included fullness of food and abundance of idleness. This reads only too much like a description of modern Christendom! Feinberg comments:

Notice how pride was singled out as the root of Sodom’s sin when her abominations were traced to their source. God had blessed her abundantly with fullness of bread (Gen. 13:10), but she monopolized these blessings for her own pleasures and basked in prosperous ease. Provision for her own needs made her insensible to the needs of others; she had no social conscience. Then she committed the abominations and enormities which are linked inseparably with her name. God took her away with a final blow when He saw it (Gen. 18:21).17

16:53–58 In grace, God will restore Sodom and Samaria and Jerusalem in a day yet future. Verse 53 describes the restoration of cities but in no way suggests the eventual salvation of the wicked dead.

16:59–63 He will establish an everlasting covenant with His people, and Judah will be ashamed that she ever forsook the Lord for idols. This is an unconditional covenant of blessing with the patriarchs which the Lord will fulfill in the future.

John Newton was right when he wrote that the bright glories of God’s grace above His other wonders shine.

O. The Parable of the Two Eagles (Chap. 17)

17:1–6 The LORD told Ezekiel to pose a riddle to the house of Israel. A great eagle came to Lebanon, broke off the topmost … twig from a cedar tree, and carried it to a foreign land. It also took … the seed of the land and planted it in … fertile soil. There it grew into a spreading vine.

17:7–10 Then the vine began to grow toward … another great eagle, but it no longer thrived.

17:11–21 The LORD Himself gives the interpretation of the allegory. The first eagle was Nebuchadnezzar, king of Babylon (v. 12). He carried off Jehoiachin, king of Judah (the topmost twig), from Jerusalem (Lebanon) into Babylon (land of traffic), and Babylon (city of merchants). He also took Zedekiah, the king’s offspring, and set him up as his vassal king in Judah (v. 13). For a while, Zedekiah, a low spreading vine, flourished in the homeland, but then he turned to the king of Egypt (another great eagle) for deliverance from Babylonia. When Zedekiah broke the covenant with Nebuchadnezzar (2 Chron. 36:13), it was the same as if he broke it with God (v. 19). As a result, Zedekiah would be carried into Babylon and die there; Pharaoh-Hophra would not be able to help him (vv. 16–21).

17:22–24 In these verses the coming of the Messiah (the tender … twig) is promised; He would be descended from the house of David. He would be a fruitful tree and afford safety to the people (v. 23). The God of hope does not leave them hopeless, but directs their eyes towards the Messiah. We also should have the future in view and comfort each other with these truths. Carl F. Keil elaborates:

The cedar, … as rising above the other trees, is the royal house of David, and the tender shoot which Jehovah breaks off and plants is not the Messianic kingdom or sovereignty, … but the Messiah Himself…. The high mountain, described in ver. 23 as the high mountain of Israel, is Zion, regarded as the seat and centre of the kingdom of God, which is to be exalted by the Messiah above all the mountains of the earth (Isa. ii. 2, etc.). The twig planted by the Lord will grow there into a glorious cedar, under which all the birds will dwell. The Messiah grows into a cedar in the kingdom founded by Him, in which all the inhabitants of the earth will find both food (from the fruits of the tree) and protection (under its shadow).18

Politics always proves to be a washout. Only the return of Christ offers any hope to this sin-drugged world.

P. The Repudiation of the Parable of the Sour Grapes (Chap. 18)

18:1–4 The people of Judah had a proverb which blamed their sins on the failure of their ancestors:

“The fathers have eaten sour grapes,

And the children’s teeth are set on edge.”

God refutes the proverb, stating that individuals are held responsible for their own sins.

18:5–24 He then gives several examples of His principles of judgment:

1. A man who shuns sin and lives righteously shall surely live (vv. 5–9).
2. A righteous man’s wicked son … shall surely die (vv. 10–13). The Jews during the captivity as well as in the Lord Jesus’ time prided themselves on having Abraham as their father (Luke 3:8; John 8:39). God points out that it will do no good to have a righteous father, if their own life is wicked. We also have the tendency to rely on the spirituality of others. But the righteous and holy life of our fathers and godly leaders must become a reality in our own lives.
3. An unrighteous man’s righteous son … shall surely live (vv. 14–17), but the unrighteous father … shall die for his iniquities (v. 18).
4. A wicked man who repents and turns from his sins will live (vv. 21–23).
5. A righteous man who turns away from his righteousness and commits iniquity … shall die (v. 24).

There is no contradiction between verse 20 and Exodus 20:5. It is true, as taught in Exodus, that children are generally involved in the consequences of their parents’ misdeeds. It is also true, as taught here, that each one is personally responsible for his or her actions.

In verse 20, the punishment is temporal, not eternal. It is physical death because of sin now. The principles stated in verses 5–24 are not dealing with eternal life; otherwise we would be forced to conclude that salvation is by works (vv. 5–9) and that the righteous may eventually be lost, two doctrines clearly refuted by our Lord in the NT (e.g., Eph. 2:8, 9; John 10:28).

18:25–32 The people continued to accuse God of injustice, but He shows that there is no injustice because even a wicked man can be saved by turning from his sins, and that is what the Lord wants them to do.

When God forgives, He forgets (v. 22). This does not indicate a poor memory but the perfect satisfaction of His justice through the atoning work of Christ. For the believer the case is closed.

Q. Lamentation for the Last Kings of Judah (Chap. 19)

19:1–9 This is a lament for the last kings of Judah. Not all are agreed as to the identity of the kings, but probably they are Jehoahaz, Jehoiachin, and Zedekiah. Judah is the lioness. The other nations are the lions, and their rulers are the young lions (v. 2). The whelp who became a young lion (v. 3) is perhaps Jehoahaz, who was captured and taken off to … Egypt (v. 4). The other whelp (v. 5) is possibly Jehoiachin. Judah was no different from all the other nations, a lioness among the lions. The leaders of the nations are fierce and selfish, “but among you it shall not be so.” The Lord expects His people to be different. If not, they are inviting His judgment.

19:10–14 “Your mother” (v. 10) is Judah or Jerusalem, a vine in their bloodline that was fruitful and full of branches. At one time, she had strong kings (strong branches), but she would be destroyed by Babylon (the east wind), and the people carried into captivity (the wilderness, vv. 11–13). Zedekiah, the fire of verse 14, is regarded as a usurper and the ruin of his people.

Israel had wanted a king like the other nations. Here Ezekiel lowers the curtain on the last act of their monarchy. God wants His people to be different from the world, to be a holy people for Himself, and to acknowledge Him as King.

R. Vindication of God’s Dealings with Israel (20:1–32)

1. Idolatry in Egypt (20:1–9)

When the elders … came to Ezekiel to inquire of the LORD, He refused to be inquired of by them. Instead He recounted their repeated rebellions against Him. The elders were quite conservative and orthodox; they did inquire of the Lord, but their hearts were far from Him. Idols keep us from getting God’s answers to our questions. When God recounts our sins and shows us His grace by leading us to repentance, many of us get bored: “We’ve heard that so often.” “The Bible is just full of do’s and don’ts.” “Is there nothing else but judgment in it?” Instead of reacting properly to God’s Word, we are in danger of staying lukewarm.

In spite of their idolatry in the land of Egypt (vv. 4–8a), God did not punish them there so that the Gentiles would not mock (vv. 8b–9).

2. Defiling God’s Sabbaths (20:10–17)

Israel profaned God’s Sabbaths … in the wilderness (vv. 10–13a). Again the Lord restrained His wrath and spared them from destruction lest the heathen should laugh (vv. 13b–17).

3. Rebellion in the Wilderness (20:18–26)

The rebellion of the children of the original generation in the wilderness is recalled (vv. 18–21a); again God held back His anger against them (vv. 21b–26).

4. Idolatry (20:27–32)

Their terrible idolatry in the land of promise even included making their sons pass through the fire, that is, offering them as human sacrifices.

S. God’s Promise of Eventual Restoration (20:33–44)

20:33–38 In spite of their efforts, God would never let them become permanently like the Gentiles … serving wood and stone (v. 32). He would regather them from the peoples of captivity, set them in judgment before Him, receive the righteous (v. 37), and purge the rebels from among them (v. 38).

20:39–44 When the nation is restored to the land of Israel, they will no longer worship idols, but they will worship the LORD in holiness (vv. 39–44).

The Apostle John’s admonition is timeless: “Little children, keep yourselves from idols.”

T. Pictures of the Imminent Invasion (20:45—21:32)

1. The Sign of the Forest Fire (20:45–49)

Verse 45 marks the beginning of chapter 21 in the Hebrew Bible, a more logical place to break, as our outline indicates. In verses 45–49, we have a prophecy against the South (Heb. Negev, part of Judah); it will be destroyed by the forest … fire (Babylonian invasion).

2. The Sign of the Drawn Sword (21:1–17)

21:1–7 God expresses His determination to lay waste Judah and Jerusalem with His sharpened sword. Ezekiel’s sighing was to warn the people of the fearfulness of God’s coming judgment.

21:8–17 The sword of Babylon is prepared for the slaughter (vv. 8–13) and will satisfy the fury of Jehovah (vv. 14–17). Verses 10c and 13 are especially difficult. The thought may be this: It was no time for Judah to make mirth. They had despised all previous weapons of affliction, which are spoken of in the NKJV as having been made of wood. Now they would experience a sword made of steel, and there was the possibility that the scepter that despises, i.e., Judah, would be no more.

3. The Sign of the Fork in the Road (21:18–32)

21:18–24 Next, the king of Babylon is seen marching toward the land. He comes to a fork in the road: One branch leads to … Jerusalem, and the other to Rabbah (capital of Ammon). Which city shall he attack first? He uses three means of divination: (1) He marks an arrow for Jerusalem and one for Rabbah; (2) He consults his household gods; (3) He looks into the liver of some slaughtered animal. The decision? Attack Jerusalem first!

21:25–27 Zedekiah is the profane, wicked prince of verse 25. His kingship is overthrown and he will be the last king over God’s people until the Messiah comes, whose right it is to reign. Matthew Henry comments:

There shall be no more kings of the house of David after Zedekiah, till Christ comes, whose right the kingdom is, who is that seed of David in whom the promise was to have its full accomplishment, and I will give it to him. He shall have the throne of his father David, Luke i. 32…. And having the right, he shall in due time have the possession: I will give it to him; and there shall be a general overturning of all rather than he shall come short of his right, and a certain overturning of all the opposition that stands in his way to make room for him, Dan. ii. 45; 1 Cor. xv. 25. This is mentioned here for the comfort of those who feared that the promise made in David would fail for evermore. “No,” says God, “that promise is sure, for the Messiah’s kingdom shall last for ever.”19

21:28–32 The Ammonites will next be attacked by the king of Babylon; they will be utterly destroyed.

History and current events are full of instances of God overturning human governments until Christ comes, whose right it is to reign.

U. Three Oracles on Jerusalem’s Defilement (Chap. 22)

22:1–12 Here is presented a catalog of the sins of Jerusalem—bloodshed (v. 9) (perhaps meaning human sacrifices in this context) and idolatry (vv. 3, 4); murder (v. 6); contempt of parents, oppression of strangers, orphans and widows (v. 7); desecrating the temple and breaking the Sabbaths (v. 8); slander, idolatry and lewdness (v. 9); immorality (v. 10); adultery, incest (v. 11); bribery, usury, extortion, and forgetfulness of the LORD GOD (v. 12).

22:13–22 For these sins of dishonest profit and bloodshed, the people would be scattered among the nations (vv. 13–16). Jerusalem would be like a refiner’s pot, in which the people, like worthless dross, would be melted (vv. 17–22).

22:23, 24 The LORD tells Ezekiel to say to the land that she is in sad shape. Taylor explains what this means for the land:

The land is described in this oracle as deprived of the blessings of rain. Most commentators prefer to follow LXX in verse 24, which translates not “cleansed” but “rained upon”: thus, “a land without rain and without shower.”20

22:25–31 All classes of society were guilty before the Lord—rulers (v. 25) [“prophets” in the KJV and NKJV reads “princes” in the Septuagint]21; priests (v. 26); magistrates (v. 27); prophets (v. 28); people (v. 29). Not a righteous man could be found, not a reformer nor an intercessor to stand for God (vv. 30, 31).

God is not looking for new methods or programs; God is always looking for someone to stand in the gap. One person can make a difference.

V. The Parable of the Two Harlot Sisters (Chap. 23)

1. Oholah (23:1–10)

23:1–4 This is the parable of two harlot sisters, Oholah the elder and Oholibah her sister. Oholah was Samaria, and Oholibah was Jerusalem.

23:5–10 Oholah means [she has] her own tent. Samaria had set up her own center of worship. God’s temple was in Jerusalem.22 Oholah played the harlot to the good-looking and macho horsemen of Assyria; therefore, she was abandoned to her lovers by God, and they uncovered her nakedness and slew her with the sword.

2. Oholibah (23:11–21)

Oholibah (my tent is in her) went even further in her idolatrous harlotry and immorality. First she lusted after the Assyrians, just as Israel had done (vv. 12, 13). Then she doted on the images of the men of Babylon portrayed in vermilion. She lusted for them and sent messengers to them, inviting them to her land (2 Kgs. 16:7). Recalling her youthful sins in the land of Egypt, she also multiplied her harlotry and gave herself over to the Babylonians to commit terrible immorality.

3. The Invasion of the Babylonians (23:22–35)

As a result, God would destroy Oholibah by her Babylonian lovers. Those desirable young men she lusted after would treat her hatefully. She tried to find satisfaction in the fleshly world, apart from God. Now her sins must be judged. Verses 33 and 34 describe the symptoms of depression and despair, which we find all over today. Only if we drink of God’s living water, will we never thirst again.

4. The Judgment of Oholah and Oholibah (23:36–49)

Both sisters were guilty of the same sins: adultery (literal and spiritual), murder, offering human sacrifices (v. 37); desecration of the temple, Sabbath-breaking (v. 38); mixing idolatry with worship of God (v. 39); committing spiritual adultery with foreign nations (vv. 40–44). Righteous men (nations chosen by God) would repay the sisters for their lewdness with well-deserved destruction (vv. 45–49).

Judah’s religion was syncretistic, that is, it combined the worship of Jehovah with idolatry and paganism. Much of modern Christendom, sad to say, combines elements of the Bible with Judaism, paganism, eastern religion, humanism, and psychology.

W. The Parable of the Boiling Pot (24:1–14)

On the day the siege of Jerusalem began, Ezekiel spoke the parable of the boiling pot. The pot was Jerusalem; the pieces of meat were the people. The pot was about to boil. It had scum, or rust, in it—the lewdness of idolatry. After the pot was thoroughly emptied, it would be burned to remove the scum. Thus would the LORD seek to purge His people of idolatry.

X. The Sign of the Death of Ezekiel’s Wife (24:15–27)

24:15–18 Ezekiel was warned that his wife, the desire of his eyes, would die. She died on the evening of that day, and, contrary to all normal reactions, he was commanded not to mourn.

24:19–24 When the people asked the meaning of his strange behavior, he told them that when the desire of their eyes (the temple) would be destroyed and their sons and daughters would be killed, they were not to mourn.

One purpose of fulfilled prophecy is to let the world know who is the Lord GOD (v. 24).

24:25–27 Ezekiel was not to utter any more prophecies to Judah until a fugitive brought him the news that their stronghold had fallen. That event is recorded in 33:21, 22. The intervening chapters, 25–32, are prophecies to Gentile nations, not to Judah.

III. PROPHECIES AGAINST SEVEN GENTILE NATIONS (Chaps. 25–32)

In these chapters we read of God’s judgment on seven heathen nations. These nations are judged for various forms of rebellion against God. They had contact with God’s people, knew about Him, but were unwilling to turn to Him. Let us observe this closely, for God’s ways always reveal His thoughts, whether in judgment or in grace.

A. Prophecy against Ammon (25:1–7)

The first nation upon which judgment is pronounced is Ammon. Because the Ammonites rejoiced at the fall of God’s sanctuary, Israel and Judah, and the Babylonian captivity, they would be destroyed by the Babylonians (men of the East). Rabbah would become a stable for camels and Ammon a resting place for flocks.

B. Prophecy against Moab (25:8–11)

The second nation is Moab, which shared with Seir a hostile attitude toward Judah. The land of Moab would be opened to the Babylonians and would suffer the same fate as Ammon. The territory would be cleared of its cities, and Moab would know that God is the LORD.

C. Prophecy against Edom (25:12–14)

The third nation is Edom. Because it took vengeance against the house of Judah, the Lord GOD said, it would know His vengeance.

D. Prophecy against Philistia (25:15–17)

The Philistines are the fourth people. Their never-ending hatred of Judah would bring upon them the vengeance of the LORD.

Just as these nations would learn that if you touch God’s people, you touch Him, so those who engage in “Christian-bashing” today will one day learn that believers are the apple of God’s eye. This is even true when God’s people fall into sin and are judged for it. We should beware of all malicious joy, gloating, or revengeful thoughts. Rather, like Ezekiel, we should mourn, intercede, and confess the sins of other believers as our own.

E. Prophecy against Tyre (26:1—28:19)

1. The Destruction of Tyre (Chap. 26)

26:1, 2 The fifth object of God’s judgment is the seacoast city of Tyre. Its punishment extends from 26:1 to 28:19. Super-commercial Tyre rejoiced when it heard that its rival city, Jerusalem, had fallen, thinking that it would now get all the business! Jerusalem had controlled all the overland trade routes, and its fall meant freer traffic for Tyre with Egypt and other southern countries.

26:3–11 God would use many nations to chastise this city-state. The predictions of verses 4–6 have been literally fulfilled. First Nebuchadnezzar, king of Babylon, king of kings,23 marched against Tyre from the north and attacked it (vv. 7–11). The siege was extremely long—about 587 B.C.–574 B.C. Feinberg gives a vivid picture of the type of siege this renowned city endured:

The forts, the mound and the buckler were all familiar features. The buckler or the testudo or roof of shields was used to protect against missiles thrown from the walls. The battering engines were the battering rams employed to breach the walls. The axes, literally, swords, were used in a figurative manner for all the weapons of warfare. Some have considered the first part of verse 10 a hyperbole, but it is not beyond the range of literal fulfillment. Because of the multitude of the enemy’s cavalry, they would cover the city with dust upon entering, at the same time shaking the walls with the noise of the horsemen and chariots. Every street was to be commandeered and the people slain with the sword. The pillars spoken of were actually obelisks, and were probably those mentioned by the historian Herodotus as erected in the temple of Heracles at Tyre. One was of gold and the other of emerald, which shone brilliantly at night, and were dedicated to Melkarth, god of Tyre (cf. I Kings 7:15). These impressive pillars would be demolished by the invader.24

26:12–14 But the people fled with their possessions to an offshore island, also called Tyre. They remained secure there for 250 years. Then Alexander the Great built a causeway to the island by scraping clean the original city and throwing the rubble into the sea. This action by Alexander’s soldiers (332 B.C.) is described in this paragraph. Over a hundred years ago a traveler described the ruins of Tyre as being exactly as predicted:

The island, as such, is not more than a mile in length. The part which projects south beyond the isthmus is perhaps a quarter of a mile broad, and is rocky and uneven. It is now unoccupied except by fishermen, as “a place to spread nets upon.”25

26:15–21 News of the fall of Tyre would cause consternation among other nations. All her beauty which they had so admired would be destroyed. But God shall establish an everlasting glory in the land of the living, which is a part of the same kingdom we belong to.

Tyre has never been rebuilt—a fulfillment of verse 21. In his book, Science Speaks, Peter Stoner says that this entire prophecy concerning Tyre, considering all the details, using the principle of probability, had a one-in-four hundred million chance of fulfillment.26

2. The Dirge over Tyre (Chap. 27)

27:1–9 Tyre is likened to a beautiful ship, luxurious in its construction, with materials in it from all over the world. Tyre was not a military force which conquered the world; the Tyrians were merchants. All kinds of merchandise and knowledge were exchanged for the sake of personal gain. This is commonly accepted, but all beauty and knowledge apart from the Lord Jesus is empty. If you gain the whole world, and lose your own soul, what will you give for your soul?

27:10–36 Tyre’s army, including soldiers from Persia, Lydia, and Libya, is described in verses 10 and 11. The vastness of its commerce in luxury goods is seen in verses 12–27a. But it was to be wrecked by an east wind (the Babylonians, vv. 26b, 27). The other nations would be convulsed by the fall of the city (vv. 28–36).

3. The Downfall of the Prince of Tyre (28:1–19)

28:1–10 The pride, wisdom, and wealth of the prince of Tyre are described in verses 1–6, and then his destruction by the Babylonians (vv. 7–10). No doubt this prince foreshadows the antichrist.

28:11–19 In verse 11 there is a change from the prince of Tyre to the king of Tyre. The latter is the spirit that animated the prince. The king of Tyre was noted for his beauty, but because of his pride he was destroyed.

The description of the king of Tyre as the seal of perfection, full of wisdom and perfect in beauty, as having been in Eden, the garden of God, as having every precious stone as a covering, as being the anointed cherub, and as having been on the holy mountain of God, taken together seem too impressive for any great ruler, even allowing for great use of hyperbole, or literary exaggeration.

For this reason many Bible students see in verses 11–19 a description of Satan and of his fall from heaven. Feinberg explains:

Ezekiel … appeared to have the situation of his day in mind with his attention riveted upon the ruler of Tyre, the embodiment of the people’s pride and godlessness. But as he viewed the thoughts and ways of that monarch, he clearly discerned behind him the motivating force and personality who was impelling him in his opposition to God. In short, he saw the work and activity of Satan, whom the king of Tyre was emulating in so many ways. Recall the incident in Matthew 16:21–23 where Peter was rebuked by our Lord Jesus. No sterner words were spoken to anyone in Christ’s earthly ministry. But He did not mean that Peter had somehow become Satan himself; He was indicating that the motivation behind Peter’s opposition to His going to Calvary was none other than the prince of the demons. This appears to be a similar situation. Some liberal expositors admit that it would appear that Ezekiel had in mind some spirit or genius of Tyre comparable to the angelic powers and princes in the book of Daniel who are entrusted with the affairs of nations.27

If pride is deadly enough to destroy a most powerful and wise being, how much more should we mortals take heed not to walk independently of the Lord!

F. Prophecy against Sidon (28:20–26)

28:20–23 The sixth object of God’s judgment is Sidon. It was a seacoast city near Tyre. God warned that it would be subjected to pestilence and sword, but He did not say it would be destroyed forever. Sidon still stands today as a town in Lebanon, though biblical Tyre has been wiped out completely (see 26:21).

28:24–26 These verses predict the restoration of Israel when the Lord GOD sets up His kingdom on the earth.

G. Prophecy against Egypt (Chaps. 29–32)

The seventh and last nation in this catalog of judgments is Egypt (Chaps. 29–32). These seem to be the most unsparing judgments of all. Without the River Nile, Egypt would be dead, and one would expect its people to cherish life. But no, Egypt is the land of death. Its most famous book is the Book of the Dead. Its greatest monuments are the pyramids, which are huge tombs. Its kings built small palaces but huge sepulchers, and they were embalmed to enjoy their time in the grave! The heart of the Egyptian is quite unimpressed facing death, full of self-assertion. Therefore judgment had to come over Egypt, which nation in the Bible is a picture of the world, especially as being without God.

1. General Threat against Pharaoh and His People (Chap. 29)

29:1–12 In verses 1–5, Pharaoh is compared to a crocodile in the great River Nile. This crocodile is proud, but short-sighted. The fish are the people of Egypt. All are to be punished by God. In looking to Egypt for help, Israel had leaned on a broken reed (vv. 6–9a). Egypt receives the most severe judgment because it was unreliable and untrustworthy. If we as believers have this character flaw, with the Lord’s help we need to change. He is in the character-changing business.

Because of Pharaoh’s pride, the land of Egypt would be desolate for forty years (vv. 9b–12).

29:13–21 Then God would gather the people, but Egypt would never be a great kingdom again, and Israel would no longer look to it for help (vv. 13–16). Nebuchadnezzar had worked hard besieging Tyre, but received no wages for it (because the people fled to the island fortress with their possessions). Therefore God would give him Egypt as his wages (vv. 17–20). In the day that Nebuchadnezzar received Egypt as his pay, God caused the horn of the house of Israel to bud forth (a revival of power of which we have no other mention) and Ezekiel declared God’s message to the people (v. 21).

2. Lamentation over the Fall of Egypt (30:1–19)

30:1–12 Egypt and all her allies—Ethiopia, Libya, and Lydia—would fall … by the sword of the Babylonians (vv. 1–9). Nebuchadnezzar king of Babylon is named as the one who would destroy the land (vv. 10–12).

30:13–19 The leading cities of Egypt are listed as doomed to destruction with their idols and images: Noph (Memphis), Pathros (perhaps in the upper southern part of Egypt), Zoan (Tanis), No (Thebes), Sin (Pelusium), Aven (Heliopolis), Pi Beseth (perhaps Bubastis), Tehaphnehes28 (probably the ancient Daphne, vv. 13–19). The prophecy, “there shall no longer be princes from the land of Egypt” (v. 13), has been literally fulfilled. No full-blooded Egyptian of the royal family has reigned in Egypt since that time. King Farouk belonged to a dynasty that was founded by an Albanian in the early 1800s. Farouk was the first member of the dynasty to have even a complete mastery of the Arabic language!

3. The Downfall of Pharaoh (30:20—31:18)

30:20–26 Here the downfall of Egypt is seen in two stages. One of Pharaoh’s arms … was broken figuratively when he was defeated in the battle of Carchemish (605 B.C.). The other was broken when the Babylonians invaded Egypt and conquered it.

31:1–9 Whom was Pharaoh … like in his greatness? He was like the king of Assyria, a lofty cedar. That king grew powerful, so that there was no one else as great as he, a veritable giant tree in whose shadow all great nations make their home.

31:10–14 But because his heart was lifted up with arrogance, God delivered him over to the Babylonians.

31:15–18 The Assyrian was dashed down to hell (Heb. Sheol), while other nations looked on (vv. 15–17). The nations … were comforted (v. 16) in the sense that they were gratified to see the humiliation of Assyria, the nation that had formerly despised them. Pharaoh is like the Assyrian in that, although he became great, he too would be delivered to the depths of the Pit (v. 18).

4. Lamentation over Pharaoh and Egypt (Chap. 32)

32:1–16 Pharaoh thought himself a young lion, but God looked upon him as a monster, which He would catch in His net and destroy. The king of Babylon would bring to nothing the pomp of Egypt, and the land would be left desolate and quiet. The nations lamented with tears. The LORD ordered Ezekiel to utter a lamentation over Egypt for all her multitude.

The Lord Jesus also shed tears for a city of murderers that would not accept Him and come under His protective wings. God cares for His creatures and does not enjoy judging them. O Lord, give us tears of compassion for the lost!

32:17–32 In verses 17–31, we have a view of Sheol (the Pit) where Egypt is sent. Assyria is there (vv. 22, 23) and Elam (vv. 24, 25), Meshech and Tubal (vv. 26, 27), Edom (v. 29), and the Sidonians (v. 30). Egypt had been great in this world, but in Sheol she is reduced to the same shame as the other nations (vv. 28, 31, 32). This finishes Ezekiel’s oracles against seven nations (and city-states).

IV. ISRAEL’S RESTORATION AND THE PUNISHMENT OF HER FOES (Chaps. 33–39)

From chapter 33 to the end of the book, Ezekiel deals primarily with the restoration of Israel and the rebuilding of the temple.

A. The Prophet Recommissioned as a Watchman (Chap. 33)

33:1–9 In this chapter, Ezekiel is compared to a watchman. If he warns the people faithfully, but they do not hear, then they will be responsible for their own destruction. If he fails to warn the people, and they perish, God will require their blood at the watchman’s hand.

God held Ezekiel responsible for the house of Israel. The question arises for every believer: For whom will God hold us responsible? To whom shall we witness? Whom shall we warn? Our relatives, fellow workers, neighbors, friends? It is a solemn responsibility, and we do harm to our own soul if we do not fulfill it faithfully.

33:10–20 The people ask in despair: “How can we then live?” How many people today have lost all hope and are in depression and despair. The Lord’s answer is: Repent! There is hope for the worst sinner, but the only hope is in turning from sin, and not in condoning it. The people complained that God’s dealings with them were not just, but He denies this, reminding them that He will pardon a wicked man who confesses and forsakes his sin; also, He will punish a righteous man who turns to wickedness.

33:21, 22 Ezekiel’s mouth was opened, and he was no longer mute when an escapee from Jerusalem came and announced, “The city has been captured!” (see 24:27).

33:23–29 These verses apparently refer to the few Jews who were left in the land of Israel after the fall of Jerusalem. They argued that if one man—Abraham—had inherited the land, how much more right did such a group as they have to it. But God was interested in quality, not quantity. They were even then committing various forms of idolatry, and the land would have to be cleansed from such abominations, which testified against them. They were not true (spiritual) descendants of Abraham. Their outward profession would not save them from judgment because God was not interested in mere words, but in life (cf. Jas. 2:14).

33:30–33 The people liked to listen to Ezekiel, but they had no intention of obeying his words! When his prophecies were fulfilled, they would know that a prophet had been in their midst.

We should come to the Word of God with the intention of obeying, and constantly checking our hearts, lest we fail to apply what we hear. The best response to a sermon is not, “That was a fine message,” but “God has spoken to me; I must do something.”

B. The False Shepherds and the Good Shepherd (Chap. 34)

34:1–6 The shepherds (rulers) were interested in themselves and not in the welfare of the sheep (the people). They ruled harshly, and the sheep became scattered.

To this day many religious leaders have not learned the lesson of serving the sheep. They confuse their “service” with a means of gain. We can praise God for leaders who serve eagerly, as examples to the flock.

The Lord allowed the flock to be scattered first in order to prevent further damage (v. 10). Yates describes the situation well:

A heart-rending picture is painted of the unfaithful preachers of Ezekiel’s day. The flock are scattered, untended and hungry while selfish shepherds pamper themselves and loll in idleness and luxury without any thought of their responsibility. They are careful to look out for their own food and clothing and comfort but no one else is to be considered for a minute.29

34:7–10 Therefore God is determined to rescue His sheep from these false shepherds. But all the time He has blessing in mind, and so He will gather the sheep and take care of individual needs. The greatest blessing will be the relation between the Lord and His sheep, an intimate fellowship between God and man.

34:11–16 He will be their Shepherd and will … gather them to the land and rule over them (during the Millennium). Evangelist D. L. Moody nicely outlines God’s ministry to His sheep:

Notice the “I will’s” of the Lord God on behalf of his sheep.

The Shepherd and the sheep:—

v. 11 I will search them and seek them out.
v. 12 I will deliver them.
v. 13 I will bring them out.
v. 13 I will gather them together.
v. 13 I will bring them in.
v. 14 I will feed them.
v. 15 I will cause them to lie down.
v. 16 I will bind up the broken.
v. 16 I will strengthen the sick.

There are a good many lean sheep in God’s fold, but none in his pasture.30

Some people, including a certain type of preacher, try to suggest that the God of the OT is a harsh and unloving Deity, in contrast to God as He is presented in the NT.31 John Taylor beautifully ties together the revelations of God as Shepherd in both Testaments for us:

The picture of the shepherd searching out the wanderer, in verse 12, is a remarkable foreshadowing of the parable of the lost sheep (Lk. 15:4ff.), which our Lord doubtless based on this passage in Ezekiel. It illustrates as clearly as anything can do the tender, loving qualities of the God of the Old Testament, and strikes a death-blow at those who try to drive a wedge between Yahweh, God of Israel, and the God and Father of our Lord Jesus Christ. Nor is it the only passage that speaks of the tender shepherd (cf. Pss. 78:52f.; 79:13; 80:1; Is. 40:11; 49:9f.; Je. 31:10).32

34:17–24 The Lord GOD will also save His true sheep from the false shepherds, which are selfish and cruel. “My servant David” in verses 23 and 24 refers to the Lord Jesus, who is descended from David. The Hebrew Christian, David Baron, explains:

Even the Jews explained the name “David” in these passages as applying to the Messiah—the great Son of David in whom all the promises to the Davidic house are centered. Thus Kimchi, in his comment on Ezekiel 34:23, says: “My servant David—that is, the Messiah who shall spring from his seed in the time of salvation”: and in the 24th verse of chapter 37 he observes: “The King Messiah—His name shall be called David because He shall be of the seed of David.” And so practically all the Jewish commentators.33

34:25–31 The security and prosperity of God’s flock during the future reign of Christ are described here. Under a covenant of peace (v. 25) there shall be showers of blessing (v. 26) and a garden of renown (v. 29).

The ideal form of government is a beneficent, absolute monarchy with Christ as King.

C. The Doom of Edom (Chap. 35)

35:1–7 Mount Seir is Edom. That country is here denounced by the Lord because of its perpetual hatred of the Jews, its rejoicing when Jerusalem fell, its cruelty to the fugitives, and its plan to seize the land of Israel. Edom wanted the blessing, but they did not want the Lord. Apart from the Lord Jesus we cannot be blessed, and this still holds true today. Edom is doomed to perpetual desolation, with all trade cut off (v. 7).

35:8–15 Edom blasphemed the Jews and treated them as enemies. But the Lord still identified Himself with His people. They were under discipline, but not rejected. Edom failed to notice the difference.

As Edom rejoiced over the desolation of Israel, so the whole earth will rejoice over Edom’s destruction.

God is displeased when believers secretly rejoice over the downfall of enemies of the faith. Love that is real does not feel even a quiet satisfaction when others are hurt, whether friends or foes.

D. The Restoration of the Land and the People (Chap. 36)

Chapter 36 has been called “the Gospel according to Ezekiel,” largely because of verses 25–30.

36:1–7 The nations that seized the land of Israel and scorned God’s people, especially the nation of Edom, would be punished by Jehovah.

36:8–15 Israel’s cities and country places would be inhabited, the land would be more fertile and prosperous than ever, and the other nations would no longer taunt Israel.

36:16–21 Not only would the land be restored, but the people would be restored to the land. The reasons for their exile were bloodshed and idolatry; they caused the name of God to be profaned among the nations wherever they went.

36:22, 23 Paul quotes verse 22 in Romans 2:24 in his indictment of Jewish inconsistencies in relation to the Gentiles and the law. In order to vindicate His own name, and not for Israel’s sake, God would restore the people to their homeland.

36:24–29a Verses 24–29 describe Israel’s spiritual regeneration. God would cleanse them, give them a new heart and a new spirit (the new birth), and save them from … uncleanness. Keil comments on this important passage:

Cleansing from sins, which corresponds to justification, and is not to be confounded with sanctification … , is followed by renewal with the Holy Spirit, which takes away the old heart of stone and puts within a new heart of flesh, so that the man can fulfil the commandments of God, and walk in newness of life.34

When our Lord marveled at Nicodemus’s ignorance of the new birth, this passage in Ezekiel is surely one of the main texts that He expected him, as a teacher in Israel, to know (John 3:10).

36:29b, 30 Crops of grain and fruit would be increased, and they would never suffer famine again. All this the Lord would do, not because they deserved it, but for the honor of His Name.

36:31–38 The surrounding nations will know that God has repopulated and replanted the land. Men will then be as plentiful as the flocks of animals in Jerusalem on its feast days. These prophecies had a partial fulfillment when the Jews returned to the land from Babylon, but the complete fulfillment awaits the future reign of Christ.

Modern Israel achieved statehood in 1948. Jews are even now trickling back to the land in unbelief. It must soon be time for the Lord to come.

E. The Vision of the Valley of Dry Bones (37:1–14)

37:1–8 In the vision of verses 1 and 2, Ezekiel saw the dry … bones of Israel and Judah in a valley. He was ordered to prophesy to the bones that they would come to life. Yates makes an application to our own need of the breath of life today:

With weirdness, realism and dramatic force the prophet presents the heartening news that Israel may hope to live. A revival is possible! Even dry bones, without sinew and flesh and blood, can live. The coming of God’s Spirit brings life. The same thrilling truth is still needed in a world that has dry bones everywhere. What we need is to have the Holy Spirit come with His quickening power that a genuine revival may sweep the earth. (Cf. also Gen. 2:7; Rev. 11:11.)35

The first time he spoke the Word of God, the sinews, flesh … and … skin came upon the bones.

37:9–14 The next time he prophesied to the wind or breath, and the breath came into the bodies. This pictured the national restoration of Israel (vv. 11–14), first the restoration of a people spiritually dead, and then their regeneration.

We should notice the parallel in our own regeneration. There must be the word of the Lord (v. 4) and the Spirit (breath) of God (v. 9).

F. The Reunification of Israel and Judah (37:15–28)

37:15–23 Ezekiel was next commanded to take two sticks, one representing Judah and the other Israel (Joseph or Ephraim). By holding them end to end, he joined them … into one stick. This meant that the two kingdoms, torn apart in the days of Rehoboam, would be reunited. One king (the Messiah) would reign over them, and they would be saved, cleansed, and restored.

37:24–28 David (here the Lord Jesus) would be the king, and the people would obey Him implicitly. God would make an everlasting covenant … of peace with them, and the temple would be set in their midst. This is still future.

This and the following chapter foretell the destruction of Israel’s future enemies. Gog is the leader of the foes, and Magog is his land. Bible students do not agree on the identity of Gog. Apparently the time of the events described here is after Israel will return to the land but before the Millennium. The Gog and Magog described in Revelation 20:8, however, belong to the period after the Millennium.

G. The Destruction of Israel’s Future Enemies (Chaps. 38, 39)

38:1–16 God will lure Gog and his allies to muster their troops (vv. 1–6). Gog is said to be the prince of Rosh,36 Meshech, and Tubal, which some have taken to be the ancient names from which come Russia, Moscow, and Tobolsk. This is a fascinating possibility, but by no means proven. They will move south against the land of Israel. The Jews will be dwelling securely in unwalled villages. God knows the plans of the enemy even thousands of years ahead of time. He has a plan to deliver His people, which gives great comfort to believers.

38:17–23 Then the forces of Gog will swarm over the land. But they will meet the blazing wrath and jealousy of God. The land will be terribly shaken by a great earthquake; Gog’s men will be terrified by pestilence, bloodshed, flooding rain, hailstones, fire, and brimstone (vv. 17–23).

The destruction of the enemies of God’s people reminds us of the Lord’s promise in Isaiah 54:17: “No weapon formed against you shall prosper…. This is the heritage of the servants of the LORD.”

39:1–6 The hordes of Gog will meet utter destruction on the mountains of Israel. The mention of bows and arrows in verse 3 does not necessarily mean that future armies will revert to the use of primitive weapons, although it could mean that. Why would any nation do so? one may well ask. A possible explanation lies in the fact that for years various military powers have been working on inventions that would totally disable any mechanical weapon, such as a tank, plane, etc. If this is perfected, it would necessitate using horses and non-mechanical weapons in warfare again.

On the other hand, S. Maxwell Coder maintains that the Hebrew words are sufficiently flexible to include modern, sophisticated hardware. Thus, bows and arrows might mean launching devices and missiles. The “horses” in 38:4 (literally “leapers”) could be self-propelled vehicles such as tanks or helicopters. The weapons in 39:9, 10 are not necessarily made of wood. The word could mean military equipment such as fuel oil and rocket propellants, many believe.37

39:7, 8 The LORD will vindicate His holy name in that day.

39:9, 10 The weapons of Gog, strewn on the mountains, will provide fuel for seven years. The fact that they will not need wood from the field or the forest with which to make campfires would seem to support the view that the abundant and abandoned weapons are indeed made of wood.

39:11–16 Burial of the dead bodies will take place in the Valley of Hamon Gog (Gog’s multitude), east of the Dead sea. The task will require seven months.

39:17–20 The dead bodies of the horses and riders will provide a great feast for birds and beasts of prey.

39:21–24 In that day, the Gentiles shall know that Israel’s captivity was not because God was unable to prevent it but because their uncleanness and transgressions demanded it.

39:25–29 Israel’s restoration will be complete. They will forget their shame and acknowledge the LORD, who will pour out His Spirit on the house of Israel.

EZEKIEL’S TEMPLE

V. MILLENNIAL SCENES (Chaps. 40–48)

A. The Millennial Temple in Jerusalem (Chaps. 40–42)

This and the two following chapters give the details of the temple which will be erected in Jerusalem. Many of the descriptions are admittedly difficult to understand, but the general outline can be seen. Paul Lee Tan writes:

Non-literal interpreters maintain that this prophecy is a symbol of the Christian church. However, this major prophecy in the Book of Ezekiel contains descriptions, specifications, and measurements of the millennial Temple which are so exhaustive that one may actually make a sketch of it, just as one might of Solomon’s historic temple. In fact, F. Gardiner in Ellicott’s Commentary on the Whole Bible succeeds in sketching the layout of the millennial Temple—all the while denying it is possible. This has prompted Alva J. McClain to comment that “if an uninspired commentator can make some sense out of the architectural plan, doubtless the future builders working under divine guidance should have no trouble putting up the building.”38

1. The Man with the Measuring Rod (40:1–4)

In the opening verses, Ezekiel is given a vision of the city of Jerusalem and the millennial temple. In the fourteenth year after Jerusalem was captured, Ezekiel was taken up in visions and set on a very high mountain. He was shown a vision of the city of Jerusalem and the millennial temple by a man whose appearance was like … bronze. The prophet was commanded to fix his mind on everything he saw and to declare it to the house of Israel. This he does in the ensuing chapters.

2. The East Gate of the Outer Court (40:5–16)

Since the temple was situated east and west, the natural entrance was the east gate, and with this gate the architectural description begins. First, the wall all around the outside of the temple is measured (v. 5). Then the east … gate of this outer court is described (vv. 6–16).

3. The Outer Court (40:17–19)

Facing the pavement, which may well be a mosaic, as in 2 Chronicles 7:3 and Esther 1:6, there are to be thirty chambers.

4. The Other Two Gates of the Outer Court (40:20–27)

The gateway facing north is to be like the eastern one, with its archways and its palm trees. The gateway facing south had the same measurements and structure. There is no gateway facing west.

5. The Three Gates to the Inner Court (40:28–37)

The inner court also has three gateways: the southern gateway (vv. 28–31); a second gateway facing east (vv. 32–34); and a north gateway (vv. 35–37).

6. The Equipment for Sacrifice (40:38–43)

Eight tables at the vestibule will be provided at the north gateway for animal sacrifices. Also, four tables of hewn stone will be used for burnt offering. Both instruments for slaughtering the sacrifices and also hooks fastened all around will be provided.

7. The Chambers for the Priests (40:44–47)

Chambers will be provided for the singers, one set facing south and one facing north. The first is to be for the priests who have charge of the temple; the one facing north is for the priests who have charge of the altar (the sons of Zadok).

8. The Vestibule of the Temple (40:48, 49)

The vestibule or porch of the temple seems to be planned like the one in Solomon’s temple. The pillars remind us of the ones named Jachin and Boaz in that structure (1 Kgs. 7:21).

Chapter 40 deals primarily with the area surrounding the temple; chapter 41 describes the temple itself.

The detailed measurements in chapters 40–43 remind us that in all our service we must build according to God’s specifications (see Ex. 25:40). Precise measurements also would seem to be meaningless unless this is to be a literal building. An allegory or type would scarcely be so architecturally precise. Also, no one has given a satisfactory explanation of the several parts if they are merely symbolic.

9. The Sanctuary and Most Holy Place (41:1–4)

The measurements of the sanctuary are to be the same as in Solomon’s temple and twice as large as the tabernacle in the wilderness. The man with the appearance of bronze brought Ezekiel into the sanctuary, but he alone went into the Most Holy Place, reminding us of the ancient temple and tabernacle restrictions of entry (see Heb. 9:8, 12; 10:19). The same twofold division of the ancient temple apparently will be continued in the millennial temple.

10. The Side Chambers (41:5–11)

The temple will be very massive and spacious; it will have three stories with thirty chambers in each story. They will increase in size as one ascends, probably by going deeper into the main structure in stair-like fashion (v. 7).

11. A Building West of the Temple (41:12)

Facing the western end of the temple complex is a separate building seventy by ninety cubits. The purpose of this structure is not given.

12. The Measurements of the Temple (41:13–15a)

Ezekiel’s guide to the temple measured it at one hundred cubits long and one hundred cubits wide.

13. The Interior Decoration and Furnishing of the Temple (41:15b–26)

The interior of the temple is to have galleries on both sides, doorposts, and beveled window frames.

Cherubim and palm trees will be the decorations, alternating all around the building. The cherubim, which speak of God’s holiness (see Genesis 3), have the face of a young lion toward one palm tree and the face of a man toward the other palm tree. Palm trees are symbolic of victory and righteousness in Scripture.

The altar, which is to be made of wood, is called by Ezekiel’s guide “the table that is before the LORD.”

The temple is to have two doors of two panels each, also carved with cherubim and palm trees.

The vestibule outside will be covered with a wooden canopy.

No mention is made of any veil, ark, or high priest. The veil was split apart at Calvary. The symbolism of the ark is fulfilled in Christ. And He is there as Great High Priest.

14. The Priests’ Quarters (42:1–14)

The priests will have quarters located both north and south of the temple. These areas will be where the priests will eat the most holy offerings, and in which they will keep their sacred garments for ministering.

15. The Measurements of the Outer Court (42:15–20)

The measurements of the outer court are to be five hundred rods on each of its four sides. The distinction between holy and common in verse 20 is the difference between what we might call sacred and secular. It is the difference between worship and the common affairs of everyday life.

B. The Millennial Worship (Chaps. 43, 44)

43:1–5 Earlier in the Book of Ezekiel (11:23) we saw the glory cloud reluctantly leaving the temple at Jerusalem. But the glory of the God of Israel will return in the Person of the Lord Jesus when He comes to reign.

43:6–9 He will dwell … forever … in the midst of His people; no more will they practice spiritual harlotry (idolatry) and related abominations in the shadow of the temple.

43:10–12 When the House of Israel is ashamed of all that they have done, they will see the pattern, design, and arrangement of the new temple. As soon as they repent, God will give them new hope. (We should also react in this way when someone repents.) The people were to be told that the whole area surrounding the mountaintop on which the temple would be built would be most holy.

A true sight of the glory of the Lord makes us ashamed of our iniquities (v. 10):

’Tis the look that melted Peter,

’Tis that face that Stephen saw,

’Tis that heart that wept with Mary,

Can alone from idols draw.

—Author unknown

43:13–17 The measurements of the altar, apparently like a terraced platform, are given next. The altar hearth is the surface of the altar, where the fire is built. It will have four horns extending upward from the hearth. An unusual feature of this altar is the fact that it has steps leading up to it; this was banned in the previous temples. This one will be so high that it will need a way to mount up to the top.

43:18–27 Next is given the ritual to be followed in consecrating the altar by blood. This will take seven days, and its importance in Israel’s public worship can be seen in several OT texts: Exodus 29:37; Leviticus 8:11, 15, 19, 33; 1 Kings 8:62–65; and 2 Chronicles 7:4–10. After all these rites, on the eighth day, the regular offerings will begin.

The chapter ends on an encouraging note: not only would God accept the people’s offerings, but, “I will accept you,” says the Lord GOD.

Note that the priests in that day will be the sons of Zadok (v. 19), an honor probably stemming from Zadok’s unwavering loyalty to David and Solomon.

44:1–3 The east … gate of the outer court must be permanently shut because once the LORD returns to the temple, He will never leave. Only the prince could sit in the vestibule of the gate and eat the sacrificial meal there. Some think that the prince is the Messiah Himself, others that he is a descendant of David who will serve as a vice-regent under Christ, the King. However, F. W. Grant points out that he cannot be the Messiah because he has sons (46:16) and he offers a sin offering for himself (45:22).39

44:4–9 When the Lord brought Ezekiel to the front of the temple, the prophet was awestruck by the glory of the LORD as it filled the house. Verse 4 should create a passionate desire for worship meetings where the glory of the Lord is so manifest that the worshipers are prostrate before Him.

The Lord instructed him to pay close attention to the new ordinances … concerning the temple, its entrance and exits (v. 5), and to warn the people that the use of any foreigner in the service of the temple must cease (vv. 6–9).

44:10–16 Henceforth, the menial work would be assigned to the Levites, who had once fallen into idolatry. Only the sons of Zadok could serve as priests, drawing near and ministering to God. The sons of Zadok were faithful in the times of trouble under David (2 Sam. 15:24; 1 Kgs. 1:32 etc.; 2:26, 27, 35). The Levites might be suspended from priestly service because of the curse on Eli’s family or because of unfaithfulness during the times of the kings. We learn from all this that sin often has bitter consequences, and that faithfulness will be rewarded.

44:17–19 The priests would be required to wear linen garments, not woolen. The expression “in their holy garments they shall not sanctify the people” (v. 19b) refers to a ritual holiness reserved only for the service of the sanctuary and not for the priests’ regular duties (Ex. 29:37; 30:29; Lev. 6:18, 27; Hag. 2:10–12).

44:20–22 Regulations are given concerning well-trimmed haircuts, restrictions on wine, and suitable marriages for the priests.

44:23, 24 The sons of Zadok would also serve as teachers and judges, making God’s people discern between what is holy and clean on the one hand, and unholy and unclean on the other.

44:25–27 Their necessary contact with a dead person would require certain rituals of cleansing.

44:28–31 They will be supported by things dedicated to the Lord. The Lord wants to be their inheritance, and they will have nothing on earth. This is true for the servants of God today; He wants us to find our full satisfaction in Him, and thus be free to serve unhindered by worldly attachments. Like Paul we can learn to be content in every state (Phil. 4:11), but we do have to learn it because it does not come naturally to anyone. A broken man can say, “There is none upon earth that I desire besides You…. God is the strength of my heart and my portion forever” (Ps. 73:25, 26).

C. The Millennial Administration (Chaps. 45, 46)

45:1 In the center of the land of Israel, a piece of land will be set apart for the LORD as a holy … district. It will be twenty-five thousand cubits by ten thousand.

45:2–5 It will be divided into two strips. The top half will contain the sanctuary and will also be for the priests. The lower half will be for the Levites.

45:6 At the bottom of the square will be a third strip, a common place, which will include the city of Jerusalem.

45:7, 8 All the land to the east and west of this square, as far as the boundaries of the land, will belong to the prince.

45:9–12 The princes of Israel are to execute justice in their dealings (v. 9), using honest scales and measures.

45:13–17 In these verses, all the people are required to offer a certain percentage of their crops to the prince in Israel in order to provide for the regular offerings and appointed seasons.

45:18–20 On the first day of the first month, the sanctuary is to be cleansed, and on the seventh day of the same month, the people are to be cleansed of sins committed unintentionally or in ignorance.

45:21–25 The Passover is to be kept on the fourteenth day of the first month and the Feast of Tabernacles on the fifteenth day of the seventh month.

No mention is made of the Feast of Pentecost, the Feast of Trumpets, or the Day of Atonement.

In the light of all these rituals and holy days how grateful we should be for the once-for-all substitutionary work of Christ on our behalf!

MILLENNIAL SACRIFICES

In Ezekiel 43:20, 26; 45:15, 17 some of the offerings that will be presented during the Millennium are distinctly said to be for the purpose of making atonement. How can this be reconciled with Hebrews 10:12: “But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God.” Or Hebrews 10:18: “Now where there is remission of these, there is no longer an offering for sin?”

As used in the OT, the word “atonement” (lit., covering) never means the putting away of sins. Hebrews 10:4 reminds us that “ … it is not possible that the blood of bulls and goats could take away sins.” Rather the sacrifices were an annual reminder of sins (Heb. 10:3). What then did atonement mean? It meant that the sacrifices produced an outward, ceremonial cleanness. They conferred a ritual purification on people, enabling them to draw near as worshipers in fellowship with God. The sacrifices even made atonement for inanimate things, such as the altar (Ex. 29:37), where there could be no thought of remission of sins. All it means is that the altar was cleansed ceremonially and thus made fit for God’s service.

When we read of the forgiveness of unintentional sin in connection with atonement (Lev. 4:20), it can only mean the removal of ceremonial defilement so that the person could draw near in worship.

In our day the word “atonement” has acquired a much wider and deeper meaning. It is used, for instance, to describe the entire sacrificial work of Christ by which our sins are put away and we are reconciled to God. But it never has this meaning in the Bible. (In Rom. 5:11 KJV, the word “atonement” should be “reconciliation,”40 as in NKJV and other versions.)

The sacrifices in Israel’s history looked forward to the perfect and complete sacrifice of Christ. The sacrifices in the Millennium will commemorate His work on Calvary. They will be memorials for Israel just as the Lord’s Supper is for us.

The passages in Hebrews do not rule out any sacrificial ceremony in the future. But they insist that no future sacrifices can ever deal effectively with sins, any more than they did in the past.

46:1–8 Verses 1–8 tell how the prince is to stand in the east gate of the inner court to worship when he brings his … offerings for the Feast of the Sabbath and of the New Moon (v. 6). He cannot enter the inner court. The people are to stand behind the prince and worship as the priests sacrifice. Neither the prince nor the people can enter the inner court.

In the Millennium, Israel will see Christ in the offerings, something the nation as a whole never did in the past.

46:9, 10 The people are to leave the outer court by the opposite gate to which they entered. They were to follow the movements of the prince.

46:11–18 In verses 11 and 12, the prince’s freewill offerings are described; in verses 13–15, the daily sacrifices. Laws with respect to the prince’s property prevent him from losing it permanently or from adding to it unjustly.

46:19–24 Kitchens are provided for the priests and for the people.

D. The Millennial Land (Chaps. 47, 48)

1. The Healing of the Waters (47:1–12)

Ezekiel saw in a vision a river flowing from the door of the temple, past the altar, through the wall south of the east Gate, and down to the Dead Sea. The waters of the sea … will be healed, and fish will abound in it. Yates writes:

The water of life is a favorite figure in the Old Testament. Desert areas need water that life may be possible. This stream which Ezekiel sees flowing from the Temple makes its way toward the arid regions of the Arabah. In an ever deepening stream it goes on its way to bring life and health and abundant fruit wherever it goes. It is the one remedy that is needed. Jesus took that figure as a basis for his sermon to the woman at the well. (Cf. also Ps. 1:3; 46:4; Joel 3:18; Zech. 14:8; John 4:7–15; 7:38; Rev. 22:1, 2.)41

This stream (which will be an actual geographical river) is a striking figure of the blessing, widespread yet incomplete (v. 11), that will flow out during the Millennial Reign of Christ. God will dwell in the temple and therefore a stream of blessing, ever increasing, will go forth to other places. Today God does dwell in our bodies (1 Cor. 6:19) and therefore a stream of blessing should be flowing to others around us (John 7:37, 38). “If a man is filled with the Holy Spirit, and his life touches other lives, something happens for God.” What a challenge for us to meet the conditions that will produce a blessing!

The river will bring life wherever it flows—a vivid picture of the life-giving ministry of the Holy Spirit.

2. The Boundaries of the Land (47:13–23)

47:13–20 The future borders and divisions of the land are next given. The boundaries are described here.

Ezekiel’s mention of the Jordan River as a boundary of the land (v. 18) cannot be a mistake; he certainly knew that the land would stretch east to the Euphrates (Gen. 15:18). Here he may be referring to a preliminary occupation of Palestine itself. Or he may be indicating that the Jordan formed only part of the eastern boundary, while the rest reached north-north-east as far as the Euphrates. The second explanation is less popular, but since Ezekiel’s description is so detailed and does not mention the Euphrates at all, it merits consideration.

47:21–23 Within each tribal portion, the land will be divided by lot, according to the tribes of Israel, but strangers will not be excluded from an inheritance.

3. The Division of the Land (Chap. 48)

48:1–7 It seems that the land will be divided in horizontal strips, from the Mediterranean to the eastern boundary of the land. The northernmost strip will be for the tribe of Dan (v. 1). Then below that, for Asher (v. 2), for Naphtali (v. 3), for Manasseh (v. 4), for Ephraim (v. 5), for Reuben (v. 6), and for Judah (v. 7).

48:8–22 South of Judah will be the portion already assigned to the prince, and including the sanctuary and the city of Jerusalem. This “holy district” will be a large square area bordering on the northern part of the Dead Sea. It will be divided into three horizontal strips, the northernmost one belonging to the priests, and having the Millennial temple in its center. The middle strip will be for the Levites, and the southern strip for the common people, with Jerusalem in its center. The remaining territory east and west of the square will belong to the prince.

48:23–27 Then south of the holy district will be sections for the tribes of Benjamin (v. 23), Simeon (v. 24), Issachar (v. 25), Zebulun (v. 26), and Gad (v. 27).

48:28–35 The city of New Jerusalem will have twelve gates, three on each side, one for each of the twelve tribes of Israel. Its name will be: Jehovah Shammah—THE LORD IS THERE.

This name reminds us of what was always in the heart of God: He loves His creatures so much that He always planned to have them close to Himself. He is ever searching, asking, “Where are you?” calling to repentance and faith. As Son of God He even came down to earth to die for us. His wish will be fulfilled: man will be close to His heart. We can engage in and participate in His search for the lost even now, while living close to His heart here on earth. This is God’s desire for us.

We close our commentary on Ezekiel with a summary by the Hebrew Christian OT scholar, Charles L. Feinberg:

This incomparable prophecy began with a vision of the glory of God and concludes with a description of the glory of the Lord in the glorified city of Jerusalem. Ezekiel concluded, as John in the Revelation, with God dwelling with man in holiness and glory. Beyond this there is no greater goal of history and God’s dealings with man.42

ENDNOTES

1. (Intro) E.g., by Gleason Archer, in A Survey of Old Testament Introduction, under “Ezekiel.”

2. (Intro) John B. Taylor, Ezekiel: An Introduction and Commentary, Tyndale Old Testament Commentaries, pp. 14–16.

3. (Intro) Albert Barnes, The Bible Commentary, Proverbs-Ezekiel, p. 302.

4. (1:4–28a) These four faces have traditionally been linked to the four portraits of our Lord in the Gospels: Matthew—the lion (Christ as King); Mark—the ox (Christ as servant); Luke—man (Christ as the perfect Man); John—the eagle (Christ as Son of God). See NT volume of BBC, Introduction to the Gospels, p. 13.

5. (1:4–28a) The NKJV, following the Masoretic text, reads “When I came.” The New Scofield note on this textual problem reads: “Obviously it was not Ezekiel who came to destroy the city of Jerusalem for her sins, but the LORD Himself. On the basis of the requirements of the context, the reading in some six manuscripts, the version of Theodotion and that of the Vulgate, the best reading is ‘when He came to destroy the city.’ A possible rendering, and perhaps preferable, would be to read the final letter of the disputed word as a well-known abbreviation for ‘LORD,’ thus giving us the reading ‘when the LORD came to destroy the city.’ ” The New Scofield Study Bible, New King James Version, p. 995.

6. (1:28b—2:7) The NRSV paraphrases “son of man” as “mortal” to avoid the “masculine-oriented” words son and man; this obscures the link with Daniel and our Lord’s usage.

7. (1:28b—2:7) Taylor, Ezekiel, p. 60.

8. (1:28b—2:7) Ibid.

9. (3:12–15) Kyle M. Yates, Preaching from the Prophets, p. 181.

10. (9:4) Charles Lee Feinberg, The Prophecy of Ezekiel: The Glory of the Lord, p. 56.

11. (9:4) Ibid.

12. (11:16–21) Yates, Prophets, p. 182.

13. (11:22–25) George Williams, The Student’s Commentary on the Holy Scriptures, p. 579.

14. (13:1–3) Denis Lane, The Cloud and the Silver Lining, pp. 53–62.

15. (13:8–16) A. B. Davidson, The Book of the Prophet Ezekiel, p. 88.

16. (13:8–16) Our Lord calls the Pharisees by a similar (but worse!) name: “whitewashed tombs” (Matt. 23:27).

17. (16:44–52) Feinberg, Ezekiel, p. 91.

18. (17:22–24) Carl F. Keil, “Ezekiel,” in Biblical Commentary on the Old Testament, XXI:244, 245.

19. (21:25–27) Matthew Henry, “Ezekiel,” in Matthew Henry’s Commentary on the Whole Bible, IV:878, 879.

20. (22:23, 24) Taylor, Ezekiel, pp. 168, 169.

21. (22:25–31) Ibid., p. 169. This ancient Greek version sometimes preserves original Hebrew readings other than those in the traditional Hebrew (Masoretic) text. Footnotes to verses 24 and 25 in the NKJV give two examples, as well as readings from other ancient versions.

22. (23:5–10) A rival center of false worship persisted. The Samaritan woman seems to defend their “denominational difference” to our Lord in John 4:20.

23. (26:3–11) Nebuchadnezzar received this title because he had forced many other kings to submit to his rule.

24. (26:3–11) Feinberg, Ezekiel, p. 149.

25. (26:12–14) Quoted by W. M. Thomson in The Land and the Book, p. 155n.

26. (26:15–21) Peter Stoner, Science Speaks, p. 76.

27. (28:11–19) Feinberg, Ezekiel, pp. 161, 162.

28. (30:13–19) This is the well-known frontier city to which Jeremiah was taken after Governor Gedaliah’s assassination (Jer. 43:7; cf. 44:1).

29. (34:1–6) Yates, Preaching, p. 183.

30. (34:11–16) D. L. Moody, Notes from My Bible, p. 90.

31. (34:11–16) One liberal Protestant “bishop” of Washington, D.C. in the 1950s blasphemed the God of the OT as a “bully.”

32. (34:11–16) Taylor, Ezekiel, pp. 220, 221.

33. (34:17–24) David Baron, The Shepherd of Israel, pp. 8, 9.

34. (36:24–29a) Keil, “Ezekiel,” p. 110.

35. (37:1–8) Yates, Preaching, p. 184.

36. (38:1–16) The KJV rendering, which makes the Hebrew Rosh an adjective meaning “chief” and modifying “prince,” is based on the Latin Vulgate and the Targum, and is not accurate. Surprisingly, this translation was retained in the NIV, perhaps from a fear that people would see Russia in the word Rosh. However, taking Rosh as a proper name does not decide the issue as to which area the term will apply. It might refer to Russia, but then again it might not. Most historians and geographers identify Meshech and Tubal as areas in what is now central Turkey.

37. (39:1–6) S. Maxwell Coder, “That Bow and Arrow War,” Moody Monthly, April 1974, p. 37.

38. (Chaps. 40—42:Intro) Paul Lee Tan, The Interpretation of Prophecy, p. 161.

39. (44:1–3) F. W. Grant, “Ezekiel,” in The Numerical Bible, IV:273.

40. (Essay) In 1611 atonement was “at-one-ment” and meant “reconciliation.” It was the correct translation in its time, but our language has changed a great deal since the 1600s.

41. (47:1–12) Yates, Preaching, p. 184.

42. (48:28–35) Feinberg, Ezekiel, p. 239.

BIBLIOGRAPHY

Alexander, Ralph. Ezekiel. Everyman’s Bible Commentary. Chicago: Moody Press, 1976.

Davidson, A. B. The Book of the Prophet Ezekiel. The Cambridge Bible for Schools and Colleges. Cambridge: The University Press, 1900.

Feinberg, Charles Lee. The Prophecy of Ezekiel: The Glory of the Lord. Chicago: Moody Press, 1969.

Grant, F. W. “Ezekiel.” In Numerical Bible. Vol. 4. Neptune, NJ: Loizeaux Bros., 1977.

Henry, Matthew. “Ezekiel.” In Matthew Henry’s Commentary on the Whole Bible, Vol. IV. McLean, VA: MacDonald Publishing Company, n.d.

Keil, C. F. “Ezekiel.” In Biblical Commentary on the Old Testament. Vols. 22, 23. Reprint. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971.

Mills, Montague S. Ezekiel: An Overview. Dallas: 3E Ministries, n.d.

Tatford, Frederick A. Dead Bones Live: An Exposition of the Prophecy of Ezekiel. Eastbourne, East Sussex: Prophetic Witness Publishing House, 1977.

Taylor, John B. Ezekiel: An Introduction and Commentary. The Tyndale Old Testament Commentaries. Downers Grove, IL: InterVarsity Press, 1969.