1:1 The thirtieth year is probably the age of Ezekiel when he began his ministry. The River Chebar: A navigable canal on the Euphrates River flowing southeast from above Babylon. Visions is a special term used by Ezekiel to introduce his major revelations (see 8:3; 40:2), always with the word “God” to indicate their source. Given while he was awake, they were actual pictures likely accompanied by God’s audible voice.
1:2 It is believed that Jehoiachin was taken captive from Jerusalem to Babylon in 597 B.C.; thus, Ezekiel received his call in the fifth year, 593 B.C.
1:3 Ezekiel means “God Strengthens” or “God Is Strong.” Ezekiel was a member of the priesthood. Chaldeans refers to the Babylonians. Two revelatory phrases are used in this verse. The word of the LORD is commonly used in the OT in prophetic contexts (1 Sam. 15:10; Is. 38:4; Joel 1:1). The hand of the LORD is a phrase used six more times by Ezekiel (3:14, 22; 8:1; 33:22; 37:1; 40:1) to express how God’s Spirit came upon him in revelation.
1:4–28 This symbolic and apocalyptic vision of God can be divided into three parts: vv. 4–14 (the storm and the creatures); vv. 15–21 (wheels and the glory of God); and vv. 22–28 (the firmament and throne). A similar vision is described in ch. 10 where the presence of God leaves the temple. Though the vision is intricate and difficult to interpret at points, its intent is to reveal that the sovereign Lord God Himself is about to intervene in history to judge Judah; He has chosen Ezekiel, who responds with incredible awe (v. 28), to warn them.
1:4 A whirlwind symbolized the coming of God Himself (see 2 Kin. 2:1, 11; Job 38:1; 40:6; Zech. 9:14). Out of the north: Either God chose to follow the path of the exiles, by which He identifies with their plight, or He has come from the direction where the Babylonians believed their gods were located and must, therefore, have overcome them on the way.
1:5 Four living creatures: The number 4, which is used 12 times in this chapter and over 40 times in the book, is a symbol of completeness. See 37:9 (four winds); Gen. 13:14 (four directions); Is. 11:12 (four corners). These creatures are further defined in v. 10 and are called “cherubim” in ch. 10.
1:10 The various faces symbolize God’s rule over all of creation.
1:11 Each creature is described as having four wings (v. 6), and in reverence for God’s presence they each covered their bodies with two of them.
1:13 The difficulty Ezekiel has in communicating his vision is apparent when he tells us that in addition to the creatures’ appearance in the form of a man, their appearance was like burning coals. Like John the Revelator, Ezekiel tries to use the known to describe the unknown (see Rev. 1:12–16).
1:15–21 Beside each creature was a wheel (v. 15), which gave the appearance of a wheel in the middle of a wheel, perhaps intersecting at right angles (v. 16). The wheels had high rims (perhaps reaching from Earth to heaven), were full of eyes (symbolizing God’s all-seeing nature, v. 18), and their spirits were in the wheels (vv. 20, 21). The whole description seems to symbolize the omnipresence of God. He is capable of moving in any direction.
1:22 Above the creatures was a firmament, the same word used of the expanse God created on the second day and called “Heaven” (Gen. 1:6–8). There it separated the waters above from the waters below; here it separated the creatures from the throne.
1:26–28 The throne above the firmament has an occupant described as a man obscured by the brilliance of fire. The important lesson for Ezekiel was that God was present in Babylonia as well as in Jerusalem.
1:28 The glory of the LORD refers to God in all His fullness, especially as He interacts with man (Ex. 33:17—34:9). It is a theme of Ezekiel, used 16 times in the book (3:12, 23; 8:4; 9:3; 10:4, 18, 19; 11:22, 23; 39:21; 43:2 [occurs twice], 4, 5; 44:4). Ezekiel sees this glory both leave the temple (chs. 10; 11) and later return to another temple (chs. 43; 44). I fell on my face: A common response when Ezekiel is in God’s presence (3:23; 43:3; 44:4).
2:1 Son of man: A phrase 93 times to refer to Ezekiel. It stresses his humanity in contrast to the transcendent God who spoke to him. See also Introduction to Ezekiel: Christ Revealed.
2:2 The Spirit entered me: The Spirit of God entered Ezekiel and empowered him for his task. See Introduction to Ezekiel: The Holy Spirit at Work.
2:3 Rebellious nation: Israel’s spiritual history is characterized by rebellion against God. Like many of the prophets before him (see Is. 6:9–13; Jer. 1:17–19), Ezekiel faced a people rebellious against the Lord. After the northern kingdom of Israel was destroyed in 722 B.C., Judah was the surviving Hebrew nation. Ezekiel frequently refers to it as “Israel.”
2:4 The Lord GOD: A title used 217 times in Ezekiel (only 103 times in the rest of the OT). “Lord” translates the Hebrew Adonai, a term that emphasizes sovereignty; “GOD” translates Yahweh, the personal name of the God who made Himself known and entered into covenant with His people.
2:5 A rebellious house: Used frequently in the early chapters of Ezek. to describe the nation (vv. 6, 8; 3:9, 26, 27; 12:2, 3, 9, 25; 17:12; 24:3).
2:10 Most ancient scrolls had writing on one side only. The double-sided scroll prevented any additions to the message of God. Most of this message consisted of lamentations and mourning and woe, the theme of Ezekiel until the destruction of Jerusalem.
3:1 Eat this scroll: The message must be a part of the prophet before it can be delivered effectively to others.
3:4 House of Israel: A reference to the whole nation, including the southern tribe of Judah and the northern tribes of Israel.
3:8 Face strong against their faces: His determination to prophesy must be stronger than Israel’s refusal to listen.
3:10 The use of the comprehensive “all” of God’s word and the word-pair of “heart/ears” denotes Ezekiel’s total being was to be devoted to the message.
3:11 Go, get to the captives: Ezekiel’s primary role was to minister to the exiles and to prepare them for the destruction of Jerusalem and the temple.
3:12 The Spirit lifted me up: A frequent expression of Ezekiel to indicate the active involvement of the Spirit in the revelatory process (see v. 14; 8:3; 11:1, 24; 43:5).
3:14 I went in bitterness, in the heat of my spirit: The prophet has fully identified with the Lord and experiences righteous anger against sin.
3:15 Tel Abib (unrelated to modern Tel Aviv) is a site near Nippur on the Chebar Canal (see 1:1), where some of the exiles were settled. Astonished among them seven days: Ezekiel is overwhelmed as a result of his encounter with God and is in a state of spiritual shock (see Ezra 9:4; Job 2:13; Acts 9:9). Seven days is the time of mourning for the dead (Gen. 50:10), the period during which one is unclean after touching a corpse (Num. 19:11), and the period of consecration for a priest (Lev. 8:33). Ezekiel is a priest commissioned to carry out the work of a prophet.
3:17 Watchman: In ancient Israel watchmen were stationed on the walls to warn people of danger and the approach of messengers (see 2 Sam. 18:24–27; 2 Kin. 9:17–20). Prophets were also called watchmen (see Jer. 6:17; Hos. 9:8; Hab. 2:1). Ezekiel is to warn them that each person is responsible for his or her own behavior. This theme of personal responsibility is repeated in 33:7–9 and is described in detail in ch. 18.
3:23 The glory of the LORD again causes Ezekiel to fall on his face. See note on 1:28.
3:24 Shut yourself inside your house: Limited contact between prophet and people is the result of their refusal to listen to God’s Word.
3:26 You shall be mute: If the people will not listen, Ezekiel will not speak.
4:1 On a moist clay tablet, the common writing material for the cuneiform language in Mesopotamia, Ezekiel is to draw the city of Jerusalem. Around this tablet he sets up the siege works (v. 2) and places an iron plate between himself and the city (v. 3) to symbolize that the siege cannot be broken.
4:4–8 A second element in the siege symbolism is Ezekiel’s lying on the left side for 390 days (v. 5) for the iniquity of the house of Israel, and on the right side 40 days for the iniquity of the house of Judah (v. 6). Why these particular numbers were used is difficult to determine. Symbolically Ezekiel was bearing the punishment they were actually suffering.
4:9–17 A third element in the siege is the food preparation. A vegetarian diet is represented by the wheat, barley, beans, lentils, millet, and spelt (an inferior kind of wheat).
4:10 Twenty shekels: About eight ounces.
4:11 One-sixth of a hin: Two-thirds of a quart.
4:15 As a priest, Ezekiel protested to God the use of human waste (v. 12) as fuel, because it would have polluted the things cooked over it (see Deut. 23:12–14). God allowed cow dung to be substituted.
5:1–17 Ezekiel is told to take a sharp sword, cut off his hair and beard, and then divide the hair into three parts, each of which symbolized inhabitants of Jerusalem (v. 5) killed by different methods: burning, striking with the sword, and scattering to the wind. A few strands were laid aside to represent a remnant, some of whom will also be burned with fire.
5:2 Burn with fire: This is defined more specifically as pestilence and famine in v. 12. When the days of the siege are finished is after the 390 symbolic days of 4:5.
5:5 Midst of the nations: God had placed Israel in a strategic position, and thus her punishment will be more severe.
5:8 I, even I, am against you: A phrase used often by Ezekiel to express God’s judgment. See 13:8 (prophets); 21:3 (land of Israel); 26:3 (Tyre); 28:22 (Sidon); 29:3, 10; 30:22 (Pharaoh king of Egypt); 34:10 (shepherds); 35:3 (Mt. Seir); 38:3; 39:1 (Gog).
5:10 Fathers shall eat: Cannibalism is possible during siege. It is predicted in Deut. 28:53 and Jer. 19:9, and attested in 2 Kin. 6:28, 29.
5:11 As I live: A divine oath found several times in Ezek. (14:16, 18, 20; 16:48; 17:16, 19; 18:3; 20:3, 31, 33; 33:11, 27; 34:8; 35:6, 11).
5:12 The threefold judgment of pestilence, famine, and sword is found several times in Ezek. (6:11, 12; 7:15; 12:16); in 5:17 and 14:21 a fourth judgment of wild beasts is added.
5:15 A reproach, a taunt, a lesson, and an astonishment: Another use of four items. See note on 1:5.
6:1–14 An oracle against the mountains because here is where the idolatry of the people was manifest. On every high hill, on all the mountaintops (v. 13) they had built altars. The punishment to be poured out now is on the accumulation of sin over many years and not necessarily for the sin of the present inhabitants only.
6:3 The address to “mountain” as a person is a common OT occurrence (Ps. 98; Is. 1:2). Here the mountains stand for the sinful people of Israel and Judah who practiced their idolatrous ways in them. The high places (v. 3), altars, incense altars, and idols (v. 4) make up another list of four (see note on 1:5).
6:4 Idols: A derogatory term meaning “little dung balls,” usually applied to foreign gods (see note on Jer. 50:2). It is a common expression of Ezekiel who uses it 39 times.
6:9, 10 Will remember Me: The goal of the punishment is corrective and redemptive, that they shall know that I am the LORD (vv. 7, 10, 13, 14). This latter phrase is one of the most characteristic expressions of Ezekiel. It occurs in this form over 50 times, and with expansion another 18 times.
6:11 Pound your fists and stamp your feet: A sign of deep emotion, a personal involvement and rejoicing in the judgment (see 25:6). Rejoicing is called for because the accumulated sin of Israel will be purged away.
6:14 Stretch out My hand: Another phrase used multiple times by Ezekiel (14:9, 13; 16:27; 25:7; 35:3) to indicate God’s judgment. The wilderness toward Diblah represents the ideal southern and northern boundaries of Israel envisaged before the Conquest (Num. 34:7–9).
7:2 Four corners: The whole land. See note on 1:5.
7:7 A day of trouble: The Day of the Lord, a day of judgment for Israel. See note on Obad. 15.
7:8 Pour out My fury: A common expression in Ezek. (9:8; 14:19; 20:8, 13, 21; 22:31; 30:15; 36:18), used throughout the OT in terms of the judgment of God upon a wicked people or nations.
7:18 Sackcloth and shaved head are two signs of extreme religious humility.
7:19 Silver and gold are worthless in time of siege since there is nothing to buy. This is especially true on the day of the wrath of the LORD, for wealth will not save. On the contrary, it is wealth that was the stumbling block of iniquity.
7:22 My secret place: The temple at Jerusalem will be desecrated by the Babylonians when God withdraws His protection (turn My face from them).
7:26 Disaster after disaster is made even worse by the rumors.
8:1—11:25 Ezekiel is sitting with the elders when he is suddenly transported in spirit to Jerusalem. In a vision he reports the idolatry and abominations taking place at the temple, speaks judgment against Jerusalem and the priests, and describes the throne of God and the departure of the divine glory from the temple.
8:1 The date is Sept. 17, 592 B.C., just over a year after the opening vision of the glory of God in the first chapter.
8:3 Brought me in visions of God to Jerusalem: Ezekiel had prophesied severe judgment against Jerusalem in chs. 1—7. Now he is given additional reasons for this judgment. “Visions of God”: See note on 1:1. Image of jealousy: Any image would provoke God’s jealousy. This one, however, seems to be the image of Asherah, a fertility goddess who may be identified with Ashtarte (Ashtoreth) and the queen of heaven (see 2 Kin. 21:7; 23:4–6; Jer. 44:17–19).
8:10 Portrayed all around on the walls: Perhaps the type of relief drawings seen on the walls of Egyptian temples.
8:11 The seventy men represented the laity and had been appointed by God to guide Israel against such abominations as idolatry (Ex. 24:9, 10; Num. 11:16).
8:14 Tammuz: In pagan practices he was a Sumerian shepherd who married the goddess Ishtar. When he died, fertility ceased on Earth. Since he was a vegetation deity, the women of Judah were weeping for him (probably in the spring) in order to restore fertility by bringing him back from the dead.
8:16 The temple at Jerusalem was oriented to the east; to worship the sun one had to turn his back toward the temple.
8:17 The branch refers to the worship of Tammuz (v. 14), for the cedar branch was a symbol of immortality associated with the cult of Tammuz. To put . . . to their nose was their attempt to inhale the supposed life-giving powers of a revived Tammuz.
9:2 Six men: Angel-warriors who carry out God’s judgment. They symbolize the Chaldeans who would ravage Jerusalem five years later.
9:4 Put a mark: The Hebrew word for “mark” is taw, the final letter of the Hebrew alphabet, which in the ancient script looked like an “X” or a cross. This mark, placed by a seventh warrior angel “clothed with linen” (v. 3), was for protection (see Rev. 7:3) and symbolized that God would spare the righteous remnant.
9:6 Begin at My sanctuary: Judgment begins at the house of God (see 1 Pet. 4:17).
9:8 Ah, Lord GOD: Ezekiel questions God. Would He abandon His promises to Abraham, Moses, and David, that He would preserve a people for them? This same theme is found in 11:13 and 14:14.
10:1–22 Ezekiel sees another vision of God’s chariot-throne. See notes on ch. 1. An additional figure is “the man clothed with linen” from ch. 9, whose role has changed to that of an agent of judgment (v. 2). The significance of the vision is to verify that God will depart from the temple before Jerusalem is burned.
10:2 Coals of fire: Reflects the description of the cherubim (living creatures) in 1:13. These coals suggest the judgment of God on the city.
10:4 The glory of the LORD departed from the temple by stages: first to the threshold (v. 4), then over the cherubim (v. 18), to the east gate (v. 19), and finally to the Mount of Olives (11:23) to the east of the city.
10:14 Four faces: See note on 1:10. For reasons that are not clear, the face of the ox in ch. 1 is replaced here by the face of a cherub.
11:1 The twenty-five men were the city’s counselors who set its official policies.
11:3 This city is the caldron, and we are the meat: Because these 25 men had not gone into exile, they assumed they were in a favored position. Their pride is evident in their boasting that they are the meat; and as a caldron (cooking pot, kettle) protects its contents from the flame, so Jerusalem will protect them from the Babylonian attack. For a more accurate evaluation see v. 7 and Jer. 24:1–10.
11:7 Your slain: Those whom they have killed are the meat (see v. 3), and the sinners now living will be removed from Jerusalem.
11:13 Pelatiah means “Yahweh’s Remnant.” Ezekiel feared that his death meant the death of the righteous remnant as well as the wicked.
11:16, 17 A little sanctuary for them: Or, God will be a sanctuary “briefly” or “a little while,” since v. 17 goes on to say that God will gather [them] from the peoples and return them to Jerusalem.
11:17–20 These prophetic verses have a twofold interpretation. In a limited way they refer to the postexilic period when the Judahites will return. However, the broad intent is messianic, prophesying the inheritance of God’s future people (2 Cor. 3:3). See also the notes on Obad. 15 and Zech. 2:1–13; 8:1–17. Dispensational interpretation sees here a restored national end-time Israel as well.
11:19 Give them one heart: A spiritual and moral transformation will take place that will enable the people to follow God wholeheartedly.
12:3–16 A symbolic act by Ezekiel to demonstrate the fate of King Zedekiah and the other exiles at Jerusalem.
12:3 Prepare your belongings for captivity: Only those items that could be carried on the shoulder (v. 6) were to be taken.
12:5 Dig through the wall: Refers to the wall of Ezekiel’s house. It was made of sun-dried bricks, a common practice in Babylonia.
12:8 In the morning: The divine explanation for this symbolic act is given to the prophet after he has faithfully obeyed the command.
12:9 What are you doing? This is the first indication that the people to whom Ezekiel ministered showed any response to his message or action.
12:10 This burden: A play on the two meanings of the Hebrew massa’, meaning both “oracle” and “burden” (see Jer. 23:33).
12:12–14 The fate of Zedekiah corresponds to the symbolic action of Ezekiel (vv. 5–7). The prince (v. 12) is Zedekiah. Ezekiel never calls Zedekiah “king,” for he regarded Jehoiachin (who was already in exile) as the true king. Details of these three verses are confirmed by 2 Kin. 25.
12:17–20 This section is a dramatization of the fate of the people. The quaking and trembling indicate the terror of the people at the approach of the Babylonian army.
12:21–28 Many of the prophecies of doom by prophets such as Isaiah, Micah, and Jeremiah had not yet come to pass. It was assumed by the people that these prophecies were not merely delayed or suspended but annulled (every vision fails, v. 22). Ezekiel is now informed that the days are at hand (v. 23) when the Word of God will come to pass (v. 25) and none of His words will be postponed any more (v. 28). Ezekiel began his ministry in 593 B.C. (see 1:2), and by 586 B.C. judgment had come.
13:2, 3 Out of their own heart: They used their own intellect and followed their own spirit (v. 3), rather than listening to God.
13:5 Have not gone up into the gaps: Workmen were busy repairing the physical wall of Jerusalem, and the prophets should have strengthened the moral and spiritual defenses as well.
13:9 A threefold punishment is predicted for the prophets who prophesy lies: 1) they will lose their honored place in the assembly; 2) their names will be omitted from the citizenship records of Israel; 3) they will not return from exile to the land of Israel.
13:10–13Untempered mortar: Whitewash will not sustain the wall when the flooding rain of God’s judgment falls (vv. 11, 13).
13:17–23 Warning to the false prophetesses. These seem to be female sorceresses and diviners.
13:18 Sew magic charms: The use of such paraphernalia is attested in the magical practices from Babylonia. This may refer to some function in black magic. The charms and veils are used by the sorceresses themselves; and to put an end to such practice, God will tear them off (vv. 20, 21).
13:19 You profane Me: The use of the name “Yahweh” in any of these incantations would be a misuse of that name.
14:1 Elders of Israel are the same as “elders of Judah” in 8:1.
14:3 In their hearts: They have centered their affections on the idols.
14:6–8 See section 3 of Truth-In-Action at the end of Ezek.
14:6 Repent: Three times Ezekiel calls on the people to repent (see 18:30; 33:11).
14:12–20 See section 1 of Truth-In-Action at the end of Ezek.
14:14 Noah, Daniel, and Job: Three examples of famous men who showed integrity and faithfulness. The people should not think that individuals such as these could help them out of their dilemma, for the sin of the land is so great that these men could only save themselves.
14:21 Four judgments are mentioned in this verse and discussed in this section: the sword (v. 17); famine (v. 13); wild beasts—rabid animals (v. 15); pestilence—massive death by disease (v. 19).
15:1–8 The inhabitants of Jerusalem (v. 6) are likened to the vine that is only good for fuel for the fire (v. 4). The emphasis is not on fruitfulness (John 15:1–17), but on the lack of value of the wood itself for constructive use. Both Isaiah (Is. 5:1–7) and Jeremiah (Jer. 2:21) speak of Israel’s failure to produce proper fruit; Ezekiel speaks of total uselessness (v. 5).
15:3 Make a peg: See Is. 22:23–25. The expected answer here is “No!”
15:7 One fire: Fire is a figurative expression for an invading army.
16:1–43 An allegory on Jerusalem seen first as a child bride and a queen (vv. 1–14), and then a harlot (vv. 15–34).
16:3 Jerusalem is used symbolically to designate the southern kingdom (or all Israel). Your birth and your nativity speak of the ancient history of the city before the time of the Israelites (see Gen. 14:18 where Salem is another name for Jerusalem). The Amorite was a Semitic element in Canaan (v. 45; Gen. 48:22; Josh. 5:1; 10:5), and the Hittite was a non-Semitic element (Gen. 23:10–20; 26:34). This has nothing to do with the origin of the Israelites (see v. 45).
16:4 Rubbed with salt: The purpose was to prevent the growth of harmful bacteria.
16:5 Thrown out into the open field: A child abandoned in a marketplace or other well-traveled area had a chance to be pitied and saved; but this child was loathed, thrown out, and abandoned to die.
16:8 Spread My wing over you: Similar to the phrase in Ruth 3:9, “Take your maidservant under your wing,” a symbolic expression for marriage.
16:10 Embroidered cloth was variegated material fit for royalty (see 26:16; Judg. 5:30; Ps. 45:14). Sandals of badger skin: The same material that covered the tabernacle (Ex. 25:5; 26:14).
16:14 Fame went out: This was especially true during the time of David and Solomon.
16:15 Played the harlot means not just adultery, but unbridled lust. She has given herself to everyone passing by; and, instead of being paid for her services, she has paid her lovers (vv. 31, 33, 34).
16:20, 21 The logical outcome of Jerusalem’s idolatry is the sacrifice of the firstborn (20:26, 31; Jer. 7:31) whom they caused to pass through the fire.
16:24 A shrine: The harlotry moved from the high places outside Jerusalem to the heart of the city itself, in every street. The high place is a brothel.
16:26 Harlotry with the Egyptians indicates international relations. Israel often appealed to foreign nations rather than to trust in God.
16:27 Gave you up: Sennacherib took some of the land of Judah away from King Hezekiah and gave it to Mitinti king of Ashdod, Padi king of Ekron, and Silbel king of Gaza. Daughters of the Philistines refers to the Philistine cities.
16:28 Assyrians: Ahaz entered into an alliance with the Assyrians when he was threatened by Pekah of Israel and Rezin of Syria (see 2 Kin. 16:5–18; Is. 7).
16:29 Chaldea probably refers to Hezekiah’s reception of the envoys from the Babylonian king Merodach-Baladan (see 2 Kin. 20:12–19).
16:38 I will judge you: The usual punishment for adultery was death (see Lev. 20:10; Deut. 22:22) by stoning (see v. 40; 23:47; Deut. 22:21, 24; John 8:3–7), burning (see Gen. 38:24), or sword (see v. 40; 23:47).
16:41 Burn your houses: Used as a punishment in Judg. 12:1.
16:44 Like mother, like daughter: Jerusalem is personified as a woman, and the most apt proverb of Jerusalem is this one signifying the long and continuous bent toward sinning.
16:45 Mother was a Hittite: See v. 3, but here the emphasis is on the mother and the Canaanite origin of the city of Jerusalem.
16:46 Both Samaria and Sodom are described as sisters to Jerusalem. Daughters refers to the suburbs or small hamlets around the major cities.
16:60 My covenant: The covenant the Lord remembers is the marriage covenant, the covenant which Jerusalem has violated. But God will establish an everlasting covenant, one based on the new heart and the new spirit (11:19, 20; 36:25–28).
17:1–24 An allegory of an eagle, a cedar, and a vine. The riddle is given in vv. 3–10, the explanation in vv. 11–21, and a concluding allegory of hope in vv. 22–24.
17:3 Great eagle: Nebuchadnezzar of Babylon (v. 12).
17:4 Topmost young twig: King Jehoiachin. The land of trade is Babylonia, and the city of merchants is Babylon (see 2 Kin. 24:12, 15).
17:5 Seed of the land refers to King Zedekiah, who was planted (put on the throne) by Nebuchadnezzar (see 2 Kin. 24:17).
17:7 Another great eagle is an Egyptian pharaoh, and the vine which had been planted by abundant waters (Babylon, v. 5) now turns toward Egypt (v. 15).
17:10 East wind refers to Nebuchadnezzar and his army.
17:15 Break a covenant: The action of Zedekiah in sending ambassadors to Egypt broke his oath to Nebuchadnezzar. This verse and vv. 16, 18–20 stress the importance of keeping an international agreement.
17:19 My covenant which he broke: The oath of Zedekiah to Nebuchadnezzar was sworn by invoking the name of God (see 2 Kin. 24:17; 2 Chr. 36:13). By breaking the oath to Nebuchadnezzar, he broke his covenant with God.
17:22 I will take signifies the divine intervention of God to establish a descendant of David on the throne. The former planting (v. 4) was of human origin and action.
17:24 All the trees are foreign nations. The high tree is Jehoiachin, the low tree is a scion of David (and Jehoiachin).
18:1 See section 1 of Truth-In-Action at the end of Ezek.
18:2 This proverb (see Jer. 31:29, 30) denotes a stress on corporate solidarity, which led to the false view that the individual had no responsibility for his own sin. Ezekiel traces three generations to show that each suffers only for his own sin. Each example contains a list of righteous or unrighteous behavior. See Introduction to Ezekiel: Content.
18:6 Eaten on the mountains: According to Deut. 12:7, 18, the Israelites were to eat their offerings only where God designated. Defiled his neighbor’s wife: See 22:11. Adultery is prohibited in Ex. 20:14; Deut. 22:22. During her impurity: A woman is ritually unclean during her menstruation (see 22:10; Lev. 15:19; 18:19; 20:18).
18:7 Oppressed: See 22:7, 12, 29. Usually the rich take advantage of the poor.
18:8 Exacted usury: See v. 13; 22:12. The charging of interest is prohibited in Lev. 25:36; Deut. 23:19, 20.
18:10–13 The second generation is evil and will pay for his sin.
18:14–18 The third generation is righteous and will live. The sin of his father will not be charged to him (v. 17), but his wicked father will die (v. 18).
18:19–32 A sinner who turns from his wicked way will live (v. 21), and a righteous man who turns away to iniquity will die (v. 24). Each person is judged by what is done. Therefore everyone is urged to repent (vv. 30, 32). Ezekiel places the responsibility clearly upon the people to either accept or reject God’s message.
18:20 See section 1 of Truth-In-Action at the end of Ezek.
18:20 A repetition of v. 4 stressing the accountability of each person for his own fate.
18:30–32 See section 1 of Truth-In-Action at the end of Ezek.
18:32 Ezekiel speaks the most vital message of his public career. Turn and live is a variation of Moses’ instructions given to another generation of Israelites to look and live (Num. 21:8). Moses had made a bronze serpent to galvanize the people’s faith in God. Now Ezekiel’s words are spoken to generate faith in a God who forgives their sins.
19:1–14 An allegory in two parts (vv. 1–9; vv. 10–14) in the form of a lament, a measured format of three beats followed by two beats, used for funerals. Here Ezekiel uses it to predict the death of the nation of Israel.
19:2 Lioness: It is not clear if the mother of the cubs is the nation, the city of Jerusalem, or Hamutal, the mother of both Jehoahaz and Zedekiah (see 2 Kin. 23:31; 24:18). In vv. 10–14 the mother is the kingdom of Judah and perhaps should be here also.
19:3 One of her cubs: Jehoahaz. See 2 Kin. 23:31–34; Jer. 22:10–12.
19:5 Another of her cubs: Zedekiah. See 2 Kin. 24:17.
19:10 A vine: In v. 2 the mother was a lioness, here a vine. The lament emphasizes the death of the vine, Judah.
19:12 The east wind denotes Nebuchadnezzar and his army.
20:1–44 An overview of the history of Israel: her sin and rebellion (vv. 5–32); her restoration (vv. 33–44).
20:1 The date is August 14, 591 B.C. Jerusalem fell in 586 B.C.
20:6 Flowing with milk and honey: Refers to the lushness of the Promised Land.
20:25, 26 The meaning of these very difficult verses is obscure. They are perhaps saying that due to Israel’s continued rebellion, God gave them up to statutes that were not good, including the abominable practice of child sacrifice to Molech (see Rom. 1:24).
20:33–38 See note on 11:17–20.
20:33 A mighty hand, with an outstretched arm is familiar OT language (Ex. 6:6; Deut. 4:34; 5:15; 7:19; 26:8; Ps. 136:12) to describe God’s immutable power.
20:37 Pass under the rod: The method used by the shepherd to count or separate his flock (see Jer. 33:13).
20:44 See section 3 of Truth-In-Action at the end of Ezek.
20:44 This summary verse indicates that it is for My name’s sake that Israel will be restored in spite of their wicked ways and corrupt doings. When God is finished they will know that He is the LORD.
20:46 The south: Judah and Jerusalem.
20:47 I will kindle a fire in you: Figurative language used for the destruction caused by an invading army. See 15:7; Is. 10:16–19; Jer. 15:14; 17:27; 21:14.
21:1–32 There are five oracles on the sword in this passage: vv. 3–7; vv. 8–17; vv. 18–24; vv. 25–27; vv. 28–32.
21:3 Draw My sword: The sword here refers to Nebuchadnezzar and Babylonia (see v. 19). Both righteous and wicked will suffer in Jerusalem’s destruction; no one will escape.
21:6 Sigh: The pronouncement includes a symbolic act to stress the bitterness of grief that will accompany the judgment (v. 7). See vv. 12, 14 and note on 6:11.
21:8–17 A song of the sword that is sharpened and polished (v. 9) and given into the hand of the slayer. The sword is used against the people and the princes of Israel.
21:12 Cry and wail and strike your thigh are both signs of mourning and are used as symbolic acts to accompany the prophecy (see v. 6).
21:14 Strike your hands together: See v. 17 and note on 6:11.
21:17 Beat my fists together: God does exactly what He commands Ezekiel to do (v. 14).
21:19, 20 Two ways for the sword: Nebuchadnezzar, the king of Babylon, must choose his direction at the fork in the road, and it is Ezekiel’s task to put up signs to guide him. One road leads to Rabbah of the Ammonites and the other to Judah (v. 20).
21:21 Divination: Three methods to determine the will of Nebuchadnezzar’s gods are mentioned: shaking the arrows (similar to drawing straws, but here the names of the places are written on the arrows and are drawn from the quiver), consulting images or teraphim (consulting such “gods” is mentioned in Hos. 3:4 and Zech. 10:2), and looking at the liver (hepatoscopy, the examination of the configurations and markings of sheep livers, a common practice in ancient Babylonia).
21:25 Prince of Israel: King Zedekiah.
21:26 Turban: Usually worn by the priest, this is its only mention as royal headgear. This would serve as a base for the crown.
21:27 Overthrown: The threefold use is for emphasis. See note on Jer. 7:4. Until He comes is perhaps a reference to the messianic allusion in Gen. 49:10.
21:28–32 With similar phraseology (vv. 8–10), Ezekiel declares that the Ammonites will suffer the same fate as Judah (see 25:1–7). This is part of God’s judgment on Israel’s enemies (see note on Zech. 12:1–9) and may have had an immediate reference to the Ammonites’ plundering Judah after Jerusalem’s downfall.
22:2 The bloody city: Jerusalem.
22:3 Two types of sins are stressed: social injustice (expressed by the blood shed in her midst) and idolatry (the making of idols).
22:7 The stranger, the fatherless, and the widow are high on God’s social agenda. See Jer. 5:28 and 7:6.
22:8 My Sabbaths: The Sabbath was given as a sign to Israel (20:12), and its observance was considered as important as the keeping of any of the laws (see Jer. 17:19–27).
22:18 Dross from silver: Jerusalem is described as a furnace also in Is. 1:21–26 and Jer. 6:27–30. The people are depicted as the worthless residue left over in the smelting process after the desired metal is extracted; nothing is left to be refined.
22:23–31 All classes of society are singled out for punishment: her prophets, her priests, her princes, and the people of the land.
22:30 I sought for a man: See Is. 59:16; 63:5. Probably a king who would lead the people in righteousness.
23:1–49 An allegory of the two sisters, Oholah (Samaria) and Oholibah (Jerusalem), with an emphasis on the unfaithfulness of Israel in relation to other nations.
23:4 Oholah means “Her Own Tabernacle,” and Oholibah means “My Tabernacle Is in Her.”
23:5–10 Oholah played the harlot (entered into political alliance) when several of her kings paid tribute to Assyria: Jehu to Shalmaneser III; Jehoahaz to Adad-Nirari; Menahem to Tiglath-Pileser (2 Kin. 15:19–29); and Hoshea to Shalmaneser V (2 Kin. 17:1–14).
23:6 Clothed in purple: The Assyrian army was dressed in purple (or blue) uniforms.
23:10 Uncovered her nakedness: A reference to the Assyrians’ capturing Samaria in 722 B.C. and taking the people into exile.
23:11–21 The younger sister, Oholibah, was worse than her older sister Oholah. She entered into political alliance with Assyria (v. 12) and Chaldea (vv. 14–17), just as she had done earlier with Egypt (vv. 19–21).
23:14 Portrayed in vermilion: The Babylonian soldiers were dressed in vermilion (or red) uniforms.
23:23 Pekod, Shoa, Koa were perhaps famous Chaldean leaders.
23:25 Remove your nose and your ears: Mutilation was a common practice in Mesopotamia especially as punishment to an adulteress.
23:30 The Gentiles: Or, “the nations.”
23:31 A common prophetic metaphor, the cup of God’s wrath brings judgment and causes men to stagger from their sins. It is a symbol of God’s compelling man to experience the harvest of all his deeds. See Ps. 75:8; Is. 51:17, 22; Jer. 25:15–17.
23:39 On the same day . . . profane it: They worshiped in the temple on the same day they sacrificed their children to Molech, thus putting God and Molech on the same level. God was offended and the covenant with Him was severed.
24:1–14 Ezekiel reaches his climax in justifying Jerusalem’s coming judgment. The poetic allegory of a pot set on fire symbolizes the siege (vv. 3–5). The prose interpretation (vv. 6–14) specifies Jerusalem’s woe.
24:1 The date given is January 15, 588 B.C., the day Nebuchadnezzar began the siege of Jerusalem (v. 2).
24:3–5 The pot is Jerusalem, the meat her inhabitants and the fuel Nebuchadnezzar’s siege. Similar imagery with a different interpretation was used in 11:3, 7, 11.
24:6 The “choice cuts” (v. 4) are here termed scum, indicating the inhabitants’ actual corrosion as evidenced in their bloodguiltiness. See note on 22:3.
24:9, 10 The activity of vv. 3–5 is now attributed to God. He will heap on the wood and cook the meat well.
24:11 The empty pot is placed on the fire (exile) to purify the pot of corrosion, its filthiness, and its scum.
24:15–27 On the death of his wife, Ezekiel is prohibited from showing the usual signs of mourning. Vv. 16, 17 give us one of the fullest accounts of customary mourning rites in all of Scripture. The reason for God’s command is in vv. 22, 23: when the temple at Jerusalem is destroyed, the people are not to mourn.
25:1—32:32 Oracles are given against seven nations. Most of these prophecies are never heard by the nations themselves, but are delivered to Israel to emphasize the sovereignty of God, which includes His guidance of His own people and His rule over and judgment of the nations with whom Israel had come into contact. The nations fall into two groups: One consists of the Ammonites (25:1–7), Moabites (25:8–11), Edomites (25:12–14), and Philistines (25:15–17), all of whom were probably involved with Judah in rebellion against Nebuchadnezzar. The other group consists of the nations of Tyre (26:1—28:19), Sidon (28:20–24), and Egypt (chs. 29—32). For further information on the import of these oracles, see notes on Zeph. 2:4–15 and Amos 1:3—2:3.
25:3 Ammonites: Ammon was situated just east of Judah across the Jordan (see 21:20, 28–32; Jer. 49:1–6; Amos 1:13–15). The Ammonites and Israelites were long-time enemies. Conflict began in the period of the judges with Jephthah (see Judg. 10:6—11:33) and continued with Saul (see 1 Sam. 11:1–11; 14:47), David (see 2 Sam. 11:1; 1 Chr. 19:1—20:3), and Jehoshaphat (see 2 Chr. 20:1–23). Because Judah was attacked by Nebuchadnezzar instead of Ammon, the Ammonites gloated and said Aha, which is a cry of joy for the misfortune of another (see 26:2; 36:2; Ps. 35:21).
25:4 Men of the East: Perhaps nomadic tribes. See v. 10; Gen. 29:1; Judg. 6:33.
25:6 Clapped your hands, stamped your feet: See note on 6:11.
25:7 Stretch out My hand: See vv. 13, 16 and note on 6:14.
25:8 Moab was situated east of the Dead Sea and south of Ammon. When the northern kingdom of Israel was strong, she controlled the land of Moab. Seir is another name for Edom (see v. 12).
25:12 Edom was situated south of Moab and south of the Dead Sea. Edom was an enemy of Israel throughout its history. She refused to allow the Israelites under Moses to cross her territory (Num. 20:14–21). She fought wars with Saul (1 Sam. 14:47), David (2 Sam. 8:13, 14), Solomon (1 Kin. 11:14–22), Jehoram (2 Kin. 8:20–22), and Ahaz (2 Chr. 28:16, 17). Edom joined with Nebuchadnezzar in the invasion that led to Judah’s destruction (Jer. 49:7–22). See also note on Obad. 10, 11.
25:13 Teman: An area in central Edom near Petra (see Jer. 49:7, 20; Amos 1:12). Dedan: A tribe and territory in southern Edom (see 27:20; 38:13; Jer. 49:8).
25:15 The Philistines occupied the southern coast of Canaan along the Mediterranean Sea. They entered Canaan in large numbers in the early part of the thirteenth century B.C. At least three of the judges had conflicts with them: Shamgar (Judg. 3:31), Samson (Judg. 13—16), and Samuel (1 Sam. 7:7–14). They controlled much of the territory of Israel during the reign of Saul (see 1 Sam. 13:3—14:23; 14:46; 17:51–53; 28:1–5; 29:1; 31:1–4), but were subdued by David (see 2 Sam. 5:17–25; 8:1). During the divided monarchy they again were a threat. Tribute was paid by them to Jehoshaphat (see 2 Chr. 17:10, 11), they successfully attacked and plundered Jehoram (see 2 Chr. 21:16, 17), they were defeated by Uzziah (see 2 Chr. 26:6, 7), and they took territory from Ahaz (see 2 Chr. 28:16–18). They were finally deported by Nebuchadnezzar and passed from history.
25:16 The Cherethites lived between Gerar and Sharuhen and may be synonymous with Philistines (1 Sam. 30:14). They are one of the groups, along with the Pelethites, which formed David’s bodyguard (see 2 Sam. 8:18; 15:18; 20:7) and may originally have come from Caphtor, that is, Crete (Jer. 47:4).
26:1—28:19 Oracles directed against Tyre.
26:1–21 Tyre will be destroyed by Nebuchadnezzar. This pronouncement can be divided into four sections (vv. 3–6; vv. 7–14; vv. 15–18; vv. 19–21) by the phrase Thus says the Lord GOD.
26:2 Tyre was an important seaport of the Phoenicians along the northern coast of the Mediterranean, in present-day Lebanon. There were two cities, one on the coast and the other on an island a half-mile offshore. Amos condemned Tyre for selling Israelites to the Edomites (Amos 1:9). Jeremiah prophesied that Tyre (along with Moab, Edom, Ammon, and Sidon) would be given into the hands of Nebuchadnezzar (Jer. 27:1–6). Ezekiel here prophesies the destruction of Tyre (vv. 3–21), which came about in two phases. The city on the mainland may have been destroyed by Nebuchadnezzar after a 13-year siege (585–572 B.C.), but the island city was not touched at all. Alexander the Great, during a 7-month siege in 332 B.C., built a causeway from the mainland to the island, captured the city, and destroyed it. He thus fulfilled the words of vv. 4 and 14, “I will also scrape her dust from her, and make her like the top of a rock,” and v. 12, “they will lay your stones, your timber, and your soil in the midst of the water.” Indeed, all the debris on the mainland was cast into the sea by Alexander to build the causeway.
27:1–36 The destruction of Tyre is sure, so Ezekiel is told to take up a lamentation for Tyre. The demise of Tyre is portrayed as a sinking ship (vv. 32, 34), probably because of her extensive maritime activity and the fact that the city itself was an island.
27:4–7 The various materials used in the ship’s construction are described as to their function and place of origin. This in itself indicates extensive trade.
27:5 Senir: Hermon, the mountain range famous for its cedars.
27:6 Bashan: An excellent pastureland east of the Sea of Galilee, known for its cattle (39:18; Amos 4:1) and oak forests (Is. 2:13).
27:7 Elishah: Probably a city in Cyprus and the oldest known name for Cyprus.
27:8–11 The craftsmen, ship personnel, and soldiers were from various nationalities, indicating the cosmopolitan makeup of Tyre.
27:8, 9 Sidon and Arvad were cities in Phoenicia, as was Gebal, or Byblos (v. 9).
27:10–24 The image of a ship changes to a literal city with walls and towers.
27:10 Persia is modern Iran, Lydia is an area in Asia Minor, and Libya, or Put, is in North Africa to the west of Egypt (see 30:5; 38:5).
27:11 Gammad has not been identified and is not mentioned elsewhere in the Bible.
27:12–24 The most complete and extensive list of trading communities found anywhere in Scripture. The list moves geographically from west to east, and shows an amazingly accurate knowledge of the commercial activity of that day.
27:12 Tarshish is generally identified as a city or territory in the western Mediterranean, perhaps Tartessus in Spain.
27:13 Javan may be Greece (Gen. 10:2); Tubal and Meshech are in Asia Minor (38:1–9).
27:14 House of Togarmah is Beth Togarmah in eastern Asia Minor (38:6).
27:15 Dedan is the island of Rhodes in the Aegean Sea off the coast of Asia Minor.
27:18 Helbon is a famous vine-growing area northeast of Damascus.
27:21 Arabia and Kedar represent the Bedouin tribes from Aram and the Arabian Desert.
27:22 Sheba (38:13) and Raamah are located in southern Arabia.
27:23 Haran is on the Balikh River in Mesopotamia; Canneh and Eden (Beth Eden, Amos 1:5) are southeast and south of Haran, respectively.
27:25–36 The image used by Ezekiel now returns to that of a ship.
27:25 Ships of Tarshish refers to a type of ship capable of travel on the open sea.
27:26 An east wind is proverbial. An east wind dried up the crops in Joseph’s vision (Gen. 41:6); one brought locusts in the Egyptian plagues (Ex. 10:13); Jonah felt its hot breath (Jon. 4:8); Ezekiel identified it in his allegory of a vine (17:10). Ps. 48:7 says, “You [God] break the ships of Tarshish with an east wind.”
28:1–10 An oracle against the prince of Tyre.
28:2 Prince of Tyre: Probably Ittobaal II, whom Josephus said was king during the siege of Nebuchadnezzar. I am a god: Because of the wisdom and wealth of the king, he attributes to himself a position greater than warranted. The term “god” may be compared to its use in Ps. 82 (there also these “divine rulers” die as men do). In these passages the one claiming “divine” status will “die the death of the uncircumcised” (v. 10), will be brought down to Sheol (Is. 14:15), or die like men (Ps. 82:7).
28:3 Daniel: See note on 14:14.
28:7 The most terrible of the nations is Babylon.28:11–19 This lamentation is similar to a taunt song (see note on 19:1–14) addressed to the king of Tyre (v. 12). Many, including several of the church fathers, see in this passage (and in Is. 14) the fall of Satan. The fall of the king of Tyre might equally reflect the fall of Adam, the first king, as well as the fall of any proud man. In this sense one can see Satan’s fall; for the fall of any proud person reflects the fall of Satan, who in himself personifies pride. Like Adam or like Satan prior to his fall, the king of Tyre belongs to God in a unique way and is perfect in creation (the seal of perfection, see Gen. 1:27, 31). He is destined to carry out God’s plans and is placed in Eden (v. 13) in the presence of God. Unlike Adam, who was naked (Gen. 2:25), the king of Tyre is covered with every precious stone to denote his beauties and glories (see Ex. 28:17–20 for the stones on the breastplate of the high priest).
Vv. 14, 15 are the most conclusive evidence that this text likely refers to Satan’s fall. Anointed cherub who covers indicates high office with authority and responsibility to protect and defend the holy mountain of God, an allusion to God’s throne. The high order and specific placement of Lucifer prior to his fall afforded unique opportunity to bring glory to God. V. 13 suggests his role included leading heaven’s choirs in the worship of the Most High. His fall was occasioned by his seeking to have this glory for himself (see Is. 14:12–17).
The sin of the king of Tyre is that in the abundance of his trading he became filled with violence within, and God cast him out of the mountain of God (v. 16).
28:20–23 An oracle against Sidon, a rival seaport to the north of Tyre (see 27:8). After the action of Nebuchadnezzar against Tyre, Sidon became more important. What happened to Tyre will also happen to Sidon.
28:24–26 See section 3 of Truth-In-Action at the end of Ezek.
28:24–26 This note on the restoration of Israel closes the first section of the oracles concerning foreign nations.
29:1—32:32 Seven oracles against Egypt and Pharaoh, each of which is dated (29:1; 29:17; 30:20; 31:1; 32:1; 32:17) except one (30:1).
29:1 The date of this oracle is January 7, 587 B.C., seven months before the fall of Jerusalem to the Babylonian forces.
29:3 O great monster: In this allegorical poem Pharaoh is likened to a crocodile in the Nile River.
29:4 Fish of your rivers: The Egyptian people.
29:6 Staff of reed: The lesser sin of Egypt is that she has been unreliable, a charge also made by the Rabshakeh (2 Kin. 18:19–21).
29:9 The greater sin of Egypt was her pride. She believed she had created the River just because she had learned to use it.
29:10 Migdol to Syene: Migdol was probably in northern Egypt; Syene is Aswan at the First Cataract of the Nile. The entire extent of Egypt is meant by these names just as Dan to Beersheba was used for the whole of Israel.
29:11 Forty years: A period of time sufficient to accomplish the task. Often used symbolically (see vv. 12, 13; 4:6), signifying a period of trial for Egypt similar to that of Israel.
29:14 Pathros is the Hebrew name for upper Egypt or southern Egypt, between Cairo and Aswan.
29:17–21 The second oracle against Egypt, dated April 26, 571 B.C. This is Ezekiel’s latest dated oracle, and it came just after the siege of Tyre.
29:18 Tyre: The siege of Tyre is described in detail in 26:7–14. The implication is that the 13-year siege was unsuccessful from an economic standpoint because the wealth of the mainland city had been shipped to the offshore island. Deprived of that booty, the spoils of Egypt will be substituted for those of Tyre (v. 19).
30:1–19 The third oracle against Egypt, probably given between January and April, 587 B.C.
30:3 Since the time of Amos the day of the LORD was connected with judgment. See note on Obad. 15.
30:5 Lydia: Perhaps located somewhere in northern Africa, but not the Lydia in Asia Minor (see 27:10). Chub: A people allied with Egypt against the Babylonians. Perhaps the name should be read as Hebrew Lub, that is, “Libya.”
30:6 Migdol to Syene: See note on 29:10.
30:11 Terrible of the nations is found four times in Ezekiel and refers to the Babylonians (28:7; 30:11; 31:12; 32:12).
30:13 Noph: Memphis, on the western bank of the Nile 15 miles south of Cairo (see v. 16; Is. 19:13).
30:14 Pathros: See note on 29:14. Zoan is a city in northeast Egypt (see Is. 19:11, 13; 30:4), also known as Tanis. No is Thebes, the ancient capital of Egypt. The great temples of Karnak and Luxor stand there today (see vv. 15, 16).
30:15 Sin is usually identified with Pelusium, the fortress city on the eastern side of the Nile Delta (see v. 16).
30:17 Aven is the ancient Egyptian city of On or Heliopolis, just north of Memphis. Pi Beseth is located about 30 miles southwest of Zoan. Both are located north of present-day Cairo.
30:18 Tehaphnehes is Tahpanhes, a city on the eastern frontier of Lower Egypt in the area of the Nile Delta. Hebrew exiles fled there after the death of Gedaliah (Jer. 43:8, 9).
30:20–26 The fourth oracle against Egypt, dated April 29, 587 B.C., three months before the fall of Jerusalem. God had broken the arm of Pharaoh Hophra by Nebuchadnezzar’s victory the year before, and Pharaoh had failed to provide aid to Judah (see 29:6; Jer. 37:7). Now God will break both of Pharaoh’s arms (v. 22). And as the Hebrews went into exile, so the Egyptians will be dispersed.
31:1–18 The fifth oracle against Egypt, dated June 21, 587 B.C. Ezekiel uses an allegory of a great cedar tree of Lebanon to show the unsurpassed greatness of the Assyrian Empire. This is similar to what he did with Tyre, using the image of a grand ship for the purpose (27:3–9). As with Tyre (28:1–5), the cause of Assyria’s fall was pride: its heart was lifted up in its height (v. 10), and the tree was cut down by Babylon, the most terrible of the nations (v. 12). Pharaoh is warned that he, too, will be brought down (v. 18) and lie in the midst of the uncircumcised (see 28:10; 32:19).
31:4 The waters: The Tigris and Euphrates rivers.
32:1–16 The sixth oracle against Egypt, dated March 3, 585 B.C. The oracle takes the form of a funeral lament (see note on 19:1–14), for God will draw Pharaoh up in His net (v. 3) and expose him as food for the birds and beasts (v. 4). Darkness will come as in the Day of the Lord (v. 7; Joel 2:2, 10; Amos 5:18–20), and Egypt will become a lifeless wasteland (vv. 13–15).
32:2 Young lion: A lion is a common metaphor associated with royal authority (see 19:1–14). Monster in the seas: See note on 29:3.
32:3 Draw you up: See the similar treatment of Egypt (29:4, 5).
32:17–32 The seventh and last oracle against Egypt, dated perhaps April 27, 586 B.C. This oracle is also a lament or funeral dirge directed against Pharaoh and all the Egyptians. Like Tyre (28:10), Egypt will be placed with the uncircumcised heathen (v. 19; 31:18). Other former great powers await the Pharaoh in the Pit (v. 18) or in hell (v. 21): Assyria (v. 22); Elam (v. 24); Meshech and Tubal (v. 26); Edom (v. 29); the princes of the north and the Sidonians (v. 30). In each case the nation is personified by one typical figure (perhaps the last king), and the graves of the warriors are all around. In this oracle the language is poetic and symbolic. We should not try to determine the state of the dead from this passage. The clear message is that Egypt will go the way of all nations who forget God.
32:19 Uncircumcised occurs ten times in vv. 19–32 and has the connotation of people and nations who are disputable and lowly of social place.32:24 Elam is a land northeast of Babylon, in present-day Iran, that also receives a prophetic judgment by Jermiah (Jer. 49:34–39).
32:26 Meshech and Tubal are either tribes or territories in Asia Minor (see 27:13).
32:30 Princes of the north are perhaps the petty kings in northern Syria. The Sidonians are part of the southern Phoenicians. See note on 28:20–23.
33:1—39:29 Oracles of restoration. Now that the fate of Jerusalem was sealed, and while Ezekiel waited for word of the fall of the city, God spoke of building a new community. A restored, united, and cleansed Israel with a new heart would emerge. Evangelical Christianity basically interprets these prophecies in one of two ways. Dispensational hermeneutics interprets them literally, applying them to a physical end-times national Israel. Classical hermeneutics interprets them more symbolically, with Israel here being primarily the church but also end-time national Israel to some degree; the time frame of fulfillment is in three phases: the church age, the Millennium, and the world to come. Both of these perspectives will be interwoven into the comments on these oracles. See also the note on Obad. 15.
33:1–9 These verses repeat the call of God in 3:16–21 to Ezekiel to be a spiritual watchman for the house of Israel.33:6 Describes the consequences of an unfaithful watchman.
33:11 See section 3 of Truth-In-Action at the end of Ezek.
33:11 As I live: See v. 27; 34:8 and note on 5:11. Turn, turn: This is Ezekiel’s third call for the people to repent (14:6; 18:30). A new orientation from sinful ways to the way of the Lord must occur.
33:12–20 This passage is similar to 18:19–32. Each day a person has the opportunity to choose to live a righteous life. The individual is responsible for his or her actions, and one’s destiny may be determined by the choice for that day.
33:21 The fall of Jerusalem was reported to Ezekiel on January 8, 585 B.C.
33:22 Hand of the LORD: See note on 1:3. My mouth . . . was no longer mute: With the announcement that the city had fallen (v. 21), all of Ezekiel’s prophecies had come to pass. As God had promised (24:27), Ezekiel is now able to speak. His new role is to minister comfort.
33:23–29 The Jews in Jerusalem, who were not exiled in 586 B.C., boasted that their potential was greater than Abraham’s because he was only one, and they are many. Their sin, however, will not allow them to inherit the land (v. 24); instead they will fall by the sword, be devoured by beasts, or die of the pestilence (see 5:17 and note on 5:12).33:30–33 See section 3 of Truth-In-Action at the end of Ezek.
33:30–33 Ezekiel is informed that the people desire to hear what he has to say (he is popular because his prophecies have all come to pass); but they will not act upon his words because they desire their own way and the gain they think will come from their improved situation.
34:1–31 The king, prophet, and priest as shepherd was an ancient image dating back more than 1,000 years before Ezekiel. The king had the responsibility to supply food and water for his flock, to destroy those who would harm them, and to defend the right of the weak—the widow, the orphan, and the alien. But Israel’s kings had failed. Instead of feeding the flock, they feed themselves (v. 2) and clothe themselves with the wool (v. 3). As a result of neglect, the sheep are scattered (vv. 5, 6). God will intervene and gather the scattered sheep as the Good Shepherd (see vv. 11–16; Is. 40:11; Jer. 31:10). He will judge the sheep who have done wrong (vv. 17–22), and will place His servant David over them as a shepherd (vv. 23, 24). Finally, He will make a covenant of peace with them; they will be His people and He will be their God (vv. 25–31). The prophets and priests had also failed (v. 4).
34:5 They were scattered: Out in the field the sheep could be separated from the flock by a storm or darkness or by wandering away. The lack of a shepherd allowed wild beasts, hostile foreign powers, to scatter the sheep by exile.
34:10 I am against: Commonly used to announce God’s judgment.
34:11–16 This prophecy is best understood eschatologically since the shepherd is clearly messianic, described in v. 23 as a descendant of David. The dispensational view interprets this literally, applying to a restored end-times national Israel. The classical view interprets the passage more symbolically, the gathered people being both the church and national Israel.34:16 The fat and the strong are those sheep that have sought their own welfare at the expense of others (vv. 17–22).
34:17 Rams and goats: People of power and wealth who oppress ordinary citizens (sheep).
34:23 My servant David is a messianic ruler from the line of David who will truly be a man after God’s own heart (see Ps. 89:3, 4, 20; Jer. 23:5). This is clearly fulfilled in Jesus Christ.
34:25–31 Here is another eschatological prophecy, which seems to be using symbolic rather than strictly literal language, a practice common in Ezek. Applied to the church, the fulfillment can be seen in three stages with both literal and spiritual applications. The blessings and prosperity during the current church age would be largely spiritual (for example, wild beasts [v. 25] symbolize spiritual enemies). In the Millennium and the world to come, the fulfillment will be both literal and spiritual as then we shall know the full consummation of showers of blessing (v. 26), a garden of renown (v. 29), and no . . . hunger (v. 29).
34:29 A garden of renown: The prophets often describe the future as a return to Paradise, the Garden of Eden (see Is. 35:1–10; 65:17–25).
35:2 Mount Seir is used for Edom (v. 15), the home of Esau the brother of Jacob (Gen. 32:3). There was enmity between the brothers even before birth (Gen. 25:22–34), and this hostility continued in their descendants (25:12–14; Amos 1:11) especially after Edom’s occupation of southern Judah (Jer. 49:7–22). Edom seems to be representative of all Israel’s enemies who must be disposed of before God’s people are restored (ch. 36). Again, Edom can represent national or spiritual enemies. See note on 25:12.
35:6 Blood shall pursue you: Justice or retribution promised in Gen. 9:6. This same type of judgment is reflected in v. 11, “I will do according to your anger and according to [your] envy.”
36:1–38 Interpreted dispensationally (see note on 33:1—39:29), this is a prophecy concerning the restoration of national Israel to a transformed land, likely during the Millennium of Rev. 20. Though Israel was dispossessed by other nations (2 Kin. 17:24), and especially by Edom (35:1–15), God will restore Israel to her inheritance (v. 12; Mal. 1:2–5). The transformation of Israel as a people is preceded by the transformation of the land. Some see this as having begun in a minor way with the restoration of national Israel in 1948.
36:7 Raised My hand: See note on 20:5.36:10 All the house of Israel, all of it: Emphasis upon the combined kingdom of Israel and Judah (37:15–23).
36:12 You bereave them of children: The land is accused of causing a depopulation of its inhabitants. Two reasons may be given. The position of the land is such that it is exposed to all invading armies and to the encroachment of nomad tribes from the east. The life of the people is threatened by inadequate rainfall, locust invasions, pestilence, and other natural catastrophes. A spiritual factor may also be included: The hills were the sites of high places for the Canaanite fertility cult, which was the source of religious practices that led Israel astray.
36:16–38 Summary of the past sinful acts of Israel and the merciful restoration to the land in spite of the people.
36:18 Poured out My fury: See note on 7:8.
36:19 I scattered them: For their sins the people were driven from the land, and in exile they continued in those same sins (v. 20).
36:20 They profaned My holy name: When the Israelites were exiled as a judgment by God, their enemies assumed that they were removed from the land because God was helpless to protect or rescue them. It was God’s plan that His people would be prosperous and blessed, and through them the heathen would learn of God’s mercy and holiness. Israel had failed, and as a result God was seen to have failed, and His name was profaned.
36:22 God is bringing restoration, not because of the merits of the exiles, but for His holy name’s sake (see 20:9). The restoration will vindicate God; He is not powerless, but He is holy and righteous (see Mal. 1:11).
36:25–27 See section 1 of Truth-In-Action at the end of Ezek.
36:25 Sprinkle clean water: The sprinkling with water was a ritual for cleansing the unclean (see Lev. 14:51; Num. 19:18; Heb. 10:22). This is the first step of inward renewal for restoration (Ps. 51:7). The second step will be the new heart and spirit (Ps. 51:10).
36:26, 27 This new heart will be pliable and teachable, the opposite of a stone heart. New spirit: Transformation of the will and spirit is necessary as the second step in renewal. The parallel passage in 11:19 and the command in 18:31 suggest that the human will and the whole inner life are involved in the renewal. A new will and a new attitude of spirit enable the individual to walk in God’s statutes and keep His judgments (see v. 27). This passage is similar in concept to Jer. 31:31–34 (see note). Hence, part of Ezekiel’s prophecy is messianic.
36:29, 30 Ezekiel visualizes the restoration of the land itself. V. 30 teaches the biblical principle that God brings material blessings to people who acknowledge Him.
36:31 Part of the process of true repentance is to acknowledge one’s mistakes (6:9; 20:43).
37:1–14 The vision of the valley or plain of dry bones has been variously interpreted. Some see it as teaching the postexilic return of the exiles; as an OT doctrine of bodily resurrection; or as an analogy for spiritual regeneration and the birth of the church (vv. 11–14). Dispensational interpreters see here the resurrection and restoration of end-times national Israel (v. 12).
Contextually, it is designed to be a message of hope to a despondent people whose Jerusalem was ravaged and whose people were exiled (v. 11). Whatever may be the precise meaning of the whole house of Israel (v. 11) or My people brought into the land of Israel (v. 12), it is clear that God has a future beyond Babylon for those who believe in Him. He will see to it they continue, no matter how great a miracle is required. The miracle required two stages (see notes on vv. 8 and 9, 10).
37:1–6 See section 2 of Truth-In-Action at the end of Ezek.
37:1 Hand of the LORD: See note on 1:3. The valley: The same Hebrew word is translated “plain” in 3:22, 23 and 8:4. Where judgment had been pronounced previously, a message of hope is now proclaimed. Bones: Contextually, these represent the exiles, who, according to v. 11, have given up all hope of reviving the kingdom of Israel because they have been in Babylon 10 years.
37:2 Very many: The total number of exiles, virtually all that was left of the nation. Very dry indicates the condition of Israel’s hope and the miracle required to bring the nation back to life.
37:5 Breath: Hebrew ruah can be translated “breath,” “wind,” or “spirit.” There is a constant wordplay in vv. 7–10, 14.
37:6 A fourfold list (see note on 1:5) consisting of sinews, flesh, skin, and breath.
37:7–13 See section 2 of Truth-In-Action at the end of Ezek.
37:8 No breath: Similar to the creation of man described in Gen. 2:7, there was no life until God “breathed into his nostrils the breath of life.” The first phase of this vision (vv. 7, 8) seems to correspond to Ezekiel’s ministry of calling the spiritually dead Judahites to hear God.
37:9, 10 Four winds represent either the four quarters of the Earth or God’s omnipresence. See note on 1:5. This second phase of the vision was synonymous with Ezekiel’s praying, asking God to effect a miracle.
37:12 Graves figuratively describes the condition of the people. The imagery has moved from the scattered bones on a battlefield to the cemetery.
37:14 See section 2 of Truth-In-Action at the end of Ezek.
37:14 Spirit (Hebrew ruah) is used here for the Spirit of God, but the same word is translated “breath” and “wind” in other verses. See note on 37:5. Only the infusion of the Spirit of God can bring about the miracle described in this passage. I will place you in your own land indicates national restoration for the exiles. This prophecy came true in 538 B.C. when Cyrus the Great allowed the people to return home. Ezra 1, 2 records the first group of Hebrews to return.
37:15–28 Oracle of the two sticks. This is the last symbolic act of Ezekiel with a material object. It is clear from v. 19 that both kingdoms, Judah and Ephraim, will be united as one nation and there will be one king (v. 22). This, together with the futuristic explanation of vv. 21–28, makes this oracle messianic. As such, it can have either a dispensational or classical interpretation. See notes on 33:1—39:29; 34:11–16, 25–31.
37:16 Take a stick: Each piece of wood symbolized one kingdom, either Judah or Ephraim. Zechariah uses a similar image with two staffs named “Beauty” and “Bonds” (Zech. 11:7–14).
37:22 One king: Ezekiel normally uses “prince” to refer to the future ruler (v. 25). Here and in v. 24, he uses “king.”
37:24 David My servant: See note on 34:23.
37:26 Covenant of peace: See 34:25 and note on 34:1–31.
38:1—39:29 The oracles concerning Gog and Magog have given rise to various interpretations. As to the time they will occur, 38:8, 11, 12, 14 suggest it will be after the restoration and unification described in chs. 36 and 37. The only other mention of Gog in Scripture is Rev. 20:7–10, which seems to be postmillennial. See notes on Rev. 20:1–8 and 20:7–10. The participants, for the most part, are tribes on the fringes of the then-known world. To the north is Gog . . . of Magog, Meshech, Tubal, Gomer, and the house of Togarmah; to the east is Persia; to the south is Cush (Ethiopia) and Put (Libya). Rev. 20:8 describes them as “the nations which are in the four corners of the earth”; and we do well to see them as generically representing resisting forces, rather than endeavoring to find precise counterparts in modern nations. Though some interpreters stress this battle and its implications for the restored nation of Israel, the most important aspect of these two chapters is the glorification of the name of Yahweh before the nations (38:16, 23; 39:6, 7, 13, 21, 22, 27, 28). See note on Zech. 12:1–9.
38:2 Gog is the leader of the coalition. Magog is the land of Gog and may be simply “place of Gog.” The prince of Rosh is “chief prince.” Meshech is the Assyrian “Mushku,” south of Gomer in central Asia Minor (27:13), and Tubal is the Assyrian “Tabab,” south of (Beth) Togarmah in eastern Asia Minor (27:13).38:4 I will turn you around: God is in control of the situation, and those who think they are acting independently are merely fooling themselves (39:2). Put hooks in your jaws is imagery drawn from capturing a huge, destructive fish.
38:5 Persia is an area to the east on the Iranian plateau, a nation just coming to prominence at the time of Ezekiel. Ethiopia is the modern name for Cush, south of Egypt (see 29:10; 30:4, 5, 9), and Libya is the modern name for Put in Africa (see 27:10; 30:5).
38:6 Gomer is the Assyrian “Gimirrai” (Cimmerians), northwest of Meshech in central Asia Minor. House of Togarmah or Beth Togarmah is the Assyrian “Til-garimmu” on the upper Euphrates in Cappadocia (eastern Asia Minor) north of Tubal (27:14). Far north: See v. 15; 39:2. Almost all invasions were from the north (Jer. 1:13), but these will be from the distant borders.
38:13 Sheba is in the southwest part of the Arabian Peninsula (27:22); Dedan: See notes on 25:13 and 27:15; the merchants of Tarshish: See note on 27:12; see also Jer. 10:9.
38:16 I will bring you: The sovereignty of God is again evident. Though Gog and his cohorts believe they have planned the invasion, God is responsible for their action. Rev. 20:8 has Satan as the instigator of this attack, but he is merely the instrument by which God carries out His will.
38:18–23 Against Gog and his allies God summons the forces of nature and an earthquake devastates the land (v. 19), affecting the fish, birds, beasts, and man (v. 20). No human army is needed, for dissension (v. 21), pestilence, bloodshed, and in the form of rain, great hailstones, fire, and brimstone (v. 22), will do the work. By His intervention God will magnify Himself. This is describing final events of the Day of the Lord. See note on Obad. 15.39:9 Seven years: The seven years may be a symbol of finality, but they also indicate the magnitude of the invading army and the huge quantity of war materiel left on the battlefield. Although some interpret this as an end-times battle fought with ancient weapons, which are then literally burned, it is perhaps best to see it as using ancient imagery to describe a future battle, which would use modern weaponry, as well as symbolically portraying the dynamics of spiritual warfare.
39:11 Burial place: The dispensational view sees here the actual burial of the battle’s bodies east of the Jordan in Transjordan. This will allow Israel proper to be free of defilement (v. 12). So many will be buried (seven months will be needed) that the valley will no longer be accessible to travelers, and the area will be named Valley of Hamon Gog (valley of the hordes of Gog). Again, this may be apocalyptic, symbolic language.