Ezekiel 29

29:1 the tenth year. 587 B.C. is the 10th year after Jehoiachin’s deportation. It is a year and two days after Nebuchadnezzar had come to Jerusalem (24:1, 2; 2 Kin. 25:1) and 7 months before its destruction (2 Kin. 25:3–8). This is the first of 7 oracles against Egypt (cf. 29:17; 30:1; 32:1; 32:17).

29:2 against all Egypt. Cf. Is. 19; Jer. 46:1–26. Egypt was to fall, even though it could be pictured as a water monster (vv. 3–5), a towering tree like Assyria (31:3), a young lion (32:2), and a sea monster (32:2–8). The judgment looks ahead to 570 B.C. when the Greeks of Cyrene defeated Pharaoh (Apries) Hophra and 568/67 B.C. when Babylon conquered Egypt.

29:3 great monster. Most likely the crocodile is the figure used for the king. Crocodiles were worshiped by the Egyptians, and lived in their rivers. “Rahab” is a general term used for a monster which often symbolized Egypt. See notes on Pss. 87:4; 89:10; Is. 30:7.

29:4 fish of your rivers. This figuratively represents the people who followed Pharaoh and who were a part of God’s judgment on Egypt as a whole (vv. 5, 6a).

29:6 a staff of reed. The Israelites had depended on Egyptians in military alliances as people lean on a staff that gives way, failing them. Egypt had betrayed the confidence of Israel as God said they would (cf. Jer. 17:5, 7). Because Israel never should have trusted Egypt does not lessen Egypt’s judgment.

29:9 The River. The Nile River was the water supply for all Egypt’s crops. See note on v. 19.

29:10 from Migdol to Syene. This covered the entirety of Egypt, since Migdol (Ex. 14:2) was in the N and Syene in the southern border of “Ethiopia.”

29:11, 12 uninhabited forty years. Although difficult to pinpoint, one possibility is that this period was when Babylon, under Nebuchadnezzar, reigned supreme in Egypt (vv. 19, 20), from ca. 568/67 B.C. to 525 B.C. until Cyrus gained Persian control.

29:13–16 I will gather the Egyptians. Egypt regained normalcy as is currently true, but never again reached the pinnacle of international prominence she once enjoyed.

29:17 the twenty-seventh year. This is 571/70 B.C. as counted from the captivity of Jehoiachin in 597 B.C., about 17 years after the prophecy in vv. 1–16.

29:18 labor…against Tyre. In ca. 585–573 B.C., Nebuchadnezzar besieged Tyre for 13 years before subduing the city (cf. Ezek. 26:1—28:19). Tyrians retreated to an island bastion out in the sea and survived, not giving Babylon full satisfaction in spoils (“wages”) equal to such long struggle.

29:19 I will give the land of Egypt. To make up for Babylon’s lack of sufficient reward from Tyre, God allowed a Babylonian conquest of Egypt in 568/67 B.C. Babylon’s army had worked as an instrument which God used to bring down Egypt.

29:21 I will cause the horn…to spring forth. Cf. 23:25, 26. God caused Israel’s power to return and restored her authority as the power in an animal’s horn (cf. 1 Sam. 2:1). Though other nations subdued her, her latter end in messianic times will be blessed. I will open your mouth. Most likely this refers to the day when Ezekiel’s writings would be understood by looking back at their fulfillment. His muteness had already ceased in 586/585 B.C. when Jerusalem fell (cf. 33:21, 22).

Ezekiel 30

30:3 the day of the LORD is near. This is a common expression for God’s judgment, especially His future judgment (cf. Joel 1:15; 2:1, 11; 3:14; Zech. 14:1; 1 Thess. 5:2; 2 Thess. 2:2; 2 Pet. 3:10). God’s judgment “day” for Egypt embraces a near fulfillment in Babylon’s 568/67 invasion (v. 10; 32:11), as well as the distant day of the Lord in the future tribulation period when God calls all nations to judgment (Dan. 11:42, 43). See note on Is. 2:12.

30:5 Ethiopia, Libya, Lydia. See notes on 27:10, 11 and 29:10. Chub. An unidentified nation, along with the “mingled people” and “men of the lands.” These also may have been mercenaries in Egypt’s army, like the previous ones in this verse.

30:6 Migdol…Syene. See note on 29:10.

30:8 helpers. All Egypt’s alliances and their arms will be useless in the day of God’s judgment.

30:9 Apparently, the Egyptians will flee the horrors to Ethiopia and increase that nation’s fear of its own inevitable judgment.

30:10, 11 Nebuchadnezzar was God’s instrument.

30:12 rivers dry. Apart from the Nile and its branches, Egypt was a barren desert. Her life depended on an annual inundation of the land by the flooding Nile.

30:14 Pathros. The large region S of Memphis. Zoan. This key city of the Nile Delta’s eastern portion was called Tanis by Greeks.

30:15 Sin. The name referred to ancient Pelusium, a key city at the tip of the Nile’s eastern arm near the Mediterranean Sea. Since “No” (Thebes) and “Sin” were at opposite borders of Egypt and so many cities are named, the passage speaks of judgment on the entire land.

30:17 Pi Beseth. The city was on the NE branch of the Nile where cats were mummified in honor of the cat-headed goddess, Ugastet.

30:18 Tehaphnehes. This city, named after the Egyptian queen, was a residence of the pharaohs.

30:20 the eleventh year. Ca. 587 B.C., counted from the deportation of Judah in 597 B.C.

30:21 I have broken the arm. God figuratively depicted His act of taking power from Egypt through Nebuchadnezzar, resulting in defeat and dispersion (vv. 23, 26).

30:22 break his arms. Both the defeat of Pharaoh Hophra (cf. Jer. 37:5ff.) and the earlier defeat of Pharaoh Necho at Carchemish (cf. 2 Kin. 24:7; Jer. 46:2) are in view.

30:26 People often don’t learn that God is Lord until judgment falls.

Ezekiel 31

31:1 the eleventh year. 587 B.C. Two months after the oracle of 30:20–26.

31:2–18 Whom are you like…? Ezekiel filled this chap. with a metaphor/analogy comparing Egypt to a huge tree that dominates a forest to a king/nation that dominates the world (cf. 17:22–24; Dan. 4:1–12, 19–27). He reasoned that just as a strong tree like Assyria (v. 3) fell (ca. 609 B.C.), so will Egypt (ca. 568 B.C.). If the Egyptians tend to be proud and feel invincible, let them remember how powerful Assyria had fallen already.

31:3 cedar in Lebanon. The trees were as high as 80 ft. and were an example of supreme power and domination, particularly the great cedars which grew in the mountains N of Israel.

31:8, 9 garden of God…trees of Eden. (36:35; Gen. 13:10; Is. 51:3; Joel 2:3). Since Assyria was in the area of the Garden of Eden, Ezekiel used the ultimate of gardens as a point of relative reference by which to describe tree-like Assyria.

31:10 Because you. Ezekiel shifted from the historical illustration of Assyria’s pride and fall to the reality of Egypt. God was using Assyria to teach the nations the folly of earthly power and might.

31:14–16 the Pit. The scene shifts from earth and the garden of God to the grave (cf. 32:18), as God again refers to the destruction of Assyria and all her allies (“all the trees,” “all that drink water”).

31:18 will you…be likened…? Egypt, like all the other great nations, including Assyria, will be felled by God.

Ezekiel 32

32:1 the twelfth year. 585 B.C., 12 years from the deportation of Judah in 597 B.C.

32:2 like a young lion. The picture describes Egypt’s deadly energetic stalking power in her dealings with other nations. She was also violent like the crocodile (cf. 29:3).

32:3–6 spread My net over you. God will entrap Egypt as a net ensnares a lion or crocodile, using many people (soldiers). Egyptians will fall, their corpses gorge birds and beasts, their blood soak the earth and waters.

32:7, 8 light. This is likely a reference to Pharaoh, whose life and power is extinguished, and all the rest of the leaders and people basking in his light are plunged into darkness.

32:11, 12 The sword of…Babylon. This is the definite identification of the conqueror, as in 30:10 when Nebuchadnezzar is actually named (cf. 21:19; 29:19; Jer. 46:26).

32:13, 14 With no men or beasts to stir up the mud in the Nile and its branches, the water will be clear and flow smoothly. Since the river was the center of all life, this pictures the devastation graphically.

32:17 the twelfth year. 585 B.C. reckoned from 597 B.C.

32:18 the famous nations. All other countries which have been conquered. the Pit. Refers to Sheol/grave (cf. 31:14–16).

32:19–21 The prophet followed Egypt and her people beyond the grave. The king of Egypt is addressed by the other nations in “hell,” taunting him as he is on the same level with them. This shows that there is conscious existence and fixed destiny beyond death. See Luke 16:19–31.

32:22 Assyria is there. The slain of several nations are pictured in the afterlife: Assyria (vv. 22, 23), Elam (vv. 24, 25), Meshech and Tubal (vv. 26–28; cf. 38:1, 2, and see notes there), and Edom (vv. 29, 30). Although mighty for a time on earth, the fallen lie as defeated equals in death, all conquered by God and consigned to eternal hell (v. 21).

32:31, 32 Pharaoh…comforted. A strange comfort coming from the recognition that he and his people were not alone in misery and doom.

Ezekiel 33

33:1–33 Again the word…came. This chap. is a transition between God’s judgments against Jerusalem and the nations (chaps. 1–32) and Israel’s bright future when she is restored to her land (chaps. 34–48). It provided God’s instructions for national repentance, and is thus the preface to the prophecies of comfort and salvation which follow (chaps. 34–39).

33:2–20 speak to…your people. This was given to prepare the exiles’ minds to look on the awful calamity in Jerusalem as a just act by God (cf. 14:21–23). He had faithfully warned, but they did not pay heed. Ezekiel had been forbidden to speak to his people from 24:26, 27, until Jerusalem was captured. Meanwhile, he had spoken to the foreign nations (chaps. 25–32).

33:2–9 watchman. Such men as Jeremiah and Ezekiel (cf. 3:16–21) were spiritual watchmen (33:7–9), warning that God would bring a sword on His people so that they had opportunity to prepare and be safe. This analogy came from the custom of putting guards on the city wall watching for the approach of danger, then trumpeting the warning. For the function of a watchman, cf. 2 Sam. 18:24, 25; 2 Kin. 9:17; Jer. 4:5; 6:1; Hos. 8:1; Amos 3:6; Hab. 2:1.

33:4 his blood…on his own head. Once the watchman did his duty, the responsibility passed to each person. See the notes on chap. 18, where each person is accountable for his own response to God’s warnings, whether to die in judgment or to live as one who heeded and repented. Ezekiel had been a very faithful and obedient “watchman.”

33:8, 9 his blood I will require. A prophet who sounded the warning of repentance for sin was not to be judged (v. 9), but the one who failed to deliver the message was held accountable (v. 8). This referred to unfaithfulness on the part of the prophet for which he bore responsibility and was chastened by God. See the notes on chap. 18 and Acts 20:26.

33:10–11 how can we then live? The Israelites reasoned that if they were liable to death in judgment that was inevitable, they were in a hopeless condition and had no future. God replied that He had no pleasure in seeing the wicked go into death for their sin, but desired them to repent and live (cf. 2 Pet. 3:9). The divine answer to the human question is “Repent and be saved!” (cf. 18:23, 30–32). Here was a blending of compassion with the demands of God’s holiness. Repentance and forgiveness were offered to all.

33:12–20 See notes on 18:19–29. One of the basic principles of God’s dealing with His people is presented here: judgment is according to personal faith and conduct. The discussion is not about eternal salvation and eternal death, but physical death in judgment for sin which, for believers, could not result in eternal death. The righteous behavior in v. 15 could only characterize a true believer, who was faithful from the heart. There is no distinction made as to the matter of who is a true believer in God. There is only a discussion of the issue of behavior as a factor in physical death. For those who were apostate idolaters, physical death would lead to eternal death. For believers who were lovers of the true God, their sin would lead only to physical punishment (cf. 1 Cor. 11:28–31; 1 John 5:16, 17). “Righteous” and “wicked” are terms describing behavior, not one’s position before God. It is not the “righteousness of God” imputed as illustrated in the case of Abraham (Gen. 15:6; Rom. 4:3–5), but rather one’s deeds that are in view (vv. 15–19).

33:17, 20 not fair. They blamed God for their calamities when actually they were being judged for their sins.

33:21 “The city has been captured!” A fugitive or fugitives (the Heb. could be a collective noun) who escaped from Jerusalem reached Ezekiel with the report on Jan. 8, 585 B.C., almost 6 months after the fall on July 18, 586 (Jer. 39:1, 2; 52:5–7). Ezekiel 24:1, 2 and 33:21 show a 36 month span from the outset of the siege on Jan. 15, 588, to the report in 33:21.

33:22 opened my mouth. God exercised control over the mouth of Ezekiel (see note on 3:26, 27).

33:23–29 There is no date attached to the prophecies from 33:23—39:29, but the first message after the fall of Jerusalem was a rebuke of Israel’s carnal confidence. This prophecy was against the remnant of Judah who remained in the Land of Promise after the fall of Jerusalem. Ezekiel warns the survivors that more judgment will come on them if they do not obey God. By some strange reasoning, they thought that if God had given the Land to Abraham when he was alone, it would be more securely theirs because they were many in number, a claim based on quantity rather than quality (v. 24). But judgment will come if they turn and reject God again (vv. 25–29).

33:30–33 Here was a message to exiles, who had no intention of obeying the prophet’s messages. They liked to listen, but not apply the prophet’s words. They finally knew by bitter experience that he had spoken the truth of God. The people appreciated the eloquence of Ezekiel, but not the realty of his message.

Ezekiel 34

34:1 From this chap. on, Ezekiel’s messages are mostly comforting, telling of God’s grace and faithfulness to His covenant promises.

34:2 prophesy against the shepherds. The reference was to preexilic leaders such as kings, priests, and prophets, i.e., false ones who fleeced the flock for personal gain (vv. 3, 4) rather than fed or led righteously (as 22:25–28; Jer. 14, 23; Zech. 11). This stands in contrast to the Lord as Shepherd in Pss. 23; 80:1; Is. 40:11; Jer. 31:10; Luke 15:4, 5; John 10:1ff.

34:5 food for all the beasts. The beasts pictured nations that prey on Israel (cf. Dan. 7:3–7), though it could possibly include actual wild beasts, as in 14:21. Cf. 34:25, 28 and see notes there.

34:9, 10 This was no idle threat, as proven by the case of King Zedekiah (cf. Jer. 52:10, 11).

34:11 I…will search. God, the true Shepherd, would search out and find His sheep in order to restore Israel to their land for the kingdom which the Messiah leads (vv. 12–14).

34:12 a cloudy and dark day. This refers to the “day of the Lord” judgment on Israel (cf. Jer. 30:4–7).

34:12–14 Here is the promise of a literal regathering and restoration of the people of Israel to their own land from their worldwide dispersion. Since the scattering was literal, the regathering must also be literal. Once they are regathered in Messiah’s kingdom, they will no longer want (vv. 15, 16).

34:15, 16 I will feed My flock. In contrast to self-indulgent leaders who took advantage of the sheep, God will meet the needs of His sheep (people). This is clearly reminiscent of Ps. 23 and will be fulfilled by the Good Shepherd (John 10:1ff.), who will reign as Israel’s Shepherd.

34:17–22 judge between. Once He has judged the leaders, God will also judge the abusive members of the flock as to their true spiritual state. This passage anticipates the judgment of the people given by Jesus Christ in Matt. 25:31–46. The ungodly are known because they trample the poor. The Lord alone is able to sort out the true from the false (cf. parables of Matt. 13), and will do so in the final kingdom.

34:23 one shepherd…David. This refers to the greater One in David’s dynasty (cf. 2 Sam. 7:12–16), the Messiah, who will be Israel’s ultimate king over the millennial kingdom (Jer. 31:10–12; Jer. 30:9; Hos. 3:5; Zech. 14:9). The Lord in v. 24 is God the Father.

34:24 a prince. The word can at times be used of the king himself (37:25; cf. 28:2, 12), as here.

34:25 covenant of peace. Refers to the New Covenant of Jer. 31:31–34 (cf. 37:26) in full operation during the millennial kingdom. wild beasts. This refers to actual animals that will be tamed in the kingdom, see Is. 11:6–9; 35:9 and Hos. 2:18.

34:26 My hill. A reference to Jerusalem and Zion in particular, where the Jews will come to worship the Lord. showers of blessing. Cf. the “times of refreshing” in Acts 3:19, 20, when the curses of Deut. 28:15–68 are lifted.

34:27 The faithfulness of the Land is also indicated in Amos 9:13.

34:28, 29 no longer be a prey. God will stop other nations from subjugating the people of Israel.

34:30 I…their God. An oft-repeated OT theme (cf. Gen. 17:7, 8). This speaks of the ultimate salvation of Israel as in Rom. 11:25–27.

Ezekiel 35

35:2 against Mount Seir. Cf. Is. 21:11, 12; Jer. 49:7–22; Amos 1:11, 12; Obadiah. This is another name for Edom (cf. v. 15; Gen. 32:3; 38:6), also threatened with judgment in 25:12–14 (see notes there). Edom was considered Israel’s most inveterate and bitter enemy (cf. Ps. 137:7; Mal. 1:2–5) and was located E of the Arabah from the Dead Sea to the Gulf of Aqabah. The main cities were Teman and Petra, now in ruins.

35:3, 4 This prediction (cf. vv. 6–9) came to pass literally, first by Nebuchadnezzar and later in 126 B.C. by John Hyrcanus. There is no trace of Edomites now, though their desolate cities can be identified as predicted by Obadiah (Obad. 18) and Jeremiah (Jer. 49:13). Cf. vv. 6–9.

35:5 Because. God will judge Edom because of 1) her perpetual enmity against Israel since Esau’s hatred of Jacob (Gen. 25–28), and 2) Edom’s spiteful bloodshed against the Israelites trying to escape the Babylonians in 586 B.C.

35:10 Because. A further reason for Edom’s doom is her design to snatch control of the territory occupied by “two nations,” i.e., Israel (N) and Judah (S). They plotted to take over these nations for their own gain (v. 12), but were prevented and destroyed because “the LORD was there.”

35:11, 12 anger…envy…blasphemies. Here were more reasons for Edom’s destruction.

35:13 you…boasted against Me. Still another reason for judgment was Edom’s proud ambitions that were really against God (cf. v. 10, “although the LORD was there”).

35:15 As you rejoiced. This final reason for doom was Edom’s joy over Israel’s calamity. they shall know. The ultimate aim in Edom’s judgment is that “the whole earth” may know He is the Lord and see His glory. Sadly, sinners find this out only in their own destruction. Cf. Heb. 10:31.

Ezekiel 36

36:1 This chap. presents the prerequisite regeneration which Israel must experience before they can nationally enter into the promised blessings. This chap. must be understood to speak of a literal Israel, a literal land, and a literal regeneration, leading to a literal kingdom under Messiah. prophesy to the mountains. Cf. vv. 1, 4, 6, 8. Ezekiel addresses Israel’s mountains, as symbolic of the whole nation. He promises: 1) to give these mountains again to dispersed Israel (v. 12); 2) to cause fruit to grow on them (v. 8); 3) to rebuild cities and to multiply people there (v. 10); and 4) to bless in a greater way than in the past (v. 11). This promise can only be fulfilled in future millennial blessing to Israel that she has not yet experienced, because it includes the salvation of the New Covenant (vv. 25–27, 29, 31, 33).

36:2–15 This section continues the prophecy against Edom from chap. 35.

36:2 Because the enemy has said. God will restore these areas to Israel which their enemies claim to possess (cf. Gen. 12:7). They will pay for their spite against Israel.

36:7 raised My hand in an oath. God testifies, as a formal pledge, that He will bring a turnabout in which the nations that seized the land will be shamed.

36:8–15 Israel’s land will be productive (vv. 8, 9), populated (vv. 10, 11), and peaceful (vv. 12–15). These features will be fully realized in the Messiah’s kingdom. The return from Babylon was only a partial fulfillment and foreshadowing of the fullness to come in the future kingdom.

36:16–19 Ezekiel gives a backward look to underscore why Israel had suffered the past judgments by the Lord. It was because the Jews had “defiled” their land by their sins that the Lord purged it. He likened such a defilement to a menstrual condition (v. 17).

36:20 they profaned My holy name. Even in dispersion, Israelites tainted God’s honor in the sight of the heathen, who concluded that the Lord of this exiled people was not powerful enough to keep them in their land.

36:21–23 for My holy name’s sake. Restoring Israel to the land that God pledged in covenant (Gen. 12:7) will sanctify His great name, and move other peoples to “know that I am the LORD.” This glory for God is the primary reason for Israel’s restoration (cf. v. 32).

36:24 bring you into your own land. God assured Israel that He will bring them out of other lands back to the Promised Land (v. 24), the very land from which He scattered them (v. 20). It is the same “land that I gave to your fathers” (v. 28), a land distinct from those of other nations (v. 36), and a land whose cities will be inhabited by those who return (vv. 33, 36, 38). The establishment of the modern state of Israel indicates this has initially begun.

36:25–27 I will cleanse you. Along with the physical reality of a return to the Land, God pledged spiritual renewal: 1) cleansing from sin; 2) a new heart of the New Covenant (cf. Jer. 31:31–34); 3) a new spirit or disposition inclined to worship Him; and 4) His Spirit dwelling in them, enabling them to walk in obedience to His word. This has not happened, because Israel has not trusted Jesus Christ as Messiah and Savior, but it will before the kingdom of Messiah (cf. Zech. 12–14; Rom. 11:25–27; Rev. 11:13).

36:25–31 This section is among the most glorious in all Scripture on the subject of Israel’s restoration to the Lord and national salvation. This salvation is described in v. 25 as a cleansing that will wash away sin. Such washing was symbolized in the Mosaic rites of purification (cf. Num. 19:17–19; Ps. 119:9; Is. 4:4; Zech. 13:1). For the concept of sprinkling in cleansing, see Ps. 51:7, 10; Heb. 9:13; 10:22. This is the washing Paul wrote of in Eph. 5:26 and Titus 3:5. Jesus had this very promise in mind in John 3:5.

What was figuratively described in v. 25 is explained as literal in vv. 26, 27. The gift of the “new heart” signifies the new birth, which is regeneration by the Holy Spirit (cf. 11:18-20). The “heart” stands for the whole nature. The “spirit” indicates the governing power of the mind which directs thought and conduct. A “stony heart” is stubborn and self-willed. A “heart of flesh” is pliable and responsive. The evil inclination is removed and a new nature replaces it. This is New Covenant character as in Jer. 31:31-34.

The Lord will also give His “Spirit” to the faithful Jews (cf. 39:29; Is. 44:3; 59:21; Joel 2:28, 29; Acts 2:16ff.). When Israel becomes the true people of God (v. 28), the judgment promise of Hosea 1:9 is nullified. All nature will experience the blessings of Israel’s salvation (vv. 29, 30). When the Jews have experienced such grace, they will be even more repentant—a sign of true conversion (v. 31).

Ezekiel profoundly proclaims the doctrines of conversion and spiritual life. He includes forgiveness (v. 25), regeneration (v. 26), the indwelling Holy Spirit (v. 27), and the responsive obedience to God’s law (v. 27). These are all clearly presented as he prophesies Israel’s conversion. As a nation, they will truly know their God (v. 38), hate their sin (vv. 31, 32), and glorify their Savior (v. 32).

36:32 Not for your sake. God’s glory and reputation among the nations, not Israel’s, causes this restoration to be promised (cf. Ps. 115:1; Acts 5:41; Rom. 1:5; 3 John 7).

36:35 the garden. Millennial conditions will be similar (not identical) to those in Eden (cf. 47:1–12; Is. 35:1, 2; 55:13; Zech. 8:12).

36:37 inquire of Me to do this. God will sovereignly work this return/renewal, yet give Israelites the human privilege of praying for it to be realized. This prophecy was to stir up the people’s prayers.

36:37, 38 increase their men. There will be an increase in the population during the Millennium. When the male population came to Jerusalem, they brought vast numbers of animals for sacrifice. That was small compared to future kingdom conditions.

Ezekiel 37

37:1 brought me…in the Spirit. 37:1–14 involves another vision. God does not change Ezekiel’s location but gives him a vivid inward sense that he has been taken to a valley “full of bones.” (For other visions, cf. 1:1—3:15; 8:1–11:24; 40:1–48:35.) This passage, part of a series of revelations received during the night before the messenger came with the news of the destruction of Jerusalem, was to ease the gloom of the people. in the midst of the valley. It no doubt represents the world area wherever Israelites were scattered (cf. v. 12).

37:2 very dry. This pictures the dead nation lifeless, scattered, and bleached, just as a dry tree (17:24) pictures a dead nation, to which only God can give life.

37:3 “…can these bones live?” The many dry bones (v. 2) picture the nation Israel (v. 11) as apparently dead in their dispersion, and waiting for national resurrection. The people knew about the doctrine of individual resurrection, otherwise this prophecy would have had no meaning (cf. 1 Kin. 17; 2 Kin. 4; 13:21; Is. 25:8; 26:19; Dan. 12:2; Hos. 13:14).

37:4–6 Prophesy to these bones. Ezekiel is to proclaim God’s pledge to reassemble Israelites from the world and restore the nation of Israel to life (v. 5) and give them His Spirit (v. 14) in true salvation and spiritual life. Clearly, God is promising the resurrection of the nation of Israel and its spiritual regeneration (cf. 36:25–27).

37:7–10 In the vision, Ezekiel did as he was told and the dead bones became a living nation (v. 10).

37:11–13 This is the key to the interpretation of the vision. It is the resurrection and salvation of Israel.

37:14 I will put My Spirit in you. See note on 36:25–27. performed it. God’s reputation is at stake in the restoration and regeneration of Israel into the Land. He must do what He promised so all know that He is Lord.

37:15–23 The vision ended and Ezekiel was given an object lesson which his people observed (vv. 18, 20). This drama of uniting two sticks offered a second illustration that God will not only regather Israelites to their land, but will for the first time since 931 B.C. (the end of Solomon’s reign, 1 Kin. 11:26–40) restore union between Israel and Judah (vv. 19, 21, 22) in the messianic reign (cf. Is. 11:12, 13; Jer. 3:18; Hos. 1:11).

37:21–23 God made 3 promises that summarized His future plans for Israel: 1) restoration, v. 21; 2) unification, v. 22; and 3) purification, v. 23. These promises bring to fulfillment: 1) the Abrahamic Covenant (cf. Gen. 12); 2) the Davidic Covenant (2 Sam. 7); and 3) the New Covenant (cf. Jer. 31), respectively.

37:22 one king. This leader (cf. vv. 24, 25) is the Messiah-King-Shepherd often promised for David’s dynasty (34:23, 24; Jer. 23:5–8; 30:9; Dan. 2:35, 45; 7:13, 14, 27), who is the one king of Zech. 14:9 (cf. Matt. 25:31, 34, 40).

37:23 cleanse them. This is provided by the provisions of the New Covenant (cf. 36:27; 37:14; Jer. 31:31–34).

37:24, 25 David. This is to be understood as Jesus Christ the Messiah, descendant of David (cf. 2 Sam. 7:8–17; Is. 7:14; 9:6, 7; Mic. 5:2; Matt. 1:1, 23; Luke 1:31–33).

37:25 land that I have given to Jacob. It is natural to see this physical land, so clarified, as the very land God gave to Abraham, Isaac, and Jacob (Gen. 12:7; 26:24; 35:12).

37:26 covenant of peace. Cf. 34:25. This is the New Covenant in full force. Israel has never yet been in a state of perpetual salvation peace; this awaits fulfillment in the future kingdom of the Messiah who is the “Prince of Peace” (Is. 9:6). an everlasting covenant. The everlasting nature of the Abrahamic (cf. Gen. 17:7), Davidic (2 Sam. 23:5), and New (Jer. 50:5) Covenants are joined together in the redeemed who experience the millennial kingdom “forever” (used 4 times in vv. 25–28). The Heb. word for “everlasting” may refer to a long time or eternity. It is also true that these covenants will continue to be fulfilled after the Millennium in the eternal state. My sanctuary. The Spirit of God begins to prepare for the great reality that God will have a sanctuary in the midst of His people and will dwell with them (cf. Zech. 6:12, 13). God promised to dwell with man on earth (47:1–12). This has been God’s desire in all epochs: 1) before Moses (Gen. 17:7, 8); 2) in the Mosaic era (Lev. 26:11–13); 3) in the church era (1 Cor. 3:16; 6:19); 4) in the Millennium (Ezek. 37:26–28); and 5) in eternity future (Rev. 21:3).

37:27 Paul quotes this in 2 Cor. 6:16.

Ezekiel 38

38:1—39:29 These chaps. tell of a coming northern confederacy of nations who will invade the Promised Land.

38:2 against Gog. This name is found in 1 Chr. 5:4. The LXX used “Gog” to render names such as Agag (Num. 24:7) and Og (Deut. 3:1), possibly showing that though it was a proper name, it came to be used as a general title for an enemy of God’s people. “Gog” most likely carries the idea “high” or “supreme one,” based on the comparison in Num. 24:7. It refers to a person, described as a “prince” from the land of Magog, who is the final Antichrist. See note on Rev. 20:8, where Gog and Magog are referred to again. These titles are used there symbolically of the final world uprising against Jerusalem, its people and Messiah King. This attack comes not just from the N but the 4 corners of the world, as a world of sinners at the end of the 1,000 year kingdom come to fight the saints in the “beloved city” of Jerusalem. On that occasion, there is only one weapon used—divine fire. This is the climax to the last battle with Satan and his armies, whose eternal destiny is set. It is followed by the final judgment of all the ungodly before the Lord (Rev. 20:11–15) and the creation of the eternal, sinless state (Rev. 21:1). See notes on chap. 39. Magog. Some see this people as derived from Japheth (Gen. 10:2), later called the Scythians. Others propose a people in SE Anatolia, later known as Asiatic people such as the Mongols and Huns. Others see Magog as an overall term for barbarians, N of Palestine, around the Caspian and Black Seas. the prince of Rosh, Meshech, and Tubal. Should be translated “chief prince of Meshech and Tubal…” because: 1) Rosh (more than 600 times) in the Heb. OT is an adjective, “chief,” often in references to the “chief priest” (2 Kin. 25:18); 2) most ancient versions took it to mean “chief “ or “head”; and 3) in all places other than chaps. 38 and 39 where both Meshech and Tubal are mentioned, Rosh is not listed as a third people (27:13; 32:26; Gen. 10:2; 1 Chr. 1:5). This is also descriptive of the Antichrist, who rises to world dominance in the coming time of tribulation (cf. Dan. 9:24–27; 11:36–45; Rev. 13:1–17; 19:20). Meshech, and Tubal. Two peoples were recognized in ancient Assyrian monuments: one called Mushki (Mushku) and the other Tubali (Tabal). Both were in Asia Minor, the area of Magog, modern-day Turkey. Summing up, a chief prince, who is the enemy of God’s people, will lead a coalition of nations against Jerusalem. The details of this enemy force and its destruction are given by Ezekiel in the rest of chaps. 38, 39.

38:4 I will…lead you out. Just as God used Assyria (Is. 8) and Babylon (21:19) as human invaders for His judgments, He aims to use this army. In this case, He brings the invader to Palestine so that He may visit judgment (v. 8) on the invader itself (38:18–23; 39:1–10). He thus uses the language of hooks in the jaws, as in judging Egypt (29:4). From the aggressors’ perspective, they think that it is their plan only to seize the spoil which draws them to Palestine (vv. 11, 12).

38:5 Persia, Ethiopia, and Libya. The invasion involves a coalition of powers from the E and S of Palestine. Persia is modern Iran, Libya is in N Africa, W of Egypt; and Ethiopia is S of Egypt.

38:6 Gomer. Today the area is Armenia, which also was known as Cappodocia, having a people called Gomer in Assyrian inscriptions. Togarmah. Today’s eastern Turkey (see note on 27:14).

38:7, 8 This is the great time of Israel’s cleansing, salvation, and spiritual life (cf. 39:22, 27, 28; Zech. 12:10—13:9), getting them ready for Messiah’s return and kingdom (Zech. 14).

38:8 In the latter years. In the context of Israel’s restoration (Ezek. 34–39), the invader will make its final bid for the Land. those brought back from the sword. This refers to Israelites who have been returned to their land, after the sword had killed or scattered many of their people. The Heb. word for “brought back” means “to return” or “restore” (Gen. 40:13; 41:13). gathered. This word also frequently refers to God’s final regathering of Israel (37:21; Is. 11:12; 43:5; Jer. 32:37). It has begun historically and will continue until the latter days. In the final millennial kingdom, there will occur the full and spiritual regathering, when all Israel is saved to enter their promised kingdom (cf. Zech. 12–14; Rom. 11:25–27). dwell safely. This term occurs in several contexts devoted to the Israelites’ blessed estate after God has brought them back to their land (28:26; 34:25, 28; 39:26; Jer. 32:37; Zech. 14:11).

38:9 You will ascend. The time of the invasion is best understood as the end of the future tribulation period of 7 years. Israel will have been under a false peace in treaty with the Antichrist (Dan. 9:27; 11:22, 24), before he turns on them in the “abomination of desolation” (Dan. 9:27; Matt. 24:15). The false peace will end in hostility lasting to the completion of the 7 years (Zech. 14:1–3). When this final war occurs (cf. Rev. 16:12–16), Christ will ultimately conquer the beast, the false prophet, and all the ungodly forces (Rev. 19:11–21) in order to establish His millennial kingdom (Rev. 20:1–10).

38:10–13 This describes the peace in Israel during the period of Antichrist’s short-lived treaty with them (Dan. 9:27) in the first half of Daniel’s 70th week. References to “unwalled villages,” refer to that period of 3½ years when Israel is secure under the protection of the world-ruling “prince that shall come,” called Antichrist (cf. Dan. 9:27). After Antichrist turns on Israel, there is an escalation of hostility until the end of the 7 year time when this great force comes to plunder Jerusalem and the Promised Land (v. 12).

38:12 to take plunder…booty. Antichrist takes over the world for his own power and possession. The wealth of his empire is described in Rev. 18.

38:13 Dedan, Tarshish. See note on Jon. 1:3.

38:15 riding on horses. These could be actual horses used in war, if tribulation judgments (seals, trumpets, vials) in Rev. 6–16 have dealt drastic blows to industries producing war vehicles and weaponry. Or, some see horses and weapons here (39:3, 9) being used symbolically to represent meaning which would be easy to grasp in Ezekiel’s day, but which would be fulfilled in the future time with different war forms suitable to that time.

38:16 that the nations may know Me. The phrase, frequent in Ezekiel, is part of the theme to glorify God and show His sovereign power (cf. Introduction: Historical and Theological Themes). God is the victor, who will be “hallowed” by fire (cf. v. 19).

38:17 Are you he…? See notes on 38:2. This refers to the general references to this time and the participants (cf. Joel 3:9–17; Amos 5:11, 12; Zeph. 3:8). Even Daniel (Dan. 2:41–44) referred to this time at least 3 decades prior to Ezek. 38. The nature of the question presupposes that the previous generalities are now being particularized in the person of Gog.

38:18–23 My fury will show. God’s patience will be exhausted with the repeated attempts to annihilate Israel since the “abomination” by Antichrist (Dan. 9:27; Matt. 24:15), and He will employ a great earthquake in Israel; panic will seize the invading soldiers (v. 21) who will turn and use their weapons against one another (cf. 2 Chr. 20:22, 23). He will further decimate the ranks by pestilence, a deluge of rain, large hailstones, plus fire and brimstone. The descriptions here are identical to that of the last half of the 7 year tribulation in Rev. 6:12–17; 11:19; 16:17–21; 19:11–21.

Ezekiel 39

39:1–10 I am against you. This scene of the army’s ruin adds detail to 38:18–23 such as: 1) the disarming of soldiers (v. 3); 2) their fall in death (vv. 4, 5); 3) the gorging of birds and beasts on the corpses (v. 4); 4) fire sent also on others besides the army (v. 6); and 5) burning of weapons by Israelites (vv. 9, 10).

39:9, 10 burn the weapons. There is enough equipment to provide fuel for 7 years.

39:9 seven years. A vast army (cf. “many,” 38:15) would have much weaponry, requiring 7 years to burn. Since this is likely at the end of the time of tribulation, synonymous with the battle of Armageddon (Rev. 16:16; 19:19–21), the burials would extend into the millennial kingdom.

39:11–16 give Gog a burial place. Israelites moving E from the Mediterranean, with the sea to their backs and the Jezreel Valley before them, bury bodies. Further, people in the whole land help in the interment, which consumes 7 months. The description fits the time after Christ’s Second Advent extending into the millennial era as those who go into His kingdom do the work (cf. Rev. 20:1–10).

39:11, 16 Hamon Gog. Lit. “the multitude of Gog.” In v. 16, a city in the area will be named Hamonah, “multitude” (cf. a similar idea in Joel 3:14).

39:17–20 Speak to…bird and…beast. God’s word summons carrion birds and carnivorous animals to consume the fallen flesh as described in Rev. 19:21.

39:17, 18 My sacrificial meal. Since God describes the feast by the imagery of a sacrificial meal, the warriors who fell (v. 19) are described figuratively in words such as rams and other animals used in sacrifice.

39:21–29 I will set My glory. God vanquishes Israel’s foes to show His glory so that His enemies and Israel will all know that He is the Lord (vv. 6, 22). This is Israel’s salvation spoken of in Zech. 12:10—13:9 and Rom. 11:25–27.

39:29 poured out My Spirit. God’s provision of His Spirit at the Second Advent complements the regathering (cf. 36:27; 37:14; Joel 2:28). The Gog and Magog assault in Rev. 20:7–9 at the end of the Millennium is another assault on Jerusalem patterned after certain images of the invasion here (chaps. 38, 39), but it is a distinct event one thousand years after the millennial kingdom begins. See note on Rev. 20:8, 9.

Ezekiel 40

40:1—48:35 Following this great battle at the end of the time of tribulation, this section provides explicit details concerning Christ’s millennial reign which follows, giving more detail about the 1,000 year kingdom than all other OT prophecies put together. It is the “holy of holies” among millennial forecasts. As has been done with the previous 39 chaps., this concluding portion will also be approached in a literal, historical manner which best serves the interpreter in all Scripture. In many ways these chaps. are the most important in the book since they form the crowning reality, the climax of Ezekiel’s prophecy and Israel’s restoration. The section includes: 1) the new temple (40:1–43:12); 2) the new worship (43:13–46:24); and 3) the new apportionment of the Land (47:1–48:35).

40:1 the twenty-fifth year. 573 B.C., in the first month of the ecclesiastical year, Nisan. The tenth day was the start of preparations for Passover.

40:2 In the visions of God He took me. Ezekiel 40–48 narrates another vision, as did 1:1—3:27; 8–11; and 37:1–14. The characterization of the prophecy as a vision in no way detracts from its literal reality any more than Ezekiel’s visions of Jerusalem’s sins, idolatry, and destruction did. into the land of Israel. The vision pertains to Israel, as did chaps. 1–24, 33, 34–39. a very high mountain. The mountain is not named; however, it is most likely Mt. Zion (cf. 17:22; 20:40; Is. 2:2; Micah 4:1), lifted up from its surroundings by a great earthquake (Zech. 14:4, 5, 10). like the structure…a city. God will be explaining details relating to Israel’s spiritual future (vv. 2, 4), so this must be the temple in particular and Jerusalem in general. This new and glorious temple will stand in contrast to the desecration and destruction of Solomon’s temple (chaps. 8–11).

40:3 a man. An angel conducted a tour of all the details shown to the prophet, appearing in the form of a man (e. g., Gen. 18; Ezek. 9), appearing like bright, gleaming bronze. He could be understood as the Angel of the Lord since he is called “LORD” (44:2, 5; see note on Ex. 3:2). His “line of flax” was for larger measurements, the “rod” for shorter ones (cf. Rev. 11:1; 21:5). In each case God measured what belongs to Him.

40:4 Declare…everything you see. Ezekiel 1–24 refers to Israel’s historical removal from her land; chaps. 25–32 to historical judgments against other nations; chap. 33 to a historical call to repentance and the fall of Jerusalem. So in chaps. 34–39, Israel’s literal, future return to the same Land as a reversal of the historical dispersion is the most natural way to interpret the chapters. Ezekiel 38, 39 describe a future, historical invasion of Israel and its aftermath during the time just before Messiah’s return. Therefore, chaps. 40–48 would then be thought to continue the historical, prophetic pattern, describing the millennial conditions after Messiah comes and destroys the ungodly (Rev. 19:11ff.), under which Israel will live and worship. Believing Gentiles will also be in the kingdom as sheep of the Great Shepherd (cf. Matt. 25:31–46), while all unbelievers are destroyed. Ezekiel is to write down all the details.

40:5 a wall all around. This outer wall is later described as a separation of the holy areas (42:20). the temple. See 1 Kin. 6, 7 to compare with details of Solomon’s temple. This could not be the heavenly temple since Ezekiel was taken to Israel to see it (v. 2). It could not be Zerubbabel’s temple since the glory of God was not present then. It could not be the eternal temple since the Lord and the Lamb are its temple (cf. Rev. 21:22). Therefore, it must be the earthly millennial temple built with all of the exquisite details that are yet to be outlined. measuring rod six cubits long…a handbreadth. The rod extended 6 royal (long) cubits of 21 in. for a total of 10.5 ft., each cubit being made up of a standard width of 18 in. and a handbreadth of 3 in.

40:6, 7 the gateway…east. The buildings of the E gate are first because this will be in the direct line of approach to the temple. Each opening was 10.5 ft. across. Chambers (rooms) in the wall are 10.5 x 10.5 ft. Precise measurements describe a literal temple, not a symbolic one.

40:8–16 The chambers described here are accommodations for the ministering priests and temple officers who care for the temple.

40:16 beveled window frames. Since they had no glass, these are lattices (cf. 41:16–26). on each gatepost…palm trees. These depict God’s desire for fruit in Israel. Palms are symbols of beauty, salvation, and triumph (cf. Zech. 14:16ff.; Rev. 7:9). Palms are on the inner court’s gateposts as well (v. 31).

40:17 the outer court. This court is farthest out from the temple proper and enclosed by the outer walls.

40:17–37 Here is a further blueprint for the temple area, with more precise measurements. The numbers 5, 25, 50 and 100 are frequently used. The sanctuary formed a square of some 500 cubits.

40:38–47 This section describes “chambers” for the priests, and raises the question of sacrifices in the millennial kingdom. They will exist as vv. 39–43 indicate, but will be no more efficacious then than they were in OT times. No sacrifice before or after Christ saves. They only point to Him as the one true Lamb who takes away sin. The Lord’s Supper is a memorial that looks back to Calvary and in no way diminishes the cross. Israel rejected their Messiah, but when they have received Him and are in His kingdom, they will have a memorial of sacrifices that point to Him. They will have missed the memorial of the Lord’s Supper, but will then have their own memorial sacrifices for 1,000 years.

40:39 burnt…sin…trespass offering. For OT background see 1) Lev. 1:1–17; 6:8–13; 2) Lev. 4:1–35; 6:24–30; and 3) Lev. 5:1—6:7; 7:1–10 respectively. Cf. Ezek. 43:18–27; 45:13–25; 46:1–15, 19–24.

40:41 tables on which they slaughtered. Four tables are on either side of the inner court’s N gate, used for commemorating the death of Christ by slaying burnt, sin, and trespass offerings.

40:44 singers. Provision is made for the praises of the redeemed in music.

40:46 sons of Zadok. Proper names tie the vision to historical reality, calling for literal interpretation. This Levitical family descended from Levi, Aaron, Eleazar and Phinehas (1 Chr. 6:3–8). In accord with God’s covenant with Phinehas (Num. 25:10–13), and because of Eli’s unfaithfulness (cf. 1 Sam. 1, 2) and Zadok’s faithfulness to David and Solomon (1 Kin. 1:32–40), Zadok’s sons serve as priests in the millennial temple. Other references to sons of Zadok are in 43:19; 44:15 and 48:11.

40:47 measured the court. The court around the temple was a square, around the square temple (41:1). The altar. This is the bronze altar where offerings occur. Cf. 43:13–27.

40:48, 49 vestibule. This refers to the temple porch and is similar to that of Solomon’s temple.

Ezekiel 41

41:1 into the sanctuary. Precise descriptions continue for the temple proper, its sanctuary or holy place (here called “tabernacle”), and side chambers for priests’ quarters (vv. 5–11). This chap. can be studied in the light of 1 Kin. 6, 7 to note differences from Solomon’s temple.

41:4 the Most Holy Place. The Holy of Holies, which the High-Priest entered annually on the Day of Atonement (cf. Lev. 16). These dimensions are identical to Solomon’s (1 Kin. 6:20), and twice those of the tabernacle in the wilderness.

41:5–11 This section describes the “wall” and “side chambers.”

41:12 building…at its western end. Beyond the western end of the temple proper was a distinct building with space that serves the temple, possibly housing supplies.

41:13 measured the temple. Cf. 40:47. It was about 175 ft. square.

41:15 galleries. These were terraced buildings with decorations (vv. 18–20).

41:18 cherubim and palm trees. Figures of angels (cf. chaps. 1, 10) with palms between them (possibly to depict life and fruitfulness of God’s servants) were on the walls of the temple proper and on the doors (v. 25). Each cherub (unlike that of chaps. 1, 10 which had 4 faces) had the face of a man and of a lion, possibly to represent the humanity and kingship of Messiah.

41:22 This was the altar of incense (cf. Ex. 30:1–3; 1 Kin. 7:48).

Ezekiel 42

42:3 gallery against gallery. Priestly rooms are described (vv. 3–12), situated along the S, N, and W walls of the sanctuary and Most Holy Place, in 3 stories. Priests eat the holy offerings (cf. Lev. 2:3, 10; 6:9–11; 10:12): and dress there (vv. 13, 14).

42:15–20 out through the gateway. The angel measured the height and thickness of the outside wall (40:5); then the outer court (40:6–27); next the inner court with the chambers (40:28—42:14); finally, the extent of all the temple buildings outside. Measurements of the outer wall, 500 rods each way, were approximately one mi. on each of the 4 sides. Much too large for Mt. Moriah, this scheme will require changes in the topography of Jerusalem, as Zechariah predicted (14:9–11).

Ezekiel 43

43:2 the glory of the God of Israel. In earlier chaps. of this prophecy, emphasis was given to the departure of God’s glory from the temple (see chaps. 8–11). Thus the Lord abandoned His people to destruction and dispersion. Here, in the millennial temple, the glory of God returns to dwell. His glory will be manifest in fullness in the future kingdom, after the Lord’s Second Advent, which is also to be glorious (Matt. 16:27; 25:31). Verses 1–12 describe God’s glorious entrance into the sanctuary. came from…the east. The glory had been in the tabernacle (Ex. 40:34, 35) and the temple (1 Kin. 8:10, 11), though not in Zerubbabel’s temple. Here, the Lord returns to be Israel’s King. The glory departed to the E from Israel (11:23) when God judged them, so the glory returns from the E when He has regathered them, and is restoring their worship.

43:3 like the…vision. This vision appearance of God to Ezekiel is glorious, just as the vision in chaps. 8–11, which pictures His coming, by angels, to judge Jerusalem (cf. 9:3–11; 10:4–7). like the vision…by the River Chebar. God’s appearance is also glorious as in the vision of 1:3–28. I fell on my face. Just as in the other visions of God’s glory (1:28; 9:8). Cf. Rev. 1:12–17.

43:5 the glory…filled the temple. The future kingdom glory of God will fill His temple (Zech. 2:5), as He filled the tabernacle (Ex. 40:34) and later Solomon’s temple (1 Kin. 8:11; Ps. 29:9).

43:7 the place of My throne. The King of Glory (Ps. 24:7–10) claims the millennial temple as His place to dwell. Cf. 1 Chr. 29:23; Zech. 6:13. There will be human, unresurrected people in the kingdom, who entered when Christ returned and destroyed all the wicked. They will worship at this actual temple.

43:8, 9 The future temple will be most holy, protected from 1) harlotry such as the Israelites had engaged in (2 Kin. 23:7) and 2) defiling tombs of kings that Israel had allowed in the sacred temple area (Ezek. 21:18).

43:10–12 Here is the key to the entire vision of chaps. 40–48. These glorious future plans show how much Israel forfeited by their sins. Every detail should produce repentance in Ezekiel’s hearers and readers.

43:13–27 the altar. The measurements of the altar of burnt offering are given in vv. 13–17, then the offerings are described (vv. 18–27). These offerings are not efficacious, nor were the OT sacrifices. They were all symbolic of death for sin. They do not take away sin (cf. Heb. 10:4). They were prospective; these will be retrospective.

43:19 a young bull for a sin offering. Exact offerings, in language just as definitive as the literal descriptions in Moses’ day, are also just as literal here. They are of a memorial nature; they are not efficacious any more than OT sacrifices were. As OT sacrifices pointed forward to Christ’s death, so these are tangible expressions, not competing with, but pointing back to the value of Christ’s completely effective sacrifice, once for all (Heb. 9:28; 10:10). God at that time endorsed OT offerings as tokens of forgiving and cleansing worshipers on the basis and credit of the great Lamb they pointed to, who alone could take away sins (John 1:29). The tangible expressions of worship, which the Israelites for so long failed to offer validly (cf. Is. 1:11–15), will at last be offered acceptably, then with full understanding about the Lamb of God to whom they point. The bread and the cup, which believers today find meaningful, do not compete with Christ’s cross but are tangible memorials of its glory. So will these sacrifices be. seed of Zadok. Cf. 40:46 and 44:10, and see notes there.

43:24 salt. Cf. Lev. 2:13. burnt offering. As the sin offering is a part of future millennial worship (v. 19), so there are other offerings also (cf. Lev. 1–7). The burnt offering, denoting full consecration to God is one; the peace offering expressing gratitude for peace with God in covenant bonds is another (v. 27).

43:25 without blemish. Commemorative of Christ’s unblemished perfection.

Ezekiel 44

44:1, 2 the outer gate…was shut. The Lord has returned from the direction in which He departed (10:18, 19). It is kept closed, in honor of the Lord’s glory having returned through it for the millennial worship and indicating that the Lord will not depart again as in chaps. 8–11 (cf. 43:1–5). This eastern gate of the temple should not be confused with the modern sealed eastern gate of the city (cf. 45:6–8).

44:3 the prince…may sit in it. The designation “prince” is used at least 14 times in chaps. 44–47. He is not the Lord Jesus Christ, but someone distinct from Him (cf. “eat bread before the LORD”); he has sins for which he offers sacrifice (45:22), and fathers sons (46:16–18). He cannot enter by the E gate which the Lord used, but he is allowed to come in and go out by the gate’s vestibule, and eat bread by the gateway. He cannot perform priestly duties (45:19) as Messiah will (cf. Ps. 110:4; Zech. 6:12, 13), and he must worship the Lord (46:2). Most likely “the prince” is one who is neither a priest nor the king, but rather one who administrates the kingdom, representing the King (the Lord Jesus Christ) on one hand, and also the princes (14:8, 9) who individually lead the 12 tribes. Possibly, he will be a descendant of David.

44:5–9 Mark well who may enter. Since the Lord’s glory fills the temple, it is sanctified (v. 4), and God is particular about what kind of people worship there. Sins of the past, as in chaps. 8–11, must not be repeated and if they are, will exclude their perpetrators from the temple. Only the circumcised in heart may enter (Deut. 30:6; Jer. 4:4; Rom. 2:25–29), whether of Israel or another nation (vv. 7, 9). Many other peoples than Jews will go into the kingdom in unresurrected bodies, because they have believed in Jesus Christ and were ready for His coming. They will escape His deadly judgment and populate and reproduce in the 1,000 year kingdom. Such circumcision pertains to a heart which is sincere about removing sin and being devoted to the Lord (cf. Jer. 29:13). In the Millennium, a Jew with an uncircumcised heart will be considered a foreigner (v. 9). “Uncircumcised in flesh” refers to sinners and “foreigner” identifies rejecters of the true God.

44:10 Levites…shall bear their iniquity. God makes distinctions. Levites in the line of those unfaithful in days before the judgment can minister in temple services but they cannot make offerings or enter the Most Holy Place (vv. 11–14). Only Zadok’s line can fulfill these ministries (vv. 15, 16). The reason for this is the value which God attaches to the faithfulness of Zadok in the past (1 Sam. 2:35; 2 Sam. 15:24ff.; 1 Kin. 1:32–40; 2:26–35). See note on 40:46.

44:16 My table. This is the altar of burnt offering (cf. 40:46; 41:22).

44:17–27 it shall be. Various standards govern priestly service, such as moderation (v. 20) and sobriety (v. 21). They will model holy behavior as they teach the people to live their lives set apart to God (vv. 23, 24). Minutia about dress (such as forbidding the uncleanness of sweat resulting from wearing wool), marriage (cf. Lev. 21:14), contact with dead bodies, etc. point more naturally to a literal fulfillment than to a generalized blurring of details in a symbolical interpretation.

44:28–31 I am their possession. As the priests had no possession in the Land when it was originally apportioned, so in the future God will be their portion.

Ezekiel 45

45:1–5 a district for the LORD. This sacred land, set apart at the heart (center) of Palestine, is separate from allotments designated for various tribes, seven to the N and five to the S (cf. chap. 48). Though the whole earth is the Lord’s (Ps. 24:1), this area is meaningful to Him in a special sense, as providing for special purposes which 45:2–8 goes on to define. This holy rectangle (8.5 mi. by 3.3 mi.) (vv. 1, 3) corresponds to 48:8–22, which describes this portion as between Judah to the N and Benjamin to the S extending from the Mediterranean E to the eastern border. It is the area for the priestly homes (v. 4) particularly, but is also for the benefit of all worshipers.

45:2 a…plot for the sanctuary. At the heart of the special allotment is the temple area (48:10), which serves all Israelite tribes, and also is the worship center for those of the whole world, who visit (Is. 4:2, 3; Zech. 14:16–19). It is one mi. square (cf. 42:15–20). As a center, not only for those in Palestine but for the world, the area is appropriately larger than past temples that served Israel.

45:5 to the Levites. Distinct from the land devoted to temple and priestly homes is another portion for Levites, who assist in temple service. This portion is also about 8.5 x 3.3 mi. and lies N of the temple/priest allotment. Cf. 48:13, 14 for more details.

45:6 property of the city. On the S of the central sanctuary plot is the city of Jerusalem with an area of about 8.5 x 1.65 mi. Cf. 48:15–20 for more details.

45:7 The prince shall have a section. See note on 44:3. This administrator of the kingdom under Christ will have his territory in two parts, one to the W and the other to the E of the temple/priest and city portions in vv. 1–6. Cf. 48:21, 22 for more details.

45:8 My princes shall no more oppress. God pledges a kingdom era free from civil leaders selfishly taking advantage of the people, i.e., seizing their land (cf. 22:27; Num. 36:7–9; 1 Kin. 21; Is. 5:8; Hos. 5:10; Mic. 2:1, 2). The princes most likely are the leaders of each tribe. No one will be deprived of his possession under Messiah’s rule.

45:9–12 The leaders of the land are urged to be thoroughly honest in their commercial dealings. This warning shows that there will be sin in the Millennium. The believing Jews who entered the 1,000 year reign of Christ on earth and inherited the promised kingdom will be fully human and capable of such sins. There also will be children who do not necessarily believe, as the final rebellion against King Messiah and His temple proves (cf. Rev. 20:7–9).

45:10 scales. Relates to selling by weight. ephah. Relates to selling by dry volume. bath. Relates to selling by liquid volume.

45:11 ephah. About .75 bu. bath. About 6 gal. homer. In liquid volume about 60 gal. and in dry volume about 7.5 bu.

45:12 shekel. By weight about .4 oz. made up of 20 gerahs (.02 oz./each). Sixty shekels (20+25+15) equal a “mina” or about 24 oz. (1.5 lbs.).

45:13–17 Here are the offerings for Israel’s prince (v. 16). Because of what the people will give him, he will provide for public sacrifices (v. 17).

45:13 They will give 1/60th of their grain.

45:14 kor. See note on homer in 45:11. They will give one percent of their oil.

45:15 They will give one lamb for every 200 in the flocks or one-half of one percent.

45:16, 17 prince. See note on 44:3.

45:17 feasts…New Moons…Sabbaths…appointed seasons. These will be discussed in notes on 45:18—46:15.

45:18–25 The annual feasts for the nations are outlined. The millennial feasts include 3 of the 6 Levitical feasts: 1) Passover; 2) Unleavened Bread; and 3) Tabernacles. Three Levitical feasts are not celebrated: 1) Pentecost; 2) Trumpets; and 3) Atonement. Most likely they are excluded because what they had looked forward to prophetically have been fulfilled and now serve no significant remembrance purpose such as Passover and Tabernacle will continue to provide.

45:18–20 atonement. The day of atonement is never mentioned, but God institutes a never-before-celebrated festival to start the “new year” with an emphasis on holiness in the temple. The first month, Abib, would be in Mar./Apr. The feast appears to last 7 days (v. 20). It indicates that there will be sin in the kingdom, committed by those who entered alive and their offspring.

45:21–24. Passover and Unleavened Bread are combined as in the NT and focus on remembering God’s deliverance of the nation from Egypt and Christ’s death providing deliverance from sin. They continue on into the Millennium as a week long feast of remembrance, which will serve much the same purpose then as the bread and cup do now (cf. Ex. 12–15 for details). The 3 annual pilgrimage feasts with required attendance under Mosaic legislation were: 1) Unleavened Bread, 2) Pentecost, and 3) Tabernacles (cf. Ex. 23:14–17; Num. 28:16—29:40; Deut. 16:1–17). They have been modified with the 3 in 45:18–25. Pentecost is replaced by the new feast of vv. 18–20. There are also portion differences from the Mosaic law (cf. Num. 28:19–21), plus the millennial offerings are richer and more abundant, in general.

45:22, 23 the prince. See note on 44:3. Here he sacrifices for his own sin.

45:24 hin. About one gal.

45:25 The Feast of Tabernacles continues on into the Millennium as confirmed by Zech. 14:16–21. This would be a remembrance of God’s sustaining provision in the wilderness. The seventh month, Tishri, would be in Sep./Oct. and this feast will last for one week, as do the previous two. The prince (“he,” v. 25) once again offers sacrifice.

Ezekiel 46

46:1–15 This section further discusses offerings and deals with: 1) Sabbath and New Moon (vv. 1–8); 2) appointed feast days (9–11); 3) voluntary offerings (v. 12); and 4) daily sacrifices (vv. 13–15). Cf. Num. 28:1–15 for a summary of former Mosaic details.

46:1 The gateway…shall be shut. Shutting the gate 6 days seems to serve the purpose of giving special distinction to the Sabbath and New Moon, when it is open and in use. Israel largely failed and was judged in ancient times in regard to these days (Jer. 17:22–27; cf. 2 Chr. 36:21). The Sabbath will be reinstated for a restored and regenerated Israel. Note here that modern day sabbatarians fail to realize that the Sabbath consisted of far more than just rest from labor, but included specific sacrifices. It is inconsistent to take one part of the Sabbath observance and discard the others.

46:2 The prince. See note on 44:3. He appears 5 times (vv. 2, 4, 8, 10, 12) in regard to sacrifices. He is to be an example of spiritual integrity to the people (cf. v. 10).

46:6, 7 New Moon. Israel’s calendar was lunar, so the feasts were reckoned according to the phases of the moon.

46:8 When the prince enters. He does not normally use the eastern gate itself, which is for the Lord (44:2). Rather, he enters and exits by the gate’s vestibule. However, v. 12 permits his use of the gate for free will offerings.

46:9 the people. The people’s entering and exiting for temple worship are to be done in an orderly flow to prevent congestion, since all will be present (cf. Deut. 16:16).

46:10–12 The prince. He sets the example of worship for the people.

46:13–15 daily. The testimony of the OT is that to remove the continual burnt offering meant an abolition of public worship (cf. Dan. 8:11–13; 11:31; 12:11).

46:16, 17 a gift. This explains inheritance laws governing the prince. A gift to one of his sons is permanent (v. 16), but a gift to a servant lasts only to the year of Jubilee, the 50th year (cf. Lev. 25:10–13), and then returns to him (v. 17).

46:17 the year of liberty. The year of Jubilee.

46:18 the prince shall not take any…inheritance. As in 45:8, 9, the prince is not to confiscate others’ property to enlarge his own holdings, as often occurred in Israel’s history when rulers became rich by making others poor (cf. 1 Kin. 21).

46:19–24 chambers. The priests’ kitchen chambers are convenient for managing their parts of the offerings and cooking sacrificial meals for worshipers, possibly close to the inner E gate. The “ministers of the temple” (v. 24) are not the priests, but temple servants.

Ezekiel 47

47:1–12 This section reinforces the constant emphasis of the prophets that in the final kingdom amazing physical and geographical changes will occur on the earth, and especially the land of Israel. This chap. deals mainly with changes in the water.

47:1, 2 water, flowing…east. A stream of water flows up from underneath the temple (cf. Joel 3:18), going E to the Jordan, then curving S through the Dead Sea area (vv. 7, 8). Zechariah 14:8 refers to this stream as flowing from Jerusalem to the W (Mediterranean Sea) as well as to the E (Dead Sea). Its origin coincides with Christ’s Second Advent arrival on the Mt. of Olives (cf. Zech. 14:4; Acts 1:11), which will trigger a massive earthquake, thus creating a vast E-W valley running through Jerusalem and allowing for the water flow. See note on Zech. 14:3, 4.

47:3–5 he measured. The escorting angel, wanting to reveal the size of the river, took Ezekiel, in the vision, to four different distances from the temple, where the stream was found to be at increasing depths until it was over his head. Cf. Is. 35:1–7, where the prophet says the “desert will blossom like a rose.”

47:7 very many trees. Lush growth from the river.

47:8 waters are healed. The flow E, then S, runs into the Dead Sea and renders good the salty water (more than 6 times as salty as the sea) that formerly would not support life because of its high mineral content. The Dead Sea is transformed into a “living sea” of fresh water.

47:9 multitude of fish. These fish are said to be the same kinds in the Mediterranean (v. 10), probably referring to volume rather than species, since the river and the Dead Sea are fresh water.

47:10 En Gedi. The site is on the Dead Sea’s W bank, about halfway along its length, near Masada. En Eglaim. Possibly it is Ein-Feska near Qumran at the northwestern extremity of the sea. Some argue for a site on the E bank, so that fishermen on both sides are in view.

47:11 swamps and marshes. This could supply salt for the temple offerings (cf. 43:24), as well as for food.

47:12 all kinds of trees. Cf. v. 7. The scene describes the blessing of returning to Eden-like abundance (Gen. 2:8, 9, 16). leaves…fruit. Cf. v. 7. The fruit is for food and the leaves serve a medicinal purpose, probably both in preventative and corrective senses. The fruit is perpetual, kept so by a continual and lavish supply of spring water from the temple.

47:13–23 These are the borders. The picture is that of an enlarged Canaan for all to inhabit. The boundaries are substantially larger than those given to Moses in Num. 34:1–15. Palestine, promised in God’s covenant with Abraham (v. 14; Gen. 12:7), has specific geographical limits within which Israel will finally occupy tribal areas which differ from the occupation in Joshua’s day (cf. Josh. 13–22). This is the complete fulfillment of the promise of the land in the Abrahamic Covenant.

47:13 Joseph…two portions. This is in keeping with the promise of Jacob to Joseph (Gen. 48:5, 6, 22; 49:22–26).

47:15–20 The borders of the millennial Promised Land are described 1) to the N (vv. 15–17); 2) to the E (v. 18); 3) to the S (v. 19); and 4) to the W (v. 20).

47:22 bear children. This reminds us that children will be born all through the 1,000 year rule of Messiah. Not all will believe and be saved, as evidenced by the final rebellion (cf. Rev. 20:8, 9).

47:23 stranger. This provision is in keeping with Lev. 19:34.

Ezekiel 48

48:1–7, 23–29 the tribes. The land pledged to each tribe within the total area described in 47:13–23 fulfills God’s promises to actually restore Israel’s people from around the world to the Promised Land just as they were actually scattered from it (28:25, 26; 34–37; 39:21–29; Jer. 31:33). Dan is first mentioned. Though omitted from the 144,000 in Rev. 7, probably because of severe idolatry, Dan is restored in grace.

48:8–22 the district. Already described in 45:1–8, this unique area includes land allotment for the sentry and the Zadokian priests (vv. 8–12); the Levites (vv. 13–14); the city (vv. 15–20); and the prince (vv. 21, 22).

48:30–35 These are the exits. Twelve city gates, 3 in each cardinal direction, bear the names of Israel’s tribes, one on each gate.

48:30 four thousand five hundred cubits. All 4 sides when added together equal 18,000 cubits (cf. v. 16), which is nearly 6 mi. around. Josephus, a Jewish historian, reported in the first century A.D. that Jerusalem was approximately 4 mi. in perimeter.

48:35 the name. The city is called YHWH Shammah, “The LORD is There.” The departed glory of God (chaps. 8–11) has returned (44:1, 2), and His dwelling, the temple, is in the very center of the district given over to the Lord. With this final note, all of the unconditional promises which God had made to Israel in the Abrahamic Covenant (Gen. 12); the Priestly Covenant (Num. 25); the Davidic Covenant (2 Sam. 7); and the New Covenant (Jer. 31) have been fulfilled. So this final verse provides the consummation of Israel’s history—the returned presence of God!