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“They Shall Know That I Am Jehovah”
A Commentary on the Book of Ezekiel
MAB313A Study Guide for Bible for MINTS Students
Rev. James Whittle
Equipping Leaders International, St. Augustine, Florida
Email: [email protected]
Web: www.equippingleadersinternational.org
MINTS International Seminary,
14401 Old Cutler Road Miami, Florida 33158 USA
Tel. 786-573-7001, www.mints.edu
TABLE OF CONTENTSPREFACE AND INTRODUCTION iii
LESSON 1 EZEKIEL OVERVIEW 1
LESSON 2 PREAMBLE: JEHOVAH COMES TO EZEKIEL 12
LESSON 3 ACCUSATION: JEHOVAH COMES TO JERUSALEM 28
LESSON 4 INDICTMENT: BAGGAGE FOR EXILE 51
LESSON 5 INDICTMENT: BLOODY JERUSALEM 64
LESSON 6 VERDICT: JERUSALEM FALLS 84
LESSON 7 RESTORATION: JEHOVAH EXALTS HIS OWN NAME 108
LESSON 8 RESTORATION: JEHOVAH RETURNS TO HIS TEMPLE 122
APPENDIX 141
BIBLIOGRAPHY 143
BIOGRAPHY – REV. JAMES WHITTLE 146
INSTRUCTORS MANUAL 147
ii MINTS: Ezekiel
PREFACE
The long-term strategy of Equipping Leaders International is to provide a strong Biblical
education in an accessible and affordable way for those whom residential college education is
normally beyond their reach. This class is a commentary on the book of Ezekiel – it is designed
to meet the requirement for Bachelor’s and Master’s level training. The primary author of this
course is Rev. James Whittle.
INTRODUCTION
Course Description
This course will serve to fulfill the requirements in the Bible course of study in the Associate,
Bachelors, and Masters tracts. The material covers the book of Ezekiel. The class is taught in 8
lessons. The approach of the class material is to look at Ezekiel as a Covenant Lawsuit against
Jerusalem for rejecting Jehovah. It will be supplemented by a web-course for Associates, and an
additional textbook for the Bachelors and Masters.
Purpose of the Course
1. To build a solid foundation for the student how Literary Analysis helps us understand
particular texts of the Bible.
2. To help the student understand the nature of God’s Covenant Judgments.
3. To help the student understand the role of Prophets in the Theocracy of Israel.
4. To help the student understand how the OT Prophets point to Christ.
Summary of Course Content
The class material will use literary analysis to examine the visions and prophetic speeches as a
means of understanding God’s Covenantal Judgments.
Course Materials
James Whittle, Ezekiel course notes. St. Augustine, Florida. Equipping Leaders International,
2016. (121 pages).
Pratt, Richard L. Jr. "He Gave Us Prophets" 2012. Web. Third Millennium Ministries.
<http://thirdmill.org/seminary/course.asp/vs/hgp> (118 pages).
MINTS: Ezekiel iii
Bachelor’s, and Master’s Textbook:
Duguid, Iain. Ezekiel. Grand Rapids: Zondervan, 1999. Print, Kindle. The NIV Application
Commentary (535 pages).
Other MINTS Resources
Ritsman, Donald F. “The Prophets” 2015. Web. MINTS International Seminary.
<https://drive.google.com/drive/folders/0B3GK1nEVUdSPb2Q2a2ZLZW5kaEE> (310 pages).
Stewart, Neil, “The Prophets of the Old Testament” 2014. Web. MINTS International Seminary.
<https://drive.google.com/drive/folders/0B3GK1nEVUdSPb2Q2a2ZLZW5kaEE> (94 pages).
Objectives of the Course
1. Participation in a Learning Group that answers review questions each day (or week).
2. Comprehension of course materials.
3. Familiarization with course Bibliography.
4. Development of ministry skills.
5. Retention of course materials and application to real ministry.
Structure of the Course
This course is designed for those who are attending the course lectures.
1. The student will attend 15 hours of Lectures plus a final, divided into 8 Lessons.
2. The student will participate in a small group of 2-4 that will collectively answer the daily
(weekly) review questions.
3. The student will complete all lesson assignments and give them to the registrar for
grading and recording.
4. The student will read ALL course materials and complete appropriate reports.
LESSON DEVELOPMENT and ASSIGNMENTS
1. Eight (8) Lessons taught over 5 days or in 8 weeks depending on school structure.
2. Review and Final Exam
3. After the Class – Due date according to local MINTS center.
a. Bachelor’s requires 300 pages of outside reading. Read all the Lesson Notes along
with the Pratt notes. Also read Duguid’s commentary and write a 2 page book report
for the textbook (Use the outline of the book report in the back of these notes, but do
2 pages instead of one page).
iv MINTS: Ezekiel
b. Masters requires 600 pages; the Bachelor’s reading is over 600 pages and will suffice.
c. Write and preach 2 sermons, 5-7 pages in length, on 2 of the oracles; one sermon
from each passage. Masters students write and preach an additional sermon from a
third oracle. The sermons must as a minimum: 1) Explain the text as it applied to
Ezekiel’s audience and 2) Show how the oracle in some way points to Christ and his
work.
Course Requirements
1. Attend 15 hours of class and participate in class discussions.
2. Complete the Lesson Review Questions in your study group.
3. Write 2 (3) 5-7 page sermons.
4. Read the notes and the textbook and write a book report for the textbook.
5. Pass Final Comprehensive Exam
Grade Evaluation
1. Class Attendance – one point per hour of class (15%)
2. Weekly Review Questions –2 points for each Lesson (15%) Note: Show your paper to
Registrar each week but keep them for review for the final exam.
3. Assigned Reading and book reports (20%)
4. 2 (3) 5-7-page Sermons (30%)
5. Final Exam (20%)
Course Benefits
The sinful nature of man is to take grace for granted. Jerusalem is the center of the world, and
God’s kingdom resides there through his covenant people. Despite this grace, His people break
the covenant repeatedly and generationally, leading to God’s necessary judgment and salvation
for his own glory’s sake. This course reveals the reality of God’s holiness.
MINTS: Ezekiel v
Book Report:
Name: _________________________________________________________________
Book Title: _______________________________________________________________________
Publisher/Date:____________________________________________________________________
Attest: I have read the entire book - Signature:___________________________________________
Summarize the content:
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
Comment on your agreement/disagreement and its value to you:
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
Favorite Quote:
_________________________________________________________________________________
_________________________________________________________________________________
_________________________________________________________________________________
vi MINTS: Ezekiel
LESSON ONE – EZEKIEL OVERVIEW
I. Introduction
A. Author
1. Ezekiel identifies himself immediately as the source of the words of this book.
Ezekiel means “God strengthens.” He is a 30-year-old priest, the son of Buzi, who is
likely also a priest. Although several of his prophecies are fulfilled in the NT, Ezekiel
is not mentioned by name outside this book. John Taylor identifies six main reasons
for ascribing the book to a single author:1
a. The book has a balanced literary structure. There is a logical outline from
beginning to end with no evidence of fragmentation.
b. The message of the book has an inner consistency that fits with the literary
structure and the historical context of the deportation and fall of Jerusalem.
c. The style and language is uniform throughout.
d. The book is clearly chronological.
e. The book is written completely in autobiographical style.
f. Ezekiel’s character and personality remain consistent throughout the book.
2. The book portrays Ezekiel as one of the exiles in Babylon, and because he mentions
King Jehoiachin, it is a natural inference that he is part of the second deportation in
597 BC. Second Kings 24:14 says, “He [Nebuchadnezzar] carried away all
Jerusalem and all the officials and all the mighty men of valor, 10,000 captives, and
all the craftsmen and the smiths. None remained, except the poorest people of the
land.”2 Specifically, Ezekiel is near the Chebar canal in a place called Tel-abib (1:1;
3:15). Although he has visions of Jerusalem, his location is Babylon. When
Jerusalem falls, Ezekiel is told by a messenger (33:21).
3. Date of composition: After 571 BC because that is the final recorded event (29:17);
and before the Cyrus Edict of 538 BC because there is no mention of the Persian
1 John B. Taylor, Ezekiel: An Introduction and Commentary. Paperback ed. Vol. 20. (Leicester, England: Inter-Varsity, 1969). Print. Tyndale Old Testament Commentaries. 13-16. See also Michael L Brown, Paul Wayne. Ferris, and Ralph H. Alexander. Jeremiah-Ezekiel. Ed. Tremper Longman and David E. Garland. Revised ed. Vol. 7. (Grand Rapids, MI: Zondervan, 2010). Print. The Expositor's Bible Commentary. 645-6. For a fuller discussion see R.K. Harrison, Introduction to the Old Testament (Grand Rapids: Eerdmans, 1969), 823-32.2 The Holy Bible, English Standard Version® (ESV®) (Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved. ESV Text Edition: 2011). All Scriptures used are ESV unless specifically marked.
MINTS: Ezekiel vii
overthrow of Babylon.
B. Historical Context/Audience
1. Ezekiel apparently turned 30 years old in the fifth year of King Jehoiachin’s exile.
That deportation is usually dated at 597 BC; so, Ezekiel was born in approximately
623 BC during the reign of King Josiah. The Biblical history dealing with this era is
found in 2 Kings 22-25 and 2 Chronicles 34-36. There we learn of the partnership of
the prophet Jeremiah and King Josiah which began in 627 BC. These great leaders
brought reformation to Jerusalem and Judah in accordance with the Law of Moses.
Josiah means “Jehovah heals.” The high places of pagan syncretism were destroyed
(including Bethel) and the Asherah was removed from the temple and the temple
repaired. He went throughout Samaria burning the high places and killing the priests.
The worship of the sun was ended and pagan altars destroyed. Renewal came
through Passover. Jehovah revealed that his patience with Judah was gone, but that
Josiah would not see the future desolation because of his penitent heart. Ezekiel
became a teenager during this period of reformation, raised in a priest’s family with a
love for the covenant.
2. However, revival did not last. In 609 BC Pharaoh Neco marched to Assyria to assist
in throwing off Babylonian rule (Nineveh fell in 612 BC), and for some reason
Josiah opposed Egypt. Josiah was killed in battle and his son Jehoahaz became king.
He was evil in the sight of Jehovah, and Pharaoh captured him and made his brother
Eliakim king in his place, changing his name to Jehoiakim, which reveals Pharaoh’s
control. Jehoiakim was evil in the sight of Jehovah, and as a vassal paying heavy
tribute to Egypt, burdened the people to pay the tribute. The book of Jeremiah has no
kind words for Jehoiakim, saying there would be no lament for him when he dies
(see Jer 22:11ff). The reforms of Josiah faded and syncretism returned. In 605 BC
Jehoiakim changed alliances to Nebuchadnezzar and then rebelled in 601 BC. In
598 BC Nebuchadnezzar besieged Jerusalem and Jehoiakim died during the siege3
His son Jehoiachin became king and ruled for 3 months until he surrendered in 597
BC. This is the deportation that removed most of the leadership of Judah including
Ezekiel.
3 Possibly by assassination from a pro-Babylonian group in Jerusalem’s nobility. See Taylor, 31.
viii MINTS: Ezekiel
3. Nebuchanezzar selected Jehoiakim’s brother Mattaniah (the third son of Josiah to
reign) as king and gave him the vassal name Zedekiah. Zedekiah was evil in the sight
of Jehovah and he reigned 11 years. Jeremiah makes it clear that Zedekiah listened to
the false prophets’ messages that Judah would throw off Babylon and he failed to
listen to Jeremiah that Jehovah’s chosen envoy was Babylon. In 588 BC Zedekiah
rebelled which lead to a 30 month siege and the destruction of Jerusalem in 586 BC.
His sons were killed before him and his eyes were plucked out and he was
imprisoned in Babylon.
4. Ezekiel’s preaching and message focused on the final 7 years of Zedekiah’s reign in
which he refused to listen. His audience was the exiled elders of Jerusalem with him
in Babylon. The viewpoint of the book is that the remnant is among the exiles, not
those who are left behind in Jerusalem. This is confirmed by the murder of Gedeliah
and the disobedience of the Judean leadership to seek alliance with Egypt (2 Kg 25;
Jer 38-41). The original reading audience of the book would have been the same –
the potential remnant in Babylon who would be fearful of Jehovah’s judgments but
hopeful in Jehovah’s mercies.
C. Prophetic Role4
1. The definition of Prophecy: Forth-telling (exhortive) and fore-telling (predictive).
“The Greek word prophētēs (προφήτης) from which we derive our English word
‘prophet’ is a rather flexible term. This term combines two elements… On the one
hand it may mean to ‘speak beforehand’ or ‘predict,’ and on the other hand, it may
simply mean to ‘speak forth’ or to ‘proclaim’ something that is not even a prediction
at all.”5 Exhortation is the normal prophetic ministry, only occasionally do prophets
predict the future, and even then, it is based on the Law of Moses from the Blessings
and the Curses (Lev 26; Dt 28). The different names for OT prophets are:
a. Called One (Hebrew – Navi; 2 Kgs 9:1; 2 Chr 12:5; Jer 1:5)
b. Seer (Roeh; 1 Sam 9:9; 2 Sam 15:27; 1 Chr 26:28)
c. Observer (Hozeh; 2 Sam 24:11; 1 Chr 21:9; Am 7:12)
d. Man of God (Dt 33:1; 1 Sam 9:6; 2 Kgs 8:11)
4 Richard Pratt, Jr. Isaiah to Malachi. Reformed Theological Seminary, Orlando, FL Class notes. 1991; see He Gave Us Prophets. http://thirdmill.org/seminary/course.asp/vs/hgp 5 Richard Pratt, Jr. He Gave Us Prophets. Lesson 2. http://thirdmill.org/seminary/lesson.asp/vs/HGP/ln/2/ft/h/df/ 1
MINTS: Ezekiel ix
e. Watchman (Is 21:11; Hos 9:8)
f. Messenger of Jehovah (Is 42:19; Mal 3:1)
g. My Servants (2 Kg 21:10; 24:2; Jer 25:4; 26:5; Am 3:7)
2. A prophet is God’s mouthpiece. A true prophet of God is one who speaks the Word
of God and whose message is sometimes confirmed by a work of God (sign miracle).
God communicated with prophets in a variety of ways, such as dreams, visions,
angels, nature, miracles, and an audible voice.
3. Genesis 3:15 is the earliest prophecy (recorded by Moses). Prominent figures who
prophesied include Enoch (Jude 14), Noah, Abraham, Jacob, and Joseph. These men,
along with Samuel, Elijah, Elisha, Nathan, and several others, are termed “non-
writing”, or oral prophets, because their words are not recorded in the 17 prophetic
books of our OT. These all lived before 850 BC.
4. The prophetic office developed in the Monarchy to it’s fullest extent as these prophets
served to hold the High Priest and the King accountable to the Law of Moses, and it
was the Mosaic Covenant that served as the foundation of their preaching. By the time
of Elijah there was a school of prophets developed, similar to our seminaries (1 Kg
20:35-41; 2 Kg 2:3-15; 4:1; 5:22). These were the prophets that Jezebel persecuted.
5. The primary message of OT prophecy is obey Moses, keep the covenant with God,
and flee idolatry along with the gods and practices of the nations. The OT prophets
preached Moses (see these parallels – 1 Sam 8:10-18//Dt 17:14-20; Dan 9:11//Dt
11:26; Mal 4;4). They also spoke the words of the prophets that had gone before (see
these parallels – Jer 26:17-18//Mic 3:12; Dan 9:1-3//Jer 25:11; Zech 1:2-6; Hag 2:20-
23//Eze 38:19-21; Ezr 5:1-5).
a. The secondary message of prophecy is messianic, focusing on the covenant with
David. The messianic fulfilment of this covenant is in Christ (1 Pet 1:10-11).
This is the mystery of the gospel that Paul says is revealed to the nations through
the apostles and NT prophets (Eph 3:4-10).
b. The NT prophetic message is the exaltation of Christ – not primarily fore-telling,
but revealing how Christ fulfills the Law and the Prophets (Jn 5:46; Lk 24: 25-
32, 44-48; Eph 3:4-10; 2 Pet 1:17-21, Heb 8:8-12).
6. The OT paradigm for understanding the fulfillment of prophecy is at the Potter’s
x MINTS: Ezekiel
House in Jeremiah 18:1-10 (read).
a. The point is that the goal of prophecy is transformation in heart and behavior.
Therefore, the outcome of predicted events is fully interactive with the response
of the hearers. God is sovereign over outcomes, but hearers are morally
responsible to heed and obey God’s word.
b. If God sends his prophet to predict destruction and the nation or kingdom
repents, then God will relent and not send the destruction. This doesn’t mean the
prophet was false in his predictions, rather the goal of the prediction is
repentance.
c. On the other hand if God’s prophet predicts peace and restoration, and the people
take God’s grace for granted and don’t continue in obedience, then God will not
send the good he had intended. The people’s response matters.
d. Ezekiel’s role as a watchman provides a similar paradigm in terms of God’s word
to the righteous and the wicked (3:16-27; 33:1-20). Grace cannot be taken for
granted.
7. The prophets were men of their own times in history, not futuristic. Unless
specifically told differently, the things they wrote pertained to their own age and
immediate future; messianic fulfilment is a mystery that can only be seen clearly
looking back through the Resurrection and the New Testament. However, the
message can have multiple applications and fulfilments – in their own day, the
Captivity and Return, the first coming of Christ, and/or the eternal messianic
kingdom. Some events had a literal fulfilment; others partial; some remain to be
fulfilled. Symbols and figurative language are used, but they point to actual events.
D. Covenant Ambassadors
1. Significant advances in archaeology and scholarship in the 20th century has led to an
increased level of understanding of covenants in the Ancient Near East as a cultural
background to the OT. The standardized form for the international treaty was called a
suzerain treaty which comprised of a great king (the suzerain) and a vassal king. The
suzerain is the benefactor of the vassal, promising protection and just oversight,
while the vassal is the servant of the suzerain, promising exclusive loyalty and the
payment of tribute (taxes).
MINTS: Ezekiel xi
a. This background can be seen in Israel’s on again and off again relationships with
Egypt, Assyria, and Babylon. But most importantly this framework provides an
excellent understanding for God’s covenants with his people. He is the suzerain
and we are his vassal. He is the benefactor, providing grace, and we are his
servants giving loyalty. This relationship can be seen in the covenants with
Adam, Noah, Abraham, Moses, and David. In its most advanced form, the
Mosaic covenant is written in this framework.
b. Meredith Kline analyzes both the Ten Commandments and the book of
Deuteronomy as suzerain treaties between Jehovah and Israel with Moses as the
covenant mediator. A typical formulation found in these treaties can be seen in
Kline’s outline of Deuteronomy:6
i. Preamble: Covenant Mediator, 1:1-5
ii. Historical Prologue: Covenant History, 1:6-4:49
iii. Stipulations: Covenant Life, 5:1-26:49
iv. Sanctions: Covenant Ratification, 27:1-30:20
v. Succession: Covenant Continuity, 31:1-34:12
c. The Preamble introduces the parties of the treaty; the Prologue provides an
historical overview of the suzerain as benefactor and the response of the vassal;
the Stipulations are the treaty laws focusing on the requirements by the suzerain
and the responsibilities of the vassal; the Sanctions give instructions for
ratification and the terms of enforcement – blessings to the vassal for loyalty and
curses for disloyalty; and the Succession describes how the treaty will be
deposited, along with generational transition instructions.
2. In the covenantal framework, the Prophets serve as emissaries, ambassadors, and
prosecutors for God the suzerain (Jer 7:23-26). They speak words of covenantal
blessing and covenantal judgment as the sanctions of the covenant. These formulations
can be found in Deuteronomy chapters 4, 28, 29, 32 and Leviticus 26 (review).7
a. There are generally two types of blessing or judgment, either on nature or
warfare. In other words, when Israel obeys and follows the covenant, God blesses
6 Meredith G. Kline, Treaty of the Great King: The Covenant Structure of Deuteronomy: Studies and Commentary. (Eugene, OR: Wipf and Stock, 2012. Print.) 28.7 Pratt, He Gave Us Prophets. Lesson 4. http://thirdmill.org/seminary/lesson.asp/vs/HGP/ln/4
xii MINTS: Ezekiel
the ground, the rain, and the livestock. There is plenty of food, fertility, and
prosperity. They are also blessed in their foreign relations, defeating their
enemies, enjoying peace, and the return of any captives.
b. In the same way, when Israel disobeys they are cursed. The land flowing with milk
and honey becomes dry, rock-hard, and fruitless. There follows famine and
pestilence and disease. Infertility decreases livestock and human population.
People suffer. Israel also suffers from military defeats, sieges, destruction, and
capture.
c. Overarching these responses from God to covenant loyalty or disloyalty is his
Grace. He is patient and forgiving; blessing more than we deserve, and
disciplining toward the goal of repentance. God’s people are not better off in their
idolatry, so it is God’s grace to bring them to repentance. He even uses the means
of increasing severity in the face of growing rebellion. The ultimate discipline is
exile – losing the Promised Land and the blessing of God’s atoning presence in
the Temple. Even then there is still a remnant as God preserves his people.
3. Prophetic speeches and writings fall within several types. There are judgment
oracles, woe oracles, and lawsuits. There are also oracles of blessings and judgment
of enemies. These oracles are often mixed as God’s gracious promises of salvation
usually follow the threats of judgment (remember Jeremiah 18 and the Potter):8
a. Judgment oracles most often begin with an accusation of sin, followed by a
declaration of sentencing. Some judgments are for individuals and some are
national (1 Kgs 21:20-29; 2 Kgs 1:3-4; Is 8:5-8; 22:15-25; Am 4:1-3; 7:16-17).
b. Woe oracles are similar to judgment oracles but they begin with an expression of
woe (Is 5:8-10ff; Jer 22:13-19; Eze 16:23-42; Am 5:18-20; Mic 2:1-5).
c. Covenant lawsuits are fully formed judgments that bear the image of the
courtroom, most often Jehovah’s throne room. The Hebrew word “rib” is the
technical term for this form of speech, though lawsuits are not limited to that
term. There is usually a summons, witnesses, reminder of God’s kindness,
accusation and response, and sentencing (Dt 32:1-25; Is 3:13-4:1; Hos 4:1-19;
Mic 6:1-16).
8 Ibid. Lesson 6. 9-14.
MINTS: Ezekiel xiii
d. Blessing oracles bring words of salvation and hope to God’s people. Although
there is variety in this oracle, they usually include a reason for the blessing (Is
41:17-20; 43:1-3; 44:1-5; Jer 28:2-4; 32: 36-41; 35:18-19). Another form of
blessing is judgment on God’s enemies (Jer 46-51; Nah 3:1).
II. Literary Analysis
A. Chiasm9
1. The twentieth century has brought new light to the study of the scriptures in terms of
their literary makeup. By treating them as intact pieces of literature it has become
clear that form criticism and source criticism left much to be desired.
2. In studying Ezekiel, there has been an historical analysis of the book in 2 parts:
chapters 1-24 focusing on judgment and chapters 25-48 dealing with hope and
restoration. Further analysis has settled on 3 parts: judgment in 1-24; oracles against
the nations in 25-32; and restoration in 33-48. There is also a 4-part analysis
available if you divide the restoration section into 2 parts: Israel’s restoration in 33-
39 and the New Temple in 40-48. Some form of these analyses is the norm for
authors.10
3. Richard Davidson has discovered an interesting and detailed chiastic structure which
stretches over the whole of the book.11.
a. The details of his analysis show strong correlation between each section peaking
at the apex E. The significance of this analysis points us to the Judgment on the
Fallen Cherub. It’s not certain whether these verses are directed at the actual
King of Tyre or an allegory against an angelic counterpart who was in Eden,
namely Satan. We’ll do the exegesis later.
b. The significance is that
the judgment on Judah is
for the sin of pride. She is
9 A chiasm is a literary technique in both poetry and prose in which there are symmetric ideas presented in a pattern. For example, ideas A and B have a counterpart A’ and B’ and the structure is A B B’ A; or the pattern could be A B A’ B’. An example of ABBA is Mt 23:12 and ABAB is Prov 26:4-510 Richard M. Davidson. “The Chiastic Literary Structure of the Book of Ezekiel.” Chapter 7, To Understand the Scriptures Essays in Honor of William H. Shea. Merling, David, ed. (Berrien Springs, MI: Institute of Archaeology/Horn Archaeological Museum, Andrews U, 1997. Web.) 71-74. <http://www.thesourcehh.org/pdf/Contributors%20Documents/Richard%20Davidson/chiastic_structure_ezek.pdf>11 Ibid. 75
xiv MINTS: Ezekiel
God’s beautiful bride, but she has traded her beauty for pride and adultery. Her
lust for Tyre’s prosperity and Egypt’s might have brought judgment for her
syncretism and idolatry. However, just following these verses is a promise of
restoration which may also be the apex and centerpiece. Either way, the flow of
the book makes great sense – God comes to judge Judah for pride but in mercy
restores her for his name’s sake – that they may know he is Jehovah!
B. Covenant Lawsuit
1. Judah is under covenant with God – Abrahamic, Mosaic, and Davidic. Unlike the
other nations, the King of Judah is to subject himself to the covenant of God (Dt
17:14-20). The prophet sometimes brings a covenant lawsuit. The form of that
lawsuit is a mirror image of the covenant itself:12
Covenant Structure Covenant LawsuitPreamble: Covenant MediatorPrologue: Covenant HistoryStipulations: Covenant LifeSanctions: Covenant RatificationsSuccession: Covenant Continuity
Preamble: Covenant ProsecutorPrologue: Covenant AccusationStipulations: Covenant IndictmentSanctions: Covenant VerdictSuccession: Covenant Restoration
2. The covenant lawsuit motif is not just for small sections of the prophetic work but
has been demonstrated to fit whole books, just as Deuteronomy is a whole book with
covenant structure.13
a. One example is Hosea: Preamble (1); Prologue (2-3); Stipulations (4-7);
Sanctions (8-9); Succession (10-14).
b. Another example is Revelation: Preamble, Son of Man (1); Prologue, Seven
Letters (2-3); Stipulations, Seven Seals (4-7); Sanctions, Seven Trumpets (8-14);
Succession, Seven Bowls (15-22).
3. The Covenant Lawsuit will be the approach of this course. See the outline in the
chart below.
C. Comparative OutlinesTaylor Alexander Davidson Whittle (Lawsuit)
1-5 Vision, 1-3 Ezekiel’s 1-11 Yaheweh comes to 1-3 Prosecutor
12 Richard M. Davidson "The Divine Covenant Lawsuit Motif in Canonical Perspective" Journal of the Adventist Theological Society, 21/1-2 (2010): 64-69. <http://www.atsjats.org/publication/view/370>13 David Chilton. The Days of Vengeance: An Exposition of the Book of Revelation. (Tyler, TX: Dominion, 1987. Print.) 15-17. See also Ray R Sutton That You May Prosper: Dominion by Covenant. (Tyler, TX: Institute for Christian Economics, 1987. Print.) Appendices 1-6.
MINTS: Ezekiel xv
Commission and Message
6-7 Oracles of Judgment8-11 Vision of the Punishment of Jerusalem12-24 Oracles about the Sins of Israel and Jerusalem25-32 Oracles against the Nations
33-37 Oracles relating to the Fall of Jerusalem38-39 Prophecy against Gog40-48 Plans for the New Jerusalem
Commission4-24 Judah’s Iniquity and Resulting Judgment
25-33 Judgment on Foreign nations
33-48 Future Blessings of a faithful Covenant God
His Temple in Judgment
12-23 Oracles of Judgment24 Jerusalem Besieged25-28 Oracles against Nations28:11f Fallen Cherub29-32 Oracles against Nations33 Jerusalem Falls34-39 Oracles of Restoration
40-48 Yahweh comes to His Temple in Atonemenet
3-11 Accusation
12-23 Indictment
24-33 Verdict
34-48 Restoration
III. Lesson One Review Questions
1. Who is the author of Ezekiel and when was the book likely composed?
2. Who were Ezekiel’s primary preaching and writing audiences?
3. What is the 2-part definition of prophecy?
4. How did the prophetic office develop in the monarchy?
5. How does the Potter’s House in Jeremiah 18 instruct us about the outcome of
predicted events?
6. What is Meredith Kline’s 5-part outline of the Suzerain treaty in the Ancient Near
East as seen in Deuteronomy?
7. What are the four types of oracles given in your notes?
8. What is the significance of Richard Davidson’s chiastic outline of Ezekiel?
9. How is the King of Judah different than the kings of other nations?
10. What is Whittle’s Outline for Ezekiel?
xvi MINTS: Ezekiel
LESSON TWO – PREAMBLE: JEHOVAH COMES TO EZEKIEL (1:1-3:15)
I. Prominent Themes in Ezekiel
A. Then You (They) Will Know
1. The most prominent theme in Ezekiel is this phrase “you (or they) shall know that I
am Jehovah.” It occurs 72 times! It’s not as if the leaders and remnant of Judah in
exile don’t know who Jehovah is, but rather that this knowledge did not lend itself to
faith-driven obedience. They don’t know, or else they would have behaved
differently.
2. This is covenantal language. In its simplest form, it is the declaration of covenantal
knowledge between a man and a woman in sexual union in their marriage.
Knowledge is affirmation.
3. Abram asks the question, “Lord Jehovah, how may I know?” (Gen 15:8). God
responds with a theophany, confirming his covenant with Abram and says, “Know
for certain…” This knowledge also works in the other direction. God comes to
acquire of his people, he seeks to know whether they are faithful. When Abram
offers Isaac in Genesis 22 God says, “now I know…” Jacob’s dream at Bethel in
Genesis 28 has a similar response. God reveals himself and Jacob says, “Jehovah is
in this place, and I did not know it.” Now he knows.
4. On the other hand, Pharaoh declares that he doesn’t know Jehovah so he will not let
Israel go (Ex 5:2). Not only that but the Hebrews have forgotten as well and God
tells them that when he redeems them with an outstretched arm that “you shall know
that I am Jehovah your God” (Ex 6:7). But not just the Hebrews, the Egyptians and
Pharaoh will know that he is Jehovah (Ex 7:4-5). Repeatedly God says this in
judgment on Pharaoh. It is a promise of nearness for those who love God and a
promise of judgment to those who resist.
5. The same language is found in Deuteronomy 4 in the prologue section of the
covenant. God reveals himself so that Israel will know him. What kind of Covenant
Lord is he? “Know therefore that the LORD your God is God, the faithful God who
keeps covenant and steadfast love with those who love him and keep his
commandments, to a thousand generations, and repays to their face those who hate
him, by destroying them. He will not be slack with one who hates him. He will repay
MINTS: Ezekiel xvii
him to his face (Dt 7:9-10).”
6. Ezekiel uses this phrase repeatedly as a sign of covenantal judgment and even
covenant restoration. Like the other prophets, he is God’s covenant ambassador who
has come to bring knowledge of God to a people who have been faithless in the
covenant (see 2 Kg 18:37; Is 1:3; Jer 9:3; 31:34; Dan 4:25; Hos 2:20; Joel 2:27; Mic
6:5; Zech 2:9; Mal 2:4; Mt 25:12; Jn 8:32; Rev 2-3).
B. Son of Man
1. Ezekiel is called “son of man” over 90 times but the phrase is only used 14 times in
the rest of the Old Testament. The literal Hebrew translation is “son of Adam.” In the
4 gospels, Jesus uses this phrase over 80 times to refer to himself, though many of
them are the same saying.
2. What does it mean and why is it used? Neither Ezekiel nor Jesus explicitly tell us.
For Ezekiel this sets him apart from Jehovah, but not so with Jesus, so that is not the
primary emphasis. A common proposition is that this is a reference to Ezekiels frailty
and weakness.14 Perhaps a better answer is that Ezekiel is set apart as the Spirit-filled
mediator/prosecutor of the covenant, bringing judgment and re-creation/restoration.
Jesus self-identifies with Ezekiel in that role of bringing judgment to unbelieving
Israel and salvation through the cross, thereby establishing the promised covenant of
peace.
C. Holiness
1. What is the fruit of Judah’s denial of Jehovah? Profaning God’s holiness. Because
they have profaned God’s holiness through idolatry and syncretism, the holy places
of Judah will be profaned by the nations (Eze 7:24). Twelve times Ezekiel says that
God’s holy name and his Sabbath’s have been profaned. This is a specific indictment
against the priesthood since they are charged again and again in Leviticus as
guardians of holiness (Lev 10:10).
2. What’s necessary for reformation is a return to holiness. The promise of restoration
and reformation is intertwined with a return to holiness in worship. It’s no surprise
therefore that during the temple vision that dominates the last portion of the Ezekiel,
the primary theme is a return to holiness. If God and his holiness are not at the center
14 Alexander, EBC 667; Taylor 60.
xviii MINTS: Ezekiel
of the community there will be no restoration.
D. I have Spoken – I will do it!
1. Unlike faithless Israel, God’s word and his truthfulness are intertwined. He is not a
man that he should lie, nor does he practice nominal commitments to his covenant.
He speaks his word and he accomplishes it.
2. Twenty-two times the Lord declares that he “has spoken,” and unless there is
confusion, six of those times he also says, “I will do it.” In a covenant lawsuit God
gathers witnesses, makes the accusation, and then pronounces sentence. This phrase
is repeated throughout the prophets. God speaks and he does. His word, the prophet’s
word is the surety of God’s judgments (Is 1:2; Jer 4:28; Joel 3:8; Am 3:8; Mic 4:4).
E. Scattered and Gathered
1. Losing the Promised Land and being scattered among the idolatrous nations is one of
the warnings that Moses gives in the Blessings and Curses (Lev 26:33; Dt 4:27;
28:64). It is the irony of idolatry. If they choose idols, they will get idols in
abundance in exile. Judah is at the end and God is making it plain – they will be
scattered. Ezekiel tells them so over twenty times.
2. However, restoration is also part of God’s gracious covenant. There is always a
remnant and God restores his people for his name’s sake (Lev 26:44-46; Dt 4:29-31;
30.4). In the same way Ezekiel offers them hope, telling them a dozen times that God
will gather them back to their land. It’s also the great promise of the NT (Jn 11:52).
F. Wrath and Fury
1. The warning of God’s wrath is also a theme of covenant judgment (Dt 29:23-28). To
be disloyal to the suzerain is to ask for wrath. It’s a holdover warning from Kadesh
Barnea when they forsook the Lord through unbelief and refused the gift of the Land.
2. God says, “‘Now I will shortly pour out My wrath on you, and spend My anger
against you, judge you according to your ways, and bring on you all your
abominations. And My eye will show no pity, nor will I spare. I will repay you
according to your ways, while your abominations are in your midst; then you will
know that I, the LORD, do the smiting (Eze 7:8-9).’”
II. NT Fulfillment and Implications
A. NT Quotes
MINTS: Ezekiel xix
1. The book of Ezekiel is not specifically quoted in the NT, although there are several
allusions and themes we will explore. In this chart are the two most cited allusions:
Hearts of Flesh Ezek 11:19; 36:26//2 Cor 3:3Tabernacle among them Ezek 37:27//2 Cor 6:16
B. John’s use of Ezekiel
1. Revelation
a. The comparison of Ezekiel to Revelation is remarkable. They are both Covenant
Lawsuits. Both begin with a Theophany and end with a New Temple. In between
is judgment on Jerusalem for rejecting the Covenant Lord. There are no less than
130 references to Ezekiel in Revelation.15
2. The Gospel of John
a. Because of the Apostle John’s reliance on Ezekiel in Revelation, it’s a relevant
question to ask if the gospel also makes use of Ezekiel. The gospel follows a
different chronology than the Synoptics and John’s editorial process is often
studied. One solution for these differences is that John’s gospel is built on a
prophetic framework instead of a narrative form. In this prophetic framework
John relies on Ezekiel. Significant scholarly study has been done on this
comparison.16
b. There are multiple thematic layers of overlap between Ezekiel and John – light,
covenant spokesmen, rejection, divine dwelling place, glory, Jerusalem, atonement,
Holy Spirit, North, kingship, Son of Man, seven signs, “I am”, and others.17 Some
of these themes will be included in each lesson as they relate to particular
passages.
3. Comparative Covenantal Outlines
a. Ezekiel and Revelation are both lawsuits and some have proposed that John is
also written in that style, but a better comparison is that John is the new
covenant.
Ezekiel John Revelation18
15 Chilton, 20, fn 44, Albert Vanhoye, “L’utilisation du Livere d’Ezechiel dans l’Apocalypse.” Biblica 43 (1962), pp 436-76 (see esp. pp. 473-76).16 Brian Neil Peterson, John’s Use of Ezekiel: Understanding the Unique Perspective of the Fourth Gospel. (Minneapolis: Fortress Press, 2015. Print, Kindle.) Introduction.17 Ibid, Chapter 1.18 Chilton’s outline. The outlines for Ezekiel and John are this author’s.
xx MINTS: Ezekiel
Preamble 1:1-3:15 Throne Chariot 1:1-18 The Word 1:1-20 Son of ManPrologue 3:16-11:25 Abandoned
Jerusalem2:1-4:42 New Worship 2:1-3:22 Seven Letters
Stipulations
12:1-23:49 Adulterous Jerusalem
5:1-16:33 New Commandment 4:1-7:17 Seven Seals
Sanctions 24:1-33:23 Fall of Jerusalem 17:1-19:42 New High Priest 8:1-14:20 Seven TrumpetsSuccession 34:1-48:35 New Temple 20:1-21:25 New Life 15:1-22:21 Seven Bowls
III. Ezekiel Preaching Implications 19
A. Explanation
1. There are three core elements to Gospel Preaching – Explanation, Redemptive
Themes, and Application. The Explanation examines the message of the Original
Author to the Original Audience. These course notes can serve as a foundation for
that explanation in your preaching.
B. Redemptive Themes
1. How do we see Christ in the text, and how does the text point us to Christ in his
person and work? Those are the questions that we seek to answer in looking for
redemptive themes. In each section there is a NT fulfillment section that will assist
the preacher in finding redemptive themes in Ezekiel.
C. Application
1. The goal of Application is to exalt Christ and increase the hearers love for God,
which in turn leads to faith, repentance, and fresh obedience. One practical guide for
finding application in the text is to use the great commandment, to love God with all
your heart, soul, mind, and strength. In each section there will be some ideas for
application.
2. Heart – aim your preaching at the motivations of the heart. Although there are actual
idols in India and other places, we are aiming our preaching at heart idols, because
this is a universal experience. Heart application “not only asks if hearers are
faithfully following the requirements of the text, but digs into the heart and asks,
‘what is the reason you are not doing it?’”20
3. Soul – challenge your hearers with the comfort of the gospel. “Sin often brings
emotional despair, shame and guilt. This despair can only be removed and replaced
19 For a fuller discussion of Gospel Preaching see my MINTS course, https://drive.google.com/drive/folders/0B3GK1nEVUdSPRHlnSlNuektOR0U20 Ibid, 60.
MINTS: Ezekiel xxi
with gospel hope.”21 In the midst of great judgment Ezekiel invites his hearers to
believe in God’s promises of restoration.
4. Mind – apply the text in its proper context.
a. Textual Context – It is vital for preaching that the applications in the sermon be
limited by the context of the passage. For example, Ezekiel’s condemnation of
Jerusalem’s idolatry is not an invitation for the preacher to condemn his own
country’s government. Ezekiel is preaching to the leaders of God’s people, so the
proper NT application is to the leaders of God’s church.
b. Audience context – every preaching audience has both religious legalists and
licentious relativists. It’s important that we apply the gospel to both kinds of
people. You can see Ezekiel doing that as he challenges the religious elders who
self-righteously come to get God’s advice while they fail to obey what they
already know. He also challenges the licentious who believe it doesn’t matter
whether they obey.
5. Strength – the gospel gives strength to repent, believe, and obey through our union
with Christ. Preaching applications should offer the seeker and the believer a way to
repent and believe in order to obey.
IV. Preamble: Throne Chariot (1:1-3:15)
5th Year, 4th Month, 5th Day1:1-3:15 Preamble – The Prosecutor
1:1-3 Date and Place1:4-28 Jehovah’s Throne Chariot2:1-3:15 The Prophet and The Scroll
3:16-11:25 Prologue – The Accusation12-23 Stipulations – The Indictment24-33 Sanctions – The Verdict34-48 Succession – The Restoration
A. The Date and Place (1:1-3)
1. The book of Ezekiel begins with two superscriptions. Verse 1 is written in first
person dating the book in “the thirtieth year,” while verses 2-3 are written in third
person and date the book in the fifth year of the exile of King Jehoiachin.
Furthermore, in verse 1 the author doesn’t identify himself, while verses 2-3 ascribe
21 Ibid, 66.
xxii MINTS: Ezekiel
the book to Ezekiel the priestly son of Buzi. Both superscriptions give the place as
the Chebar Canal, while the second places this Canal in Babylon. In verse 1 the
author says he saw visions of God, while verse 2 say that the word and the hand of
Jehovah is with the author.
2. These differences help solve some problems and give rise to other problems in
exegeting these verses. Most likely verse 1 is the original because verse 4 returns to
first person. The author was known to his original audience and the thirtieth year was
known as well, so he feels no need to explain. However, a later audience during the
exile and after, needs to know that these words come from Ezekiel and exactly when,
so most likely verses 2-3 are added by an editor who puts them in third person as a
means of identifying these verses as inserted rather than original.22
3. Other questions then arise like, what happened thirty years before, and what calendar
is Ezekiel using for his months – is it Fall to Fall or Spring to Spring? As for the
thirty years, there are any number of guesses by commentators, ranging from
Josiah’s reforms in 623 BC to Ezekiel’s age.23 I prefer Ezekiel’s age because it’s
personal and his audience would have known. Ralph Alexander says that it was not
uncommon in ancient reports for personal remembrances to include the person’s age;
he uses Noah’s age in Genesis 8:13 as a Biblical example.24 Further evidence for
Ezekiel’s age is the requirement for a priest to be 30 years old to begin service at the
Temple (Nu 4:3-47). The superscription points to his priestly office and the book
itself is priestly in nature. An additional piece of evidence is that Numbers 4 also
requires that the priest retire at age 50 and that would have been Ezekiel’s age in
chapter 40:1 when he received the vision of the Temple rebuilding and recovery of
God’s glory.
4. As for the calendar, it is almost universally assumed to be Spring to Spring since that
was the Babylonian and Hebrew calendars. This means that the book begins most
likely in July 593 BC.
B. Jehovah’s Throne Chariot (1:4-28)
1:4 The Glory Cloud
22 Iain Duguid, Ezekiel. (Grand Rapids: Zondervan, 1999. Print, Kindle.) The NIV Application Commentary. 323 See Taylor, 37-39.24 Alexander. EBC 659.
MINTS: Ezekiel xxiii
1:5-14 The Throne-Bearers1:15-21 The Whirling Wheels1:22-23 The Crystal Expanse1:24-25 The Mighty Sound1:26-28 The Glory of Jehovah
1. The Glory Cloud (1:4)
a. Ezekiel sees a storm cloud brewing in the North, the traditional location of God’s
throne (Is 14:13).25 There is wind, light, fire, and a great cloud. Eventually there
will be a Voice. This is the Glory-Cloud, God’s revealed presence when he breaks
into the cosmos on his heavenly throne chariot. Theologians call this a theophany
– a God appearance. There are many such theophanies in the Bible. Here are
some examples:
i. There is the SOUND of the throne-bearers as they bring Jehovah to confront
Adam after their sin (Gen 3:8). [Note: “walking” in this verse is the same
participle that Moses uses to describe God “walking” in the camp in Dt
23:14, because it means “going”]. This is similar to the SOUND of the wind
heard at Pentecost as the Throne-bearers’ wings are heard and the pillars of
fire are seen.
ii. It is the fire pot and the flaming torch in Genesis 15:17. Also the pillar of
cloud by day and fire by night in Exodus 13:21-22; protecting them in
Exodus 14:19-20. The covering of Sinai in Exodus 19:16-19. He fills the
Holy Place with his glory in Exodus 24:15-18 and 1 Kings 8:10-11.
iii. David describes his salvation from Saul as the intervention of the glory cloud
in Psalm 18:6-14. Notice David’s reference to God riding the Cherub on the
wings of the wind. The Psalmist repeats similar kind of language in
describing Jehovah as creator in Psalm 104:1-4. Solomon even refers to
God’s chariot as the cover of the ark of the covenant (1 Chr 28:18).
b. The Glory Cloud is a great sign for Ezekiel. It means God has not forgotten the
exiles. They are far from Jerusalem and the dwelling place of God’s glory, but the
visitation of the cloud means that they are not far from his glory after all. Even
when the Glory leaves the Temple in Ezekiel 11, God is still present with the 25 Arno Clemens Gaebelein. The Prophet Ezekiel: An Analytical Exposition. (New York: Our Hope, 1918. Print, Kindle.) Kindle Loc 245.
xxiv MINTS: Ezekiel
exiles. “God will not tolerate the sin of His people, but it is also true that He will
not abandon them. The gospel reminds us why: God will not leave us because He
left His Son; God will not abandon us because He abandoned His Son…”26
c. However, it’s not all positive. God has not forgotten the exiles, but his charge is
that his people have forgotten him – they don’t know him. The glory cloud comes
from the North, the same direction that Jerusalem’s enemies always come from.
This is not the cloud of blessing, God is coming in judgment to weed out the
tares and bring forth the remnant.
2. The Throne-Bearers (1:5-14)
a. Next, Ezekiel describes the mighty creatures who carry God’s throne. In chapter
10 he calls them cherubim, the same creatures that are built onto the cover of the
ark of the covenant in Exodus and Kings. Cherubim are also woven into the
fabric of the Tabernacle and engraved in the gold of the Temple. The cherubim
guard the entrance to the garden of Eden. Isaiah calls them seraphim (Gen 3:24;
Ex 25:18-20; 26:1; 1 Sam 4:4; 2 Sam 22:11; 1 Kg 6:23-35; 7:29, 36; Ps 99:1).
b. Ezekiel uses the common literary method of general description followed by
repetitive detail. The cherubim have human likeness, but they have four faces,
four wings, 2 legs, 2 hands under their wings, and what looks like calf’s feet, and
they seem to smolder and burn like coals of fire, like lightning flashes. There are
some differences in the description of these
creatures in other places of the Bible. In Isaiah 6
and Revelation 4 the creatures have 6 wings, and
also in Revelation 4 the four creatures have one
face, each of them different. It’s important to
remember that these are visions of the glory of
God and each vision is distinct for God’s purposes
in that context and are not all identical.
c. When the details are pulled together there is a cherub on each of the four sides of
the chariot facing outward. On each side, the man’s face is always looking
26 Landon Dowden. Exalting Jesus in Ezekiel. Series Ed. David Platt, Daniel L. Akin, and Tony Merida. (Nashville, TN: B and H Group, 2015. Print, Kindle.) Christ-centered Exposition Commentary. Kindle Loc 240.
MINTS: Ezekiel xxv
outward, with the lion’s face on the right shoulder, ox on the left, and eagle in the
rear. This means that no matter which side
of the chariot you look at, the creature
facing you looks like a man, the creature
on the right like a lion, the creature on the
left like an ox, and the creature in the back
like an eagle. The chariot doesn’t turn as it
moves so the man’s face is always in the
lead whether it goes south, north, east, or
west.27
d. The significance of the faces seems to be multifaceted.
i. First, the four faces represent the four rulers of
creatures, thereby representing all the earth – man is
the king of creation, the lion is king of predators, the
ox is the king of beasts, and the eagle is lord of the
sky.28
ii. Secondly, it has long been argued that the four faces represent the four
quarters of the Zodiac, thereby representing all of the heavens – the man is
Aquarius, the lion is Leo, the ox is Taurus, and the eagle is Scorpio.29
iii. Thirdly, the twelve tribes of Israel are often said to be connected to the twelve
signs of the Zodiac, with the connections coming from descriptions in
Genesis 49, Deuteronomy 33, and other places. In this case the man is
Reuben, the lion is Judah, the ox is Ephraim, and the eagle is Dan.30
iv. The significance of this placement is that Israel’s camp in Numbers 2 is
designed to look like the throne chariot: with Judah’s trio on the east side,
Reuben’s trio on the south, Ephraim’s trio on the west, and Dan’s trio on the
north side with the ark-throne and the altar in the center. This is the Preamble,
and Jehovah, the God of Israel, the God of the Heavens and the Earth has come
27 Taylor, 55.28 Taylor, 55. Duguid, 14. See also John Calvin. Commentaries on the First Twenty Chapters of the Book of
the Prophet Ezekiel Complete. Trans. Thomas Myers. (Grand Rapids, MI: Baker, 2003. Print, Kindle.) 46.29 Chilton, 158.30 Joseph Seiss. The Gospel in the Stars. (Grand Rapids, MI: Kregel Publications, 1972. Print.) 145.
xxvi MINTS: Ezekiel
to bring covenant judgment, to make war on his own people.
3. The Whirling Wheels (1:15-21)
a. On the four sides of the chariot are the four creatures and beside them on each
corner is a wheel. That makes sense, it’s a 4-wheeled chariot. However, this chariot
doesn’t turn as it goes, it moves laterally on the four wheels. Ezekiel says these are
whirling wheels (10:2, 6, 13), that they are tall and awesome, and have eyes all
around. Ezekiel describes them as a wheel within a wheel, and they don’t change
direction.
b. These wheels appear to be spherical casters; they don’t turn, instead they roll in
any direction. Wherever the Spirit wills, the wheels and the creatures go,
propelled by the great wings, and nothing is beyond the gaze of the Most High;
there is nowhere to run and nowhere to hide (Ps 139:7-12).
4. The Crystal Expanse (1:22-23)
a. Next is the expanse above the creatures. This is the base of the chariot, and it is
see-through like crystal or sapphire. It is the firmament that separates heaven and
earth (Gen 1:6-8; Ex 24:9-10). In Revelation 4:6 John calls this a sea of glass,
like crystal. The difference is that Ezekiel is looking up through the firmament
and John is in heaven looking down through the firmament. David Chilton says
the Tabernacle furniture that corresponds to the firmament is the great sea or
laver south of the altar.31 This would then also correspond to the water of life,
bright as crystal in Revelation 22:1-2 (and Ez 47).
5. The Mighty Sound (1:24-25)
a. Next is the sound. The sound of the cherubim’s wings propelling the chariot on
the ground or in flight fills the ears – like Chitrakot Falls in Chattisgarh or
Victoria Falls in Africa, like the movement of a might army, like thunder, and like
rushing wind.
b. Ezekiel says this is the sound of the Almighty. It is the sound that always
accompanies the coming of the Lord (Gen 3:8; 1 Sam 7:10; 2 Sam 5:24; 2 Kg
7:6; Ps 104:7; Is 13:4; Acts 2:2).
6. The Glory of Jehovah (1:26-28)
31 Chilton, 155.
MINTS: Ezekiel xxvii
a. Finally, Ezekiel sees the glory of Jehovah on his throne. It is not Jehovah, he is
invisible, it is his glory, his likeness, making an appearance in the vision (Ex
24:17; Ex 33:9-11; 18-23; Dt 34:10-12; Col 1:15; 1 Ti 1:17; Heb 11:27).
b. His appearance is like a man, but the brightness is overwhelming, like burning
metal gleaming at the highest of temperatures. Surrounding the throne the
brightness is like a rainbow. This is a covenantal sign from the flood (Gen 9:13-
16; Rev 4:3). God is faithful to his covenant, and that faithfulness includes
covenantal judgment and cursing, but that judgment is followed by restoration
for the remnant. Because of his compassion, God’s remnant are not consumed
during judgment though they are tested severely (Lam 3:22-23). However, the
rebellious should tremble and fear.
c. The glory is overwhelming and Ezekiel falls on his face.
C. The Prophet and The Scroll (2:1-3:15)
1. Literary Chiasm
A 2:1-2 The Spirit lifts Ezekiel up B 2:3-7 Israel a Rebellious House – Don’t Be Afraid C 2:8-3:3 The Scroll of Cursing B’ 3:4-11 Israel a Rebellious House – Don’t Be AfraidA’ 3:12-15 The Spirit lifts Ezekiel up
a. The Lord speaks and calls Ezekiel to be the prosecutor of the Covenant Lawsuit.
The literary chiasm, ABCBA, is straightforward with clear repetitions, placing
the Scroll of Cursing at the center of the speech. Ezekiel is called to speak the
word of God which are curses for covenant infidelity.
b. It was customary in the ancient world that when the sovereign speaks the hearers
bow down until they are asked to respond.32 Ezekiel falls on his face in the
presence of power and the Spirit lifts him up at the command of the Lord.
c. Ezekiel is being sent to a rebellious house and they are stubborn. He has reason
to fear. If they are not afraid of Jehovah, then they will not be afraid of his
prophet. God reminds him that he will be misunderstood and mistreated, yet it is
to be expected. Ezekiel’s solace is this – whether they hear or refuse to hear is not
his responsibility, faithfulness is his responsibility. He is not to be rebellious like
32 Alexander EBC, 667.
xxviii MINTS: Ezekiel
his fellow Israelites, instead he is to receive God’s word into his heart and hear
with his ears. And this is God’s promise – they will know that a prophet has been
among them. Whatever is necessary to affirm his word, God will do.
2. The Scroll
a. One of the throne-bearers has a scroll in his hand that is written on the front and
the back. This is a reference to the Ten Commandments as the covenant, written
on the front and the back (Ex 32:15-16). But instead of commands, the scroll is
filled with lamentation, mourning, and woe. This is similar to the scroll that the
prophet Zechariah sees flying through the air. It is a scroll of cursing. This is also
similar to the scroll that Jesus must open the seals in Revelation 5. The result of
the seals being opened are curses on Jerusalem.
b. Ezekiel is told to eat the scroll and it is sweet as honey in the mouth, but it leads
to bitterness (3:14) just like eating the scroll leads to a bitter stomach for John
(Rev 10:8-11). The symbolism is clear. It is the word of God so it is sweet in the
mouth as it is spoken, but it is the word of cursing and it leaves a bitterness in the
spirit and heart because nothing good is about to happen. It is a Covenant
Lawsuit against unbelieving Israel for rejecting Jehovah. After the lawsuit, they
will know that the only God is Jehovah, and by his great mercy he will rescue the
remnant – whoever hears will hear (Ps 106:43-45).
3. The Irony of a Hard Heart
a. One of the great ironies of the covenant and a relationship with God is that as we
turn a deaf ear and a hard heart toward the Lord, he joins us in hardness. Ezekiel the
priest is about to be turned hard. He may be overwhelmed in the presence of the
Glory, but by the power of the Spirit he will be as stubborn toward Israel as they are
toward Jehovah. God makes his head just as hard as their heads. Just like God’s
promise to Jeremiah to make him a fortified city and an iron pillar (1:18) Ezekiel is
made a similar provision. No reason to be afraid. God will match the leaders hard for
hard by subjecting them to Babylon, “a hard-faced nation” (Dt 28:50).
4. Overwhelmed
a. The benediction comes (3:12) – Blessed be the glory of the Jehovah! It is a
benediction of such glory that the whole chariot thunders these words together.
MINTS: Ezekiel xxix
Ezekiel is overwhelmed! His heart is full of God’s glory. His task is bitter. He can
only sit from one sabbath to the next among his friends, contemplating his task
and waiting for the next word.
V. Preamble: NT Fulfillment and Implications
A. Comparison Chart
1. There are remarkable parallels in the Preamble section of each of these books as God
himself comes to his people by sending a spokesman. There is much glory as God is
revealed to the spokesman. In Ezekiel there are aspects of the throne chariot that are
not seen in John because of the incarnation, and they are seen later in the Revelation
in chapters 4 and 5.
Ezekiel John RevelationGlory Cloud, 1:4 Incarnation, 1:14-18 Clouds, 1:7Fire & Light 1:4-14 Light 1:5, 9 Fire, 1:14-15Glory, 1:26-28 Glory 1:1-4, 14-18 Glory, 1:8, 12-16Jehovah, 1:28 The Word, 1:1-4 Resurrected Christ, 1:1,8,17-18Humility, 1:28 Receive Him, 1:12-13 Humility, 1:17Ezekiel, 2:1-3:11 The Baptist, 1:6-8, 15 John, 1:1-4a, 9-11, 19Israel, 2:3-5 Israel, 1:11 Seven Churches, 1:4, Rejection, 2:3-7 Rejection, 1:9-13 Tribes Mourn, 1:7
B. Fulfillment in John33
“There are no less than eighteen literary, thematic, and motif parallels between John 1 and Ezekiel 1-3. While one may argue that some of these are only tangential, when placed together the evidence seems overwhelming that John has the book of Ezekiel in mind when he is fashioning his Gospel.”34
1. Theophany – Ezekiel presents Jehovah as the divine Suzerain over Israel, the
nations, and the creation, represented by the 4 faces of the beasts. In John, the Word
is depicted as the incarnate Creator and Sustainer of all that is. Jesus is Jehovah. Both
Ezekiel and John highlight the glory of God in the midst of his people.
2. Logos – Ezekiel is given the divine word as his call in 1:3 and symbolically in the
scroll which he eats. “Word” in the Septuagint (LXX) is the same in Ezekiel 1:3 as
John 1, logos. God comes to his people through his logos.
3. Light – Ezekiel emphasizes multiple times the fire and light revealed in the Glory
33 Many of the themes in this section come from Peterson, Chapter 234 Peterson, Loc 696-706.
xxx MINTS: Ezekiel
Cloud, in and about the great creatures and emanating from the glory of Jehovah.
Jesus is the divine light that shines in the darkness.
4. The Witnesses – God reveals himself through witnesses. This is standard practice in
a covenant and covenant lawsuit. Ezekiel and John the Baptist are presented as God’s
witnesses to his people. Both Ezekiel and the Baptist are sought out by the leaders to
receive clarification of God’s purposes.
5. Rejection – God gives great warning to Ezekiel that he will be rejected by Israel’s
leaders. Because of God’s protection he doesn’t need to fear these leaders, in fact
God will harden him against the rejection. Isaiah receives similar warning (6:9) as
does Jeremiah (1:18-19), who is also provided with divine hardness. John reveals
right away in the gospel that Jesus was rejected as the Baptist will also be rejected
and imprisoned.
6. Faith – Ezekiel, the son of man, is called to faith in contrast to the leaders (house) of
Israel. That faith is in response to the word of God. Ezekiel is told that some will
hear that word. John offers the promise that those who respond to Jesus with faith
will be sons of God.
C. Fulfilled in Christ
1. Incarnation – Ezekiel’s Preamble and whole book reveals the glory of God and the
promise of his presence. Even though he abandons the Temple in chapter 11, he is
present with the remnant in Babylon. The book ends with Jerusalem’s new name –
“Jehovah is There.” God’s presence is fulfilled in Christ “tabernacling” with his
people (Jn 1:14) and John emphasizes his incarnate glory. Jehovah is there!
2. Reigning – The Preamble not only emphasizes God’s presence with the exiles, but it
reveals his Sovereign rule over Creation, Jerusalem, and the nations. Revelation 1
reveals the resurrected and reigning Christ who has the keys to Death and Hades, and
he rules his church!
VI. Preamble: Preaching Applications
A. Heart
1. Ezekiel exalts God’s glory in this section, and he is called by God to prosecute a
rebellious people with God’s word. The application to the heart challenges hearers to
have a big view of God’s glory and his word. It also asks whether hearers have a
MINTS: Ezekiel xxxi
hard head and hard heart or will they listen to the word with repentance and faith.
B. Soul
1. There are no words of comfort in this section, but the idea of comfort is there
nonetheless. The benediction in 3:12 reminds us that it is God’s blessing to send his
prophet to his sinful people rather than disowning us. He doesn’t forsake us, even
when we deserve it. To witness and meditate on his glory is great comfort as he
brings all his power to bear in redemption.
C. Mind
1. Textual Context – most of us will never have a vision like Ezekiel’s in which we see
the exalted glory, and we do not have the specific call of Ezekiel to speak to the
remnant in Babylon, but God’s people are still called to hear and obey God’s word;
and preachers are offered God’s strength and hardness to deal with persecution inside
and outside the church.
2. Audience Context – Religious church-goers will assume that they are soft-hearted
and that the words of judgment are for someone else. Irreligious church-goers will
question the reality of the vision itself, and further assume that they are not in need
of words of lamentation, mourning and woe.
D. Strength
1. Our only hope of obedience is the presence and power of God. The presence of
God’s glory and the prophetic word in this text should drive Israel to faith, and the
presence of Christ’s cross and resurrection should drive us to faith in Christ, leading
to obedience.
VII.Lesson Two Review Questions
1. What is the most prominent theme in Ezekiel?
2. Ezekiel warns God’s people they will be scattered. In that context what is the irony
of idolatry?
3. What is the age of the inauguration and retirement of the priestly duties? Why is this
important for Ezekiel?
4. What is a theophany? What is the predominant sign of a theophany in the garden in
Genesis 3:8 and at Pentecost?
5. How would the vision of the Glory Cloud sign of hope for the exiles?
xxxii MINTS: Ezekiel
6. Why are there differences in the description of the cherubim in the various throne
visions in the Bible?
7. What are three possibilities for the representation of the four faces of the cherubim?
8. The base of the chariot is the firmament that separates heaven and earth. What is the
difference between John’s description and Ezekiel’s?
9. Why does God tell Ezekiel not be afraid of the people of Israel as he prophecies?
10. Why is the scroll sweet to eat, but leaves the prophet with a bitterness in his spirit?
MINTS: Ezekiel xxxiii
LESSON THREE – ACCUSATION: JEHOVAH ABANDONS JERUSALEM (3:16-11:25)
1:1-3:15 Preamble – The Prosecutor3:16-11:25 Prologue – The Accusation
3:16-27 The Covenant Watchman4-7 Jerusalem’s Siege and Desolation8-11 Jehovah Forsakes His Temple
12-23 Stipulations – The Indictment24-33 Sanctions – The Verdict34-48 Succession – The Restoration
I. The Covenant Watchman (3:16-27)
Call 3:16-21 The Watchman’s ResponsibilitySign-Act 3:22-27 The Watchman’s Limitations - Muteness
A. The Watchman’s Responsibility (3:16-21)
1. The Historical Prologue is the second section of the Suzerain Covenant. In the
covenant format, it is a reminder of the historical relationship between the suzerain
and the vassal. In the covenant lawsuit, the mirror image of the Prologue is the
Accusation. The historical relationship is written as an accusation of how the vassal
has broken faith with the suzerain.
2. The Accusation begins with the Prosecutor’s role. Jehovah designates Ezekiel as a
Watchman. The watchman is a well-known role to anyone who has lived in a walled
city, standing on the wall watching the horizon for trouble (2 Sam 18:25-27; 2 Kg
9:17-20). Hosea 9:8 says that God’s prophet is a watchman for Israel. The watchman
is responsible for calling out when he sees anything – danger or blessing.
3. In this case Ezekiel’s responsibility as a watchman for Jehovah is to the covenant
remnant in exile in Babylon. The covenant community is always made up of
covenant breakers and covenant keepers. The wicked are not outside the camp, they
are inside the camp.35 Ezekiel’s responsibility is to give them Jehovah’s warning of
judgment. The danger for God’s people doesn’t come from outside, it comes from
rebellion inside the camp. The warning is of covenantal death and judgment from
Jehovah himself. The warning comes to the covenant breaker to repent and to the
covenant keeper to stay faithful. God tells Ezekiel that if he fails to give the warning,
then he himself will be liable to covenant death. However, if the hearer fails to take
35 Taylor, 70.
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heed, their blood is their own responsibility.
4. Ezekiel’s call as a Watchman occurs twice, forming an inclusio between 3:16-21 and
33:1-20. An inclusio is like a literary parenthesis, showing that all the parts in
between are taken together in some fashion. In this case, the Accusation, the
Indictment, and the Judgment are all included. The Accusation begins with a model
of the siege of Jerusalem, the Judgment ends with the Fall of Jerusalem. Here, the
emphasis is on Ezekiel’s responsibility to warn, in chapter 33, the emphasis is on the
exiles responsibility to hear and repent.
B. The Watchman’s Limitations (3:22-27)
1. The next part is strange. Ezekiel is imprisoned by Jehovah in his own house. Unlike
most prophets who are commissioned to pastoral care and travel about preaching
Moses and warning kings, Ezekiel as God’s watchman has serious limitations. He
will be prophetically mute (v26) except for the words of the scroll that he has
swallowed. He will not preach general warnings of repentance, but only God’s
specific words of warning for the exiles. How can he watch and warn if he’s so
limited? He will speak only when God’s hand is on him and when instructed by the
presence of the Glory.36
2. This limitation serves to reveal the seriousness of God’s judgment on Jerusalem, and
the nature of the warning to the remnant in exile. This is it – he who has ears to hear,
better hear! The muteness also serves as an inclusio, as Ezekiel is not free from this
limitation until he receives word of the Fall of Jerusalem in 33:22.
II. Jerusalem’s Siege and Desolation (4-7)
A 4:1-17 Model 1 – Jerusalem Besieged B 5:1-17 Model 2 – Jerusalem’s Desolation B’ 6:1-14 Word 1 – Desolation and ScatteringA’ 7:1-17 Word 2 – Behold! The End!
A. The Siege of Jerusalem Modeled (4:1-17)
4:1-3 Sign 1 – Siege Works4:4-8 Sign 2 – Days of Judgment4:9-17 Sign 3 – Siege Rations4:16-17 Summary – Anxiety and Dismay
36 Duguid, 34-36.
MINTS: Ezekiel xxxv
1. Sign 1 – Siege Works (4:1-3)
a. Ezekiel is given instruction by God to draw a model of Jerusalem on a clay brick
and then build an elaborate siege works around it, including the siege wall, the
siege mound, and battering rams. He is then to take an iron griddle for making
bread and set it up as a wall and sit behind it, setting his face toward the city. The
iron wall is a sign of drought and no rain (Lev 26:19).
b. It’s impossible to know whether this is built in his house or outside, but most
likely right in front of his dwelling where it can be seen. What is clear is that this
is a sign of an impending siege against Jerusalem and that the perpetrator is
Jehovah, played by Ezekiel behind the iron wall.
2. Sign 2 – Days of Judgment (4:4-8)
a. The second sign is instructions for Ezekiel to lay on his side while he is behind
the iron wall. “Left” can also mean “North”, so Ezekiel lays on his left side 390
days to symbolize punishment for Israel (North) and on his right (South) side 40
days to symbolize punishment for Judah (south).37 The sign of the days is the
number of years for punishment – 390 years for Israel and 40 years for Judah.
What does this mean?
i. First problem is a text variation in the Greek. The LXX says 150 days in
verse 4 where there is no number in Hebrew. Then there is 190 in Greek in
verses 5 and 9 where there is 390 in Hebrew. If you add 150 years to 586 BC
(the Fall of Jerusalem) it is 736 BC. The fall of Samaria is 722 BC so that
doesn’t work. Adding 190 results in 776 BC which is nothing significant. Go
the other way – 722 BC minus 150 is 572 BC which is approximately the
time of Ezekiel’s vision of the new temple in chapter 40. But then what is the
40 years of Judah? It’s a problem.
ii. Second problem is the time needed for the enactment; from Ezekiel 1:1 until
8:1, that is 5th year, 4th month, 5th day until 6th year, 6th month, 5th day. Using
a 365-day solar calendar and a 30-day lunar month, that is 425 days; short of
the 430 days needed for the enactment plus 7 days of waiting in 3:16; it’s
even shorter if you use 360-day lunar calendar. There’s not enough time for a 37 Alexander EBC, 676.
xxxvi MINTS: Ezekiel
serial enactment, which means the 40 days for Judah were probably part of
the last 40 days for Israel.38
b. There is general agreement among commentators that the first number of
importance is 430 (the addition of 390 and 40), which is the number of years that
the people of Israel lived in Egypt (Ex 12:40-41). This time period is generally
considered an exile since it was in slavery away from the Promised Land (Gen
15:13; Hos 9:3; 11:1; Am 2:10; Mic 6:4). And 40 years is the time of the
wilderness. So, the numbers are likely a reference to exile.
c. The next question is whether the 390 and 40 are consecutive or concurrent.
Ezekiel certainly seems to act them out consecutively, but in verse 9 during the
siege ration sign only the 390 is mentioned, and there is not enough time for 430
days so most likely they are concurrent.
i. When 430 is added to 586 BC the result is 1016 BC. David became king in
1010 BC. That’s likely not correct. Add 390 to 586 BC and it’s 976 BC.
That’s also not significant. Solomon dedicated the temple in 959 BC. Subtract
430 and it’s 529 BC. No. Subtract 390 and it’s 569 BC. No.
ii. When 430 is added to the Cyrus Edict (539 BC) the year is 969 BC, the same
time Solomon became king (c 970 BC). That’s significant. Solomon ruled 40
years and built the temple.
iii. Ralph Alexander suggests 597 BC as the starting point, since this is the
beginning date for the book. Subtract 430 and it’s 167 BC which is the date
of the Maccabean revolt, retaking the temple from Antiochus Epiphanes.39
The math works, but it ignores the remnant’s return and rebuilding of the
temple from Zerubbabel to Nehemiah (539-440 BC).
iv. Iain Duguid suggests that Israel represents Jerusalem and Judah is the exilic
community in Babylon, and the years are not exact, 40 being a generation.40
v. The dates that make the most sense are to begin at the Cyrus Edict (539 BC)
since this would be the reasonable end of punishment. Add 430 and you get
point ii above. Add 390 and the date is 929 BC, which is the year the
38 Taylor, 79.39 Alexander EBC, 676.40 Duguid, 46.
MINTS: Ezekiel xxxvii
kingdom split under Rehoboam and Israel effectively was cut off from the
temple in Jerusalem as Jeroboam led them away. I like this the best. The 40
years for Judah are concurrent and serve as a non-literal representation of the
generation in exile after the Fall of Jerusalem. It’s mixed symbolism but it
makes the point. To be punished means to be cast away from the presence of
the Glory – exiled from the temple. However, there is a time limit to the
punishment and that’s good news!
3. Sign 3 – Siege Rations (4:9-15)
a. The third sign focuses on the lack of food and water during the siege. And it will
be unclean food cooked over human dung. Twenty shekels of mixed-grain bread
is poverty bread and it is only about ½ pound or ¼ kilogram. A sixth part of a hin
of water is a little more than a pint or ½ liter (there will be no rain). It’s a
starvation diet. It’s hard to conceive of Ezekiel eating and drinking only this for
over a year and surviving, but his emaciation would certainly make the point.
Most commentators think he supplemented this diet in his home and only ate and
drank this while lying on his side each day.
b. Ezekiel is astonished! Not at the meagerness of the food, but it’s uncleanness.
God relents from requiring human dung, but the two signs are clear: those still in
Jerusalem will starve, and those who are scattered will eat unclean food.
4. Summary – Anxiety and Dismay (4:16-17)
a. “Moreover,” those in Jerusalem shall eat and drink in extreme anxiety and in
dismay (“panic” – see Lev 26:16). God will break the bread supply and
everything will be weighed just as the covenant warns in Leviticus 26:26. Ezekiel
returns to this same theme of panic at the end of chapter 7 when he says prophet,
priest, king, and people will be paralyzed by terror and mourning in despair.
B. The Desolation of Jerusalem Modeled (5:1-17)
A 5:1-4 Burning – Fire, Sword, and Scattering B 5:5-6 Jerusalem – Center of the Nations C 5:7-9 Behold! I am against you! B’ 5:10-11 Jerusalem – Scattered to the WindsA’ 5:12-13 Fury – Pestilence, Famine, Sword, and ScatteringSummary 5:14-17 Desolation and Reproach
xxxviii MINTS: Ezekiel
1. Burning – Fire, Sword, and Scattering (5:1-4)
a. The trifecta of judgment is looming over Zedekiah and the Beautiful City –
pestilence, famine, and sword. The remnant will be scattered and even they will
suffer. Ezekiel models this judgment by shaving his face and head – a reproach of
shame by itself, the priest was not to shave his head or his beard (Lev 21:5). This
is the kind of shame the victor puts on his enemies and God is now their enemy.
There seems to be no way for Ezekiel to stand in the gap as a watchman without
sharing Israel’s shame (see Dt 21:12; 2 Sam 10:4-5; 1 Chr 19:4-5; Job 1:20; Is
7:20; Jer 41:5; 48:37).
b. The hair is weighed and divided into thirds – a third for burning (pestilence and
famine – v 12), a third for the sword, and a third for scattering. A few hairs are
saved as the remnant but even some of them are burned (sword – v12). They
have become the burnt offering.
2. Jerusalem – Center of the Nations (5:5-6)
a. Jerusalem is Jehovah’s Chosen. She is the city of the great king, the covenant
people, the bride of Jehovah, the center of the world! God’s people are a
priesthood to the nations (Ex 19:6), revealing Jehovah to the world and inviting
the nations to share in God’s grace.
b. Yet in her rebellion she has forsaken the covenant worse than the nations. She has
no regard for Jehovah and she reveals her callousness by imitating the pagans
around her.
3. Behold! I am against you! (5:7-9)
a. The word “Therefore” generally begins the words of sentencing. Therefore!
There is only one pathway for the City of God – desolation. Jehovah is against
her! This phrase occurs eleven times in Ezekiel (5:8; 13:8, 20; 21:3; 26:2; 28:22;
29:3, 10; 35:3; 38:3; 39:1; see also Jer 21:13; 50:31; 51:25).
b. God’s promise to his people is to be their warrior. They experienced it at the Red
Sea, against Og and Sihon, and Balak, and the inhabitants of Canaan as Joshua
moved them in to the Promised Land, against the Philistines, throughout the
period of the judges, again and again in the Monarchy. They have one friend in
the world – Jehovah. They have countless enemies. The only way they will not
MINTS: Ezekiel xxxix
survive as a nation is to make Jehovah their enemy. Their abominations have
sealed their fate.
4. Jerusalem – Scattered to the Winds (5:10-11)
a. They will suffer in the city. No psalms of ascents, no feasting or new moons or
sabbaths; instead they will eat each other, even their own family (Lev 26:29, Dt
28:53; see Jer 19:9; Lam 2:20).
“The man who is the most tender and refined among you will begrudge food to his brother, to the wife he embraces, and to the last of the children whom he has left, so that he will not give to any of them any of the flesh of his children whom he is eating, because he has nothing else left, in the siege and in the distress with which your enemy shall distress you in all your towns. 56 The most tender and refined woman among you (Dt. 28:54-56)…”
b. Those who survive the siege will be scattered to the winds (Lev 26:33; Dt 28:64).
This is a recurring theme in Ezekiel. The four blessings of the Kingdom of God
are the Presence, the People, the Land, and the Nations (Gen 12:1-3, 7). They
will lose it all – God’s presence is a byword because they have defiled the
sanctuary with their abominations, the people are desolate and scattered, the land
is lost, and the nations are astonished. He will withdraw!
5. Fury – Pestilence, Famine, Sword, and Scattering (5:12-13)
a. The fury of Jehovah is released – pestilence and famine inside the city, the sword
outside the city, and the rest are scattered (Lev 26:28; Dt 29:28; Hab 3:21).
Jeremiah is accused of treason because contrary to the false prophets, he
repeatedly tells Zedekiah that he should submit to Nebuchadnezzar if he wants
the city to survive (Jer 27:12ff; 37:1ff; 38:17-18). But he doesn’t listen.
“And he did what was evil in the sight of the LORD, according to all that Jehoiakim had done. For because of the anger of the LORD it came to the point in Jerusalem and Judah that he cast them out from his presence. And Zedekiah rebelled against the king of Babylon (2 Ki. 24:19-20).”
b. So, the siege lasted 30 months41, “the famine was so severe in the city that there
was no food for the people of the land (2 Ki. 25:3).” Then they knew that God is
Jehovah!
6. Summary – Desolation and Reproach (5:14-17)
41 Some say 18 months for the siege. See “The Date Problem” in the discussion of 33:21-33.
xl MINTS: Ezekiel
a. There will be nothing left – the city burned, families eating each other after they
die from pestilence and famine. When they escape the city they will be killed by
the sword (2 Kg 25:4-7) or wild beasts (Lev 26:22). And if they run to Egypt they
will die (Jer 42:18).
“And I will lay your cities waste and will make your sanctuaries desolate, and I will not smell your pleasing aromas. And I myself will devastate the land, so that your enemies who settle in it shall be appalled at it (Lev. 26:31-32).”
b. They will be a horror to the nations as God raises his bow and unleashes his
deadly arrows (Dt 28:25, 37; 32:23, 42; Lam 2:15).
“By the waters of Babylon, there we sat down and wept, when we remembered Zion. On the willows there we hung up our lyres. For there our captors required of us songs, and our tormentors, mirth, saying, ‘Sing us one of the songs of Zion!’ (Ps. 137:1-3).”
c. The Lord has indeed spoken. Not just through Ezekiel’s enactment of siege and
judgment but in Moses. None of this is arbitrary or capricious on God’s part, but
spelled out clearly in the covenantal curses of Leviticus 26 and Deuteronomy
28.42 Will the wicked hear and repent? Will the righteous remain faithful?
C. Prophecy of Desolation and Scattering (6:1-14)
A 6:1-5 The Slain Lie Before Their Idols in Desolation B 6:6-7 Wherever You Dwell Your Idols Broken C 6:8-10 The Scattered will Remember with Self-Loathing B’ 6:11-13a Wherever You Dwell Pestilence, Sword, FamineA’ 6:13b-14 The Slain Lie Among Their Idols in Desolation
1. The Slain Lie Among Their Idols in Desolation (6:1-5; 13b-14)
a. Ezekiel prophecies against the mountains because that is where all the high
places of their idolatry reside.43 The words and direction of this prophecy come
directly from Leviticus 26:30-33:
“And I will destroy your high places and cut down your incense altars and cast your dead bodies upon the dead bodies of your idols, and my soul will abhor you. And I will lay your cities waste and will make your sanctuaries desolate, and I will not smell your pleasing aromas. And I myself will devastate the land, so that your enemies who settle in it shall be appalled at it. And I will scatter you among the nations, and I will unsheathe the sword
42 Duguid, 55.43 Taylor, 88.
MINTS: Ezekiel xli
after you, and your land shall be a desolation, and your cities shall be a waste (underline added).”
b. The covenant says that it should be the opposite. They are to destroy the high
places of the pagans so that Jehovah alone is worshipped. Instead, for hundreds
of years the foreigners have brought their idolatry to the Promised Land.
“You shall surely destroy all the places where the nations whom you shall dispossess served their gods, on the high mountains and on the hills and under every green tree (Deut. 12:2; emphasis added).”
“‘Speak to the people of Israel and say to them, When you pass over the Jordan into the land of Canaan, then you shall drive out all the inhabitants of the land from before you and destroy all their figured stones and destroy all their metal images and demolish all their high places (Num. 33:51-52).’”
2. Wherever You Dwell Your Idols Broken (6:6-7; 11-13a)
a. There will be no place to hide. The cities throughout the land will lie waste. The
invaders from the north (Babylon) will demolish every town on the way to
Jerusalem; the ravines and the valleys will be ravaged and the crops burned; they
will cut down their altars on the high places and the slain will be left by their
broken idols. Hear the words of Jeremiah:
All who pass along the way clap their hands at you; they hiss and wag their heads at the daughter of Jerusalem: “Is this the city that was called the perfection of beauty, the joy of all the earth (Lam. 2:15)?”
b. Because of their abominations they will be derided and taunted by their enemies,
they will be destroyed by sword, famine, and pestilence. There will be no place
to hide. No longer is it the Land of Promise, now it is the Land of Desolation.
Baal, Ashterah, Molech – none of them will answer in the day of disaster, and the
people of Judah will know that Jehovah has come in the day of his fury.
3. The Scattered will Remember with Self-Loathing (6:8-10)
a. A few will escape the sword and they will flee, scattered to the four winds to the
nations they despise. When they are forced into local idolatry, then they will
remember and hate themselves for their idolatry and unbelief (Nu 11:19-20).
Then they will know that Jehovah is the Covenant Lord!
“And the LORD will scatter you among all peoples, from one end of the earth to the other, and there you shall serve other gods of wood and stone,
xlii MINTS: Ezekiel
which neither you nor your fathers have known. And among these nations you shall find no respite, and there shall be no resting place for the sole of your foot, but the LORD will give you there a trembling heart and failing eyes and a languishing soul. Your life shall hang in doubt before you. Night and day you shall be in dread and have no assurance of your life (Dt. 28:64-66).”
D. Behold! The End of the Land Has Come! (7:1-17)
A 7:1-4 Sentence – The End of The Four Corners of the Land B 7:5-9 Sentence – A Day of Tumult for the Inhabitants of the Land C 7:10-14 Sentence – A Day of Wrath Upon Their MultitudeA’ 7:15-19 Suffering – Shame and Horror for Land and City B’ 7:20-24 Suffering – Foreigners Profane Houses and High Places C’ 7:25-27 Suffering – A Day of Mourning for Prophet, Priest, King and
People
1. The End of The Four Corners of the Land (7:1-4)
a. The end of Jerusalem has come, which means the end of the Promised Land.
Ezekiel uses a literary building style moving from general to specific, from The
Land to its inhabits great and small. He uses repetition to make the point – no
pity, no one spared, all will be punished.
b. The problem is syncretism. They have mixed true worship with Baalism and
other forms of idolatry. They worship in the name of Jehovah, but they
incorporate the abominations of the nations. When theologians talk about true
worship, they speak of the Regulative Principle; that God must be worshiped
according his commands and not by other means.
Then Moses said to Aaron, "This is what the LORD has said: 'Among those who are near me I will be sanctified, and before all the people I will be glorified… You are to distinguish between the holy and the common, and between the unclean and the clean, (Lev. 10:3, 10)
c. Like Nadab and Abihu were destroyed by Jehovah for going their own way,
Ezekiel says that Israel will be judged for going their own way (v3, 4, 9, 27).
2. A Day of Tumult for the Inhabitants of the Land (7:5-9)
a. Ezekiel repeats the pattern – no pity, no one spared, punished according to their
own ways, except instead of the Land, it is the inhabits. The accusation is
abominations. Here is a partial list of abominations from the Law of Moses:
i. Homosexuality and all the sexual immorality of pagan worship. Transsexual
MINTS: Ezekiel xliii
dressing. Remarrying a divorced woman, you have previously divorced.
Intermarriage with pagans.
ii. Coveting the gold and silver of their idols. Bringing idols in the home. Making
idols. Burning your sons or daughter in the fire to the gods. Making high places
for worship other than Jerusalem. False incense. Worship in proper form but
with a wicked heart. Adding furniture or rituals to temple worship. Sacrifices
that are blemished. Sacrifices that are unauthorized.
iii. Eating unclean food. Paying the temple tax with money earned in cult
prostitution both male and female. Mediums, witchcraft, and necromancy.
iv. Injustice, haughty eyes, a lying tongue, hands that shed innocent blood,
devious plans, false witness, divisiveness. A false balance.
b. The word abominations and those like it occur 45 times in Ezekiel. Jehovah will
punish them according to their own ways.
3. A Day of Wrath Upon Their Multitude (7:10-14)
a. The first flow of accusation culminates in the destruction of their land-based
economy. Their wealth and abundance is gone.
b. The buyer actually rents the land until the year of Jubilee (Lev 25). The land is
valued by the number of years of crops enjoyed by the buyer. But this will all end.
So the buyer will not rejoice, because they are bankrupt – land rented and no crops
in the future. The seller won’t mourn because he got the money. However, even he
is bankrupt because there is nothing to buy, and he will not return to the land.
4. Shame and Horror for Land and City (7:15-19)
a. The end has come to the four corners of the Promised Land; sword, pestilence
and famine. Those in the country die by the sword of the invasion, and the city-
dwellers shall die in the siege. Those who escape can only mourn in shame for
their beards and their heads will be shaven (Dt 28:37).
b. Money is worthless. It cannot fill the stomach and there is no food to buy.
Sackcloth can’t be eaten and horror covers them all as they die a slow and painful
death (Dt 28:25-26). Behold the wrath of Jehovah!
5. Foreigners Profane Houses and High Places (7:20-24)
a. The temple (“His beautiful ornament”) has become not a place of worship or
xliv MINTS: Ezekiel
devotion to Jehovah; it is instead a monument to pride. Zedekiah believes himself
invincible because he dwells near Jehovah’s temple.
“Thus says the LORD of hosts, the God of Israel: Amend your ways and your deeds, and I will let you dwell in this place. Do not trust in these deceptive words: ‘This is the temple of the LORD, the temple of the LORD, the temple of the LORD (Jer. 7:3-4).’”
b. There is great bit of sarcasm here; Jerusalem has profaned God’s holy house, so
he sends the nations to profane their high places and take their houses. Jerusalem
is not a city of peace, but of violence and crime and bloodshed.
6. A Day of Mourning for Prophet, Priest, King and People (7:25-27)
a. Disaster! The prophets prophecy peace when there is no peace (Jer 6:14; 8:11).
They have no vision, no answers because there is no repentance.
b. The priests perish with the law. They have killed off the law among God’s people
so they will be killed. The elders lead the people astray so they will be led astray.
c. King Zedekiah can only mourn through the siege. He burns the words of
Jeremiah and watches his sons die before losing his eyes (Jer 36; 2 Kg 25:7).
d. With the leaders of the people in a panic, the people are therefore paralyzed with
terror. Their own abominations are visited back to them. “According to their own
way I will do to them, and according to their judgments I will judge them (v27).”
e. Now they know – The Lord is God, Jehovah is his Name!
III. Jehovah Forsakes His Temple (8-11)
6th Year, 6th Month, 5th DayAccusation 8:1-18 Abominations Surround the TempleSentence 9:1-11 Marked for ExecutionSuffering 10:1-22 The Burnt Offering is RejectedSuffering 11:1-13 Jerusalem is a CauldronRestoration 11:14-21 The Scattered Remnant ReturnForsaken 11:22-25 The Glory Leaves Jerusalem
A. Abominations Surround the Temple (8:1-18)
Introduction 8:1-4 Vision of JerusalemAccusation 8:5-6 The Image of JealousyAccusation 8:7-13 The Alternate TempleAccusation 8:14-15 Mourning TammuzAccusation 8:16-17 Sun Worship
MINTS: Ezekiel xlv
Sentence 8:18 God’s Wrath
1. Vision of Jerusalem (8:1-4)
a. Time has moved along from the 5th year, 4th month, 5th day in chapter 1 to the 6th
year, 6th month, 5th day; a period of 14 months. It is September, 592 BC and the
elders of Judah in Babylon are beginning to listen to Ezekiel and seek his
counsel. Chapters 8-11 form one vision with six parts, beginning with the
Accusation, which is Idolatry, and moving through the Sentences, the Suffering,
and the ultimate judgment – God is leaving at the end of chapter 11.
b. In 43:3 Ezekiel calls this the vision when God came to destroy Jerusalem – that
affirms what becomes obvious as we move along, God is forsaking the holy city
because the leaders and the people have forsaken him. It’s one thing to doubt, it’s
another thing all together to turn away from the Law and refuse to repent (2 Tim
2:11-13).
c. In chapter 1 the vision occurs in the valley by the Chebar Canal in Babylon, here
Ezekiel is transported to Jerusalem to see what God intends. Ezekiel sees the Image
of Jealousy, but that is just one of four episodes of idolatry that he witnesses.
2. The Image of Jealousy (8:5-6)
a. Once again, the vision comes from the North, the pathway of destruction for
Jerusalem. And Ezekiel’s eyes are drawn to the northern entrance to the inner
court where there is an image of jealousy. We are not told exactly what this
image is, but it is some form of idolatrous substitution for the work of the temple
that is meant to go on in the north entrance. Certainly, his readers knew.
b. In the tabernacle, the slaughtering of the burnt offering is done on the north side
of the altar (Lev 1:10-11); and in Ezekiel 40:35-43 there is a description in the
visionary temple of a set of eight tables in the vestibule (the entrance) of the
northern gate which are for the slaughter and preparation of the offerings. The
image of jealousy that Ezekiel sees here has replaced this set-up.
c. In 1 Kings 15, King Asa removes the abominable image his mother made for
Asherah. In 2 Kings 16, King Ahaz replaced the bronze altar in front of the temple
and replaced it with a copy of the altar in Damascus, moving Jehovah’s altar to the
north side. In 2 Kings 21:4-7 (2 Chr 33:7), King Manasseh built altars in the two
xlvi MINTS: Ezekiel
courts in order to worship the host of heaven, and he also put a carved image of
Asherah in the temple. After he was captured by the King of Assyria he repented
and removed the idol and the altars (2 Chr 33:15) but his evil son Amon must have
reinstalled all of this idolatry because Josiah had to tear it down (2 Kg 23:4-15).
One of Josiah’s sons must have rebuilt these altars and installed the image that
Ezekiel is referring to.44 Jehovah then warns Ezekiel of increasing idolatry.
3. The Alternate Temple (8:7-13)
a. Now the Lord brings Ezekiel into the inside of the entry way of the inner court.
It’s not a simple doorway but has a vestibule, and there is a hole in the wall. And
as Ezekiel digs in the hole it opens into what looks like an alternate temple
complex, like an alternate universe. He finds all kinds of unclean things engraved
on the walls along with idols. Instead of the cherubim, palm trees, flowers, and
lions engraved on the walls, all signs of heaven and Eden that the Lord had them
engrave in the temple (Ex 26:36; 36:8; 1 Kg 6:29-35; 7:36), he finds a world of
vile abominations (2 Kg 17:41). The carvings reveal a form of ancient animal
worship imported from Egyptian, Canaanite, and Babylonian religions.45
b. And this alternate worship and idolatry is being led by the seventy elders of the
house of Israel (note: not the Sanhedrin but the seventy instituted by Moses, Num
11:16-25). They are being led by Jaazaniah the son of Shaphan, perhaps the
Shaphan who is secretary for Josiah during his reforms. It appears that Shaphan
had three godly sons, Ahikam, Elasah, and Gemariah, who supported Jeremiah,
but one ungodly son (or grandson) Jaazaniah (2 Kg 22:1-14; Jer 26:24; 29:3;
36:10).46 The ungodly Jaazaniah is named by Ezekiel. Like Nadab and Abihu the
seventy are offering strange fire before the Lord – they are syncretists,
worshiping idols in the name of Jehovah. And they claim that Jehovah does not
see and does not care – a serious and foolish confession of unbelief. And God
says it is worse than this.
4. Mourning Tammuz (8:14-15)
a. Now they move to the northern gate of the outer court where there are women
44 Alexander, EBC 689. Taylor 98.45 Taylor, 98.46 Alexander, EBC 690.
MINTS: Ezekiel xlvii
mourning for the god of Tammuz. Tammuz was “an ancient Akkadian deity; the
husband and brother of Ishtar.”47 He was a fertility god like Baal and in the
fertility cycle he died with the withering of the vegetation in the fall and was
revived in the spring by the wailing of Ishtar. It is September, the time of
Tammuz’ death and they are mourning him. But the abominations are worse still.
5. Sun Worship (8:16-17)
a. Back to the inner court, standing between the altar and the temple, facing the east
(the altar), there are 25 priests worshipping the sun. This abomination is at the
very door of the temple, carried out by the very priests who have charge over
godly things. They are not young revolutionaries, but older men (9:6). The
number 25 may represent the 24 courses of the priesthood (1 Chr 23) along with
the high priest.48 Instead of bowing down toward the Lord in his temple, they
bow to the sun. The lack of true and godly leadership at God’s temple leads to
violence throughout the land and the wrath of God. It is truly a stench in the
Lord’s nostrils (8:11).
6. God’s Wrath (8:18)
a. The sentence is simple – God’s wrath – no mercy, no pity, no one spared. And
unlike the days before the Exodus, or during the period of the Judges, he will not
hear their cries for help.
B. Marked for Execution (9:1-11)
A 9:1-2 The Executioners at the Altar B 9:3-4 Priest Marks the Remnant C 9:5-7 The Temple Defiled with the Slain B’ 9:8 Ezekiel Prays for the RemnantA’ 9:9-11 The Sentence is Final
1. The Executioners at the Altar (1-2)
a. Now the vision of Sentencing – God’s wrath without pity, no one spared. The
people’s loud cries are not heard, but God’s loud voice is heard. Six guards (for
the six gates) come from the northern gate with war-clubs in their hands. Along
with them is a priestly scribe. Together they head to the altar to do God’s will
(since the priests won’t). It is often assumed that these are angelic servants, but a 47 Ibid, 690.48 Ibid, 692.
xlviii MINTS: Ezekiel
better interpretation may be that the priest is Ezekiel’s alter ego passing through
the remnant keeping score and the guards are representative of those warriors
God will send from the nations to protect his temple, since the priests won’t.49
2. Priest Marks the Remnant (3-4)
a. The glory of God moves to the threshold of the temple and now the danger for
the priests is behind them – they have turned their back on the Lord. And he is no
longer before the table of incense – he does not hear their prayers. The scribe is
instructed to mark the foreheads of the remnant – those who repent and mourn
the abominations in the temple.
3. The Temple Defiled with the Slain (5-7)
a. Judgment begins with the house of God – the first to be slain are the 25 sun-
worshipping priestly elders. If they are not concerned about God’s house
remaining holy and clean then Jehovah is not concerned and he will defile it
himself with their blood (2 Kgs 11:15-16). And the killing goes on throughout the
city – young and old alike; men, women and children, without pity (Ezek 5:11;
8:18).
4. Ezekiel Prays for the Remnant (8)
a. The Scribe has marked the remnant for safety and now Ezekiel prays for them.
He is astonished at the slain since there are no survivors in the inner court and he
cries out for mercy. Jehovah does not hear the cries of the priests, but he does
hear Ezekiel’s prayer.
5. The Sentence is Final (9-11)
a. God doesn’t answer his prayer directly, after all, the marking of the remnant is
answer enough. Instead he reminds Ezekiel of the words of the seventy, “Jehovah
doesn’t see, and he doesn’t care.” They falsely assume they are better off with the
gods of the nations. It’s just like the rebellion at Kadesh Barnea in Numbers 14;
so, what they say is what they get – they get the gods of the nations and they are
destroyed. God mocks proud mockers, but gives grace to the humble (Pr 3:34).
C. The Burnt Offering Rejected (10:1-22)49 Duguid, 90.
MINTS: Ezekiel xlix
A 10:1-2 The Burnt Offering B 10:3-5 The Glory Fills the TempleA’ 10:6-17 Altar Between the Cherubim B’ 10:18-22 The Glory Leaves the Temple
1. The Burnt Offering (10:1-2)
a. The vision moves back to the throne-chariot and God gives instructions to the
priestly scribe to get burning coals from the altar beneath the throne and between
the cherubim and scatter them over the city of Jerusalem.
b. The symbolism would have been clear to Ezekiel’s Jewish readers. This is a burnt
offering and the city is what is being offered to the Lord. In Leviticus 1 the offering
is first slain and then the blood is thrown against the altar. This is exactly what
happened in chapter 9, when the executioners begin with the 25 priests, slaying
them and leaving their blood at the altar. Then the offering is burned on the coals
of the altar. In the vision, the priest throws the coals on the city. Jerusalem is being
offered to Jehovah as a burnt offering to propitiate his wrath.
2. The Glory Fills the Temple (10:3-5)
a. The glory cloud fills the temple and the inner court is filled with the brightness of
the glory of Jehovah. This is his response to the burnt offering. The offering
symbolizes the glory cloud rising before his throne. It appears as if God will
accept the burnt offering of the city.
3. Altar Between the Cherubim (10:6-17)
a. In typical Hebrew fashion, Ezekiel goes back to the first part of the vision to fill
in the details of the priest and the throne-chariot. Ezekiel’s description is almost
identical with chapter one. The faces of the cherubim have changed order
because he is no longer seeing them from the south, but from the west as the
chariot moves to the east gate; and the western face is called a “cherub” instead
of an “ox,” perhaps reflecting Babylonian terminology.50
4. The Glory Leaves the Temple (10:18-22)
a. The glory of Jehovah returns to the throne above the cherubim and he leaves the
temple and hovers over the east gate. The burnt offering of the city has been
rejected. It is not a pleasing aroma to the Lord, it is a stench in his nostrils. The
50 Alexander, EBC 698.
l MINTS: Ezekiel
city will burn and yet God will not be appeased and he will not stay.
“And the next generation, your children who rise up after you, and the foreigner who comes from a far land, will say, when they see the afflictions of that land and the sicknesses with which the LORD has made it sick--the whole land burned out with brimstone and salt, nothing sown and nothing growing, where no plant can sprout, an overthrow like that of Sodom and Gomorrah, Admah, and Zeboiim, which the LORD overthrew in his anger and wrath--all the nations will say, 'Why has the LORD done thus to this land? What caused the heat of this great anger?' 25 Then people will say, 'It is because they abandoned the covenant of the LORD, the God of their fathers, which he made with them when he brought them out of the land of Egypt, and went and served other gods and worshiped them, gods whom they had not known and whom he had not allotted to them” (Deut. 29:22-26).
D. Jerusalem is a Cauldron (11:1-13)
Disputation
11:1-4 Jerusalem is a Cauldron
Accusation 11:5-6 Multiplied Your SlainSentence 11:7-12 Judgment at the BordersSuffering 11:13 Pelatiah Dies
1. Jerusalem is a Cauldron (11:1-4)
a. Ezekiel is carried by the Spirit to the same place as the throne-chariot where he
can see 25 political leaders outside the gate. These are not the 25 priests from
chapter 8 who are in the inner court, these are advisors to King Zedekiah in the
outer court (Jer 38:24-28). Ezekiel again calls them out by name, mentioning two
key leaders, a different Jaazaniah along with Pelatiah (see Jer 28:1).
b. They are giving bad advice, contrary to the prophetic word that judgment is
coming and they need to repent. These leaders are saying there is peace and
safety and security near the temple of the Lord (Jer 7:1-4; 21:1-14). In Jeremiah
29, the prophet sends a letter to the exiles in Babylon telling them to seek the
security and safety of that city, marrying and building houses. These leaders in
Jerusalem mock that letter by inferring that the exiles can worry about building
houses, but we are secure in Jerusalem – the city is the cauldron and we are the
meat. In other words, you throw out the fat and the entrails and put the choice cut
in the pot. In the west we say, “Out of the frying pan and into the fire,” meaning
MINTS: Ezekiel li
there is security in the pot and death in the fire.51
2. Multiplied Your Slain (11:5-6)
a. God tells these leaders that their thoughts and their ways are not hidden from
him. He knows what they think and they are wrong. Instead of protecting the
people of Jerusalem they are guaranteeing their deaths and the multiplication of
deaths, since the only way out alive is to serve Nebuchadnezzar.
3. Judgment at the Borders (11:7-12)
a. God’s sentence therefore is the sword; they will not be secure in Jerusalem as a
pot, and they will not be the choice meat dwelling in safety. Instead the city will
only be a secure cauldron for the dead, and the only meat dwelling in security
will be the slain.
b. The sword they fear is the sword that is coming and these leaders will be brought
forth from the city’s secure walls and will die at the border running away. Then they
will know that Jehovah cares and Jehovah sees and Jehovah reigns and judges.
4. Pelatiah Dies (11:13)
a. At that moment Pelatiah dies, confirming the word of Ezekiel as God’s prophet
to the elders in Babylon. Although that is the effect, Ezekiel is once again
astonished by the death and destruction and cries out to the Lord for mercy on the
remnant and he is answered in the next words.
E. The Scattered Remnant Return (11:14-21)
1. Covenant People (11:14-16)
a. Those who remain in Jerusalem say that the exiles are the unclean and judged of
God while those remaining in the city are the blessed. Therefore, they say to the
exiles, “Get as far away from the city as possible because the Land belongs to us.”
b. Jehovah encourages Ezekiel by telling him that the true remnant are those who
have been scattered. And the proof is that God has been a sanctuary to his people
who are far off, while those who remain are judged. The true Covenant people
are the scattered.
2. Covenant Restoration (11:17-20)
a. Therefore, restoration and gathering are assured for the scattered. God will give
51 Duguid, 104-105.
lii MINTS: Ezekiel
the exiles the Land of promise, the Land of the Covenant, but only after the evil
has been purged.
b. He will give them a new heart of unity and a new spirit of obedience and they
will be His people and He will be their God.
3. Covenant Warning (11:21)
a. But don’t grace for granted. If the scattered elders and the scattered people don’t
listen and repent, then they too will be judged.
F. The Glory Leaves Jerusalem (11:22-25)
1. The Covenant Warning is followed by the worst word imaginable – the glory of God
leaves the temple, leaves the city, and hovers on the Mt. of Olives on the east.
Jehovah has forsaken Jerusalem, which will mean her destruction, and he is a
sanctuary in the east to the exiles in Babylon.
2. Ezekiel tells the elders all that Jehovah has shown him.
IV. Accusation: NT Fulfillment and Implications
A. Comparison ChartEzekiel John Revelation
The Watchman, 3:16-27 The Baptist, 1:19-34 The Writer, 2:1-3:22Ears to Hear, 3:16-27 First Disciples, 1:35-51 Ears to Hear, 2:7, 11, 17, 29 etcSign Acts, 4:1-5:17 Signs in Cana, 2:1-11; 4:43-54 Seven Symbols, 2:7, 11, 17, etcIdolatry, 6:1-14; 8:1-18 Money Changers, 2:14-16 Synagogue of Satan, 2:9, 20, 3:9 Temple Abandoned, 9:1-11:25 Temple Cleansed, 2:15-17 Warnings - Spit you out, 3:15-17Remnant Gathered, 11:14-21 Nicodemus, Samaritan Woman Seven Promises, 2:7, 11, 17, 29 etc
B. Fulfillment in John
1. Signs and Sign Acts52 – Ezekiel is made mute by God so that his message is limited
to sign acts and visions. To reject or believe the signs and visions from the prophet is
to reject or believe Jehovah. John builds his gospel around the Greek word semeion
(sign) in order to elicit faith in his hearers, using it 17 times; the same word that
Ezekiel uses 10 times (see LXX).
“And you, take an iron griddle, and place it as an iron wall between you and the city; and set your face toward it, and let it be in a state of siege, and press the siege against it. This is a sign for the house of Israel (Ezek. 4:3).”
“Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the
52 See Peterson, Chapter 3
MINTS: Ezekiel liii
Christ, the Son of God, and that by believing you may have life in his name (Jn. 20:30-31).”
All the gospels describe the sign miracles of Christ, but it is John who imitates
Ezekiel in building his book around signs; there are 7 signs in each book (some
propose 8). Notice the first signs of John:
“This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him (Jn. 2:11).”
“When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken (Jn. 2:22).”
In the same way that Ezekiel’s signs came true and therefore pointed to the surety of
his promises of the future, the signs of Jesus also became reality and confirmed his
words about the kingdom of God.
2. Temple Cleansing53 – Chronologically, the synoptics put the temple cleansing at the
beginning of the passion week. John puts his version at the beginning of Christ’s
ministry, and points to the death and resurrection of Christ. There are either two
cleansings or John has put his in thematic order, perhaps as a fulfillment of the
Temple cleansing, abandonment, and restoration in the second theophanic vision in
Ezekiel 8-11. Building his gospel with covenant form, John puts the cleansing in the
same place as Ezekiel, in the Prologue. Though John doesn’t list it as one of the
signs, Jesus tells the authorities that his three-day death and resurrection will be the
ultimate sign the true Temple (new) has come. His immediate discussions with
Nicodemus and the Samaritan Woman serve to emphasize that new birth and new
worship come with the new temple (see Jn 3:14-15; 4:19-26).
C. Fulfilled in Christ
1. The Davidic monarchy has failed, and Jerusalem will be left desolate. Ezekiel’s sign
of laying on his side for 430 days affirms the complete failure of the sons of David.
However, the greater son of David (Jesus) will gather the people as they are given a
new heart and a new spirit (Ezek 11; Jn 3; Rom 7:6; 2 Cor 1:21-22; 1 Jn 4:13).
2. In Ezekiel 10, the prophet’s alter-ego casts the coals of the heavenly altar on
53 Ibid, chapter 4.c
liv MINTS: Ezekiel
Jerusalem making her a burnt offering to the Lord. Instead of being acceptable
however, Jehovah rejects the offering and leaves the temple, going to the east gate as
he pauses before abandoning Jerusalem altogether in chapter 11. The good news of
the gospel is that Jesus is the burnt offering in the place of God’s people. His offering
is vindicated by the Spirit in the resurrection and the promise of gathering is fulfilled
at Pentecost. Christ promises he will never leave us or forsake us; his offering is
eternal intercession for our sins (Mt 28:20; Rom 1:4; 12:1; 15:16; 1 Tim 3:16; Heb
13:5).
V. Accusation: Preaching Applications
A. Heart
1. Are you listening to God’s watchman, the gospel preacher? Ezekiel’s ability to
preach was limited, so that God’s people must rely on their existing knowledge of the
word. If God’s preacher was mostly silent, or if he was just an average preacher
would you listen to the word?
2. Ezekiel gave sign-acts for a year before the vision of God forsaking his temple. What
heart idols are keeping you from listening to God’s word, even when that word is
strange? Is comfort and reputation more important than obedience? How is your
heart like the leaders of Jerusalem who have set up the equivalent of an alternate
temple for idolatry? Must God threaten you with leaving to get obedience? God will
give you what you ask for – if idolatry is what you want then you will get the
consequences.
B. Soul
1. God’s discipline is a form of love. He will not let his people continue in sin because
that is the pathway of death. Even in the depths of idolatry and sinfulness he does not
forsake us. Even though God gives a clear vision of a forsaken temple, he promises
in 11:14-21 that there is always a remnant and always a way back to blessing and a
new heart without idols.
C. Mind
1. Textual Context – These sign acts and temple vision serve as a warning to Israel that
God’s holiness is real, and that God’s people must treat him as holy. Anything else is
to take God’s name in vain. The cross is also a sign act that should serve as a
MINTS: Ezekiel lv
warning to us that God’s holiness is so real, he’ll crucify his son to pay for sin. God
may not be threatening my city directly, but the church is always called to be a holy
temple.
2. Audience Context – Religious church people will be offended by strange sign-acts
and believe that they have been obedient and holy. They will particularly be shocked
by the rejection of Jerusalem as a burnt offering in chapter 10 and the burning
cauldron in chapter 11. Irreligious church people don’t understand God’s holiness
and are shocked by his leaving even though people are trying.
D. Strength
1. Ezekiel’s words came true. Jerusalem was destroyed and forsaken by God. Our own
obedience will be rejected as an acceptable offering of righteousness, but because of
grace, Christ’s obedience is acceptable. Jesus was forsaken so that never will be. Just
like Ezekiel’s audience should believe his words because they came true, NT
believers should trust in Christ and be holy.
VI. Lesson Three Review Questions
1. What is the warning the watchman gives to the wicked and the righteous?
2. The symbolism of 390 days and 40 days in chapter 4 is difficult to understand, but
what is the point of the sign act?
3. What is the key message of the razor sign-act oracle of chapter 5?
4. What is the primary lesson of the oracle of doom in chapter 6?
5. What is the reason for judgment and standard for judgment in chapter 7?
6. What is the statement of unbelief made by the 70 elders in chapter 8?
7. Why does God defile the temple with the slain in chapter 9?
8. Why is the offering of the city as a burnt offering rejected by Jehovah in chapter 10,
and how we know it is rejected?
9. How does God respond to the wicked proverb of the leaders in chapter 11 who say,
“this city is the cauldron and we are the meat?”
10. What is the proof that the remnant are the exiles in Babylon and not those who
remain in Jerusalem?
lvi MINTS: Ezekiel
LESSON FOUR – INDICTMENT, PART 1: BAGGAGE FOR EXILE (12-16)
1:1-3:15 Preamble – The Prosecutor3:16-11:25 Prologue – The Accusation12-23 Stipulations – The Indictment
12-14 Judgment Oracles – All Jerusalem15-19 Parables of Destruction of Jerusalem20-23 Judgment Oracles – All Leaders
24-33 Sanctions – The Verdict34-48 Succession – The Restoration
I. Judgment Oracles – All Jerusalem (12-14)
Sentence 12:1-16 Prince Condemned – Baggage for ExileSentence 12:17-20 People Condemned – Anxiety and DismaySentence 12:21-28 Proverbs Condemned – The Days are NearSentence 13:1-16 Prophets Condemned – No PeaceSentence 13:17-22 Prophetesses Condemned – Hunt for SoulsSentence 14:1-11 Elders Condemned – Idols of the HeartConsolation 14:12-23 Jerusalem – Desolation and Consolation
A. Stipulations – The Indictment (12-23)
1. The third part of the Covenant is the Stipulations. It is here that the Suzerain makes
clear what his expectations are for the Vassal through Covenant Law. In the Covenant
Lawsuit, the mirror image of the Stipulations is the Indictment. God is making it plain
that Israel is a lawbreaker and telling them explicitly about their guilt.
2. The flow of this section is ABA – Judgment Oracles, Parables of Destruction, and
then Judgment Oracles. This section is divided over two lessons with the division
after the Parable of the Adulterous wife in chapter 16. This is paralleled with the
Parable of the Two Sisters in chapter 23.
3. In this first sub-section of the Judgment Oracles, Ezekiel uses a series of increasing
judgments in which everyone in Jerusalem is included beginning with the Prince and
ending with elders. Desolation is certain but so is Consolation.
B. Oracle One – Prince Condemned – Baggage for Exile (12:1-16)
A 12:1-2 A Rebellious House B 12:3-7 Ezekiel Enacts the Exile C 12:8-11 A Sign for the Prince B’ 12:12-15 Prince Goes into ExileA’ 12:16 Scattered Remnant Testifies
MINTS: Ezekiel lvii
1. A Rebellious House and A Scattered Remnant Testifies (12:1-2; 16)
a. Ezekiel begins this section and oracle with a simple statement from the Lord.
Israel is a rebellious people. Their hearts are hard, so even though they have eyes
they are not able to see, and even though they have ears they cannot hear. It’s the
same thing Isaiah says in his call vision in Isaiah 6:10 (Jer 7:27). It’s God’s
judgment on hard hearts to harden them still, particularly when they are the
recipients of grace and favor. This means that even though Ezekiel will act out
parables and tell them the truth they won’t understand and they won’t listen.
b. This judgment oracle is an ABCBA chiasm pointing to the irony in A’ that the
scattered remnant will testify about God’s judgments to the nations even though
they themselves don’t listen (v2 and v16). God’s purpose in saving the remnant is
to be his witnesses so that they may know that He is Jehovah.
2. Ezekiel Enacts the Exile (12:3-7)
a. Ezekiel is instructed to act out the escape of an exile under siege. Whatever
baggage is possible to carry and flee he is to put on his shoulder, and then dig
through the wall under the cover of darkness like a siege escapee. He is to do this
as his daily routine in the sight of the people.
3. A Sign for the Prince (12:8-11)
a. The goal of the little skit is to get people to ask him what he’s doing. He’s been
acting out various judgments for over a year and now this is a change, so the
rebellious house is going to ask, “Now, what are you doing?”
b. The answer is that this judgment oracle being acted out is a sign to the Prince in
Jerusalem and the people of Israel who are there with him. Just like Ezekiel the
actor, they will go into exile and captivity.
4. Prince Goes into Exile (12:12-15)
a. Specifically, this is a sign for King Zedekiah. Notice that the oracle is acted out
in Babylon but is a sign to Jerusalem. Part of God’s judgement is that the King is
not actually seeing the sign, he will only hear about it from his spies. He will not
listen, but he will also have no excuse. The real question is whether the remnant
in exile will listen to the prophet and repent.
b. Zedekiah will go into exile no matter how much he resists Nebuchadnezzar and
lviii MINTS: Ezekiel
no matter how much he ignores Jeremiah. And all the king’s cronies and advisors
will be captured as well. And here is a key little element – Ezekiel covers his
eyes because Zedekiah’s face will be covered so that he may not see the Land.
He also will not see Babylon and he will die there without returning.
c. The fulfillment of this oracle (given in the 6th year) is in 2 Kings 25:1-7; in the
11th year, the 4th month, and the 9th day of Zedekiah, the king and his warriors
escaped through the wall and are captured near Jericho. The sons of Zedekiah
were slaughtered before his eyes and then they put out his eyes and took him to
Babylon in chains.
C. Oracle Two – People Condemned – Anxiety and Dismay (12:17-20)
1. Ezekiel Enacts Famine Anxiety (17-18)
a. The next Parable that Ezekiel acts out is that he eats his meals with anxiety,
nervously shaking his bread and spilling his water. Ezekiel does this every day.
2. The People and the Land will be a Desolation (12:19-20)
a. The Prince has received his sign, now it’s the People of Jerusalem. They won’t
escape just because the Prince is captured. They will undergo the same suffering
during the siege. And they will wander how long they will have bread and how
long the water will last.
b. Because of their anxiety they will exert violence on their neighbors to ensure that
they have bread and water, even if their neighbor does without. As a result, the
Lord will bring violence to the Land and it will become a desolation. Then they
will know that He is Jehovah.
D. Oracle Three – Proverbs Condemned – The Days are Near (12:21-28)
1. Proverb One – Judgment is Not Coming (12:21-25)
a. Every culture develops sayings and proverbs that seek to apply wisdom to
situations. Jerusalem is not yet under siege but they have been under pressure
from Babylon for over a dozen years. What will be the outcome? Prophets like
Jeremiah and Ezekiel are warning that judgment is coming, that it is imminent.
King Zedekiah and his advisors along with the false prophets however are telling
the people they will be fine. So, they have developed a proverb, “The days grow
long and every vision comes to nothing.” It means that time is marching along
MINTS: Ezekiel lix
and the prophecies of judgment are not happening. Therefore, don’t listen to
judgment oracles, times are good and will get better. No need for changes or
reformation or repentance. Everything is under control. It’s the same thing the
doubters said about the preaching of the apostles in the NT (2 Pet 3:1-12). Such
scoffers have forgotten the past along with God’s word.
b. God responds by telling them he will put an end to the proverb – how? By
enacting the visions, by bringing judgment to pass. And people will stop saying
this false proverb and ungodly nonsense when judgment comes. And then God
tells them to replace this false proverb with a new one, “The days are near and
the fulfillment of every vision.” God will put an end to false visions because the
false prophets will be destroyed with the prince and the people. Jehovah’s time is
at hand, he has spoken and he will do it!
2. Proverb Two – Visions are a Long Time Away (12:26-28)
a. Another proverb the people use to comfort themselves is “The vision that he sees
is for many days from now, and he prophecies of times far off.” In the first
proverb, the scoffers are denying judgment altogether. In this proverb there is no
denial, just delay. In other words, they believe that the visions might come to
pass but it won’t be in our time. No worries.
b. Jehovah tells them no more delay.
E. Oracle Four – Prophets Condemned – No Peace (13:1-16)
Accusation
13:1-7 False Visions
Sentence 13:8-9 No Return to the LandAccusation
13:10-12 Whitewashed Walls
Sentence 13:13-16 Prince Goes into Exile
1. Accusation – False Visions (1-7)
a. This is a woe oracle against the false prophets. These prophets say whatever they
want, specifically what Zedekiah wants to hear (2 Tim 4:3-4). They do so in the
name of Jehovah. So God says in verse one, “Hear the word of Jehovah!”
b. God’s prophetic word to them is 2 cycles of accusation and judgment. The first
accusation is that they follow their own spirit instead of the Lord and they have
lx MINTS: Ezekiel
actually seen no visions and heard no word from the Lord. They are like
scavengers picking over the bones of Israel, out for their own good instead of the
good of the Prince and his People.
c. The prophetic word is meant to be a wall of defense against unbelief and
immorality. God’s word is a hedge and a wall of safety against the foolishness
and desires of men and when it is ignored then disaster awaits. These false
prophets have not been a hedge nor a wall for God’s people in the Day of the
Lord. Instead they lie and give a false word in the name of Jehovah when they
have not heard from Jehovah. And they expect their words to come to pass.
2. Sentence – No Return to the Land (8-9)
a. Therefore! “I am against you!” No more fearful words could ever be spoken.
Their words shall not last, these false prophets will not maintain their place of
honor in the council for God’s remnant leaders, they will lose their citizenship,
and their names will not be in the rolls of the returnees.54 They shall know that
He is Jehovah!
3. Accusation – Whitewashed Walls (10-12)
a. The second accusation is about giving people a false hope. It’s always hard to
give people hard words and easy to give words of hope, but God’s people need to
hear the hard words that lead to repentance, not the easy words of false peace.
b. Ezekiel continues the metaphor of prophetic wall building from verse 5 to show
that the prophets are false. A strong wall is built with stones and mortar and
covered with stucco mortar to make it firm (true word). These prophets are using
whitewash instead – paint that makes the wall look good, but it has no strength
(falsehood). And when the flood comes the whitewashed walls will fail, for they
have no strength, the paint is “washed” off.
4. Sentence – You Shall Perish (13-16)
a. Therefore! The storms of God’s wrath are coming on these whitewashed prophets
and it won’t be just rain to rinse the paint, it will be hailstones that will destroy
this flimsy wall. Of course, this storm is the army of Babylon and they will
destroy the real walls of Jerusalem and the false prophets will perish as cronies to
54 Taylor, 122.
MINTS: Ezekiel lxi
Zedekiah. The irony of declaring false peace is that when war comes, the
prophets of peace are doomed by their own lies.
F. Oracle Five – Prophetesses Condemned – Hunt for Souls (13:17-22)
Accusation
13:17-19 Woe to the Lying Witches
Sentence 13:20-21 Witchcraft Torn from YouSentence 13:22-23 No More False Visions or Divination
1. Accusation – Woe to the Lying Witches (17-19)
a. It’s not just the false prophets, but the false prophetesses as well. These women
are witches using witchcraft to undermine the word of Moses (Lev 19:26) and
instead of offering spiritual protection they offer death as they “hunt” down
souls, killing the righteous while the wicked live.
b. It’s not exactly clear how the witchcraft works but they are using some form of
binding on people’s wrists, along with shrouds for their heads as the offering of
protection. The handfuls of barley and bread are probably not payment, but part
of the divination itself.55
2. Sentence – Witchcraft Torn from You (20-21)
a. Therefore! The protective devices of magic bands and shrouds will not save the
people and worse, they will offer no protection to the witch. God himself will
deliver his people from being the prey of witchcraft and they will be free from
divination. Then the witches will know that He is Jehovah.
3. Sentence – No More False Visions or Divination (22-23)
a. Therefore! The righteous whom they have discouraged will be encouraged by the
Lord and the wicked who have not listened or repented will perish. And the witch
will no longer see any visions or divination. Then the witches will know!
G. Oracle Six – Elders Condemned – Idols of the Heart (14:1-11)
A 14:1-3 DISPUTATION – Should I Answer Idolatrous Elders? B 14:4-5 I will Answer Idolaters C 14:6 Repent from Your Idols B’ 14:7-8 I will Answer Against IdolatersA’ 14:9-11 ANSWER – Prophet and Inquirer Destroyed
1. Disputation – Should I Answer Idolatrous Elders (14:1-3)?55 Taylor, 124-125; Alexander EBC, 712.
lxii MINTS: Ezekiel
a. Now it’s the elders in Babylon. Ezekiel has taken us to prince and people and
prophets in Jerusalem and now it is elders in Babylon. This is a disputation.
b. These elders are guilty of heart idolatry and their refusal to repent is a stumbling
block before their eyes. Heart idolatry is a result of unbelief and failure to abide
by the grace of God in the word of God. Although they give lip service to
Jehovah they are attracted to the ways of the nations. Now they want a word of
hope or future from the prophet. God asks, “should I answer them when I’ve
already spoken my words to them through Moses and the prophets?”
2. I will Answer Idolaters (14:4-5)
a. The answer is YES – God will speak to them. If they will come to the prophet
and submit to his word, in order that God may take hold of their hearts once
again and drive the idols from them. But it will come through the means of the
emptiness of their idolatry.56 It is a form of judgment. That is the only answer.
3. Repent from Your Idols (14:6)
a. Therefore! Repent! Turn away from your heart idols and the many faces of your
abominations. It is the only hope.
4. I will Answer Against Idolaters (14:7-8)
a. The answer is judgment! To anyone in the house of Israel or even sojourners who
follow the idols of their heart and yet pretend to be righteous (see Mt 6:1f) by
seeking the prophet, such hypocrisy will be rewarded with judgment. Their only
hope is repentance. Such hypocrites will be a sign to the people and they will be
cut off. Then you will know that He is Jehovah!
5. Answer – Prophet and Inquirer Destroyed (14:9-11)
a. If it’s a false prophet they seek the answer from, then the judgment will come
through the deception of that prophet. They will both bear the wrath of God. The
only way out is to repent and listen to Ezekiel and follow the way of the Lord.
Eventually judgment will fall on elders, people, and false prophets in order that
salvation may fill the empty hearts of idolatry. Then I will be their God!
H. Oracle Seven – Jerusalem – Desolation and Consolation (14:12-23)
1. Four Warnings – Noah, Daniel, and Job (14:12-20)
56 Alexander EBC, 714.
MINTS: Ezekiel lxiii
a. Grace is often taken for granted. Instead of consistent devotion and faithfulness,
God’s people begin to believe that just by making sacrifices, going to worship,
and going through the outward compliances of devotion that all is well. Israel
believed that because they were the Covenant People and because they had the
Temple they were immune to judgment. Jeremiah 7 warns them about such
complacency about the temple and here Ezekiel warns them about complacency
as a people. Even though they are the people of God, it is not enough to save
them. Even if the most righteous of men were in the Land – Noah, Daniel, and
Job – they could only save themselves by their righteousness. The presence of a
few faithful will not undo the abominations of the many.
b. In Genesis 18 God tells Abraham that if 10 righteous men are found in Sodom he
will save the city. Jerusalem is now more culpable than Sodom.
c. This warning is given 4 times! One warning for each kind of judgment.
2. Four Judgments – Cut off Man and Beast (14:21)
a. In this verse Ezekiel pulls all four warnings together: sword, famine, wild beasts,
and pestilence. It would be bad enough if only one of these judgments came, but
now much more when God sends all four. It’s like a reversal of the four throne-
bearers of glory, except there is only death for man and beast.
3. Consolation – Survivors (14:22-23)
a. There is a small consolation. There will be a few survivors and they will be
scattered; and everyone, everywhere, will know about their ways and their deeds,
shaking their heads at the foolishness of forsaking Jehovah. Like the reminder to
Elijah of the remnant, these few survivors will be a consolation to the prophet
and those in Babylon; first because Jehovah has done this with cause as he has
redeemed his own name from the abominations in Jerusalem, and secondly
Jehovah will save the undeserving remnant as he glorifies his grace.
II. Parables of Destruction Of Jerusalem (15-19)
Indictment 15:1-8 Jerusalem – A Worthless VineLawsuit 16:1-63 Jerusalem – Adulterous WifeIndictment 17:1-24 Two Eagles and a VineDisputation 18:1-32 The Soul Who Sins Shall DieLament 19:1-14 Lament for Princes of Israel
lxiv MINTS: Ezekiel
A. Parables of Destruction (15-19)
1. In this center sub-section of the Indictment, Ezekiel uses parables to highlight the
enormity of Jerusalem’s failure to follow the Covenant – like a worthless vine, like
an adulterous wife sued for divorce. God will even dispute with them about the
nature of his judgment and justice. They do not have ears to hear, which leads not to
joy but to lament.
B. Jerusalem – A Worthless Vine (15:1-8)
Question 15:1-8 Does Vine Wood Have Value?Accusation
15:4-5 Useful Only for Fuel for Fire
Sentence 15:6-8 Jerusalem is Given as Fuel for Fire
1. Question – Does Vine Wood Have Value (15:1-3)?
a. Israel is occasionally called the vine of the Lord with the emphasis on
fruitfulness (Gen 49:22; Ps 80; Is 5). Usually Israel is not so fruitful. In this case
the Lord begins this short parable with a question about a wild vine growing in
the forest – does the wood of the vine surpass any wood?
b. The answer is that it’s no better. Its only use is for bearing fruit. But what if it’s
fruitless? Then it may be worse than other wood, because you can’t build anything
with it – not houses, not furniture, not even a wall peg to hang things on.
2. Accusation – Useful Only for Fuel for Fire (15:4-5)
a. So, it’s the best wood for the fire, since it’s fruitless burning deprives you of
nothing. It was worthless before the fire, now it’s worthless after the fire, so it’s
greatest value is for the fire. This is God’s accusation against Israel, that she is
good for nothing except burning.
3. Sentence – Jerusalem is Given as Fuel for Fire (15:6-8)
a. Israel’s leaders know that God has judged them in the past. But he has never
destroyed them. Will he really destroy them as Ezekiel says? God is asking them
if there is any point in keeping them? Are they better than the other nations?
They think they are better, but are they?
b. The answer is NO. They aren’t an economic power like Tyre, trading with the
whole world. They are not militarily strong like Assyria or Babylon, ruling the
MINTS: Ezekiel lxv
whole world. Jerusalem’s only value is to bear the fruit of holiness, to be a city of
priests to the whole world. If they’re not doing that then they are only valuable
for the fire.57
c. Jehovah burned one end of the vine in the deportation of 605 BC and he burned
the other end in 597 BC in the second deportation. Now what about the middle?
It too will be burned because it has been used for nothing – fruitless. So, they
will be burned. Yes, they have escaped before but not now. He will make the
Land desolate, as desolate as their faith.
C. Jerusalem – Adulterous Wife (16:1-63)
Preamble 16:1 Covenant ProsecutorPrologue 16:2-14 Covenant MarriageStipulations 16:15-34 Covenant ViolatedSanctions 16:35-43 Covenant DivorceSuccession 16:44-63 Covenant Witnesses and Re-marriage
1. Preamble – Covenant Prosecutor (16:1)
a. This judgment parable is in the form of a covenant lawsuit between Jehovah and
his adulterous wife. The prosecutor is Ezekiel. If Jerusalem is not convinced yet
of her desolation, maybe this allegory of the adulterous wife will make it plain.
2. Prologue/ Accusation – Covenant Marriage (16:2-14)
a. God says nothing negative in this section even though it is the Accusation. The
Accusation is that Jerusalem has forgotten grace and the goodness of her husband
Jehovah. So, God reminds her of all that he has done.
b. In this allegory, Israel was born of the land of the Canaanites with idolatrous and
negligent parents. She was cast aside like many female infants in the old world,
without care, without clothes, without pity, abhorred by all. By all except
Jehovah. God rescued her. Gave her life. Made her flourish. Made her grow into
a fine young virgin. He spread his garment over her and entered a covenant of
marriage (Ex 25:20; Ruth 3:7-9; Mal 2:16). This is an apt description of the call
of Abraham, her poverty in famine and abuse by Egypt and Canaan, along with
Jehovah’s actual covenant at Mt. Sinai.
c. Then Ezekiel describes Jehovah’s provision for her as a wife – he clothed her in
57 Ibid, 719.
lxvi MINTS: Ezekiel
fine silk, linen, and leather; he gave her jewelry and ornaments for her neck and
wrists; a ring for her nose and earrings with a crown on her head. Her food was
the finest kind and she was renowned for her beauty. This describes her
conquering of Canaan and her growth to be the supreme country in the world
under David and Solomon.
d. The unasked question is, “Why would she look for lovers or another husband?”
3. Stipulations/Indictment – Covenant Violated (16:15-34)
a. Pride was her downfall. She trusted in her beauty instead of the Lord. She
became a whore, using her best gifts to attract her lovers; all the Lord’s rich
provisions she used for others. Ezekiel is referring to her many idolatries and
taking on foreign gods. It began with Solomon’s many wives, Rehoboam’s
foolishness, and Jeroboam’s golden calves.
b. She sacrificed her sons and daughters whom she had borne to Jehovah and
offered them to other gods, slaughtering God’s children (Lev 18:21; 2 Kg 16:3).
Her abominations blinded her and she forgot the Lord’s grace.
c. It wasn’t enough to have the occasional indiscretion, but instead she multiplied
her whorings with a bed in every city – her beauty became an abomination – she
multiplied her whoring, with the Egyptians, the Philistines, the Assyrians, and the
Babylonians (Chaldeans). She not only followed their gods, building shrines and
high places, but making political treaties and alliances. Still she was not satisfied!
d. Jerusalem has a sick heart – worse than a prostitute because she scorned
payment. An adulterous wife who receives strangers and shuns her husband. A
prostitute receives gifts from men, but an adulterous wife gives gifts to all her
lovers, bribing them. That was Jerusalem’s relationships with these foreign
nations – paying tribute, imitating their idolatry, and failing to trust the Lord.58
4. Sentence – Covenant Divorce (16:35-43)
a. Therefore! Hear the word of Jehovah O Prostitute! Because you uncovered your
nakedness with all your lovers, your abominable idols, the blood of your
children, Jehovah will gather your lovers and they will be against you – abusing
you from every side. You will be judged as an adulterous wife – wrath and
58 Taylor, 137-139.
MINTS: Ezekiel lxvii
jealousy, divorced and given over to your lovers. Stripped of your clothes and
jewels, left naked and bare. Without my care, you will be of no use to them –
they will burn your houses and judge you. Because you have forgotten your
youth I will return your deeds upon your head.
b. This is what happened to Jerusalem at every turn when idolatry reigned in the
house of David. Her “lovers” turned on her, breaking down walls, looting
villages, stealing children, looting the temple, and then burned out. Once they
had the goods, they had no use for her.
5. Succession/Witnesses – Covenant Re-marriage (16:44-63)
a. “Like mother, like daughter” (v 44). Jerusalem thinks she’s different than the
nations but she’s really no different than her idolatrous mother the Canaanites
(Gen 15:13-16; Lev 18:24-30; Dt 4:23-28).
b. Then Ezekiel calls Samaria and Sodom as witnesses against Jerusalem. Samaria
practiced multitudes of abominations and was never ruled once by a godly king
or a Davidide. Sodom was filled with pride, prosperity, injustice, and debauchery.
As bad as Sodom and Samaria were, they are witnesses against Jerusalem
because she is worse. The problem for Jerusalem is pride. She is convinced she is
different and better than both of her “sisters,” but in reality, she has the same
mother and is worse than her sisters. That should make her feel shame instead of
pride.
c. The good news is that Jehovah will restore all three sisters in their former state. It
will come after the covenant judgment that Jerusalem deserves (Jerusalem will be
desolated). Restoration will not be a result of merit, but because of God’s grace
he will remember his former covenant and he will enter a new and better
covenant, an everlasting covenant. As a result, Jerusalem will feel first shame and
then joy when their sins are atoned for in the new covenant (Jer 31:31-34).
III. Lesson Four Review Questions
1. What is the purpose the stipulations in the Suzerain treaty? What is the mirror image
in the Covenant Lawsuit?
2. What is the irony of God’s judgment revealed in 12:2 and 12:16 that is related to
Isaiah 6:10?
lxviii MINTS: Ezekiel
3. Why does Ezekiel cover his face in 12:6 as he acts out the exiles fleeing?
4. What does the proverb mean in 12:21, “The days grow long and every vision comes
to nothing?” And what does the Lord do to end the proverb?
5. What does the accusation against the prophets mean in 13:10-12 that they smear the
wall with whitewash?
6. What is the Lord’s answer to the elders with heart idolatry who come to inquire in
14:3?
7. What two ways will Ezekiel be consoled by the survivors of judgment in 14:12-23?
8. What is the accusation against Jerusalem in the parable of the vine in 15:1-8?
9. What is the Indictment against Jerusalem in Chapter 16?
10. What does the proverb mean in 16:44, “Like mother, like daughter?”
MINTS: Ezekiel lxix
LESSON FIVE – INDICTMENT, PART 2: BLOODY JERUSALEM (17-23)
1:1-3:15 Preamble – The Prosecutor3:16-11:25 Prologue – The Accusation12-23 Stipulations – The Indictment
12-14 Judgment Oracles – All Jerusalem15-19 Parables of Destruction of Jerusalem20-23 Judgment Oracles – All Leaders
24-33 Sanctions – The Judgment34-48 Succession – The Restoration
I. Parables of Destruction of Jerusalem (15-19)
Indictment 15:1-8 Jerusalem – A Worthless VineLawsuit 16:1-63 Jerusalem – Adulterous WifeIndictment 17:1-24 Two Eagles and a VineDisputation 18:1-32 The Soul Who Sins Shall DieLament 19:1-14 Lament for Princes of Israel
A. Stipulations – The Indictment (12-23)
1. The third part of the Covenant is the Stipulations. It is here that the Suzerain makes
clear what his expectations are for the Vassal through Covenant Law. In the Covenant
Lawsuit, the mirror image of the Stipulations is the Indictment. God is making it plain
that Israel is a lawbreaker and telling them explicitly about their guilt.
2. The flow of this section is ABA – Judgment Oracles, Parables of Destruction, and
then Judgment Oracles. This section is divided over two lessons with the division
after the Parable of the Adulterous wife in chapter 16. This is paralleled with the
Parable of the Two Sisters in chapter 23.
3. In this second sub-section, we begin with a Parable, a Disputation, and then a
Lament, followed by a second series of the Judgment Oracles. Ezekiel focuses on the
leaders’ arrogance as they inquire of God while they are leading Israel like an
adulterous wife. That is the final judgment oracle in chapter 23.
B. Two Eagles and a Vine (17:1-24)
Parable 17:1-10 Two Eagles and a VineMeaning 17:11-18 Zedekiah Shall Not EscapeSentence 17:19-21 Judgment in BabylonRestoration 17:22-24 The Dry Tree Flourishes
1. Parable – Two Eagles and a Vine (17:1-10)
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a. Ezekiel tells a parable followed by a riddle. The parable is strange but
straightforward. A giant eagle tore the top off a cedar tree in Lebanon. He carried
it away to a large city with trade and merchants. Then he planted a new seed in
fertile soil and gave it plenty of water and the seed became a vine and its
branches grew toward the eagle. However, there was another giant eagle and the
vine changed directions toward the second eagle.
b. The riddle is: will the vine thrive now that it has changed allegiance? Won’t the
roots be pulled up instead by the competing eagles and the vine wither?
2. Meaning/Accusation – Zedekiah Shall Not Escape (17:11-18)
a. The answer to the riddle is NO; it will not thrive. The meaning of the parable and
the riddle is that Nebuchadnezzar came to Jerusalem and captured King
Jehoiachin and all his cronies and took them to Babylon; this is the top of the
cedar that was carried away (2 Kg 24:11-17). Then he took a new seed (of David)
and made him king, King Zedekiah who is Jehoiachin’s uncle (Josiah’s son). The
next part of the story is not in Kings or Chronicles, we’re only told that Zedekiah
rebelled against Nebuchadnezzar. However, both Ezekiel here and Jeremiah 37
tell us that Zedekiah broke the covenant he made with Babylon and realigned
himself with Babylon’s enemy Egypt. Jeremiah warned him not to do it, that
God’s plan and only hope for Jerusalem was to be loyal to Babylon:
Then the word of the LORD came to Jeremiah the prophet: "Thus says the LORD, God of Israel: Thus shall you say to the king of Judah who sent you to me to inquire of me, 'Behold, Pharaoh's army that came to help you is about to return to Egypt, to its own land. And the Chaldeans shall come back and fight against this city. They shall capture it and burn it with fire. Thus says the LORD, Do not deceive yourselves, saying, "The Chaldeans will surely go away from us," for they will not go away. For even if you should defeat the whole army of Chaldeans who are fighting against you, and there remained of them only wounded men, every man in his tent, they would rise up and burn this city with fire'" (Jer. 37:6-10).
b. God’s accusation is that Zedekiah despises the covenant with Babylon, that he is a
covenant-breaker at heart. He is not faithful to Moses, he is not faithful to God’s
plan for Jerusalem, and he is not a man of his word. Therefore! He will not escape.
3. Sentence – Judgment in Babylon (17:19-21)
a. Therefore! It is the covenant with Jehovah that he has truly broken. He will be
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captured and carried to Babylon and suffer judgment for his treachery against Jehovah.
And all his leaders will be put to the sword and scattered. Then he shall know!
4. Restoration – The Dry Tree Flourishes (17:22-24)
a. However, there is a messianic hope. Wherever God’s mercy reigns there is
always hope. Jehovah himself will pick a new seed, a new Davidide, and plant
him on a high and lofty mountain and it will be the tree of trees (see 2 Chr 36:22-
23; Hg 2:20-23).
C. The Soul Who Sins Shall Die (18:1-32)
Disputation 18:1-4 False ProverbAnswer 18:5-18 Righteous Life and Wicked DeathDisputation 18:19-20 False JusticeAnswer 18:21-24 Wicked Repentance and Righteous GuiltDisputation 18:25 Jehovah is UnjustAnswer 18:26-29 Righteous Injustice and Wicked ConsiderationsSentence 18:30-32 Judged According to Your Ways
1. Disputation – False Proverb (18:1-4)
a. Ezekiel records a series of disputations that Jehovah has with his people
concerning his justice. The people believe that he is unjust and they have a
proverb they say, “The fathers have eaten sour grapes, and the children’s teeth are
set on edge.” The same proverb is found in Jeremiah 39:29-30 where its meaning
becomes clear. The proverb means that the children suffer for the fathers’ sins.
God says that each person is judged for their own iniquity: “But everyone shall
die for his own iniquity. Each man who eats sour grapes, his teeth shall be set on
edge (Jer. 31:30).”
b. Jehovah says the people will no longer say this proverb in Israel because his
justice will be clear: “The soul who sins shall die (18:4).”
2. Answer – Righteous Life and Wicked Death (18:5-18)
a. Then God explains his reasons for judgment in detail. If a man is righteous and
does what is right he shall surely live. And Ezekiel gives a detailed list of the
righteous life – no idolatry or high places, no adultery, no oppression of debtors,
no robbery, generosity toward his neighbor, practices justice, and keeps God’s
law – these are the righteous and they shall live.
b. If that righteous man has a son who is violent and violates that list of righteous
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deeds then that son shall not live – his blood shall be upon himself, NOT the
father.
c. If that wicked son then fathers a righteous son who follows the ways of his
grandfather instead of his father, the grandson shall surely live – he shall NOT
die for his father’s sins. As for the father (the middle generation), he shall die.
3. Disputation – False Justice (18:19-20)
a. And yet the people say, “Why shouldn’t the son suffer for the sins of the father?”
God responds to this false idea of justice by telling them that the son who does
what is right shall live, but the wickedness of the wicked shall be on themselves.
4. Answer – Wicked Repentance and Righteous Guilt (18:21-24)
a. However, if a wicked person repents and turns away from his sins and does what
his right he will avoid death and he shall live. His previous sins shall not be
remembered. Jehovah takes no pleasure in the death of the wicked! This is one of
the key verses in the Bible about God’s mercy and justice. God prefers
repentance, forgiveness, and grace to justice and judgment.
b. However, if a righteous person takes grace for granted and turns away from
obedience and follows the wicked then his righteous deeds will not be
remembered, and he shall die for his treachery.
5. Disputation – Jehovah is Unjust (18:25)
a. Yet the people say Jehovah is not just. God is astonished, and he says it is Israel
who is unjust – that’s the problem.
6. Answer – Righteous Injustice and Wicked Considerations (18:26-29)
a. The righteous man who becomes unjust will be met with justice – he shall die.
The wicked man who turns to obedience shall live and not die.
b. It is Israel who is unjust – punishing the righteous and leaving the guilty
unpunished.
7. Sentence – Judged According to Your Ways (18:30-32)
a. Therefore! The Lord Jehovah will judge the house of Israel, and he will use their
own standard against them.
b. Repent and live! For Jehovah takes no pleasure in the death of anyone!
D. Lament for Princes of Israel (19:1-14)
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Lament 19:1-4 Jehoahaz to EgyptLament 19:5-9 Jehoiachin to BabylonLament 19:10-12 Jehoiakim and Zedekiah ConsumedLament 19:13-14 No Scepter, No Prince
1. Lament – Jehoahaz to Egypt (19:1-4).
a. God tells Ezekiel to lament for the princes of Israel. He uses the metaphor of a
lioness as the mother of the princes. She brought up a young lion (King of Judah)
and he learned to devour men, but was himself caught by the nations and he went
to the land of Egypt. This is a lament for Jehoahaz (2 Kg 23:31-33; 2 Chr 36:1-4).
2. Lament – Jehoiachin to Babylon (19:5-9).
a. After waiting, the lioness took another of the cubs and made him a young lion
(King of Judah); he devoured men and seized widows, laid waste to cities and the
land was appalled. He was also caught by the nations and went to the land of
Babylon. It’s difficult to know which king this is – if Ezekiel is chronological
then it would be Jehoiakim, but he was pro-Egyptian and probably assassinated.
So most likely the parable has jumped forward in time to Jehoiachin, the son of
Jehoiakim and grandson of Josiah. Hope is always renewed with fresh leadership,
but this young lion is no different than his uncle Jehoahaz. This is the King that
Ezekiel went with into captivity in Babylon (2 Kg 24:8-16; 2 Chr 36:9-10).
Although he was finally released (2 Kg 25:27-30), he never roared again in
Israel.59
3. Lament –Zedekiah Consumed (19:10-12)
a. Now the parable turns to a vine, which we saw in chapter 17 is a favorite
metaphor for Israel (Jerusalem). But the language sounds like the vine in 17, so it
must be Zedekiah. Even though the land was initially flourishing under covenant
with Nebuchadnezzar, Zedekiah’s rebellion is bringing that to an end, and in the
parable the end is sure. He is plucked up in fury and the east wind strips the vine
of fruit and withers it.
4. Lament – No Scepter, No Prince (19:13-14)
a. Fire consumes Jerusalem and she is now in the wilderness. This song is a
lamentation and is meant to continue as a lament. For the first time, and for a
59 Alexander, EBC 742-3.
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long time there will be no Davidide. As the princes have gone, so has the city and
so has hope. There is reason to grieve.
II. Judgment Oracles – All Leaders (20-23)
7th Year, 5th Month, 10th DayIndictment 20:1-31 I Will Not be Inquired OfRestoration 20:32-44 Exodus Through ExileSentence 20:45-21:32 Jehovah Draws the SwordSentence 22:1-31 Bloody JerusalemSentence 23:1-49 Oholah and Oholibah
A. Judgment Oracles (20-23)
1. In this third sub-section of the Indictment, Ezekiel moves forward eleven months; it
is now August 591 BC and they have been in Babylon for 7 years. Like the first sub-
section, Ezekiel returns to a series of Judgment Oracles. In the first series the people
and leaders of Jerusalem are indicted in a growing series of judgments. This sub-
section focuses mostly on the leadership, carrying forward from the Lament over the
loss of the Princes of Israel to confront the idolatrous Elders in Babylon. As the
leadership goes, the people always follows. Will they listen, will they repent?
B. Oracle One – I Will Not be Inquired Of (20:1-31)
Inquiry 20:1-4 I Will Not be Inquired OfSalvation 20:5-7 Chosen for the Promised LandAccusation 20:8-12 Rebellion in EgyptAccusation 20:13-20 Rebellion in the Wilderness – 1st GenerationAccusation 20:21-26 Rebellion in the Wilderness – 2nd GenerationAccusation 20:27-29 Rebellion in the Promised LandSentence 20:30-31 I Will Not be Inquired Of
1. Inquiry – I Will Not be Inquired Of (20:1-4)
a. When the visions of the Glory Cloud and the destruction of Jerusalem came in
chapter 8, the elders were sitting before Ezekiel and they are here once again.
They have come to inquire of Jehovah, and he has a Disputation with them; he
will not be inquired of by such as them without speaking words of judgment for
all the abominations of Judah. There is no good news for these leaders!
2. Salvation – Chosen for the Promised Land (20:5-7)
a. Ezekiel reminds them of God’s grace in bringing his people out of the land of
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Egypt – making himself known as Jehovah their God. He took a covenant oath to
rescue them and be their God and they took a covenant oath to be his people; to
put away the idols of Egypt that they love, and no longer defile themselves.
3. Accusation – Rebellion in Egypt (20:8-12)
a. However, they rebelled and did not listen. They held on to their idols and they
deserved judgment. Instead, for the sake of his name, he did not destroy them but
dwelt with them and brought them into the wilderness. This is probably a
reminder of the rebellion of the golden calf in Exodus 32, in which God offers to
kill the people and begin again with Moses. Instead at Moses’ pleas God gave
more grace; giving his covenant law and Sabbaths as a covenant sign and he set
them apart as his very own despite their rebellion.
4. Accusation – Rebellion in the Wilderness – First Generation (20:13-20)
a. However, they rebelled. They did not keep his Law or his Sabbaths which is the
path of life. But for the sake of his name he did not destroy them but kept their
children alive in the wilderness and warned them not to walk after their parents.
This is a reminder of the regular rebellion in Numbers 11-25, specifically at
Kadesh Barnea when they refused to enter the land and God cursed them to death
in the wilderness while promising to save their children. If the children walked in
his ways they would know him – Jehovah their God.
5. Accusation – Rebellion in the Wilderness – Second Generation (20:21-26)
a. However, they rebelled. They did not keep his Law or his Sabbaths. Their
rebellion began before the second census when they worshiped the Baal of Peor
in Numbers 25 as they prostituted themselves in the plains of Moab. For the sake
of his name he did not destroy them but promised to scatter them among the
nations and give them over to their idolatries – the sacrifice of their children. He
gave them the curses of the law (“statutes that were not good”) so that they
would not live, but suffer under the nations’ idolatries that they loved so dearly.
That they might know!60
6. Accusation – Rebellion and Blasphemy in The Promised Land (20:27-29)
a. Even in the Land they continued their blasphemy and treachery. The receiving of
60 Alexander, EBC 749; Taylor 159.
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grace and promise did not bring change or repentance. They prostituted
themselves on every high hill – instead of offering their pleasing aromas on Mt.
Zion they chose the high places of the Canaanites, taking them over and
worshiping Baal in the name of Jehovah.
7. Sentence – I Will Not be Inquired Of (20:30-31)
a. Therefore! Enough is enough. When you defile yourselves like your fathers and
make yourself a whore after other gods and give your gifts to Baal and offer your
children in the fire, even to this day – I will no longer answer you. Even when
you come to the prophet. I will not be inquired of by you! They have enough law
and advice already – they don’t need to inquire, they simply need to turn and
remember.
C. Oracle Two – Exodus Through Exile (20:32-44)
Accusation 20:32 Let Us Be Like the NationsSentence 20:33-38 A Mighty Hand in the WildernessSentence 20:39 Go Serve Your IdolsSalvation 20:40-44 I Will Accept You for My Name’s Sake
1. Accusation – Let Us Be Like the Nations (20:32)
a. From the very beginning, Israel has wanted to be like the nations around her.
Whether it’s adopting their pagan gods and idols, or cultural abominations, or
their man-centered worldview; this has always been the temptation. It can be
seen throughout the book of Judges, and then the selection of Saul as a king like
all the other nations (1 Sam 8:5-9), and throughout the book of Kings.
b. This is now Ezekiel’s accusation against the leaders and the people. They have it
in their minds that they would be better off to be like the nations and fully adopt
their pagan ways. And Jehovah declares that he will never allow that to happen,
he would rather destroy them than let that happen.
2. Sentence – A Mighty Hand in the Wilderness (20:33-38)
a. Therefore, the sentence is a new Exodus. Just as he saved them from Egypt with
a mighty hand and an outstretched arm (Dt 4:34; 5:15; 1 Kg 8:42; Ps 136:12),
Jehovah will now save them from themselves and their abominations. He will
scatter them among the nations and then gather them for judgment and
sanctification. This gathering will be in the wilderness of a desolated and
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destroyed Jerusalem. This will purge out the rebels and bring the remnant into a
new covenant. Then they will know!
3. Sentence – Go Serve Your Idols (20:39)
a. Jehovah tells them to go ahead and serve their idols, but they will not be able to
serve their idols in his name or make offerings in his Temple. His name will not
be profaned by this syncretism. They will be scattered. They will not be like the
nations.
4. Salvation – I Will Accept You for My Name’s Sake (20:40-44)
a. The good news is that there will be a new Jerusalem on Mt. Zion, and a new
covenant, and Jehovah will accept the returnees as a pleasing aroma. He will
gather his people and reveal his holiness in them before the nations. Then they
will know!
b. But it won’t be without grief or tears or pain or shame. The gathering will be a
purging and a sanctification of the people of God. Then they will know!
c. The gospel implications of this passage are amazing and clear. God will gather
and accept his people for his name’s sake and they will be a pleasing aroma
through the Lord Jesus Christ.
D. Oracle Three – Jehovah Draws the Sword (20:45-21:32)
A Parable 20:45-49 Fire in the Negev B Sentence 21:1-5 Sword for Jerusalem C Lament and Sufferings 21:6-17 Lament - Why do You Groan?A’ Sign-Act 21:18-23 Make a Signpost B’ Sentence 21:24-27 Prince of Israel Judged C’ Sentence 21:28-32 No Lament for Ammon or Babylon
1. Parable – Fire in the Negev (20:45-49)
a. The Judgments are growing and increasing in severity. In this Judgment oracle
Ezekiel begins with a Parable ending in a Lament and then repeats it with a Sign-
Act but no Lament.
b. Ezekiel faces the south (from his perch in Babylon) and prophecies against the
forest of the Negev (which is south of Jerusalem). The parable is that Jehovah
will burn the forest down and all those around it will be scorched from south to
north. Everyone will know that Jehovah set the fire. The forest must symbolize
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people since the Negev is a wilderness.
c. Ezekiel responds to God’s request with anguish. He’s tired of being mocked by
the people and the leaders as a prophet who makes parables and doesn’t preach
the word. Remember he has been limited by muteness (3:26). His ministry is
very abnormal.
2. Sentence – Sword for Jerusalem (21:1-5)
a. Ezekiel tells us what the parable means. “Set your face toward Jerusalem and
preach against the sanctuaries (v1).” The sword of Jehovah has been drawn
(perhaps Ezekiel brandishes a sword while he tells this), it will cut off both
righteous and wicked, south to north. “Cut off” is a phrase from the covenant –
this is covenantal judgment. The sword is Babylon.
3. Laments and Suffering – Why do You Groan? (21:6-17)
a. Ezekiel is already lamenting his own place in this prophecy and now God tells
him to groan publicly with a breaking heart and bitter grief. The goal is to get
people to ask him why he laments because they don’t understand the parable or
the acting.61 The answer is the news of judgment. Every heart will melt at the
news that judgment is coming.
b. Ezekiel sings the sword song (v 9). But this song has no joy – it is a lament for
the princes of Israel. Ezekiel claps and slaps the sword against his thigh as a sign
of great slaughter. The Lord will clap his hands in fury.
4. Sign-Act – Make a Signpost (21:18-23)
a. Ezekiel cycles through this oracle again, this time with a Sign-act. Like the siege
drawing, Ezekiel draws a map of the roadway to Jerusalem and to Ammon. He
places a signpost at the fork in the road, pointing to the two locations. Ironically,
Nebuchadnezzar uses divination to decide whom to attack first – he shakes
arrows with the place names on them drawn from the quiver similar to drawing
lots, he consults the travelling gods, and he checks a liver (most likely from
human sacrifice). The divination points to a siege at Jerusalem. It doesn’t matter
that it’s decided by divination, the decision is made, and Jehovah is sovereign.62
5. Sentence – Prince of Israel Judged (21:24-27)61 Alexander, EBC 754.62 Alexander, EBC 758; Taylor 164.
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a. Therefore! Punishment comes to Jerusalem; guilt is remembered and sins
uncovered. The prince (Zedekiah) will be deposed and lose his crown, while the
high priest loses his turban. The strong will be brought down and the weak will
be left. The city will be in ruins. The chosen vessel Nebuchadnezzar is coming!
6. Sentence – No Lament for Ammon or Babylon (21:28-32)
a. Jerusalem is in ruins, but God still has business with Ammon and Babylon.
b. Ammon mocks Jerusalem by singing the song of the sword so Ezekiel sings the
song for Ammon – judgment is assured for them even though the visions pointed
to Jerusalem. You cannot despise the holy city and survive.
c. The sword (Babylon) is returned to its sheath at the ruin of Jerusalem, but
judgment awaits. Babylon will be handed over to others and the fire will burn
and the city brought to nothing. Jehovah has spoken!
E. Oracle Four – Bloody Jerusalem (22:1-31)
Introduction
22:1-2 Judge Bloody Jerusalem
Accusation 22:3-4a City that Sheds BloodSentence 22:4b-5 A Reproach to the NationsAccusation 22:6-12 A Multitude of AbominationsSentence 22:13-16 I Will Scatter YouAccusation 22:17-18 A House of DrossSentence 22:19-22 Melted in JerusalemAccusation 22:23-30 No One to Stand in the GapSentence 22:31 Consumed with Wrath
1. Introduction – Judge Bloody Jerusalem (22:1-2)
a. This Judgment Oracle brings the full weight of the Lord’s fury, accusing the
people of countless sins and includes both leaders and people. Ezekiel is called to
speak judgment because the Lord will do it!
2. Accusation – City that Sheds Blood (22:3-4a)
a. Jerusalem is a bloody city. It is not safe, the weak are overwhelmed. The city is
full of idols and the appointed time has come!
3. Sentence – A Reproach to the Nations (22:4b-5)
a. Therefore! Jerusalem is a reproach to the nations and mocked by everyone. Both
those who are near and those who are far disdain Jerusalem for her profanities.
4. Accusation – A Multitude of Abominations (22:6-12)
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a. The Princes shed blood instead of shepherding and protecting the people.
Families are mistreated, sojourners are cheated, the fatherless and widows are
neglected.
b. The Sabbath is profaned while people feast in the high places. The abominations
of fertility worship abound – sex with mothers, rape, adultery, sex with son’s
wives, sisters, and half-sisters.
c. Bribes for blood and extortion from neighbors is common. When leaders neglect
their responsibility, sin and injustice abound.
5. Sentence – I Will Scatter You (22:13-16)
a. I will do it! I will scatter you where your dishonest gain will get you nothing and
you will be consumed like you consumed others. You shall be profaned among
the nations like your profaned Jerusalem. Then you will know!
6. Accusation – A House of Dross (22:17-18)
a. Ezekiel says that Jerusalem and the house of Israel has become dross – they are
just human waste waiting to be burned in the furnace.
7. Sentence – Melted in Jerusalem (22:19-22)
a. Therefore! Jehovah will treat them like dross. They will be gathered to Jerusalem
like silver to a pot and they will be burned and melted. Then you will know!
8. Accusation – No One to Stand in the Gap (22:23-30)
a. The Land is unclean. The prophets conspire to devour the people taking their
treasure and making many widows.
b. The priests have profaned the Law and the holy things – they have not discerned
between the holy and the common, the clean and the unclean. They have
profaned the Sabbath.
c. The princes are like wolves, shedding blood through greed and injustice.
d. The prophets have smeared whitewash with their false visions and lies –
speaking in Jehovah’s name when he has not spoken.
e. The people have dissolved to thievery and fraud, oppressing the weak and the
poor and cheating foreigners.
f. God looked for a man, any man, who would stand in the gap for the Land and
bring reformation and repentance, but there was none.
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9. Sentence – Consumed with Wrath (22:31)
a. Therefore! I have poured out my wrath and will consume them. I have judged
them according to their own ways!
F. Oracle Five – Oholah and Oholibah (23:1-49)
Allegory 23:1-4 Two Whorish Sisters – Samaria and JerusalemAccusation
23:5-8 Samaria Lusted for the Assyrians
Sentence 23:9-10 Delivered to Her LoversAccusation
23:11-21 Jerusalem is Worse – Assyrians and Chaldeans
Sentence 23:22-27 Delivered to Her LoversSentence 23:28-35 You Shall Drink Your Sister’s CupAccusation
23:36-45 Samaria and Jerusalem – Adulterers
Sentence 23:46-49 An End to Lewdness in the Land
1. Allegory – Two Whorish Sisters – Samaria and Jerusalem (23:1-4)
a. The Indictment of the Covenant Lawsuit finishes with an Allegory of two sisters
who have “played the whore.” This is one of the most disturbing and explicitly
graphic chapters in scripture, second only perhaps to the rape and
dismemberment of the concubine in Judges 19. Ezekiel tells an allegory of two
sisters who are Samaria and Jerusalem. It is similar to the allegory in Chapter 16
of Jerusalem as an adulterous wife. Ezekiel is following a literary pattern of
doubling in this section for emphasis.
b. Samaria is the older (or greater) and is named Oholah which means “her tent.”
Jerusalem is named Oholibah which means “my tent is in her.” It’s important not
to press an allegory too much, but the significance of the names is most likely
cultic in nature with Jerusalem being the tent where Jehovah lives. Ezekiel tells
us they were born of one mother and their whorish behavior began in Egypt. This
is not the first time Ezekiel has talked about Israel’s idolatry in Egypt prior to the
Exodus (20:7-12). That idolatry is sometimes cultic with worship at the high
places which is the emphasis of chapter 16, and sometimes political with
alliances in the palace which is the emphasis in this chapter. Both sisters belong
to the Lord – whether that is marriage or parentage is not said.63
63 Alexander, EBC 766; Taylor 170-171.
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2. Accusation – Samaria Lusted for the Assyrians (23:5-8)
a. Oholah is accused of lusting after her lovers the Assyrians. The lovers are
described as warriors and high officials. Jehovah forbids foreign alliances, but
instead to trust in him (Ex 23:31-33; 34:12-15; Dt 7:2; Is 31:1). Nevertheless,
Samaria trusts in tribute.
b. They are under regular pressure from the Assyrian empire for 140 years
beginning in 883 BC during the reign of King Omri. The threat becomes extreme
when Tiglath-Pileser III (Pul) invaded Samaria in 743 BC and King Menaham
pays tribute (2 Kg 15:19-20). This is a pattern for twenty years until the fall of
Samaria under King Hoshea in 722 BC by Shalmaneser V – the invasion is
because Hoshea stops paying tribute, stopping not because of faith in Jehovah but
because he changed allegiance to Egypt (see 2 Kings 17 for details about the
politics, idolatry, and judgment).
3. Sentence – Delivered to Her Lovers (23:9-10)
a. Therefore! Jehovah handed Samaria over to Assyria and they killed her with the
sword and carried off her children. She became a byword for what happens to
such whores – they are used and cast off, not cherished and adored.
4. Accusation – Jerusalem is Worse – Assyrians and Chaldeans (23:11-21)
a. Jerusalem is worse than Samaria because she saw the political idolatry and
instead of repenting joined in with the Assyrians (v 11-13). The reliance of King
Ahaz on Assyria to solve his international problems is told in 2 Kings 16 and 2
Chronicles 28 and dominates his relationship with the prophet Isaiah (see Isaiah
7-9). Ahaz also put a likeness of the Assyrian altar in the temple.
b. But alliances with Assyria were not enough, Jerusalem also aligned herself with
the Babylonians. Even though Jehovah miraculously saved King Hezekiah from
the Assyrian Sennacherib because the king trusted Jehovah instead of trusting in
tribute (2 Kg 18-19); Hezekiah later made a treaty with Babylon (2 Kg 20:12-
18). In verse 17 Ezekiel says Jerusalem turned from them in disgust, reflecting on
her back and forth relationships with Babylon and Egypt under Hezekiah’s son
and then Josiah’s sons; leading to Jehovah’s disgust with Jerusalem.
MINTS: Ezekiel lxxxiii
5. Sentence – Delivered to Her Lovers (23:22-27)
a. Therefore! Jehovah will send the Babylonians against Jerusalem. From the far
portions of the empire in the east (Pekod, Shoa, Koa),64 to the near portions of the
empire in the west (Assyria), the Babylonians will send the weight of their army to
destroy Jerusalem. It will be the result of Jehovah’s jealousy; the adults dying from
the sword, the children being taken captive (since they are safer away from
Jerusalem), and the survivors burned out. In a side-reference to the Exodus, they
will be stripped bare of clothes and wealth, the opposite of how they left Egypt.
6. Sentence – You Shall Drink Your Sister’s Cup (23:28-35)
a. Ezekiel compares Jerusalem to her sister Samaria. Jerusalem will drink the same cup
of judgment that Samaria drank when she was destroyed and left desolated in 722 BC.
b. Ezekiel sings the song of the cup in verses 32-34, it is a song of descent instead
of ascension, drinking from the cup that is deep and large. Jerusalem had the city,
the temple, and the Davidide, yet they will drink the horror of judgment and
drain it down to the bottom of the cup.
7. Accusation – Samaria and Jerusalem – Adulterers (23:36-45)
a. Ezekiel returns to the enumeration of the sins of both sisters. They added to their
abominations with the sacrifice of their children; and they multiplied their
unbelief by defiling God’s sanctuary with animal sacrifices on the same day they
offer their children; and they have broken the Sabbath. They have treated the
temple as common and the high places as holy.
b. Then they have piled onto their idolatries by inviting the nations into covenant.
They are adulteresses who are worn out by their continual adulteries.
8. Sentence – An End to Lewdness in the Land (23:46-49)
a. Enough! Jehovah will put an end to their lewdness and shall bring the host of
Babylon to terrorize and plunder. Jerusalem’s ways shall be returned to her and
then they will know!
III. Indictment: NT Fulfillment and Implications
A. Comparison ChartEzekiel John Revelation
64 Taylor, 174
lxxxiv MINTS: Ezekiel
Judgment, 16-18; 20-23 Judgment, 5; 7-9; 12 Judge, 6:10; 16-20Elder Disputation, 14; 18; 20 Sabbath, Authority, Manna,
Feast, Woman, Abraham, etcElders before the throne 4-5
Famine, Pestilence, 12; 14 Famine, Pestilence, 6Sword, 12; 14; 21; 23 Sword, 6Jerusalem, 12-17; 21-23 Jerusalem, 5; 7; 10-12Sabbath, 20; 22; 23 Sabbath, 5; 7; 9Vine, 15; 17; 19 Vine, 15 Vine, 14Know the Lord, 24 times in this section
“I am” sayings – Bread, Light, Door, Good Shepherd, Resurrection, Way, True Vine
B. Fulfillment in John
1. Disputation – The Stipulations and Indictment are where God interacts with the
people through the prophet about the nature of righteousness and sin. The interaction
of a lawsuit is negative and that is obvious in Ezekiel 14, 18, and 20.
a. In 14 and 20 Ezekiel makes it clear that elders who do not listen to the clear
teaching of Moses do not get to engage with Jehovah in a discussion about the
future. That is reserved for the faithful and the righteous. In fact, when unfaithful
leaders come to God for direction, he may very well send them false prophets
since these faithless leaders don’t love the truth anyway.
b. In chapter 18, Ezekiel engages in an open disputation about the nature of sin,
righteousness, and justice. God is not pleased with their false proverbs and lies.
God does not prefer punishment, but the soul who sins will die.
c. On the other hand, the renewal and fulfillment of the Law and the Prophets in the
New Covenant is a mixture of positive and negative. The gospel is good news!
But for those who seek self-righteousness through merit instead of God’s
righteousness by faith covenant renewal is controversial and challenging. The
apostle John lays a clear framework of new covenant sign by Jesus bringing
disputation with Israel’s leaders over the nature of righteousness and sin.
i. In John 5 it’s the nature of Sabbath.
ii. In John 6 it’s manna and Moses.
iii. In John 7 it’s the source of renewal in the feast and the Sabbath.
iv. In John 8 it’s the light of the covenant and their relationship to Abraham.
v. In John 9 it’s again a Sabbath healing.
vi. In John 10 it’s the true and false shepherds and oneness with the Father.
MINTS: Ezekiel lxxxv
vii. In John 11 it is resurrection.
viii. In John 12 it is authority over Jerusalem.
d. In each interaction there is disputation that is specific and clear about the
authority of the Suzerain King over his people.
2. Judgment – Because of disputation and indictment, judgment is a recurring theme in
this section of Ezekiel. No one is left out, all are included – prince, people, proverbs
(culture), prophets, prophetesses, elders, and priests. This indictment section is a
Judgment “sandwich;” the bread is Judgment Oracle and the filling is Parables of
Destruction. Jerusalem is a faithless whore and she will be divorced and desolated by
the hated Gentiles. Ezekiel is her judge.
a. In John, the same stories of disputation are stories of judgment:
“For the Father judges no one, but has given all judgment to the Son, that all may honor the Son, just as they honor the Father (Jn. 5:22-23).”
“‘Does our law judge a man without first giving him a hearing and learning what he does? (Jn. 7:51).’”
“You judge according to the flesh; I judge no one. Yet even if I do judge, my judgment is true, for it is not I alone who judge, but I and the Father who sent me (Jn. 8:15-16).”
“Jesus said, ‘For judgment I came into this world, that those who do not see may see, and those who see may become blind. (Jn. 9:39).’”“Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself… The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day.’” (Jn. 12:31-32, 48).”
b. Judgment fell on Jerusalem in the days of Ezekiel and God’s leaders and people
are clearly warned of a similar judgment that is coming in the New Covenant.
Jesus is the savior and judge.
3. Vine – The vineyard and vine are recurring metaphors in scripture for Israel and her
leaders. Isaiah 5 pictures God as the owner and Jerusalem is the vineyard; it is a
parable of judgment for Jerusalem’s unfaithfulness – wild grapes. The synoptics pick
up on this parable and it is the basis for the parable of the tenants. Ezekiel uses this
same kind of metaphor in chapters 15 and 17 signifying Jerusalem as a worthless
lxxxvi MINTS: Ezekiel
vine bearing false fruit; however, Ezekiel also personalizes the vine in chapter 19
with the branches as a symbol for the Davidide. The Apostle John weaves these
themes together from Ezekiel in chapter 15. However, the vine is now the Davidide
(Jesus) and the branches are the people of God. Those who remain in Christ are
fruitful and the unbelievers are burned as worthless branches.
4. Knowing Jehovah – This is the theme of the book of Ezekiel. Everything the prophet
does and says points to God’s work as a means of knowing him fully. Covenant is the
primary means by which God makes himself known. He enters into a covenant of love
with his people, both in the Creation and Redemption, as he makes his people the
recipients of his grace. However, when that grace is rejected as the means of
knowledge, judgment surely follows that knowledge of God may be indisputable.
Bloody Jerusalem may have forgotten. The leaders may imagine that God doesn’t
know or care, but they are sadly mistaken, and he will honor his glory and his name
before the nations.
a. Nowhere is this theme more clearly connected to the NT than in the “I am”
sayings of John.65 In Greek “I am” is ego eimi, the LXX version of the divine
name, Jehovah (see Ex 3:14). This Greek formulation in the OT is used the most
in Ezekiel – 32 times. Of the 48 occurrences in the NT, 24 are in John. Of those
24, 20 occur in chapters 6-15, the stipulations section of the gospel.
b. The point is that the theme of John is the same as Ezekiel – knowing God. Jesus
is Jehovah. The Preamble says that the Word was in the world, but the did not
know him (1:10). The Apostle says that Jesus has made God known (1:18). In the
Prologue, the Baptist tells the leaders there is one among them they don’t know
(1:26). He himself did not know him except the Spirit revealed it (1:31-33). This
recurring theme is found throughout the gospel to the end (5:13, 32; 6:42, 69;
7:4, 17, 26-29; 8:14, 19, 28, 32, 55 etc.)
“Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name (Jn. 20:30-31).”
65 Petersen, Chapter 5.
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C. Fulfilled in Christ
1. Jesus is both Judge and Savior. He is the mediator of the covenant who speaks truth
in disputation with false leaders, and he is one who brings in everlasting covenant.
2. In Ezekiel 12, the Davidide (Zedekiah) is driven into exile, cutoff from Jerusalem,
blinded, and left childless. Christ walks this path for his people as he is cutoff from
Jerusalem in order to bring restoration to the scattered as they are gathered by the
Spirit of God (Is 53; Ez 14; Acts 2).
3. In Ezekiel 16 we discover that Jerusalem is an adulterous wife who is worse than
Sodom and Samaria. Jerusalem will bear the punishment for her abominations, yet
God will remember his covenant. Through Christ he has established the New
Covenant, atoning for all of Jerusalem’s sins. He will gather Jerusalem, Samaria, and
Sodom (Gentiles) together in an everlasting covenant (Is 55:3-5; 61:8-11; Jer 32:40-
42; 50:5) so that the defilers (us) will remember our sin and shame and rejoice in the
atonement. Hebrews 7-13 fully develops the fulfillment of Christ as the mediator of
this everlasting covenant.
4. In Ezekiel 22:30-31 Jehovah laments that he cannot find a man to stand in the gap
for the people of God who would build up the prophetic wall and prevent the
destruction of God’s people. Christ is the one who stands in the gap and bears the
fury of the Lord on our behalf, so that we are not destroyed.
IV. Indictment: Preaching Applications
A. Heart
1. In this section of the prophecy, all types of people are called out for indictment and
judgment – no one is left out. The warning is like Isaiah 6:10, God’s people have ears
but do not hear. What heart idols do you have that reveal that you are a sermon taster –
you hear but you do not listen? Which type of people do you belong to and need
repentance? Is your anxiety due to unbelief over hard circumstances? In what ways are
you taking grace for granted? Israel is an adulterous woman who always wants someone
other than God – how does your life reveal that you are addicted to your culture over
Christ?
B. Soul
1. The gospel gives comfort because God is just, and his judgments are true. The
lxxxviii MINTS: Ezekiel
unrepentant doubt his justice and should fear his judgment. The repentant should
thank God that he disciplines those he loves and calls his people away from idols.
God loves the believing remnant and he purges his people in order to bring them the
blessings of Christ. God accepts us for his name’s sake, for the sake of Christ.
C. Mind
1. Textual Context – The indictment plays no favorites – all types of people are
indicted, and the God’s leaders have led the people astray, but they are willing to go
astray, like an adulterous wife who hides her sins when her husband is near,
pretending faithfulness. The Gentiles blaspheme as a result of our hypocrisy, but God
will not let us be like the nations!
2. Audience Context – The religious church person blame-shifts, suggesting that their
problems are a result of the previous generation’s infidelity, or some other kind of
person both leaders and people. The irreligious church person blames God and his
savage injustice for their problems. The gospel speaks to both audiences by pointing
out that if righteousness is gained by the law, if God is unjust, then Christ died for
nothing (Gal 2:21). God justifies the ungodly by his grace (Rom 4:5).
D. Strength
1. God accepts us for the sake of Christ. Although the Davidide will be removed and
there will be no scepter over Israel, in Christ there is always a scepter over the people
of God. Christ rules the nations and his people with the scepter of God, and our hope
for obedience is only in Christ. He will not let us live like the nations. He sends his
Spirit to war against our flesh in order to get us to walk by the Spirit.
V. Lesson Five Review Questions
1. What is the primary accusation against King Zedekiah in the judgment parable in 17?
2. What does the proverb mean in 18:2, “The fathers have eaten sour grapes, and the
children’s teeth are set on edge;” and what is God’s answer?
3. The people say that God is not just in 18:25. What is God’s answer?
4. What is the ultimate cause for lament in the lamentation of chapter 19?
5. In the Inquiry oracle of chapter 20:1-31, God’s people have rebelled in each phase of
God’s salvation. What is the specific accusation against them in the Promised Land?
6. What is the accusation that Ezekiel makes in the judgment oracle of 20:32-44?
MINTS: Ezekiel lxxxix
7. What is Ezekiel’s frustration in the Sword judgment of 20:45-21:32?
8. What is the irony of Nebuchadnezzar using divination to decide whom to attack in
21:21?
9. In the oracle of Bloody Jerusalem, God accuses everyone of sinfulness in 22:23-30,
including the prophets, priests, princes, and people. But what is the ultimate
accusation?
10. Why does Ezekiel say that Jerusalem is worse than Samaria in 23:11-21?
LESSON SIX – VERDICT: JERUSALEM FALLS (24-33)
1:1-3:15 Preamble – The Prosecutor3:16-11:25 Prologue – The Accusation12-23 Stipulations – The Indictment24-33 Sanctions – The Verdict
24 Siege of Jerusalem25-32 Against the Nations33 Fall of Jerusalem
34-48 Succession – The Restoration
I. Jerusalem Falls
A 24:1-14 Siege of Jerusalem B 24:15-27 Ezekiel’s Wife Dies C 25:1-17 Against Nearby Nations D 26:1-28:23 Against Tyre and Sidon E 28:24-26 Restoration of Israel D’ 29:1-32:16 Against Egypt C’ 32:17-32 Nations in the Pit B’ 33:1-20 Ezekiel a WatchmanA’ 33:21-33 Fall of Jerusalem
A. Siege, Fall, and Restoration of Israel
1. The Verdict of the lawsuit is that Jerusalem must fall. Jehovah will not permit her to
become like the nations, therefore he will put an end to her. Ezekiel compiles this
section in a clear chiasm that begins with the Siege and ends with the Fall with a
promise of restoration stuck right in the middle of the judgments against the nations.
Jerusalem will fall, but the nations that mistreat her will soon be judged and the
remnant of the Lord will return for the sake of the name.
2. Although the prophecy is largely chronological moving from Siege to Fall, some of
the prophecies against Egypt are compiled out of time order to make the chiasm fit.
xc MINTS: Ezekiel
3. The Siege comes in two parts, the actual siege and the sign of the death of Ezekiel’s
wife. In the same way, the Fall comes in two parts, the report of the fall combined
with Ezekiel as the Watchman as his muteness ends. In between are judgments
against the nations.
II. Siege of Jerusalem (24)
9th Year, 10th Month, 10th DayParable 24:1-14 Siege of JerusalemSign-Act 24:15-27 Ezekiel’s Wife Dies
A. Siege of Jerusalem (24:1-14)
A The Day 24:1-2 Babylon Besieges Jerusalem B Parable 24:3-5 Song of the Pot B’ Woes 24:6-13 Bloody City in the PotA’ Certainty 24:14 The Lord Has Spoken
1. The Day is Named (24:1-2)
a. Ezekiel begins the verdict with the recording of the date of the beginning of the
siege of Jerusalem. It is Jehovah who tells him the date, which when confirmed
by messenger will add to the weight of his prophetic ministry.
b. The date is the 9th year, the 10th month, and the 10th day. It is generally dated as
15 January 588 BC. The same date is given in 2 Kings 25:1 and Jeremiah 52:4.
The fast of the 10th month in Zechariah 8:19 is a reference to this date.66
c. It has been 2 years and 5 months since the elders came to inquire in chapter 20
and received judgment as their answer. Ezekiel complained about being mocked
as the giver of parables in 20:49 but now that mockery will come to an end as the
day has been named. Parables give way to judgment.
2. Parable of the Pot (24:3-5)
a. Ezekiel utters a song or poem of a fellowship or peace offering (see Lev 7:11-
36). The animal chosen is to be without blemish and the offering is cut up and
66 Taylor, 177.
MINTS: Ezekiel xci
put in the pot to be boiled and eaten by the priest’s family and the one who makes
the offering. Although the song starts out positive, it is a parable and it moves
quickly negative.67
3. Woes – Bloody City in the Pot (24:6-13)
a. The song of the pot takes a nasty turn. It is a woe oracle. The “choice” pieces
from the parable turn out to be unclean. Instead of casting lots for the priest to get
his first, they remove the whole offering from the pot without any deference
because all the pieces are unclean. They are full of blood. “Whoever eats any
blood, that person shall be cut off from his people (Lev 7:27).” The peace
offering is a shared meal with the Lord, but like taking unclean food to a party,
only woe is in this pot.
b. The one making the offering lays hands on the animal and then pours out and
covers the blood (Lev 17:13) and then boils the meat. In this parable
Nebuchadnezzar has laid hands on Jerusalem,68 but in a twist of irony it is the
leaders of Jerusalem herself who have filled the streets with blood and made
Jerusalem unclean. So, Jerusalem will be cut off. The offering is unacceptable.
Jehovah no longer wants to fellowship or eat with his people.
c. Therefore! Woe to the bloody city! Jehovah will increase the fire, in order to
completely burn the unclean offering which is unfit to share with the priest or the
Lord. The pot will not protect them because the pot itself (Jerusalem) is unclean.
So, the pot must be melted on the fire.
d. In exasperation in verse 13, the Lord reminds them that he would have made
them clean if they had only asked. Instead he will be satisfied by his fury.
4. Certainty of Judgment (24:14)
a. Jerusalem will fall. Jerusalem will burn. There is no way out. Jehovah has
spoken!
B. Ezekiel’s Wife Dies
A Sign 24:15-18 Ezekiel’s Wife Dies – No Mourning B Meaning 24:19-24 No Mourning over Jerusalem’s FallA’ Sign 24:25-27 Ezekiel’s Muteness Ends at Fall
67 Duguid, 269.68 Ibid, 269.
xcii MINTS: Ezekiel
1. Sign – Ezekiel’s Wife Dies (24:15-18)
a. The Lord has no joy in what he is doing. As a sign-act of both his loss and his
hidden grief, Jehovah takes Ezekiel’s wife from him. This is one of the saddest
passages in Scripture.
b. Jehovah tells him – I am taking the delight of your eyes from you and you will
not mourn privately or publicly.
2. Meaning – No Mourning over Jerusalem’s Fall (24:19-24)
a. Not mourning over his wife’s death is a sign designed to get the people to ask for
an explanation. The Fall of Jerusalem, the profaning of the sanctuary is what God
will do to take the delight of their eyes from them. And they are not to mourn.
The irony of course is that Jerusalem is the delight of Jehovah’s eyes and he has
already lost her to adultery and idolatry.
b. If they are not mourning over their sins, their abominations, their multiplied
idolatries, then there is to be no mourning over the destruction of the temple.
Judgment is coming but not mourning. Judgment is necessary for reformation.
3. Sign – Ezekiel’s Muteness Ends at Fall (24:25-27)
a. Another sign is given. This sign is first for Ezekiel and then for the people. When
the city falls and word reaches Babylon from a fugitive, then Ezekiel’s muteness
will end. This sign will confirm all that Ezekiel has revealed to them. Then they
will know!
III. Against the Nations (25-32)
A 25:1-17 Against Nearby Nations11th Year, 1st Day
B 26:1-28:23 Against Tyre and Sidon C 28:24-26 Restoration of Israel
10th Year, 10th Month, 12th Day to 12th Year, 12th Month, 1st Day
B’ 29:1-32:16 Against EgyptA’ 32:17-32 Egypt Joins Empires in the Pit
A. Against the Nations (25-32)
1. This center section is a chiasm of judgment against the nations, dominated by
judgment on Tyre and Egypt, which are given parallel judgments. The nations are
MINTS: Ezekiel xciii
judged for their mistreatment of Jerusalem. This is how these things work. God sends
the prophets to warn Jerusalem, then he sends the nations to judge the covenant
people, and then he judges the nations for their mistreatment of the covenant people.
2. In the center of the section is a three-verse promise of restoration of Israel.
B. Against Nearby Nations (25:1-17)
Accusation and Sentence 25:1-7 Against AmmonAccusation and Sentence 25:8-11 Against Moab and SeirAccusation and Sentence 25:12-14 Against EdomAccusation and Sentence 25:15-17 Against the Philistines
1. Against Ammon (25:1-7)
a. Accusation (1-3) – Ammon mocked God and His people when the sanctuary was
profaned, the Land made desolate, and the house of Judah sent into exile.
Ammon should have responded with grief and repentance instead of scorn for
Jehovah and his people.
b. Sentence (4-5) – Therefore! The people of the East (Babylon) will possess you,
living among your people, eating your food, and destroying your capital Rabbah.
Ammon will be treated like Israel.
c. Accusation (6) – Because Ammon clapped their hands, stamped their feet, and
rejoiced with malice against Israel.
d. Sentence (7) – Therefore! I will hand you over to the nations and I will destroy
you. Then you will know that I am Jehovah!
2. Against Moab and Seir (25:8-11)
a. Accusation (8) – Because Moab and Seir (Edom) said, “Judah is just like the
other nations.” This is a serious statement of disregard for Jehovah and his
people.
b. Sentence (9-11) – Therefore! Moab will be exposed – all its country, its frontier
cities, and its most fortified cities. Along with Ammon it will be given to
Babylon and Ammon will be remembered no more. Then they will know!
3. Against Edom (25:12-14)
a. Accusation (12) – Because Edom took grievous vengeance against Judah.
Edomites are the descendants of Esau and they have a long-standing feud with
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Jacob. In this case they mistreated Judah after Babylon came.
b. Sentence (13-14) – Therefore! Jehovah will make Edom desolate from end to
end. And Israel will execute vengeance on Edom as the instrument of Jehovah.
Then they will know!
4. Against the Philistines (25:15-17)
a. Accusation (15) – Because the Philistines took vengeance with malice and never-
ending enmity. The Lord not only judges them for their current mistreatment of
Israel, but remembers all the battles, wars, and mistreatment of Israel.
b. Sentence (16-17) – Therefore! Lord Jehovah will execute great vengeance and
destroy this civilization on the seacoast. Then they will know!
C. Against Tyre and Sidon (26:1-28:23)
11th Year, 1st DayA Judgment 26:1-21 Against Tyre B Lament 27:1-36 Over Tyre C Judgment 28:1-10 Against Prince of Tyre B’ Lament 28:11-19 Over King of TyreA’ Judgment 28:20-23 Against Sidon
1. The siege of Jerusalem began on 10th day of the 10th month of the 9th year – January
15 288 BC. Now we have moved ahead at least 14 months into the siege – 11th year
1st day of the year – March/April 587 BC. There is no month given in the text, only a
year and a day. It’s impossible to know if there is something wrong with the date
given or if Ezekiel simply assumed the 1st month. Verse 2 implies that Jerusalem has
already fallen which presents problems for the other dates to follow. Some have
chosen to assume this is after the 5 th month, which is the date given for the fall of
Jerusalem in Jeremiah and 2 Kings (Jer 1:3; 39:1-2; 52:12; 2 Kg 25:8). However,
verses 7-14 are in the future, so that would mean verse 2 is in the “prophetic perfect”
tense, which is grammatically past tense but contextually future tense.69
2. Vision 1 – Judgment Against Tyre (26:1-21)
Accusation 26:2 Tyre Said “Aha”Sentence 26:3-6 Plunder for NationsSentence 26:7-14 Babylonian SiegeSuffering and Lament 26:15-18 City of Renown Has Perished
69 Alexander, EBC 786; Taylor 190.
MINTS: Ezekiel xcv
Suffering 26:19-21 City Laid Waste and No More
a. Accusation – Tyre Said “Aha” (26:2)
i. The accusation against Tyre in this oracle is the same as the other nations of
the Levant70 in Chapter 25; they are mocking Jerusalem for being broken and
laid waste.
b. Sentence - Plunder for Nations (26:3-6)
i. Therefore! Jehovah is against Tyre. Tyre is an island-nation, known for its
commerce and trade across the Mediterranean. Ezekiel uses symbolic
language of the sea waves being the nations that will destroy the walls of
Tyre. She will be caught like a fisherman catches fish. And those on the shore
will be given to the sword.
c. Sentence – Babylonian Siege (26:7-14)
i. Ezekiel describes a siege against Tyre by Nebuchadnezzar with a host of
soldiers. He will breach the city and kill the people with the sword. They will
plunder the riches of the city and Tyre will not be rebuilt.
d. Suffering and Lament - City of Renown Has Perished (26:15-18)
i. Tyre’s fall will have repercussions throughout the world. As the leading sea-
trader, all the nations and their prosperity will be affected. As a result, the
princes of the seaport nations will be shaken and they will lament; all
coastlands will tremble and shake with fear at the loss of trade and the
economic impact.
e. Suffering - City Laid Waste and No More (26:19-21)
i. Using figurative language Ezekiel pictures the island nation submerging
under the sea, returning to the abyss, going down to the world below where
the people await judgment. She will not be inhabited or prosperous again.
ii. Yet in the Land of the living (Jerusalem), Jehovah will bring restoration. So
much for Tyre’s mockery.
3. Vision 2 – Lament over Tyre (27:1-36)
A History 27:1-9 Glory of the Great Ship B History 27:10-25 Glory of the Global Merchants
70 A reference to the nations in the eastern Mediterranean.
xcvi MINTS: Ezekiel
A’ Lament 27:26-34 Ship-Wrecked by the Seas B’ Lament 27:35-36 Merchants Hiss
a. History – Glory of the Great Ship (27:1-9)
i. Tyre is so important and instrumental to world commerce that her fall is
reason for a lament. The problem is her pride – she says, “I am perfect in
beauty.”
ii. Tyre is beautiful and glorious. In these first verses, Ezekiel writes a song,
depicting Tyre as a great trading ship, worthy of admiration and glory. She is
made from the finest wood from around the world, along with embroidered
sails from Egypt and purple garments of Elishah. The nearby nations serve
her as rowers and builders and maintenance men. She is glorious!
b. History – Glory of the Global Merchants (27:10-25)
i. Tyre’s network of trading partners is global and impressive. Ezekiel gives a
lengthy list of the cities and goods that are carried in the great ship from west
to east and from south to north. There is no way to read this without being
impressed at the extent of her commerce, and the strength of her warriors. It
is beautiful!
c. Lament – Wrecked by the Seas (27:26-34)
i. But even the great ship is not great enough for the east wind and the high seas
of God’s judgment. Reminiscent of the east wind as Israel’s salvation at the
crossing of the red sea, Tyre is subjected to the east wind of judgment. She is
ship-wrecked. The merchandise is lost; the tradesmen and warriors sink; the
pilots and nations shake, crying bitterly. Instead of a song of beauty it is a
song of judgment, lament, and bitterness.
ii. They lament, “Who is like Tyre?” In other words, if Tyre can fall then who is
safe? And if Tyre is fallen what will become of us – the kings of the earth will
no longer be enriched.
d. Lament – Merchants Hiss (27:35-36)
i. The coastlands bristle with horror and they hiss at Tyre like she mocked
Jerusalem. A dreadful end for the most beautiful ship – not perfect but
wrecked. God gives grace to the humble but mocks proud mockers.
MINTS: Ezekiel xcvii
4. Vision 3 – Judgment Against Prince of Tyre (28:1-10)
a. Accusation – Your Heart is Proud (28:1-5)
i. A nation goes as its leaders go. If the nation is full of pride it must begin at
the top. The prince of Tyre is proud! He says, “I am a god.” He bases this on
his wisdom and his wealth. But Jehovah says even if you are greater than all
others in wisdom and treasure, you are still just a man.
b. Sentence – You Shall Die! (28:6-10)
i. Therefore! Jehovah will test his deity. He will bring ruthless nations with a
sword against wisdom – see which one is stronger. You will die and go to the
pit. If you were a god you would live but you are a man and you will die.
5. Vision 4 – Lament over King of Tyre (28:11-19)
a. Interpretation Problems – This passage is considered one of the more difficult in
scripture to interpret. What makes it difficult is the inclusion of differing
symbols. The lament is over the King of Tyre. How was he in the garden of Eden,
robed in gems of beauty? How is he a guardian cherub? The garden is not a
mountain so how was he on the mountain of God? How was he blameless? Verse
18 speaks of trade and sanctuaries and fire with the people appalled.71
i. The most popular modern interpretation is that this is a figurative reference to
Satan. That fits nicely with the references to Eden, cherub, perfection, beauty,
gems, the mountain, being cast to the ground for pride. The primary problem
with this interpretation is there is no scriptural basis elsewhere for any of it.
In fact, Satan was not the guardian of the garden, he was the tempter.
ii. If it’s read in a straight-forward fashion then it is an application of the
previous judgment oracle (28:1-10), written like a flowery funeral dirge or
obituary. This parallels the judgment oracle and funeral lament over the city
in chapters 26-27 except this time it is the king himself – judgment oracle
then funeral lament. Like Nebuchadnezzar in Daniel 4, the King of Tyre
believes himself to be the greatest of all men, god-like in fact. Ezekiel’s
funeral lament makes him into a second Adam, glorious in potential but fallen
into the same sin of pride.
71 I found Alexander, EBC to be extremely thorough and helpful covering this passage; 799-805.
xcviii MINTS: Ezekiel
b. History – Signet of Perfection (28:11-14)
i. Like the perfect Ship is a metaphor of Tyre, Adam is the metaphor for the
King of Tyre. He is created in perfection, wisdom, and beauty. Ezekiel
depicts the clothing (gems) of the High Priest.72 He functions as the guardian
of the creation Temple. As the gardener of God, Adam was the High Priest in
the Temple of Creation. Jehovah sits on his throne on the Sabbath – his
resting place – and rules the creation. Adam is his vice-regent, representing
the whole race. The King of Tyre, like Nebuchadnezzar, has been given his
place and authority by Jehovah as the representative of the people – as a
second Adam.
c. Accusation – Filled with Violence (28:15-16a)
i. Instead of using his riches and abundant commercial power for good and
godliness, to shepherd the people and the nations, he used it for violence – he
has fallen into sin like Adam.
d. Sentence – Cast Out from Mountain of God (28:16b)
i. So like Adam he has been cast out – a figurative term for Jehovah being
against him. He has lost his place as chief among men doing God’s will.
e. Accusation – Your Heart was Proud (28:17a)
i. Pride is the root of his sin. He believes himself “a god.” Therefore, his
wisdom is corrupted, he is still the smartest of men, but no longer godly in
wisdom. His greatness is his downfall.
f. Sentence – Cast Out (28:17b-18)
i. So like Adam, he has been cast down. His weakness and folly is exposed to
the nations and the kings he holds himself above. His fraud and violence in
commerce has profaned his very call from Jehovah to lead, therefore the fire
of the “altar” consumes him. He will be ashes; he will be no more.
g. Lament – The Peoples are Appalled (28:19)
i. The peoples thought the fall and death of the king of Tyre impossible. Not
only did he believe himself a god, so did the people. They are appalled.
6. Vision 5 – Judgment Against Sidon (28:20-23)
72 Taylor, 196.
MINTS: Ezekiel xcix
a. Sentence – Pestilence and Sword (28:20-23) – The last of the Levant, a sister to
Tyre, judgement awaits Sidon. It is God’s mercy that brings judgment to those
who turn from him so that he can reveal his glory and perhaps they will repent.
Jehovah will send pestilence and sword on every side. Then they will know!
D. Restoration of Israel (28:24-26)
1. Safe from their Neighbors (24) – Judgment has been pronounced against the nations
that surround her. Not one thorn is left to trouble her. Then they will know!
2. Gathered to their Own Land (25) - This short Oracle of Blessing is the centerpiece of
the Verdict against Jerusalem, and the centerpiece of the book of Ezekiel. Even
though Jerusalem will surely fall, because Jehovah is faithful to his own name, there
will be a covenant remnant and restoration. He will not allow them to remain in sin,
longing to be like the nations. He will destroy them, then the nations they envy, so
that they will know he is Jehovah and then they will return to the Land.
3. Secure from their Neighbors (26) – The nations they envy are a swamp of quicksand
and danger – not because of politics or armies, but because of unbelief and idolatry.
God will judge their neighbors and his great blessing in the gospel is to give himself
to his covenant people, that we might dwell securely and prosper in his presence.
Then they will know that he is Jehovah THEIR God!
E. Against Egypt (29:1-32:32)
10th Year, 10th Month, 12th DayA Judgment 29:1-16 Against Pharaoh and All Egypt
27th Year, 1st Month, 1st Day B Judgment 29:17-21 Fall of Egypt as Reward to Babylon C Lament 30:1-19 Doom for Egypt and Nations
11th Year, 1st Month, 7th DayA’ Judgment 30:20-26 Broken Arms of Pharaoh
11th Year, 3rd Month, 1st Day B’ Judgment 31:1-18 Parable of Assyria
12th Year, 12th Month, 1st Day C’ Lament 32:1-16 Lament over Pharaoh
1. The judgment on Pharaoh and Egypt are a mirror image of the judgments on Tyre.
Tyre was the economic envy of Jerusalem and Egypt was the political envy of
Jerusalem. They were both false alliances when Nebuchadnezzar was God’s man.
Other than the parenthetical vision of the Fall of Egypt in 29:17-21, these judgments
c MINTS: Ezekiel
run chronologically in parallel with the judgments on Tyre; both are in the timeframe
of the siege on Jerusalem which began in the 9th year, 10th month, 10th day (Jan 588).
However, Ezekiel’s first judgment oracle against Egypt is at the same time as
Pharaoh Hophra’s interruption of the siege of Jerusalem after 1 year (Jan 587; Jer
37:5-11).73
2. Vision 1 – Against Pharaoh and All Egypt (29:1-16)
10th Year, 10th Month, 12th DayAccusation 29:3 Great Dragon - “My Nile is My Own”Sentence 29:4-6a Jehovah will Draw You from the StreamsAccusation 29:6b-7 A Staff of Reed to IsraelSentence 29:8-9a Jehovah will Bring a SwordAccusation 29:9b “The Nile is Mine”Sentence 29:10-12 Jehovah Will Scatter Egypt for 40 YearsRestoration 29:13-16 Jehovah Will Gather Egypt after 40 Years
a. Accusation – The Pride of the Great Dragon (29:3; 9b)
i. The Lord accuses Pharaoh of pride. Pharaoh says, “The Nile is mine; I made
it myself.” Like the prince of Tyre, Pharaoh is claiming attributes reserved for
God alone. God calls him a great dragon, figurative language for a crocodile
which would dominate life in the Nile. The dragon is lord of the abyss.
b. Accusation – A Staff of Reed to Israel (29:6b-7)
i. The other accusation is that Egypt has been unreliable support for Jerusalem.
Zedekiah asked Egypt for help during the siege, but Egypt’s support is no
firmer than a slippery reed in a swamp, leading to injury to Israel. Jerusalem’s
support from Egypt only lasted 3 months. Nebuchadnezzar is God’s man.
c. Sentence – Egypt Scattered for 40 Years (29:4-6a; 8-9a; 10-12)
i. There are three Sentences in this passage. The first in verses 4-6a, is a
metaphor for how a hunter catches a crocodile. God is going to put hooks in
Pharaoh’s jaws and pull him out of the Nile that he believes he dominates and
feed him to the beasts of the earth (Babylon). Then Egypt will know!
ii. The second sentence is more traditional (8-9a). The Lord will bring the sword
(Babylon) and Egypt will be a desolation and a waste. Then they will know!
iii. The third sentence is that Egypt will be scattered for 40 years (probably 568
73 See chart for dating details, Alexander, EBC 807.
MINTS: Ezekiel ci
BC to restoration by the Persians under Cyrus). From Migdol to Syene (North
to South) including Ethiopia (Cush) the land will be a waste and shall be
uninhabited.74 Whatever judgment God has intended for the Levant it will
include Egypt. Pharaoh cannot help these other nations.
d. Restoration – Egypt Gathered as a Lowly Kingdom (29:13-16)
i. After 40 years, Egypt will be restored. But not to greatness; they will be a
lowly kingdom, limited to Pathros in the upper Nile, unable to dominate other
nations. They will be so small they will never rule these nations again. Then
they will know!
3. Vision 2 – Fall of Egypt as Reward to Babylon (29:17-21)
27th Year, 1st Month, 1st DayHistory 29:17-18 Babylon’s Army Weary from Tyre Judgment 29:19-20 Egypt the Wages of Babylon’s ArmyRestoration
29:21 A Horn Springs Up for Israel
a. History – Babylon’s Army Weary from Tyre (29:17-18)
i. This is the last dated oracle in the book – 27 th year, April 571 BC. This is a
parenthetical oracle inserted by Ezekiel as fulfillment of the judgement
oracles predicting Egypt’s fall, and it explains the timing. This is the earliest
date the book could have been completed.
ii. As God’s man, Nebuchadnezzar besieged Tyre about 586 BC, the same time
as Jerusalem’s fall, but after thirteen years of siege, Babylon is worn out –
every soldier’s head is bald and their shoulders are bare. Tyre became a
vassal state in 573 BC, but the cost to Babylon compared to the reward has
been extreme.75
b. Judgment – Egypt the Wages of Babylon’s Army (29:19-20)
i. Therefore! Egypt will be given to Nebuchadnezzar along with its wealth and
plunder. This is his payment from Jehovah for working for him – he is God’s
man. Egypt fell in 568 BC.
c. Restoration – A Horn Springs Up for Israel (29:21)
i. At the time of Egypt’s fall a horn will spring up for the house of Israel. This 74 Ibid, 810.75 Alexander, EBC 812. Taylor 200-1.
cii MINTS: Ezekiel
is either a word of hope that Israel will be rid of Egypt’s interference, or it’s a
reference to the release of Jehoiachin (562 BC, 2 Kg 25:7), or it’s a reference
to the birth of a Davidide in captivity, probably Zerubbabel.
4. Vision 3 – Doom for Egypt and Nations (30:1-19)
Lament 30:1-5 Wail for The Day of JehovahSentence 30:6-9 Desolation for Egypt and Her SupportersSentence 30:10-12 An End of WealthSentence 30:13-19 Egypt’s Cities Will Fall
a. Lament – Wail for The Day of Jehovah (30:1-5)
i. This is the only undated oracle against Egypt. So, either it’s a return to the
date in 29:1, the 10th year, making the previous oracle a parenthesis of later
fulfillment or it’s a continuation of the date in 29:17, the 27 th year. Either way
it’s a Lament for the fall of Egypt. The language matches the first oracle
better.
ii. Ezekiel is lamenting for the Day of Jehovah, a day of darkness and doom for
the African nations aligned with Egypt. A sword for Egypt south down to
Ethiopia, East to Arabia, and west to Libya. The people will fall and the
plunder will be carried away
b. Sentence – Desolation for Egypt and Her Supporters (30:6-9)
i. These nations will fall by the sword and they will be desolated among the
desolate and their cities shall be laid waste. Then they will know!
c. Sentence – An End of Wealth (30:10-12)
i. Nebuchadnezzar will plunder the wealth of Egypt and they shall destroy the
land with sword and death. Foreigners and evildoers will take over the
economy and control of what little wealth is left.
d. Sentence – Egypt’s Cities Will Fall (13-19)
i. Egypt’s idols will be destroyed and the prince removed. Ezekiel then lists 10
of the great cities of Egypt that will be destroyed as their women are taken
into captivity with the wealth. Then they will know!
5. Vision 4 – Broken Arms of Pharaoh (30:20-26)
11th Year, 1st Month, 7th DayJudgment 30:20-21 Broken Arm of Pharaoh
MINTS: Ezekiel ciii
Sentence 30:22-26 Arms of Pharaoh Broken and Babylon Strengthened
a. Judgment – Broken Arm of Pharaoh (30:20-21)
i. This oracle is dated 3 months after Egypt interfered with the siege of
Jerusalem (Apr 587; 29:1). Jehovah has broken the arm of Pharaoh Hophra
who had taken the title “strong-armed.”76 And it has not been splinted and
allowed to heal so he cannot wield the sword; in other words, Egypt has
remained weak, easily cast off from supporting Jerusalem.
b. Sentence – Arms of Pharaoh Broken and Babylon Strengthened (30:22-26)
i. Therefore! Egypt has interfered with God’s plan for Jerusalem, so the Lord
will break both his arms so that he can’t carry the sword at all. The Egyptians
will be scattered, and the arms of Nebuchadnezzar will be strengthened while
Pharaoh’s are broken. This phrase is repeated so there is no doubt. Then they
will know! I will scatter them and then they will know!
6. Vision 5 – Parable of Assyria (31:1-18)
11th Year, 3rd Month, 1st DayA Disputation 31:1-2 Pharaoh, Whom Are You Like in Greatness? B Assyria 31:3-9 A Great Cedar in God’s Garden C Assyria 31:10-14 Fallen, Cast out for Pride B’ Assyria 31:15-17 Nations Mourn and Quake at Her FallA’ Answer 31:18 Pharaoh, Whom are You Like? Down to Sheol
a. Disputation – Pharaoh, Whom Are You Like in Greatness? (31:1-2)
i. Leaders are always comparing themselves to each other to see who is the
greatest. Jehovah asks Pharaoh whom he is like – is he as great as Assyria
(one of Egypt’s friends)?
b. Assyria – A Great Cedar in God’s Garden (31:3-9)
i. The answer to the question begins with a glorious poem, a metaphor about
Assyria as the greatest cedar (nation) in God’s garden – she is the tree of
trees. God made her tall and large and beautiful. All the animals (the nations)
come to her for shade and protection. She is glorious, the envy of nations.
Assyria ruled the world from 911 BC to the fall of Nineveh in 612 BC – 300
years!
76 Alexander, EBC 817.
civ MINTS: Ezekiel
c. Assyria – Fallen, Cast out for Pride (31:10-14)
i. Therefore! Because of her glory her heart became proud. This is the center of
the chiasm, and points Pharaoh to Assyria’s judgment. Jehovah will give
Assyria into the hands of a mighty one of the nations. He will judge her
wickedness. The mighty tree has been cut down and the nations have deserted
it. The nations sit upon the stump and dominate her so that she will not grow
and no other nation will reach her strength. Assyria has been given over to
death, and gone down to the pit.
d. Assyria – Nations Mourn and Quake at Her Fall (31:15-17)
i. Jehovah had made Assyria beautiful and responded to her pride and
wickedness by destroying her. The nations mourned at her destruction. Assyria
went through over a decade of civil war, which brought destabilization
throughout the empire. It is God who is troubling the nations. Such moments
are opportunities for repentance. The nations that have fallen and gone to the
pit take comfort that Assyria is not different than them. Even the greatest still
fall.
e. Answer – Pharaoh, Whom are You Like? Brought Down to Sheol (31:18)
i. The answer is simple. Pharaoh will be no different than the greatness of
Assyria. He will be brought down to the nations in the world below. He will
be with the rest of the uncircumcised, reserved for future judgment.
7. Vision 6 - Lament over Pharaoh (32:1-16)
12th Year, 12th Month, 1st DayLament 32:1-2 Dragon’s Pride!Sentence 32:3-6 Jehovah Throws His Net Over YouLament 32:7-10 The Nations Will Tremble at Your FallSentence 32:11-15 The Sword of BabylonLament 32:16 The Daughters of the Nations Shall Chant
a. Lament – Dragon’s Pride! (32:1-2)
i. Time has moved forward 21 months to March 585 BC, 7 months after the fall
of Jerusalem. By now Gedaliah has been murdered and Johanan has led the
survivors to Egypt, against the word of Jeremiah (Jer 41-44).
ii. Ezekiel laments for Pharaoh as he did the prince of Tyre. Jehovah takes no
MINTS: Ezekiel cv
pleasure in the death of the wicked. This funeral lament restates the themes of
the previous oracles.
iii. Pharaoh considers himself a lion among the nations, fierce and strong, but he
is just a dragon, a crocodile that muddies the waters with his thrashing about.
He has fouled the nations with his rolling (war expeditions).
b. Sentence – Jehovah Throws His Net Over You (32:3-6)
i. Jehovah will capture him in his net, like the multitude captures the crocodile.
He will be flung to the ground and his carcass will be food for the beasts and
the birds – the nations will fill the valleys with the blood of Egypt.
c. Lament – The Nations Will Tremble at Your Fall (32:7-10)
i. Ezekiel uses cosmic heavenly language as a metaphor to describe Egypt’s fall
– it will be world-shaking. Egypt will be dark along with her supporters
around her. The nations will be troubled and they will be appalled.
d. Sentence – The Sword of Babylon (32:11-15)
i. Nebuchadnezzar is coming! Jehovah is the author of Egypt’s demise and its
multitude shall perish. Egypt will fall because of pride! Then God will make
the waters clear again and the rivers will bring life, when the great dragon is
dead. Then they will know!
e. Lament – The Daughters of the Nations Shall Chant (32:16)
i. The whole oracle is a funeral dirge and the “professional wailing women”77
of the nations shall chant it, mourning Egypt and her multitude like any other
funeral.
F. Egypt Joins Empires in the Pit (32:17-32)
12th Year, 12th Month, 15th DayLament 32:17-19 Whom Do You Surpass in Beauty?Sentence 32:20-30 Egypt Fallen in the Pit with All the UncircumcisedSentence 32:31-32 Pharaoh Belongs with the Fallen Uncircumcised
1. Lament – Whom Do You Surpass in Beauty? (32:17-19)
a. The date moves ahead 2 weeks. Ezekiel finishes this whole section against the
nations with a summary lament against Egypt, who joins the great empires of the
world and the nations of the Levant in Sheol.
77 Taylor 210.
cvi MINTS: Ezekiel
b. Whom does Egypt surpass in beauty? No one – she is laid to rest with the
uncircumcised.
2. Sentence – Egypt Fallen in the Pit with All the Uncircumcised (32:20-30)
a. Egypt has joined Assyria in the pit, who is in the uttermost part of the pit for
spreading terror. Elam (east of Babylon) is there with the uncircumcised,
spreading terror but bearing shame. Meshech-Tubal (modern Turkey, north) is
there with the terror spreaders. Pharaoh will be there (28). Edom is there with the
uncircumcised. The Levant nations to the north with the Sidonians are there in
shame for the terror they caused.
3. Sentence – Pharaoh Belongs with the Fallen Uncircumcised (32:31-32)
a. This is where Pharaoh belongs, with the uncircumcised who have terrorized the
covenant people and the rest of the world. He is comforted by that. It is the
opposite of the Psalter:
“One thing have I asked of the LORD, that will I seek after: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to inquire in his temple (Ps. 27:4)”
“I was glad when they said to me, ‘Let us go to the house of the LORD!’ Our feet have been standing within your gates, O Jerusalem! Jerusalem-- built as a city that is bound firmly together, to which the tribes go up, the tribes of the LORD, as was decreed for Israel, to give thanks to the name of the LORD (Ps. 122:1-4).”
“Let your steadfast love comfort me according to your promise to your servant (Ps. 119:76).”
IV. Fall of Jerusalem (33)
Disputation 33:1-20 The Covenant Watchman12th Year, 10th Month, 5th Day
Disputation 33:21-33 Fall of Jerusalem
A. The Covenant Watchman (33:1-20)
Parable 33:1-9 Watchman and Hearer ResponsibilityDisputation 33:10-11 How Can We Live?Answer 33:12-16 Righteous and Wicked Live by RepentanceDisputation 33:17 The Lord is Not JustAnswer 33:18-20 I Will Judge Each According to Your Ways
1. Parable – Watchman and Hearer Responsibility (33:1-9)
MINTS: Ezekiel cvii
a. Ezekiel brings the chiasm of the Verdict back to the beginning with the Fall of
Jerusalem. The oracle that should most likely follow the lament of the nations is
the Fall of Jerusalem, but instead it is the oracle of the Covenant Watchman, which
is not dated. It either shares the date of the Lament of the nations or it has been
placed here without a date because it follows the oracle of Ezekiel’s wife dying.
Her death was a sign that God was taking their delight and now that time has
arrived. Have they listened, will they listen? More importantly, now that
everything Ezekiel has said has come true will they listen and repent for the
restoration?
b. Ezekiel returns to the metaphor of the Covenant Watchman. The first time it is
his calling in chapter 3:16 beginning the Accusation. The focus is on his
responsibility. This time it is at the end of the Verdict – bracketed in between are
the Accusation, Indictment, and Verdict. Now it is a disputation. Has Jehovah
been just and will they listen?
c. If the Watchman sees the sword of the Lord coming and warns the people then
the Hearer is responsible to take warning. If he does he will live.
d. If the Watchman sees the sword and doesn’t warn, then the people will suffer for
their iniquity, but the Watchman will be responsible. Ezekiel is Jehovah’s Watchman
and he is responsible to warn the wicked or he will be responsible for their blood.
2. Disputation – How Can We Live? (33:10)
a. Israel says that because of our sins there is no way we can live. In other words,
what’s the point of repentance, we will die anyway. How can we live?
3. Answer – Righteous and Wicked Live by Repentance (33:11-16)
a. Jehovah says, “I have no pleasure in the death of the wicked.” God wants the
wicked to repent. Why will you die O Israel when I’ve sent you a Watchman?
b. If the Righteous take grace for granted and turn from their righteousness they
will die; his previous deeds will not save him.
c. If the Wicked are warned and repent and bring forth fruit of his repentance, then
he shall live; his previous sins will not count against him.
4. Disputation – The Lord is Not Just (33:17)
a. Yet the People say, “The Way of the Lord is not Just!” The truth is that their own
cviii MINTS: Ezekiel
way is not just.
5. Answer – I Will Judge Each According to Your Ways (33:18-20)
a. When the Righteous turns and does injustice, he will die. When the wicked turns
and does what is right, he will live.
b. You say the way of the Lord is not just? OK – I will judge you then according to
your ways (Mt 7:1-2).
B. Fall of Jerusalem (33:21-33)
12th Year, 10th Month, 5th DayNarrative 33:21 Fugitive Report – Jerusalem is FallenSign-Act 33:22 Ezekiel’s Muteness is RemovedDisputation
33:23-24 The Land is Ours to Possess
Accusation 33:25-26 Covenant Breakers – Shall You Possess the Land?Sentence 33:27-29 Sword and Pestilence, Desolation and WasteAccusation 33:30-32 God’s Word is EntertainmentSentence 33:33 Desolation Will Come!
1. The Date Problem
a. The time of this oracle is 2 months before the last oracles against Egypt in
Chapter 32. It is the 12th year, 10th month, 5th day – January 585 BC. It has been 3
years since the Siege began. The fugitive has arrived from Jerusalem. It would
take 4-6 months to make the journey, so the Fall of Jerusalem would be in the 4th
to 6th month of the 12th year – Summer 586 BC.
b. The problem is that 2 Kings and Jeremiah disagree with Ezekiel by one year.
Second Kings 25:3, Jeremiah 39:2, and 52:6 say the wall was breached because
of famine in the 11th year, 4th month, 9th day (July 587 BC). Zedekiah and
company fled the city but were quickly captured. Then 2 Kings 25:8 and
Jeremiah 52:12 say that the city fell in the 19 th year of Nebuchadnezzar in the
5th month, 10th day. It is assumed that this event is one month after the other
event (August 587 BC), but one year prior to Ezekiel (August 586 BC). The
siege of Jeremiah’s date is 19 months and the siege of Ezekiel’s date is 31
months.
c. Is the Fall of Jerusalem in the 12th year 5th month as given by Ezekiel or in the
11th year 5th month as given by Jeremiah and 2 Kings? When is the 19 th year of
MINTS: Ezekiel cix
Nebuchadnezzar – is it the 11th year of Jehoiakim’s capture or the 12th year?
d. Jeremiah 1:3 says the fall of Jerusalem happened in the 5 th month at the end of the
11th year of Zedekiah. Does that mean after the 11th year or during the 11th year?
How do we count the early months of Zedekiah’s rule before the Feast of
Trumpets?
e. The problem with Ezekiel’s later date is that there are 2 sources with the earlier
date – 2 Kings and Jeremiah. The problem with the early date in Kings and
Jeremiah is that the fall is dated in the 19th year of Nebuchadnezzar which would
be 586 BC. The other problem is that Pharaoh came to help Zedekiah in the 10th
year, 10th month, 12th day, which is one year after the siege began. The next
oracles against Pharaoh are 3 and 5 months later in the 11 th year 1st month and 3rd
month. It’s hard to believe that after Pharaoh distracted Nebuchadnezzar for a
few months that the famine was so severe in Jerusalem in the 11 th year 4th month
that they breached the wall. It would be more probable that this was a year later –
12th year 4th month and the city fell in the 12 th year 5th month (August 586 BC)
which matches Ezekiel’s dates.
f. How do we account for the difference in the dates? It’s either a modern
misunderstanding of the date references, or there is a scribal “error” somewhere.
The difference between 11th and 12th in Hebrew is minimal and a scribal error
could have been made by adding or omitting one consonant:
i. י עשרה (11th, Jer. 39:2 WTT) בעשתי עשרה תבש (12th, Ezek. 33:21
WTT)
ii. Or a scribal “correction” was made to align the dates and this misaligned the
dates instead.
2. Sign-Act – Ezekiel’s Muteness is Removed (33:21-22)
a. On the 5th day the fugitive arrived, but the Lord actually opened Ezekiel’s mouth
and removed the muteness the night before on the 4 th. This is a fulfillment of
Jehovah’s word in 3:26 and 24:27.
3. Disputation – The Land is Ours to Possess (33:23-24)
a. The people of Israel who are in the desolated Land are annexing the property left
empty by the scattered remnant and claiming the Land for themselves. They use
cx MINTS: Ezekiel
Abraham as an excuse for their theft and actually claim a surer right of
inheritance because of their numbers.
4. Accusation – Covenant Breakers – Shall You Possess the Land? (33:25-26)
a. Ezekiel indicates that they misunderstand the Covenant. They don’t inherit
because they were left behind or even because they can take the land; the
inheritance has always been covenantal and by grace – it is not by merit. And yet,
still they are covenant breakers – eating blood, practicing idolatry, relying on the
sword, and defiling their neighbor’s wife.
b. Shall you covenant-breakers possess the Land? No.
5. Sentence – Sword and Pestilence, Desolation and Waste (33:27-29)
a. Here is the answer to their question: you shall fall by the sword, be devoured by
wild beasts, and those who hide will die by pestilence. The Land will truly be
desolated because of their abominations (Lev 26:25; Dt 28:21).
6. Accusation – God’s Word is Entertainment (33:30-32)
a. As for those who are in Babylon - the real problem is that they don’t listen to or
respect Jehovah’s word, his covenant. Instead they are greedy and boastful and they
think of going to hear the prophet as entertainment. Oh, they love to hear the Word,
after all they are religious people. And the meetings are well-attended, overflowing
with people; they talk about him afterward and in their homes, but the prophet is just
a Bollywood video or a Netflix series – entertainment on a Friday night. They will
hear the words and enjoy the show, but they won’t believe or obey.
7. Sentence – Desolation Will Come! (33:33)
a. But when the Fall of Jerusalem is announced they will know that a prophet has
walked among them. And the word of that prophet was affirmed the next day.
V. Verdict: NT Fulfillment and Implications
A. Comparison ChartEzekiel John Revelation
Nations Reject Jerusalem Jewish Leaders Reject Jesus Dragon & Woman; Beast & SaintsTyre & Egypt Pilate Dragon & Beast, 12-13Watchman, 33 Peter’s Denial, 18 Two Witnesses, 11Sheol, 31-32 The Abyss, 9Fall of Jerusalem, 24; 33 Fall of Jerusalem, 8-9; 14Know the Lord, 24 times in this section
John 17 – “that they may know you”
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B. Fulfillment in John
1. Rejection – This section of Ezekiel focuses on the rejection of Jehovah by Jerusalem
and the rejection of Jerusalem by the nations. Just as Jerusalem has been judged for
rejecting Jehovah, so the nations will be judged for rejecting Jerusalem. These
nations join a welcoming community in Sheol with all the other uncircumcised.
a. John picks up on this theme of rejection by Judas, Annas, Caiaphas, Pilate, the
crowd, and the denial of Peter. Like Jerusalem is rejected by the nations near and
far, Jesus is rejected by disciples, Jews, and Rome.
b. John uses similar symbols in Revelation as the Dragon chases the Woman
(Jerusalem) in order to get the child (Jesus), and the Beast from the Sea (the
Nations) makes war on the saints. Jesus judges Jerusalem for following the beast.
2. The Nations – Tyre is God’s chosen vessel to bring prosperity to the nations. Egypt is
meant to be a help to Jerusalem instead of a slippery reed. Both the prince of Tyre
and Pharaoh suffer from pride. This same pride is seen in Pilate and the Jews as they
imagine they have the authority to judge Jesus. The Jews confess that they have no
king but Caesar.
C. Fulfilled in Christ
1. The centerpiece of Ezekiel is the restoration of Israel to her position as the center of
the world. Lord Jehovah will gather the scattered remnant and elevate Israel above
her neighbors in safety and security. Looking back through the history of the
returnees and the NT we know that it’s not Zerubbabel who is God’s signet ring and
the horn of David, but the Lord Jesus Christ. The scattered remnant are gathered at
Pentecost and then sent to the world to elevate the name of Jesus among the nations
that he might be known.
VI. Verdict – Preaching Applications
A. Heart
1. God has a high standard for leaders. Not just church leaders, but all leaders;
including politicians, business executives, and parents. And he provides leaders with
enough grace to fulfill their calling and mission. The Fall of Jerusalem is a result of
failed leadership by the Davdide. The King of Tyre is the leader of the world’s
cxii MINTS: Ezekiel
markets and he failed due to arrogance. Pharaoh also failed due to arrogance. The
word of God reveals your heart as a leader – are you seeking your own glory or the
glory of God in your leadership? Do you lead people for their good or your own? Are
you the standard of excellence by which you judge your family and kids or the
standard of humility?
B. Soul
1. God loves you so much that he will forsake his great treasure in order to redeem you
from sin. God forsook Jerusalem, the place of his Name, in order to keep his people
from becoming like the nations. His goal for Israel is redemptive, even though they
have sinned greatly he will save greatly (28:24-26). In the same way, God forsook
his only son, Jesus, in order to save his people from sin and condemnation. “And the free gift is not like the result of that one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification (Rom. 5:16).”
C. Mind
1. Textual Context – this passage is specifically about the fall of Jerusalem as a result of
her accumulated sinfulness and the failed Davidides. It also includes the fall of the
leaders of Tyre and Egypt. The context limits us to preaching about very clear
passages of God’s fulfillment of his word along with the principles of leadership and
it’s effects.
2. Audience Context – Religious church people will likely see failed leadership as a
symbol of Satan rather than see that it’s a symbol of our union with Adam and our
own arrogance. Irreligious church people will likely doubt the goodness of God in
the death of Ezekiel’s wife and the nations’ failures as a result of a leadership error.
The gospel speaks to both audiences as God provides the perfect leader in Jesus
whose obedience and death are imputed to us by faith.
D. Strength
1. God brought restoration to Israel by first restoring her leaders – Zerubbabel and
Joshua the High Priest. This restoration is found in Ezra, Nehemiah, Haggai, and
Zechariah. He makes himself known to these leaders and calls them to lead the
restoration in the midst of great sin. Our restoration also comes when God elevates
Christ-centered leaders who seek his glory and not their own. That restoration flows
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over to his people.
VII.Lesson Six Review Questions
1. What do the unclean meat and pot signify for Jerusalem in Siege oracle of 24?
2. Ezekiel is instructed not to mourn over his wife’s death in 24:15-27; what two things
does this signify to Israel?
3. In the judgments against the nations in chapter 25, what is the accusation?
4. Like the other nations, Tyre is accused of mocking Jerusalem in 26; what is their
sentence?
5. In 27, Tyre is described as a glorious ship with global merchants. How is her fall
described?
6. Ezekiel describes the King of Tyre in language taken from Eden. He is like a second
Adam. How is he judged like Adam?
7. What is the basis of Israel’s security in the restoration blessing of 28:24-26?
8. What is the reason for Egypt’s fall given in the judgment oracle in 29?
9. Why is Pharaoh comforted by being sent to the pit in 32:31?
10. What is the problem with the date given for the fall of Jerusalem in 33:21? Which
date is more likely?
cxiv MINTS: Ezekiel
LESSON SEVEN – RESTORATION, PART ONE: JEHOVAH EXALTS HIS OWN NAME (34-39)
1:1-3:15 Preamble – The Prosecutor3:16-11:25 Prologue – The Accusation12-23 Stipulations – The Indictment24-33 Sanctions – The Verdict34-48 Succession – The Restoration
34-39 Jehovah Exalts His Own Name40-48 Jehovah Returns to His Temple
I. Jehovah Exalts His Own Name (34-39)
A Judgment and Salvation 34:1-31 Against the Shepherds, For the Sheep B Judgment 35:1-15 Against Mt. Seir (Edom) C Blessing 36:1-15 Mountains of Israel Bear New Fruit D Blessing 36:16-38 Jehovah Exalts His Own Name C’ Sign Act Blessing 37:1-14 Dry Bones Resurrected B’ Sign Act Blessing 37:15-28 One Nation Under One ShepherdA’ Judgment and Salvation 38:1-39:29 Against Gog, For Jacob
A. Jehovah Exalts His Own Name (34-39)
1. We are now in the last section of the Covenant Lawsuit which is the Succession or
Restoration. This is about the enduring future. In this section of the covenant, the
Suzerain formulates a plan for the relationship with the vassal to be multi-
generational. Who will be the next vassal leader and mediator? In the covenant
lawsuit, the succession of relationship is about the restoration of a broken and
repentant vassal.
2. Ezekiel compiles these oracles in two sub-sections. The first sub-section (34-39) is
about God’s judgment and salvation, that is how restoration comes about – salvation
through judgment. The first oracle and the last oracle form a chiastic frame, focusing
on God’s judgment on Israel’s leaders as a means of salvation for the sheep (34); and
then on the nations’ leaders (Gog) as a means of salvation for Israel (38-39). The
center of the chiasm (36:16-38) reveals that God’s primary motivation for restoration
of Israel is the exaltation of his own name. As the Suzerain, Jehovah is exalted as the
restorer of Israel, the vassal.
3. It’s possible that these oracles of 34-39 were given to Ezekiel the night before the
fugitive arrived announcing the fall of Jerusalem. Since they do not have a separate
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date, they would tie back to the previous date in 33:21. Ezekiel’s muteness has been
removed and he is given oracles about the hope of Jerusalem’s future.78
4. The second sub-section begins with a fresh date, thirteen years after the Fall of
Jerusalem. This vision shows the beauty of the vassal Israel, when Jehovah returns
and restores the place of the Name – the glorious new temple (40-48).
B. Against the Shepherds, For the Sheep (34:1-31)
A Accusation 34:1-6 Israel’s Shepherds Feed Themselves B Sentence 34:7-10 Jehovah is Against the Shepherds C Salvation 34:11-16 Jehovah Himself Will Shepherd the SheepA’ Accusation 34:17-19 The Sheep Tread on Each Other B’ Sentence 34:20-22 Jehovah will Judge Between Sheep C’ Salvation 34:23-31 One Shepherd, One Prince – David
1. Accusation – Israel’s Shepherds Feed Themselves (34:1-6)
a. The accusation is simple. Using a shepherd-sheep analogy, Ezekiel shows that
Israel has been judged and cast out primarily because the leaders (shepherds)
have cared for themselves instead of the people (sheep).
b. The shepherds eat the best food and clothe themselves; they ignore the weak, the
sick, the wounded, and the wanderers and instead impose harsh injustice. As a
result, the sheep have been scattered and there is no one to search for them and
bring them home.
2. Sentence – Jehovah is Against the Shepherds (34:7-10)
a. Therefore! Jehovah is against the shepherds. He will remove the sheep from their
care in order to rescue the sheep. And the Lord will treat the shepherds the way
they treated the sheep – there will be no food for the shepherds.
3. Salvation – Jehovah Himself Will Shepherd the Sheep (34:11-16)
a. However, the sheep are not forgotten. Jehovah will search for the sheep himself,
seeking them out like a shepherd and gathering them from the nations into the
Land. Then they will be fed and cared for and prosper.
b. Verses 15-16 are messianic in tone as the Lord promises to come himself to be
their shepherd, seeking the lost, and binding the injured and bringing justice to
the weak while he destroys the fat and the strong. It’s impossible to read these
78 Alexander EBC, 831-2.
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verses without seeing the message and work of Christ in the Sermon on the
Mount in Matthew 5-7, the Parables of Lost Things in Luke 15, and the Shepherd
dialogue of John 10.
4. Accusation – The Sheep Tread on Each Other (34:17-19)
a. Ezekiel repeats the cycle of Accusation, Sentence, and Salvation but the focus is now
on the flock. Even with evil leaders, the flock is still responsible for their own
behavior.
b. The accusation is that some of the flock who are strong sheep have oppressed the
weak sheep and some of the strong goats have oppressed the weak goats. (Note:
This is not the same analogy that Jesus uses in separating the sheep and the goats
in Matthew 25). The strong, the nobles, and the rich have muddied the waters and
tread down the green pastures for the weak. In other words, the rebellious of
God’s people have brought chaos and hurt to the remnant.
5. Sentence – Jehovah will Judge Between Sheep (34:20-22)
a. Therefore! Jehovah will judge between the strong and the weak, the rich and the
poor, the fat and the lean. The strong have scattered the weak through rebellion,
idolatry, and injustice; so, Jehovah will gather the flock and they will no longer
be prey to the strong. The implication is that the Lord will push aside the strong
as the strong have pushed aside the weak.
6. Salvation – One Shepherd, One Prince – David (34:23-31)
a. Now Ezekiel specifically mentions David. The messianic implications are now
made clear. When the Lord himself shepherds the people, it will be through the
Davidide. There will be a restored or new covenant of peace and the wild beasts
and the strong will be banished so that the weak will be secure.
b. The Land will be their dwelling and prosperity shall be their home. The yoke and
reproach of the nations will be broken. Then they will know! That I am Jehovah
and they are my people. They are my sheep and I am their God! It is the glorious
promise to Abraham reiterated.
C. Against Mt. Seir (35:1-15)
Judgment 35:1-4 Desolation and WasteAccusation
35:5 Perpetual Enmity toward Israel
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Sentence 35:6-9 Bloodshed, Desolation, and WasteAccusation
35:10 We will Possess Israel
Sentence 35:11-12a Judgment According to Your Anger and EnvyAccusation
35:12b-13 Multiplied Your Words Toward Jehovah
Sentence 35:14-15 Mt. Seir and All Edom Shall be Desolate
1. Judgment – Desolation and Waste (35:1-4)
a. Mount Seir is a reference to Edom, it is the premier geographical landmark and
the place of the capital. The judgement announced is that Seir will be made
desolate and the cities a wasteland. Then they will know!
2. Accusations – Edom’s Mistreatment of Israel (35:5, 10, 12b-13)
a. The accusations against Edom are three. First (v5), that Edom has cherished
perpetual enmity against Israel and helped Babylon pursue and kill the scattered.
This is a reference back to Edom’s refusal to give safe passage to Moses in the
Exodus in Numbers 20. Although Jacob and Esau (Edom) are brothers, Edom has
generally looked toward Israel with hate. Instead of offering the fugitives safety
from Babylon, they helped kill them.
b. Secondly (v10), Edom saw Jerusalem’s downfall as a chance to expand their
territory to include all of Judah and the north.
c. Thirdly (v12b-13), by hating Jerusalem and thinking of her desolation with
contempt and opportunity, Edom is really expressing hatred toward Jehovah,
exalting themselves above the Lord.
3. Sentences – Jehovah treats Edom in the Same Way (35:6-9, 11-12a, 14-15)
a. The sentences expressed are also three. Therefore! First (v6-9), Jehovah will treat
Edom as they treated Jerusalem. They will be given over to bloodshed on the
mountain and in the valleys and they will be a perpetual desolation and left
uninhabited. Then you will know!
b. Therefore! Secondly (v 11-12a), Jehovah will give back the anger to Edom that
they have expressed toward Israel. He will reveal himself to the remnant through
this judgment. Then you will know!
c. Thirdly (14-15), the rest of the nations will rejoice over Edom as they rejoiced
over Jerusalem while Jehovah desolates all of Edom. Then they will know!
cxviii MINTS: Ezekiel
D. Mountains of Israel Bear New Fruit (36:1-15)
Reason 36:1-3 Because the Enemy said “Aha!”Blessing 36:4-5 Jehovah Against Edom and NationsReason 36:6 Because You Have Suffered ReproachBlessing 36:7-11 I am For You and You Will MultiplyReason 36:12 Nations Walk on YouBlessing 36:13-15 No More Disgrace
1. Reasons – Nations Mistreat Israel (36:2-3, 6, 12)
a. The oracle of blessing lists reasons for blessing, and in a lawsuit, it is because of
mistreatment. God doesn’t bless them because they have been righteous, after all
they have been rebellious and cursed. However, he restores the remnant and
judges Jerusalem’s enemies in the restoration.
b. Therefore! In the first reason (v2-3) Ezekiel tells the mountains of Israel that
because the enemy has said, “Aha!” and because the enemy believed that God’s
Land has become their possession and because of captivity, ridicule, and gossip
then God will rescue them.
c. Therefore! The second reason (v6) Ezekiel gives is that because of God’s jealous
wrath against them and because of the reproach they have suffered among the
nations then God will rescue them.
d. The third reason (v12) Ezekiel gives is because God has let them be walked on
by the nations and held captive, so he will rescue them.
2. Blessings and Judgment – Restoration (36:4-5, 7-11, 13-15)
a. Therefore! The first blessing is implied and not specified (v4-5). Ezekiel tells the
mountains of Israel, the hills, the ravines, and the valleys along with the desert
and the city places that have been preyed upon, that Jehovah is doing a reversal.
His jealousy that was aimed at Jerusalem is now pointed at the nations and all
Edom because they gave themselves the land with joy and contempt for
Jerusalem.
b. Therefore! The second blessing is specific judgment toward the nations and
blessing toward Israel (v7-11). The nations around them (the Levant – see
chapter 25) shall suffer reproach, but the mountains of Israel shall be revived and
restored as the people come back to the Land. Jehovah is for them and they will
MINTS: Ezekiel cxix
multiply in fulfillment of the Abrahamic promise. Jehovah will do more good
than ever before. Then you will know!
c. The third blessing is a restored obedience for Israel (v13-15). The nations
criticized and mocked Israel for giving their children to idols, but Israel will no
longer practice this grief, therefore there is no longer any reason for reproach.
Not simply judgment on the nations, but the fruit of obedience for Israel.
E. Jehovah Exalts His Own Name (36:16-38)
Judgment 36:16-21 Israel Profaned the Name of JehovahReason 36:22-23 I Will Vindicate the Holiness of My NameBlessing 36:24-31 A New Heart, A New Spirit, GatheredReason 36:32 Not for the House of Israel’s SakeBlessing 36:33-36 Rebuilt and Replanted like EdenBlessing 36:37-38 Answered Prayer – Multiplication
1. Judgment – Israel Profaned the Name of Jehovah (36:16-21)
a. This blessing oracle is the centerpiece of this sub-section in which God restores
Israel through judgment on the nations. This oracle reveals that God’s motivation
is the glory of his own name.
b. In these first verses Ezekiel reminds the people that the Fall of Jerusalem and
their scattering is a just result of a defiled covenant. Using the analogy of the
uncleanness of a menstrual cycle, Ezekiel points to Israel’s shedding of innocent
blood and the practice of idolatry as the reason for the dispersion. They were
judged with justice according to their deeds. And the name of Jehovah was
profaned further because of the scattering, so God will act in mercy because he is
concerned about his name.
2. Reason – I Will Vindicate the Holiness of My Name (36:22-23)
a. Therefore! It’s not for Israel’s sake that Jehovah will bring restoration, but to
vindicate the glory and holiness of his great name. And the nations will know that
I am Jehovah!
3. Blessing – A New Heart, A New Spirit, Gathered (36:24-31)
a. Jehovah will gather them back to the Land! He will be their God and they will be
his people – the great promise to Abraham.
b. Jehovah will sprinkle clean water on them and cleanse them from their impurity!
cxx MINTS: Ezekiel
c. Jehovah will give them a new heart and new spirit, removing the heart of stone
and replacing with a heart of flesh. And the new spirit will be cause of a new
obedience.
d. There will be abundance and fruitfulness and the abounding goodness of God
will be reason for them to feel remorse and shame for their sin and abominations
(Ezra 3:12; 10:1; Neh 8:9-12).
4. Reason – Not for the House of Israel’s Sake (36:32)
a. God repeats himself – it is not for your sake, you should be ashamed for your
ways O house of Israel.
5. Blessing – Rebuilt and Replanted like Eden (36:33-36)
a. Jehovah will cleanse them from sin, rebuild the cities and the wilderness. The
Land shall be tilled and bear fruit like the garden of Eden. Then the nations shall
know that I am Jehovah! I have spoken and will do it!
6. Blessing – Answered Prayer: Multiplication (36:37-38)
a. Even more, I will answer the prayers of the people that they will multiply and
increase and fill the Land. Then they will know!
F. Dry Bones Resurrected (37:1-14)
Question 37:1-3 Can These Bones Live?Blessing 37:4-6 The Word of LifeSign Act 37:7-8 Bones and FleshBlessing 37:9 The Breath of LifeSign Act 37:10 The Great Army Lives!Answer 37:11-14 Israel’s Resurrection and Restoration
1. Question – Can These Bones Live? (37:1-3)
a. In a vision of fulfillment of the oracles of blessings from chapter 36 Ezekiel is
again taken to the valley where he first saw the glory cloud. Now he is given a
vision of restoration and resurrection.
b. The valley of dry bones is an analogy of Israel in exile. The bones are very dry –
it has been a long time. And the Lord asks Ezekiel if the bones can live. That’s
the question on people’s minds as they have been in exile for a long time – at
least 12 years and maybe longer. The simple answer is, “No, the bones can’t
MINTS: Ezekiel cxxi
live.” But Ezekiel knows that God can do it.79
2. Blessings – Word and Spirit (37:4-10)
a. Jehovah then gives Ezekiel two sign-acts and two blessings. First, is the blessing
and sign act of the Word (v4-8) and second is the blessing and sign act of the
Spirit (v9-10).80
b. In the blessing of the word, the bones come back together and there is sinew,
flesh, and skin but no breath. The word has brought order and reformation, but
not resurrection. In the blessing of the spirit, there is resurrection and a great host
is alive (see Eph 1:13; 1 Th 1:5-6; 1 Pet 1:3-25).
3. Answer – Israel’s Resurrection and Restoration (37:11-14)
a. Now, we get the answer to the question about exile and life and resurrection. The
bones represent the exiled people – cut off with no hope, hope is dead. Like
raising a dead army, Jehovah will bring life to his people by putting his Spirit
into them and returning them to the Land. Then you will know!
b. This must have been great news to Ezekiel as he has often felt such despondency
about whether anyone is listening to his words (see 20:49; 33:32-33). For lifeless
people to hear and heed the Word of Jehovah requires the Spirit of Jehovah.81
G. One Nation Under One Shepherd (37:15-28)
Sign Act 37:15-19 Two Sticks Joined TogetherRestoration
37:20-28 One Nation, One King David
1. Sign Act – Two Sticks Joined Together (37:15-19)
a. The sign act of dry bones resurrected is followed by another sign act of
restoration, this sign about restoring the nation that has been broken in two after
Solomon.
b. The sign is simple – take two sticks and write “for Judah” on one and “for
Joseph” on the other. Then join them together as one stick. People will ask about
the sign. Tell them Jehovah says he is joining Ephraim to Judah.
2. Restoration – One Nation, One King David (37:20-28)
79 Taylor, 234.80 Ibid, 235.81 Ibid, 235.
cxxii MINTS: Ezekiel
a. The full meaning of the sign is that Jehovah will take all the scattered people of
Israel from both Ephraim (Samaria by Assyria) and Judah (Jerusalem by
Babylon) and he will gather them into one nation in the Land.
b. The division after Solomon will be undone. Their idolatry will be gone, and
backsliding will be prevented because they are cleansed (and filled with the
Spirit). They will dwell together under the rule of the Davidide forever, even
their children’s children.
c. Jehovah will make a new covenant of peace with them (see 34:25), and it will be
an everlasting covenant. They will be multiplied in the Land, Jehovah will be
their God and they will be his people. Then the nations will know that I am
Jehovah! When my sanctuary is in their midst forever.
H. Against Gog, For Jacob (38:1-39:29)
A Judgment 38:1-9 Against Prince Gog and His Hordes B Accusation 38:10-16 Evil Scheme to Attack Secure Israel C Sentence 38:17-23 Sword, Pestilence, Bloodshed for Gog D Sentence 39:1-6 You Shall Fall on the Mountains of IsraelA’ Reason 39:7 The Holy One of Israel B’ Salvation 39:8-16 The Valley of Gog and his Multitude’s Burial C’ Restoration 39:17-24 Israel’s Sacrificial Feast D’ Restoration 39:25-29 I Will Not Hide My Face Anymore from Israel
1. Judgment – Against Prince Gog and His Hordes (38:1-9)
a. This is the last oracle in this first sub-section of the restoration. It is an oracle of
blessing in two repetitive parts; the chiastic pattern is ABCDA’B’C’D’. The first
half of the oracle focuses on the judgment of Gog and his hordes, the second half
of the oracle focuses on the continued restoration and care of Israel through that
judgment. It is similar to the judgments on Tyre and Egypt.
b. The judgement is against Gog the ruler of the land of Magog and the chief prince
of Meshech and Tubal. The question constantly asked is, “who is Gog?” And the
answer is that no one knows for sure. The only other place he is listed is
Revelation 20:8 in a similar text (For a full discussion of the many guesses as to
who he might be see Taylor, 244 and Duguid 403-407).
c. Because he is a mystery, a better question is who are the seven nations that he
MINTS: Ezekiel cxxiii
leads: Meshech, Tubal, Persia, Cush, Put, Gomer, and Beth-torgamah. Other than
Persia, these nations are listed in the table of nations in Genesis 10 (see also Eze
27:13; 29:10; 30:4-9; 1 Chr 1:5-6):
“These are the generations of the sons of Noah, Shem, Ham, and Japheth. Sons were born to them after the flood. The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. The sons of Gomer: Ashkenaz, Riphath, and Togarmah… The sons of Ham: Cush, Egypt, Put, and Canaan (Gen. 10:1-3, 6; emphasis added).”
d. These nations represent the sons of Japheth and Ham against the son of Shem,
namely Israel. Madai is generally identified with the Iranian Medes, or in this case,
Persia, indicating that all the nations with Gog are in the table of nations.82 When
looked at in their geographic relationship to Israel, Meshech, Tubal, Gomer and
Beth-togormah come from the north; Persia (Madai) from the east; Cush from the
south; and Put from the west. In other words, these seven nations represent the
whole world gathered against Israel. Revelation 20:8 calls this the four corners of
the earth.
e. When we left Israel in chapter 37 they were at peace and secure under the
Davidide. Ezekiel says that in the latter years (last days), that Gog and his horde
will be brought together to advance on the mountains of Israel. It is unknown
when this will be exactly. The apostle John indicates this will happen after the
millennium (Rev 20:7-10).
f. It is Jehovah who gathers these nations and he brings them like a storm cloud
coming from the north. It is a reminder of the glory cloud vision in chapter 1.
2. Accusation – Evil Scheme to Attack Secure Israel (38:10-16)
a. On that day, the day of the Lord, an evil scheme will come into Gog’s mind to
attack the unwalled Land of Israel to seize the spoil and plunder and turn against
the people who are gathered in the Land.
b. Therefore! On that day, you will know that the people of Israel dwell secure. You
will come from the north like a cloud covering the land to invade and I will
vindicate my holiness that the nations may know me.
3. Sentence – Sword, Pestilence, Bloodshed for Gog (38:17-23)
82 https://wikipedia.org > wiki > Madai
cxxiv MINTS: Ezekiel
a. Although Gog is not mentioned specifically by the prophets by name, the
continual warning is an army from the north – Gog is a type of Assyria and
Babylon, whom the prophets warned about continually.
b. On that day, Jehovah’s jealous wrath will be stirred to protect Israel and judge the
horde. There shall be an earthquake that brings terror to every living creature at
my presence (Ps 18:7f; Is 29:6; Mt 28:2).
c. The horde will turn their swords on each other. Pestilence and bloodshed will be
the judgment Jehovah rains on Gog and his horde. Jehovah will make his
holiness known among the nations. Then they will know!
4. Sentence – You Shall Fall on the Mountains of Israel (39:1-6)
a. Jehovah is against Gog. He will bring him from the north and lead him against
the mountains of Israel. You shall lose bow and arrow and fall on the mountains
of Israel, along with your horde. I will give you to the birds of prey to be
devoured. This is the same thing that David said to Goliath. It is the judgment on
covenant breakers and all those who defy Jehovah (see Gen 15:11; Jer 34:20).
Jehovah will send fire on Magog and all those who dwell securely with him, and
they shall know!
5. Reason – The Holy One of Israel (39:7)
a. I will no longer let my holy name be profaned and the nations shall know!
6. Salvation – The Valley of Gog and his Multitude’s Burial (39:8-16)
a. Behold! That day will come, then the city-dwellers in Israel will burn the
weapons of the horde for seven years (another seven), providing abundant fuel.
Israel will seize spoil and plunder from their plunderers.
b. In the valley of Gog’s horde, the house of Israel will bury Gog’s dead for 7
months (another seven) in order to cleanse the land and bring them renown.
These groups of seven may represent the opposite of the sevens in the curses of
Leviticus 26.
c. This part of the vision is the opposite of the resurrection in the valley of Dry
Bones.
7. Restoration – Israel’s Sacrificial Feast (39:17-24)
a. Birds and beasts are called to gather and feast on the horde of covenant revilers
MINTS: Ezekiel cxxv
as the mountains of Israel are filled and all the nations shall see and the house of
Israel shall know!
b. And the nations shall know that the house of Israel received justice from Jehovah
when they were sent into captivity. They were dealt with according to their sin
(Note: the nations certainly understand the nature of a Suzerain Treaty).
8. Restoration – I Will Not Hide My Face Anymore from Israel (39:25-29)
a. Therefore! Now I will restore the fortunes of Jacob and have mercy and will be
jealous for my holy name. They will forget their shame when I have gathered
them and vindicated my holiness before the nations. Then they will know that I
am Jehovah their God! Because I sent them into exile. And I will not hide my
face anymore when I pour out my Spirit upon the house of Israel!
II. Restoration, Part One: NT Fulfillment and Implications
A. Comparison ChartEzekiel John Revelation
The False Shepherds, 34 The True Shepherd, 10Salvation through Judgment Cross and Resurrection, 19-20 Babylon is Fallen, 17-18Word and Spirit, 36-37 Holy Spirit, 14-16; 20:22 Testimony of Jesus, 19:10fResurrection, 37 Resurrection, 11; 20 Resurrection, 20Gog and Magog, 38-39 Gog and Magog, 19-20Know the Lord, 23 times in this section
John 20-21
B. Fulfillment in John
1. Salvation through Judgment – This section of Ezekiel focuses on the restoration of
Jerusalem and all Israel. Salvation comes through judgment. The false shepherds of
Israel must be purged and replaced. The nations that have conquered Jerusalem and
scattered her people must be judged and God’s people released. Even though the
nations have executed God’s plan of judgment on Jerusalem, they have at the same
time defied Jehovah by failing to submit to him in faith. They will be treated like
they treated Jerusalem.
a. John picks up this theme in the gospel. Salvation is the result of judgment. In this
case the judgment is the cross and the salvation is the resurrection and the
commissioning of the apostles.
b. John returns to this theme in Revelation as the saints are saved from the whore of
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Babylon (Jerusalem) by God’s judgment for their rejection of Jesus.
2. Word and Spirit – The centerpiece of the restoration is that God will accomplish his
purposes through his Word and through his Spirit (36-37; 39:29). His name has been
defiled among the nations by idolatrous Jerusalem, so for the sake of his name he
brings judgment. However, through judgment his name is further defiled, so for his
own glory and the sake of his name he works salvation and restoration for his people.
He takes away their hearts of stone and gives them a heart of flesh and puts his spirit
within his people. Through his Word and his Spirit, he brings resurrection to a dead
and dry army.
a. John picks up this theme in the 3-chapter discussion of the promise and giving of
the Spirit of God through his Word (Jesus). Jesus sanctifies himself in order to
sanctify God’s people through the Word (Jn 17:6, 14, 17, 20). He then breathes
on them the Holy Spirit (Jn 20:22).
b. John returns to this theme in Revelation 19 where Jesus appears as the victorious
White Rider whose robe is dipped in blood and whose name is the Word of God.
The spirit of prophecy is the testimony of Jesus. Salvation comes through the
judgment of the Word.
C. Fulfilled in Christ
1. The promise of God as he purges Jerusalem of their false Shepherds is that he will
come himself to be their shepherd. He will do that as the Davide (34:15, 24; 37:24-
25). Jesus is the exact fulfillment of this promise as the True Shepherd of Israel who
knows his sheep and they know him. He gives his life for the sheep and they will
never perish! He will gather the scattered sheep and be their king (Acts 2).
III. Restoration, Part One: Preaching Application
A. Heart
1. Salvation comes through judgment and discipline. First, God disciplines his own
leaders to renew his people, and then he judges the enemies of his people. He judges
the strong who victimize the weak. Which are you? Are you the victimizer or the
victim? If you are the victimizer are you ready to repent? If you’re the victim have
you in turn become a victimizer or can you offer forgiveness and reconciliation?
B. Soul
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1. Authoritarian abuse is a universal experience – it’s happened to all of us; by parents,
teachers, church leaders, bosses, or politicians. The gospel offers God’s grace to the
abused by first subjecting himself to their abuse and then redeeming them though a
savior who will not break a bruised reed. Jesus subjected himself to mockery and
abuse in our place and he provides redemption and shepherd-like care. He has bound
the strong man and defeated our enemy so that we can live at peace with him. He
offers a new heart, a new spirit, and himself as the foundation of redemption; and he
protects us from our enemies through Christ. He takes our disgrace and gives us his
honor.
C. Mind
1. Textual Context – This section is a warning to abusive leaders that God first
demolishes his enemies inside and outside the camp before he brings restoration. We
are not guessing at the timing of the literal fulfillment, but seeing that God restores
and exalts his own name as the foundation of our salvation.
2. Audience Context – Religious church people are likely to have superior pride and
will see victims as weak and deserving. They will believe they deserve restoration
and will fail to see that they are victimizer. Irreligious church people are likely to
have inferior pride and will question whether God protects them from religious
victimizers. The gospel speaks to both groups as God brings restoration for the sake
of his name alone; he disciplines the victimizers and calls the victims to trust in the
cross as he defeats his enemies and theirs.
D. Strength
1. A new heart, a new record, a new life, the abiding Spirit, and the glory of his own
name are the foundation of restoration. Pentecost is the reality that this power of the
resurrection is true for those who put their faith in Christ.
IV. Lesson Seven Review Questions
1. This section is a chiasm. What does the structure reveal as the primary message?
2. How does the Lord fulfill his promise to come himself and shepherd the people in
34?
3. What are the three accusations against Mt. Seir (Edom) in 35?
4. Does God restore Israel because they deserve it? Why or Why not (36:1-15)?
cxxviii MINTS: Ezekiel
5. In what 2 ways was Jehovah’s name profaned by Israel (36:16-38)?
6. What is the four-part blessing that they receive from God in 36:16-38)?
7. What are the two sign-acts and blessings in the valley of dry bones (37)?
8. What is the great blessing signified by the joining of sticks in 37:15-28?
9. Who do the seven nations lead by Gog represent?
10. Why does Jehovah gather Gog and the nations against Israel?
MINTS: Ezekiel cxxix
LESSON EIGHT – RESTORATION, PART TWO: JEHOVAH RETURNS TO HIS TEMPLE (40-48)
Note: Day of Atonement – 7th month, 10th day
1:1-3:15 Preamble – The Prosecutor3:16-11:25 Prologue – The Accusation12-23 Stipulations – The Indictment24-33 Sanctions – The Verdict34-48 Succession – The Restoration
34-39 Jehovah Exalts His Own Name40-48 Jehovah Returns to His Temple
I. Jehovah Returns to His Temple (40-48)
25th Year, 1st Month, 10th DayA 40:1-42:20 The New Temple B 43:1-12 The Glory Cloud Fills the Temple C 43:13-27 The Altar of Burnt Offering D 44:1-31 The Prince and Priests Guard the Temple E 45:1-6 The Holy District – Jehovah’s Portion D’ 45:7-46:18 The Prince Leads Israel’s Worship C’ 46:19-24 The Holy Kitchens for Priests and People B’ 47:1-12 The River of LifeA’ 47:13-48:35 The New Land – “The Lord is There”
A. The Vision of a High Mountain (40:1-4)
1. Ezekiel is given a clear and compelling vision of a future Israel in which the tribes
are reunited under the Davidide as an expansion of the Sign-Act vision of the united
sticks in 37:15-28. There is a covenant of peace, with reunited and re-allotted tribes,
a shepherd David, and the sanctuary in their midst.
2. It is the 25th year of exile at the beginning of the year, on the 10 th day of the month,
14 years after the Fall of Jerusalem.
a. It is either the beginning of Passover preparation if the calendar begins in the
spring (April 573 BC) or it is the Day of Atonement if the calendar begins in the
autumn (October 573 BC). Either way it is Ezekiel’s 50 th year, which is the last
year of service for priests (Nu 4:3-47). Even though Ezekiel has an oracle 2 years
later about the Fall of Egypt (29:17f), it seems appropriate that this great and
glorious vision of the restored temple is given as the last part of the book in the
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last year of his eligibility to serve in the temple.
b. There is further significance if the date is the Day of Atonement for that’s the day
the Jubilee is announced (Lev 25:8-13), which would make this 25 th year the
halfway point of the 50 years. If the 30 years of Ezekiel 1 point back to the
previous Jubilee as some propose, then this is the Jubilee year itself, because it is
20 years after Ezekiel 1.83 If Ezekiel 1 points to Ezekiel’s age then he is now the
Jubilee age and the actual Jubilee is at the half point – a symbolic indication that
the exile is half over, which it would be based on 605 BC first deportation.
c. The significance for those in exile is that Jubilee means freedom for captives
(slaves) and all land is returned to its owner. Without a doubt, these 9 chapters
reveal a Jubilee for all Israel as the Temple is restored and the Land is re-allotted
under the Davidide. It is glory for Israel indeed.
3. The introduction is simple. Ezekiel is brought to the mountain of God to the temple
of God in the same way that he was brought in chapter 8. The difference is that
chapter 8 was about destruction and this is about restoration (see 43:3).
a. He meets the same man who gave him the abomination tour in chapter 8, was the
scribe marking the remnant in chapter 9, and offered the city as a burnt offering
in chapter 10. Now he is measuring the restored temple.
b. Like Moses, Ezekiel has been brought to a high mountain in the glory cloud to
receive “the law” and “the sanctuary” from Jehovah. Also like Moses, Ezekiel
gets to see the Promised Land from the mountain, though he will never re-enter it
(Dt 32:48-52).84
c. Jeremiah 31 tells us that the covenant of peace is a new covenant and therefore
this brings a new sanctuary, a new law, and a new land.
4. There are generally 4 views to interpret this vision85:
a. First, there is the Literal Prophetic interpretation. This vision is a blueprint for the
returnees to rebuild the temple. It would have seemed natural for Jehovah to give
clear direction for restoration. The problem with this view is that there are not
enough details and there is no temple furniture, including the ark of the covenant. 83 Duguid, 427.84 Ibid, 427-8.85 The outline of the four view comes from Taylor, 251-4. The details of the fourth interpretation, the vision as apocalyptic fulfillment from exile to consummation, is my own work.
MINTS: Ezekiel cxxxi
Somehow the ark is not part of the covenant of peace.
b. Secondly, there is the Christian Fulfillment interpretation. This vision is a
symbolic picture of the kingdom of God beginning with Pentecost. The problem
with this view is that it would then have no meaning for the original audience.
c. Thirdly, there is the Dispensationalist interpretation. This vision is both literal
and futuristic in which the temple is built during the ‘Kingdom Age’ of the
millennial rule of Christ. The problem with this view is the renewed sacrifices
would be an abomination to the finished work of Christ.
d. Fourthly, there is the Apocalyptic interpretation. Similar to the oracle about Gog,
this vision is symbolic and futuristic without a specific time component. It is
Ezekiel’s pattern for the Messianic age that is to come. In other words, it is an
idealized vision for restoration. This would make the most sense because it
would coincide with a new covenant.
i. For the returnees, this gives hope for their covenant future. The promises of
Abraham are fulfilled in a new covenant, with a new Land, a new Temple,
and a new Law. And, it also allows the NT to pick up the Davidide as Christ;
the idealized Temple as the people of God indwelt by the Spirit of God (Eze
36; Eph 2:19-22; 1 Pet 2:4-10); the Land becomes the Kingdom; and the Law
is fulfilled in the gospel of Christ. This is the idealized new covenant.
ii. John uses these images from Ezekiel for Revelation 21-22 and the heavenly
city of God becomes the Holy of Holies; 12,000 stadia (2,220 km) on each
side, an enormous temple that cannot be built but is an idealized picture of
the Bride (Church), the very sanctuary of God. Because of the work of Christ,
and the giving of the Spirit, God’s people are a living sanctuary, with a Spirit-
filled gospel that flows from the throne to heal the nations.
iii. Both Ezekiel’s vision and John’s vision reveal “the already and the not yet,”
Ezekiel’s vision moving the kingdom from exile to first advent, and John’s
vision moving the kingdom from first advent to second advent. Together it is
exile to consummation.
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B. The New Temple (40:5-42:20)
A 40:5-27 The Outer Court B 40:28-47 The Inner Court C 40:48-41:26 The Temple B’ 42:1-14 The Priests’ ChambersA’ 42:15-20 The Outer Wall
1. The Outer Court (40:5-27)
a. The chiastic flow of this section moves from outside to inside, with the Temple
as the central picture. Ezekiel describes the length of the reed using a “long
cubit” which is the normal cubit (18”) plus a handbreadth for a total of 21-22
inches. No doubt that the long cubit is meant to imply greater things for this
temple. The measuring reed was six of these long cubits which would make it
between 10 and 11 feet long. The wall is immediately measured and its cross-
section is square – it is 6 cubits tall and 6 cubits thick.
b. East Gate (6-16) – The Eastern gateway of the outer wall is enormous, measuring
50 cubits deep (90ft) by 25
cubits wide (45ft) with the
hallway 10 cubits wide,
along with 3 square 6-cubit
rooms on each side of the
hall to serve as guard
rooms. The gates are 8
cubits wide. There were
guard windows all around.
There are 7 steps leading up
to the gate.
c. Outer Courtyard (17-19) –
The Outer Court has 30 rooms along the outer wall, 10 rooms on each of the
outer 3 walls, with 5 rooms on each side of the 3 gates. There is also pathway, a
pavement that runs in front of these rooms from gate to corner. The distance from
the inner portion of the outer gate to the outer portion of the inner gate is 100
MINTS: Ezekiel cxxxiii
cubits.
d. North and South Gates (20-27) – The North and South gates are identical to the
East gate, and there is 100 cubits from inner and outer gates as there is on the
East.
2. The Inner Court (40:28-47)
a. Inner Gates (28-37) – Ezekiel gives the measure for the Inner Gates, beginning
with the South, then the East, and then the North. These gates are identical to the
Outer Gates except they are a mirror image. The vestibule is first instead of last
as the gateway is entered from the outside, and there are 8 steps up to the inner
gates.
b. Preparation in North Inner Gate (38-43) – The offering preparation area is found
only in the North gate. There is a chamber in the vestibule for washing the burnt
offering. There are 2 tables on each side of the vestibule where the sin offering
and the burnt offering are slaughtered. On the outside of the gate there is another
2 tables on each side for slaughtering – a total of 8 tables. There are also 4 small
square stone tables for the instruments of slaughter. And there are hooks all
around the vestibule on the wall.
c. Chambers for Priests (44-46) – They are inside the inner court on the wall next to
the gate on the East side, one room on the North wall facing South, and one room
on the South wall facing North. The Northern room is for the priests who take
care of the temple; the Southern room is for the sons of Zadok who alone among
the Levites have charge over the altar and may come near to Jehovah in the Holy
Place.
d. Inner Court is square, 100 cubits by 100 cubits (47).
3. The Temple (40:48-41:26)
a. Temple Vestibule (40:48-49) – The width of the Vestibule is 20 cubits, the depth is
12 cubits, and the Temple is raised 12 steps. The gateway is 14 cubits wide and the
thickness of the gate jamb is 5 cubits. There are pillars on either side of the gate.
b. The Nave/Holy Place (41:1-2) – The Holy Place is 40 cubits long by 20 cubits
wide. The width of the entrance is 10 cubits (note: narrower than the Vestibule
gate of 14 cubits) and the jamb is 6 cubits thick.
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c. The Most Holy Place (41:3-4) – The doorway is 6 cubits wide (reduced from 14
and 10 – narrower as you get closer to the most Holy Place) and the jamb
thickness is 2 cubits. The room is a cube – 20 by 20 by 20 cubits – bigger than
Solomon’s temple because of the long cubit.
d. Temple Structure (41:5-11) – The Temple walls are 6 cubits thick, and the side
chambers are 4
cubits wide all
around the Temple.
The side chambers
are three stories tall
with 30 chambers in
each story. The
Temple is on a
raised foundation,
12 steps above the
Inner Court. The
foundation is wide
enough for a 5-cubit
free space outside
the chambers and
there is one door on
the north from the
chambers and one
on the south. There
is 20 cubits between the foundation and the chambers for the priests.
e. West (Back) Building (41:12, 15a) – There is a building on the west side of the
Inner court that is 90 cubits wide with a 5-cubit thick wall. There are galleries on
each end that open to the outer court.
f. Temple Size (41:13-14) – The Temple on its foundation is 100 cubits long and 60
cubits wide, the Inner Court is 100 cubits wide and in front of the Temple is 100
cubits to the East Gate.
MINTS: Ezekiel cxxxv
g. Temple Decorations (41:15b-26) – The walls inside the Temple are paneled wood
with carvings of cherubim and palm trees in an alternating pattern. Each cherub
has a human face in one direction and a lion’s face in the other direction. There is
an altar of wood in front of the Most Holy Place before Jehovah. Both the Holy
Place and the Most Holy Place have double doors with cherubim and palm
carvings. There are windows in the side chambers and the vestibule.
4. The Priests’ Chambers (42:1-14)
a. Now we move back to the Outer Court on the north side to the chambers for the
priests. The
building is 100
cubits long and 50
cubits deep like the
inner gates which
they are next to on
the west side. The
building has a U-
shaped hallway
that opens in two
places to the north.
There are
chambers on each
side of the hallway.
The building is
three stories tall.
The chambers are
15 cubits wide and
20 cubits deep.
There is an identical building on the south side with entrances on the south. The
priests pass through these holy chambers to get between the Inner and the Outer
court. They change clothes in these chambers and eat the sacrifices there, so that
they only wear the holy garments in the Inner court.
cxxxvi MINTS: Ezekiel
5. The Outer Wall (42:15-20)
a. They went out through the East Gate outside the outer wall and they measured
the outer wall. It is a square, 500 cubits on each side. This is the wall that divides
the holy and the common.
C. The Glory Cloud Fills the Temple (43:1-12)
A 43:1-4 The Glory Returns from the East B 44:5-9 The Voice – I Will Dwell in Their Midst ForeverA’ 43:10-12 The Law of the Temple - Holiness
1. The Glory Returns from the East (43:1-4)
a. After measuring the temple, Ezekiel is taken to the east gate and there he sees the
Glory Cloud coming from the east and the sound of his coming was like the
sound of many waters (the cherubim wings) and his glory shone.
b. The vision was just like the vision he has seen in chapter 1 and 8, and he falls on
his face. The glory of Jehovah comes back through the east gate in which he left
at the end of chapter eleven, 19 years earlier, and the glory filled the temple!
2. The Voice – I Will Dwell in Their Midst Forever (43:5-9)
a. Ezekiel hears Jehovah’s voice from the temple (the man is still beside him), and
his covenant promise is that he will dwell in the midst of his people forever,
ruling from his throne in that place. Even though they have defiled his name, the
house of Israel will put away their whoring and their high places and Jehovah
will dwell their forever.
3. The Law of the Temple – Holiness (43:10-12)
a. Ezekiel is to make known the measurements of the temple, so that the people will
feel shame over their sin; and he is to give them a new written law for this new
temple so that the top of the mountain will remain holy.
D. The Altar of Burnt Offering (43:13-27)
43:13-17 Dimensions43:18-26 Consecration of the Altar43:27 I Will Accept You
1. Dimensions (43:13-17)
a. To use the temple, it must be consecrated so there must be an altar. The altar is
square, with the hearth 12 cubits by 12 cubits (20ft square), and the bottom 18 by
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18. The Mosaic altar was only 5 cubits by 5 cubits. The construction is stepped
up by cubits from the base, it is 11 cubits tall. The steps face East.
2. Consecration of the Altar (43:18-26)
a. The consecration
shall be done by
the sons of
Zadok. They shall
start with a bull
for a sin offering
and they shall
purify the altar’s four horns. On the second day, they shall purify the altar with a
male goat for a sin offering. Then they shall offer a bull and a ram for a burnt
offering. For 7 days they shall repeat these three offerings to consecrate the altar.
3. I Will Accept You (43:27)
a. Beginning on the 8th day they can use the altar for burnt offerings and peace
offerings.
E. The Prince and Priests Guard the Temple (44:1-31)
A 44:1-3 The Outer East Gate Shut B 44:4-8 Call to Repent and Keep Charge of Holy Things C 44:9-14 The Levites Punished as Foreigners C’ 44:15-16 The Zadokites Shall Keep Charge of Sanctuary B’ 44:17-27 The Laws for the PriestsA’ 44:28-31 I am Their Inheritance
1. The Outer East Gate Shut (44:1-3)
a. The east gate of the outer court has been consecrated by Jehovah’s return. The
sign of that consecration is that the gate will remain shut, no one will use this
gate. The only exception is the Davidide. He can enter and exit from the inside,
from the vestibule, to eat bread before Jehovah.
2. Call to Repent and Keep Charge of Holy Things (44:4-8)
a. Ezekiel is brought to the front of the Temple by way of the inner North gate. The
glory of the Lord fills the temple and Jehovah calls out to Ezekiel from the
temple to teach the new law to the people, especially as it relates to the use of the
cxxxviii MINTS: Ezekiel
temple.
b. Ezekiel is to give a call to repentance for the way in which they have profaned
Solomon’s temple, Jehovah’s temple; they have broken the covenant by not
following the rules of the house. They must guard the house of God.
3. The Levites Punished as Foreigners (44:9-14)
a. The first law is that no foreigner or uncircumcised person shall enter the
sanctuary. Because this command has not been kept, the Levites must bear their
punishment as substitutes.
b. The punishment is to be treated like foreigners – they can slaughter the sacrifices
and stand before the people, but because they practiced idolatry they shall not
stand before Jehovah, neither the sin offering or the duties of the Holy Place.
However, because of Jehovah’s grace, they may maintain and guard the Temple.
4. The Zadokites Shall Keep Charge of Sanctuary (44:15-16)
a. The sons of Zadok (2 Sam 20:25; 1 Kg 1:39) shall be the ones who come near
Jehovah. Zadok was a priest in the time of David so along with the Davidide,
they now have special privilege. The Zadokites shall stand before Jehovah,
entering the sanctuary and approaching Jehovah’s table.
5. The Laws for the Priests (14:17-27)
a. The Zadokites shall wear the proper clothes made of linen so that they do not
sweat. They shall lay these holy garments aside when they pass through their
chambers to go to the people in the outer court.
b. They shall not shave their heads, nor let their hair grow long, but keep a proper
trim. There will be no wine drunk in the inner court. They shall only marry a
virgin of Israel or the widow of a priest.
c. They shall teach the difference between the holy and the common, the unclean
and the clean (Lev 3, 10). They shall act as judges in disputes and judge
according to the law. They shall keep the Sabbath and Feasts holy. They shall not
defile themselves by going near a dead person except immediate family, and then
he must wait 7 days to minister in the Holy Place.
6. I am Their Inheritance (44:28-31)
a. Jehovah is the priests’ inheritance and not any land. They shall eat the offerings
MINTS: Ezekiel cxxxix
and devoted things. They shall receive the first of all firstfruits and every offering
and from the dough. They shall not eat things found dead.
F. The Holy District – Jehovah’s Portion (45:1-6)
1. Jehovah’s portion of the new land shall be a Holy District that is 25,000 cubits long
(13.3km) and 20,000 cubits broad (10.6km). Half of this, 25,000 by 10,000 shall be
the Sanctuary District, and in the middle will be the Sanctuary, 500 by 500.
2. The Levites’ Portion shall be the other half, 25,000 by 10,000. These are the ones
who minister at the temple as their possession. Next to the Holy District shall be the
City District, 25,000 by 5,000. Altogether it is a square, 25,000 by 25,000.
G. The Prince Leads Israel’s Worship (45:7-46:18)
A 45:7-17 The Prince’s Land and People’s Offering B 45:18-25 New Year’s, Passover, and Tabernacles Offerings B’ 46:1-15 Temple Access and OfferingsA’ 46:16-18 The Prince’s Inheritance
1. The Prince’s Land and People’s Offering (45:7-17)
a. The Davidide’s Land shall be on both sides of the Holy District and the City
District, 25,000 cubits wide, stretching across the whole Land from the Sea to the
Eastern Boundary. Therefore, there will be no need for the prince to oppress the
people for their land, because he has his own land.
b. Jehovah calls the Prince to account for violence, oppression, and justice. The
economy will not be manipulated and there will be just weights and balances.
c. The Prince is now given responsibility for the worship of God’s people every
Feast, New Moon, and Sabbath. The people will provide for the prince so that he
is able to make this offering for them. The portion (tax) is one-sixtieth (1.6%) of
the grain, one-hundredth of the oil (1%), one in two hundred for the sheep
(0.5%). There is no wine allotment mentioned for the drink offering.
2. New Year’s, Passover, and Tabernacles Offerings (45:18-25)
a. Instructions are given for the Prince’s responsibility on New Year’s Day,
Passover, and Tabernacles. There are not many details, it is assumed that the
directions in Moses for these offerings still pertain. For those feasts missing,
Feast of Weeks and Day of Atonement, it’s impossible to know whether these are
now neglected or they have simply not changed.
cxl MINTS: Ezekiel
b. On New Year’s Day, the prince is to provide a bull for the sin offering to
consecrate the sanctuary. There is some textual difficulty with verse 20; the
Masoretic Text (MT-Hebrew) reading is a provision for a second offering on the
7th day for those who erred; while the Septuagint (LXX-Greek) reading is an
offering on the first day of the 7th month. There is no cultic precedent for the MT
reading, the LXX fits the passage better.86
c. For Passover, the prince shall provide a bull for the sin offering and then daily for
7 days he shall provide 7 bulls and 7 rams each day for the burnt offering, and a
male goat for the sin offering. Compare this to Numbers 28 in which there is 2
bulls, 1 ram, and 7 male lambs each day for the burnt offering and a male goat
for the sin offering. The Ezekiel offering is more expansive.
d. For Tabernacles, the prince has the same provision as Passover. The Tabernacles
offering in Numbers 29 however, is far more expansive, counting down each day
from 13 bulls, 2 rams, and 14 male lambs.
3. Temple Access and Offerings (46:1-15)
a. East Gate Instructions – The East gate of the Inner Court shall be shut, except for
the Sabbath and New Moon. Only the prince may enter the gate, from the
outside, and only as far as the inner threshold. From there he shall observe his
offerings being made as he worships, for only the priests can be in the inner
court. He exits the same way, through the outer door. The gate is open until
evening. The people shall bow down at the gate as they make their way through
the Outer Court.
b. Sabbath and New Moon – The prince is given specific instructions for his
offerings. The Sabbath offering is more expansive than Numbers 28 and the New
Moon slightly less than Numbers 28.
c. Appointed Feasts – The people and the prince shall always pass through the
sanctuary (outer court) at the appointed feasts. Whichever gate you enter, North
or South, you exit by the other gate, going past the Temple.
d. Prince’s Offerings – The Prince may offer a freewill offering anytime he chooses.
He shall use the East gate as on the Sabbath, but the door will be shut when he
86 Ibid, 275.
MINTS: Ezekiel cxli
leaves.
e. Burnt Offering – Instructions for the morning burnt offering include a lamb, and
a grain offering. There is no mention of an evening offering though it may be
assumed, it is impossible to know. The lamb offering is the same and the grain
offering slightly more than Numbers 28.
4. The Prince’s Inheritance (46:16-18)
a. The prince’s land no longer comes from the tribal allotment to Judah, but is on
either side of the Holy District. He shall not take from the people and give to his
sons. Any land inheritance given to his son from his allotment shall be the son’s
to keep. Any land inheritance given to his servant shall be only to the Jubilee.
H. The Holy Kitchens for Priests and People (46:19-24)
46:19-20 The Priests’ Kitchen46:21-24 The Four People’s Kitchens
1. The Priests’ Kitchen (46:19-20)
a. Ezekiel is shown the kitchen for the priests in the Northwest corner of the Inner
Court next to the Priests’ Chambers. This allows the priests to eat their holy food
inside the inner court and not take it outside. Since there are priests’ chambers on
the south side it is assumed there is also a southwest kitchen.
2. The Four People’s Kitchens (46:21-24)
a. Ezekiel is shown the kitchens in the outer courts, in each of the four corners of
the outer court, 40 cubits by 30 cubits. This is where the priests prepare the
offering portions for the people to eat.
I. The River of Life (47:1-12)
47:1-5 Water from the Temple Becomes a River47:6-11 The River Gives Life47:12 The Trees for Healing
1. Water from the Temple Becomes a River (47:1-5)
a. Ezekiel is brought to the outside of the inner east gate and there is water flowing
from the inner court on the south side of the gate and altar and it is falling off the
temple threshold and making a trickling stream that is flowing east toward the
outer east gate. Ezekiel is then led through the outer north gate and around the
cxlii MINTS: Ezekiel
front of the outer wall and there is water flowing out of the temple on the south
side of the east gate and it is flowing eastward.
b. Going east 1000 cubits (0.5 km), they measure the water and it is ankle deep.
Another 1000 cubits and it is knee-deep. Another 1000 cubits and it was too deep
to stand; it is a river too deep to walk across.
2. The River Gives Life (47:6-11)
a. On the bank of the river there were many trees on each side. Ezekiel is told that
the water flows east into the Dead Sea and makes the water there fresh. Wherever
the river goes, every living creature lives and there are many fish. The water of
the sea is made fresh and everything lives where it goes.
b. There are fishermen beside the sea. And they will use nets to catch great amounts
of fish just like the Mediterranean. But the marshes are left salt, not fresh.
3. The Trees for Healing (47:12)
a. On the banks, on both sides, grows trees for food. Their leaves do not wither or
fail, but they bear fresh fruit every month because the water comes from the
sanctuary. The fruit is for food and the leaves for healing.
4. The Meaning.
a. Ezekiel doesn’t explain the vision, but the symbols are not new. There is water
flowing from the sanctuary that gives life to the dead and recreates what looks
like the garden of Eden, though there are marshes left dead. Since the water
comes from the south side of the altar and flows east, it must be coming from the
bronze basin (sea) that stands in the southeast courtyard, where it is used for
cleansing of the priests (Ex 30:17-21; 40:7, 30-32; 1 Kg 7:23-26, 39). Either the
basin is leaking or it has been turned on its side, most likely the latter. The water
of cleansing is flowing out of the temple to become a great river that heals the
Dead Sea and brings life to everything it touches.
b. The old covenant, the Mosaic covenant, is a static covenant in which the clean
water is limited and contained, and the unclean stains the clean and makes it
unclean. But the new covenant of peace under the Davidide is a dynamic
covenant in which the clean restores whatever unclean thing it touches, giving
life to the dead (see chapter 37). And the supply of water is ever-growing. The
MINTS: Ezekiel cxliii
next time we see fishermen in the Bible it is the disciples, and Jesus invites them
to fish for men. John picks up this picture in Revelation 22:1-2 in which the river
of life flows from the throne of God with the tree of life bearing 12 fruits, one
each month, giving life to the nations. This time the water is not flowing from the
bronze sea, but from the throne itself. The throne is in the idealized temple vision
of the heavenly city, the new Jerusalem, the bride of Christ.
c. Pulling the symbols together, the water of life is the spirit-filled gospel that flows
from the lamb through the church to the nations by the fishermen preachers,
giving life to the dead. The nations are being made clean by the gospel. It is a
picture of the full restoration of Jerusalem.
J. The New Land – “The Lord is There” (47:13-48:35)
A 47:13-23 The Boundaries of the Land B 48:1-7 The Northern Tribal Allotments C 48:8-22 The New Jerusalem B’ 48:23-29 The Southern Tribal AllotmentsA’ 48:30-35 The City Gates – “The Lord is There”
1. The Boundaries of the Land (47:13-23)
a. The Land is re-divided with each tribe getting an “equal” share. The boundaries
represent the expanded territory
of David. The northern border
includes Lebanon and Syria
running from the Mediterranean
eastward to Hazer-hatticon. The
Eastern border stretches east to
include Syria above the Sea of
Galilee and then cuts west to
run along the Jordan, running
south through the Dead Sea to
Tamar, excluding Gilead. Then
it runs west back to the
Mediterranean north of Egypt.
There is no allotment east of the
cxliv MINTS: Ezekiel
Jordan.
b. The land shall belong to the native-born and the sojourner, with the sojourner
being given an inheritance.
2. The Northern Tribal Allotments (48:1-7)
a. First the tribes north of the Holy District are allotted. Beginning in the North, the
tribes are Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben, and Judah. It’s hard
to know the significance of the order of these tribes because it’s so different from
any other order anywhere in the Bible. It is apparent that Dan, Asher, and
Naphtali are sons of the concubines and they are farthest from the city, with
Rachel’s grandsons next (Joseph) and then the most important sons of Leah.
3. The New Jerusalem (48:8-22)
a. The next portion moving south is for the Holy District, the City District, and the
Prince’s portion. Ezekiel again gives the same details found in 45:1-8, though
there are some additional measurements for the City District.
4. The Southern Tribal Allotments (48:23-29)
a. The Southern allotments are given – moving south again it’s Benjamin, Simeon,
Issachar, Zebulun, and Gad. Again, the son of a concubine is farthest away from
the Holy District. And just as during the original allotment, Benjamin joins Judah
as the two closest tribes to Jerusalem, one north and one south.
5. The City Gates – “The Lord is There” (48:30-35)
a. Ezekiel describes the gates of the City: on the north Reuben, Judah, and Levi; on
the east Joseph, Benjamin, and Dan; on the south Simeon, Issachar, and Zebulun;
on the west is Gad, Asher, and Napthali. Ezekiel doesn’t explain the reason for
this order and it’s markedly different than the order of the tribes when they were
encamped in Numbers 2. For one thing Levi now gets a gate, and Joseph only
gets one gate instead of two.
b. What is significant is the new name for the city – it is no longer Jerusalem, the
“the City of Peace,” now it is Jehovah Shammah, “the Lord is There.”
II. Restoration, Part Two: NT Fulfillment and Implications
A. Comparison ChartEzekiel John Revelation
MINTS: Ezekiel cxlv
New Temple 40-42 Jesus Tabernacles with People Heavenly City 21-22Glory Cloud 43 Jesus Tabernacles with People Throne of God & Lamb 4-5, 22Prince represents Jehovah 44-46 Jesus represents Father 8-14 First & Last 1, 2, 22Holy Kitchens 46 5000 Fed, 6; Last Supper 13 Marriage Supper of the Lamb 19River of Life 47 Living Water 7, Fish/Sheep 21 River of Life 22“The Lord is There” 48 Jesus Tabernacles with People Throne of God & Lamb 4-5, 22
B. Fulfillment in John
1. God’s Presence – This final section of Ezekiel focuses on God’s presence among his
restored people. The enlarged temple complex is revealed and measured in order for
the Glory of God to return to the Temple. The New Land is built around the
sanctuary and the City is renamed “The Lord is There.”
a. John uses this theme of God’s presence throughout his book as Jesus tabernacles
with his people (1:14). He continually reveals through the “I am” statements that
he is God present with his people. In John 12, Jesus returns to the temple as the
great king, just as he does in Ezekiel 43, and in John 21:22 Jesus reminds them
that he will come again permanently. As he prophesied in John 2, the New
Temple has been rebuilt in the resurrection.87
b. John returns to this theme throughout the Revelation as we get to see into
heavenly places, not just from the ground into the glory cloud, but John is
actually in the throne room observing the work of God has he restores his people
through judgment. The final vision is the Lord dwelling in the New City.
2. Holy Kitchens – Ezekiel’s vision of the temple specifically spells out the 2 kitchens
for the Priests and the 4 kitchens for the People in which the holy food is cooked and
eaten. In the idolatrous religions the people feed the idols but, in the gospel, God
feeds us. He specifically says in Psalm 50 that if he were hungry, he wouldn’t ask us
for food. God invites us into his house to feast with him.
a. John reveals that feeding theme in John 6 in the context of the feeding of the
5000. Jesus is the true bread of heaven. Even in the manna it’s God feeding the
people not Moses. But them in John’s gospel alone, Jesus goes on to point to how
the people must feed on him in order to be saved, pointing us to the feast of the
NT – the Lord’s Supper.
b. John returns to this theme in the culmination of the Revelation as the people of
87 Peterson, loc 3541-3588.
cxlvi MINTS: Ezekiel
God are invited to the Marriage Supper of the Lamb – the feast of feasts!
3. River of Life – Trickling out of the Temple to turn into a great river is the water of
cleansing that brings resurrection to the Dead Sea and the trees of healing for the
nations.
a. John carries forth this theme in John 7 at the feast of tabernacles that if people
will believe in him, rivers of living water will flow from their hearts. Then John
ties this to the giving of the Spirit, for the River of Life is the Spirit-empowered
gospel that brings a new heart, resurrection, and heals the nations (Ps 46:4).
b. In a more subtle way, the tree of life is included in the discussion with
Nicodemus about the Spirit of God.
“And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life (Jn 3:14-15.”
As Jesus embraces the tree of death, his people are connected to the tree of life.
c. The fishermen of Ezekiel 47 are revealed in the synoptics at the beginning as
Jesus calls his disciples to be fishers of men in the kingdom. John, however,
subtly addresses that theme at the end in John 21 as the disciples return to fishing
after the resurrection, and Jesus appears to show them that the fishing they are to
do is the feeding of God’s sheep.
d. John returns explicitly to the vision of the river in the conclusion of the
Revelation.
C. Fulfilled in Christ
1. Jesus is the Davidide, the prince who comes to rule in God’s Temple, the holy city
(Eph 2:19-22; 1 Pet 2:4-9; Rev 21-22). He sends his Spirit at Pentecost to indwell the
holy city. And he leads the people of God in worship as Ezekiel 44-46 outlines (Ps
22:22-28; Rom 15:9-12; Heb 2:11-18; 8:1-6; Rev 4-5). Jesus is Immanuel, the God
who is here!
III. Restoration, Part Two: Preaching Applications
A. Heart
1. Is Christ enough? That’s the question the gospel asks. The offer of the gospel is that
God will abide with you through his Spirit. What is it that your heart holds onto that
is an obstacle to conversion and sanctification? Redemption requires a complete
MINTS: Ezekiel cxlvii
demolition of heart idolatry and a rebuild of a new heart that welcomes Christ as
Lord and King. Are you ready; for a new way, a new prince, and a new life with
Christ at the center? What should you repent of today as competition with Christ for
your satisfaction? Whatever you cling to in times of trouble, sadness, pain or hope is
what you treasure most – is it Christ or something else like money, reputation, or
alcohol?
B. Soul
1. The good news of the gospel is that God rebuilds the broken. Not by fixing a few
holes or broken bricks, but by tearing down the old and rebuilding so that your life is
ready for him to dwell you. Though that rebuilding process is often hard as we cling
to Christ, it is infinitely worth it. If God loves you, then the best gift he can offer is
himself, and he has in Christ through the Spirit (Rom 8:32)
C. Mind
1. Textual Context – the purpose of this section is not to give a physical blueprint to
build another temple, but to show the lengths that God goes to in order to restore his
people and the presence of his glory. The details of this section reveal that God has a
definite purpose in his kingdom and in your life.
2. Audience Context – The religious church person will often get obsessed with
understanding God’s exact plan and its fulfillment. The irreligious church person will
often be confused by the necessity of all these details. The gospel speaks to both
audiences. Peter tells us in Acts 2:22-24 that Christ’s crucifixion and resurrection
were according to the definite plan and foreknowledge of God. This definite plan
includes the presence of the Spirit in those who believe in Christ.
D. Strength
1. What was lost in the garden, the uninhibited joy of God’s presence, is found in
Christ. He is the prince who leads God’s people in joyful worship and obedience. He
sends his Spirit to us as a guarantee of eternal life. He will never leave us or forsake
us.
IV. Lesson 8 Review Questions:
1. What is the significance of the date in Ezekiel 40:1 as the Day of Atonement?
2. What are the 4 views that interpret this vision?
cxlviii MINTS: Ezekiel
3. What is the significance of the “long cubit” and the increased size of the gates?
4. What is God’s promise when his glory returns to the temple?
5. What is Ezekiel’s instruction about sharing the vision with the people?
6. What is the law of the Outer East Gate?
7. Why is the Prince given his own separate land portion?
8. What is the law of the Inner East Gate?
9. What is the meaning of the River of Life?
10. What is the new name for God’s city?
MINTS: Ezekiel cxlix
APPENDIX
cl MINTS: Ezekiel
MINTS: Ezekiel cli
EZEKIEL BIBLIOGRAPHY
Alexander, Ralph H. Ezekiel. Chicago: Moody, 1976. Print, Kindle. Everyman's Bible
Commentaries. (168 pages). [Good Basic Commentary.]
Alexander, Ralph H., Michael L. Brown, and Paul Wayne. Ferris, and. Jeremiah-Ezekiel. Ed.
Tremper Longman and David E. Garland. Revised ed. Vol. 7. Grand Rapids, MI:
Zondervan, 2010. Print, Kindle. The Expositor's Bible Commentary. (275 pages).
[Updated and more technical version; very helpful.]
Block, Daniel Isaac. The Book of Ezekiel, 2 Volumes. Grand Rapids, MI: Eerdmans, 1998. Print,
Kindle. The New International Commentary on the Old Testament. (1758 pages). [Gold
standard scholarly technical commentary. Expensive.]
Calvin, John. Commentaries on the First Twenty Chapters of the Book of the Prophet Ezekiel
Complete. Trans. Thomas Myers. Grand Rapids, MI: Baker, 2003. Print, Kindle. (589
pages). [Classic commentary – detailed.]
Carley, Keith W. The Book of the Prophet Ezekiel. London: Cambridge UP, 1974. Print. The
Cambridge Bible Commentary on the New English Bible. (322 pages). [Non-technical
commentary meant to coincide with the New English Bible translation.]
Craigie, Peter C. Ezekiel. Philadelphia: Westminster, 1983. Print. The Daily Study Bible Series.
(321 pages). [Devotional commentary series designed to be a companion to William
Barclay’s NT series. Organized for daily study.]
Dowden, Landon. Exalting Jesus in Ezekiel. Series Ed. David Platt, Daniel L. Akin, and Tony
Merida. Nashville, TN: B and H Group, 2015. Print, Kindle. Christ-centered Exposition
Commentary. (288 pages). [This series is designed for pastors to assist them in their
preaching exegetically. This volume on Ezekiel is not comprehensive.]
Duguid, Iain. Ezekiel. Grand Rapids: Zondervan, 1999. Print, Kindle. The NIV Application
Commentary. (576 pages). [Course Textbook. This excellent series is designed to
give technical assistance with the Original Meaning and bring that forward to
Contemporary Significance.]
Eichrodt, Walther. Ezekiel: A Commentary. Trans. Cosslet Quin. Philadelphia: Westminster,
1970. Print, Kindle. The Old Testament Library. (594 pages). [Critical, scholarly and
technical series.]
clii MINTS: Ezekiel
Gaebelein, Arno Clemens. The Prophet Ezekiel: An Analytical Exposition. New York: Our Hope,
1918. Print, Kindle. (392 pages). [Non-technical commentary. Gaebelein is a Futurist.]
Guthrie, Thomas. The Gospel in Ezekiel: Illustrated in a Series of Discourses. Grand Rapids:
Zondervan, n.d. Print, Kindle. (246 pages). [Guthrie takes a systematic theology approach
to the book of Ezekiel doing thematic analysis.]
Hals, Ronald M. Ezekiel. Ed. Gene M. Tucker and Rolf P. Knierim. Vol. XIX. Grand Rapids,
MI: W.B. Eerdmans Pub., 1989. Print. The Forms of the Old Testament Literature. (363
pages). [Highly technical literary and genre analysis.]
Harrison, R.K. Introduction to the Old Testament. Grand Rapids: Eerdmans, 1988. Print
[Standard Old Testament Survey textbook with a supplement on the Apocrypha.]
Kline, Meredith G. Treaty of the Great King: The Covenant Structure of Deuteronomy: Studies
and Commentary. Eugene, OR: Wipf and Stock, 2012. Print. [A foundational work on the
covenant structure in the ancient near east and biblical material as it relates to
Deuteronomy as the book of the covenant.]
Maclaren, Alexander. Expositions of Holy Scripture Ezekiel, Daniel, and the Minor Prophets.
Public Domain, n.d. Kindle. (35 pages). [Exposition of 5 passages.]
Peterson, Brian Neil. Ezekiel in Context: Ezekiel’s Message Understood in Its Historical Setting
of Covenant Curses and Ancient Near Eastern Mythological Motifs. Princeton
Theological Monograph Series 182. Eugene, OR: Wipf and Stock Publishers, 2012. Print,
Kindle. [An extended literary analysis of Ezekiel with emphasis on the visions and
metaphors as part of an overall curse motif.]
________. John’s Use of Ezekiel: Understanding the Unique Perspective of the Fourth Gospel.
Minneapolis: Fortress Press, 2015. Print, Kindle [An examination of the gospel of John’s
reliance on the book of Ezekiel.]
Taylor, John B. Ezekiel: An Introduction and Commentary. Paperback ed. Vol. 20. Leicester,
England: Inter-Varsity, 1969. Print. Tyndale Old Testament Commentaries. (285 pages).
[Standard technical commentary; very helpful.]
Wevers, John W. Ezekiel. London: Oliphants, 1969. Print. New Century Bible. (233 pages).
[Critical commentary.]
MINTS: Ezekiel cliii
Web Resources
Davidson, Richard M. “The Chiastic Literary Structure of the Book of Ezekiel.” Chapter 7, To
Understand the Scriptures Essays in Honor of William H. Shea. Merling, David, ed.
Berrien Springs, MI: Institute of Archaeology/Horn Archaeological Museum, Andrews
U, 1997. Web. <http://www.thesourcehh.org/pdf/Contributors%20Documents/Richard
%20Davidson/chiastic_structure_ezek.pdf> (23 pages). [Summary of various literary
analyses of Ezekiel along with the author’s insightful presentation of an
ABCDED’C’B’A’ structure.]
________. "The Divine Covenant Lawsuit Motif in Canonical Perspective" Journal of the
Adventist Theological Society, 21/1-2 (2010): 45-84.
<http://www.atsjats.org/publication/view/370> (40 pages). [Summary of scholarly
development of covenant lawsuit genre in the Bible along with in-depth analysis of the
rib and other lawsuit examples.]
Thompson, J. A. The Ancient Near Eastern Treaties And The Old Testament London: Tyndale
1964. “The Tyndale Lecture in Biblical Archaeology.” Web.
<https://biblicalstudies.org.uk/pdf/tp/treaties_thompson.pdf>. (37 pages). [Lecture
delivered in Cambridge n 1963 investigating both the ancient treaty structure and its use
in OT.]
Pratt, Richard L. Jr. "He Gave Us Prophets" 2012. Web. Third Millennium Ministries.
<http://thirdmill.org/seminary/course.asp/vs/hgp>. (118 pages). [Complete prophets
course. Required Reading for this course.]
Ritsman, Donald F. “The Prophets” 2015. Web. MINTS International Seminary.
<https://drive.google.com/drive/folders/0B3GK1nEVUdSPb2Q2a2ZLZW5kaEE> (310
pages). [Complete Prophets course.]
Stewart, Neil, “The Prophets of the Old Testament” 2014. Web. MINTS International Seminary.
<https://drive.google.com/drive/folders/0B3GK1nEVUdSPb2Q2a2ZLZW5kaEE> (94
pages). [Complete prophets course.]
cliv MINTS: Ezekiel
REV. JAMES WHITTLE BIOGRAPHY
Jim Whittle earned a BS in Applied Math from Centre College of Kentucky in 1982 and BSEE from Georgia Tech in 1984. While working in the Aerospace Industry he was ordained as a Ruling Elder in the Presbyterian Church of America. Jim left his engineering job in 1989 to work on church staff and attend Reformed Theological Seminary in Orlando, graduating in 1992 with an MDiv.
Upon Ordination as a Teaching Elder in January 1993, Jim planted a daughter church, Northside PCA in Melbourne, Florida. In 2001 we moved to Douglasville, Georgia to pastor Chapel Hill PCA. Jim is an assessor for the PCA’s Church Planter Assessment Center and a certified Church Planting Coach with Church Multiplication Ministries.
In 2008 Jim first traveled to India in direct response to answered prayer. In 2009-2011 Jim took 3 more trips to India, working with Director Emeritus Don Mountan of Equipping Leaders International (ELI). In 2012 Jim joined ELI staff as the India Director.
Jim and Shari have been married over 35 years and have 5 children and 6 grandchildren –two of our children are “homegrown” and three are adopted Jamaicans.
MINTS: Ezekiel clv
EZEKIEL MINTS INSTRUCTOR’S MANUAL
I. Lesson 1 – Questions and Answers
1. Who is the author of Ezekiel and when was the book likely composed?
a. Ezekiel is the author. The book was composed after the last recorded event in 571
BC and before the Cyrus Edict in 538 BC.
2. Who were Ezekiel’s primary preaching and writing audiences?
a. Ezekiel’s preaching audience is the exiled elders with him in Babylon.
b. His writing audience is the remnant in Babylon.
3. What is the 2-part definition of prophecy?
a. Forth-telling and fore-telling
4. How did the prophetic office develop in the monarchy?
a. The prophetic office developed into a third co-office with priest and king to hold
them accountable to the Law of Moses.
5. How does the Potter’s House in Jeremiah 18 instruct us about the outcome of
predicted events?
a. The goal of prophecy is transformation in heart and behavior, so the outcome of
predictive events interacts with the response of the hearers. Repentance matters.
6. What is Meredith Kline’s 5-part outline of the Suzerain treaty in the Ancient Near
East as seen in Deuteronomy?
a. Preamble: Covenant Mediator
b. Historical Prologue: Covenant History
c. Stipulations: Covenant Life
d. Sanctions: Covenant Ratification
e. Succession: Covenant Continuity
7. What are the four types of oracles given in your notes?
a. Judgment, Woe, Covenant Lawsuit, Blessing
8. What is the significance of Richard Davidson’s chiastic outline of Ezekiel?
a. That the judgment on Judah is for the sin of pride, but God restores her for his
name’s sake.
9. How is the King of Judah different than the kings of other nations?
a. He is subject himself to the covenant of God.
clvi MINTS: Ezekiel
10. What is Whittle’s Outline for Ezekiel?
a. Preamble (1-3)
b. Accusation (3-11)
c. Indictment (12-23)
d. Verdict (24-33)
e. Restoration (34-48)
II. Lesson 2 – Questions and Answers
1. What is the most prominent theme in Ezekiel?
a. You shall know that I am Jehovah!
2. Ezekiel warns God’s people they will be scattered. In that context what is the irony
of idolatry?
a. If they choose idols, they will get idols in abundance in exile.
3. What is the age of the inauguration and retirement of the priestly duties? Why is this
important for Ezekiel?
a. Age 30 and 50. Most likely 30 is a reference to Ezekiel’s age at the first vision
and then the vision of restoration in 40:1 would be when Ezekiel is 50.
4. What is a theophany? What is the predominant sign of a theophany in the garden in
Genesis 3:8 and at Pentecost?
a. A theophany is a God appearance. The predominant sign of his presence in the
garden and at Pentecost is the sound of the throne-bearer’s wings.
5. How would the vision of the Glory Cloud sign of hope for the exiles?
a. It means God has not forgotten them.
6. Why are there differences in the description of the cherubim in the various throne
visions in the Bible?
a. These are visions of the glory of God, and each vision is distinct for God’s
purposes in that context and are not all identical.
7. What are three possibilities for the representation of the four faces of the cherubim?
a. The four faces represent the four rulers of creatures – man, lion, ox, and eagle.
b. The four faces represent the four quarters of the Zodiac, thereby representing the
heavens – Man/Aquarius, Lion/Leo, Ox/Taurus, Eagle/Scorpio
c. The four faces represent the four camps of Israel in Numbers 2 – Judah on east,
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Reuben on south, Ephraim on west, Dan on north. The ark-throne is in the
middle.
8. The base of the chariot is the firmament that separates heaven and earth. What is the
difference between John’s description and Ezekiel’s?
a. Ezekiel sees a crystal expanse above the cherubim because he is looking up; John
sees a sea of glass like crystal because he is looking down.
9. Why does God tell Ezekiel not be afraid of the people of Israel as he prophecies?
a. He has reason to fear, for if they are not afraid of Jehovah they will not be afraid
of his prophet.
10. Why is the scroll sweet to eat, but leaves the prophet with a bitterness in his spirit?
a. It is the word of God so it sweet in the mouth, but it is the word of cursing so it
leaves a bitter taste (spirit).
III. Lesson 3 – Questions and Answers
1. What is the warning the watchman gives to the wicked and the righteous?
a. The warning to the covenant breaker is to repent and to the covenant keeper is to
remain faithful.
2. The symbolism of 390 days and 40 days in chapter 4 is difficult to understand, but
what is the point of the sign act?
a. To be punished means to be cast away from the presence of the Glory – exiled
from the temple.
3. What is the key message of the razor sign-act oracle of chapter 5?
a. Jehovah is against Jerusalem!
4. What is the primary lesson of the oracle of doom in chapter 6?
a. When they are forced into local idolatry among the nations, then they will
remember and hate themselves for their unbelief.
5. What is the reason for judgment and standard for judgment in chapter 7?
a. Israel is judged for going its own way and their judgments will be used to judge
them.
6. What is the statement of unbelief made by the 70 elders in chapter 8?
a. Jehovah does not see us, Jehovah has forsaken the Land.
7. Why does God defile the temple with the slain in chapter 9?
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a. If the elders are not concerned about God’s house remaining holy and clean, then
Jehovah will defile it himself with their blood.
8. Why is the offering of the city as a burnt offering rejected by Jehovah in chapter 10,
and how we know it is rejected?
a. We know it is rejected because God leaves the temple. It is rejected because it is
not a pleasing arm, it is a stench in God’s nostrils.
9. How does God respond to the wicked proverb of the leaders in chapter 11 who say,
“this city is the cauldron and we are the meat?”
a. He responds with the sword, they shall not be secure in Jerusalem, the cauldron
will only be secure for the dead.
10. What is the proof that the remnant are the exiles in Babylon and not those who
remain in Jerusalem?
a. The proof is that God has been a sanctuary to the scattered while he judges those
who remain.
IV. Lesson 4 – Questions and Answers
1. What is the purpose of the stipulations in the Suzerain treaty? What is the mirror
image in the Covenant Lawsuit?
a. The stipulations make clear what the Suzerain’s expectations are for the Vassal
through Covenant Law. The mirror image in the Lawsuit is the Indictment.
2. What is the irony of God’s judgment revealed in 12:2 and 12:16 that is related to
Isaiah 6:10?
a. Even though they will not listen to God, the scattered remnant will serve as a
testimony to the nations of all their abominations that the nations may know
Jehovah.
3. Why does Ezekiel cover his face in 12:6 as he acts out the exiles fleeing?
a. It is a sign to the Zedekiah that he will not see Babylon even though he will die
there. 2 Kings 25 says his eyes were put out.
4. What does the proverb mean in 12:21, “The days grow long and every vision comes
to nothing?” And what does the Lord do to end the proverb?
a. It means that time is marching along and the prophecies of judgment are not
happening. Therefore, don’t listen to judgment oracles, times are good and will
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get better. God will end this proverb by bringing judgment without delay!
5. What does the accusation against the prophets mean in 13:10-12 that they smear the
wall with whitewash?
a. It’s a metaphor. A strong wall is built with stones and mortar and covered with
stucco mortar to make it firm. These prophets are using whitewash instead –
paint that makes the wall look good, but it has no strength.
6. What is the Lord’s answer to the elders with heart idolatry who come to inquire in
14:3?
a. The answer is judgment. These hypocrites will be sign to the people as they are
cut off, that they people will know Jehovah!
7. What two ways will Ezekiel be consoled by the survivors of judgment in 14:12-23?
a. Because Jehovah has done this with cause as he has redeemed his own name
from the abominations in Jerusalem.
b. Because Jehovah will save the undeserving remnant as he glorifies his grace.
8. What is the accusation against Jerusalem in the parable of the vine in 15:1-8?
a. That she is good for nothing except burning.
9. What is the Indictment against Jerusalem in Chapter 16?
a. Pride was her downfall. She trusted in her beauty instead of the Lord. She
became a whore, using her best gifts to attract her lovers, and she multiplied her
whorings.
10. What does the proverb mean in 16:44, “Like mother, like daughter?”
a. Jerusalem thinks she’s different than the nations but she’s really no different than
her idolatrous mother the Canaanites.
V. Lesson 5 – Questions and Answers
1. What is the primary accusation against King Zedekiah in the judgment parable in 17?
a. Zedekiah despises the covenant with Babylon, that he is a covenant-breaker at
heart. Therefore, he will not escape.
2. What does the proverb mean in 18:2, “The fathers have eaten sour grapes, and the
children’s teeth are set on edge;” and what is God’s answer?
a. The proverb means that the children suffer for the fathers’ sins. God says that
each person is judged for their own iniquity. The soul who sins shall die.
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3. The people say that God is not just in 18:25. What is God’s answer?
a. The righteous man who becomes unjust will be met with justice – he shall die.
b. The wicked man who turns to obedience shall live and not die.
4. What is the ultimate cause for lament in the lamentation of chapter 19?
a. For the first time, and for a long time there will be no Davidide. As the princes
have gone so has the city and so has hope.
5. In the Inquiry oracle of chapter 20:1-31, God’s people have rebelled in each phase of
God’s salvation. What is the specific accusation against them in the Promised Land?
a. They prostituted themselves on every high hill – instead of offering their pleasing
aromas on Mt. Zion they chose the high places of the Canaanites.
6. What is the accusation that Ezekiel makes in the judgment oracle of 20:32-44?
a. They have it in their minds that they would be better off to be like the nations and
fully adopt their pagan ways.
7. What is Ezekiel’s frustration in the Sword judgment of 20:45-21:32?
a. He’s tired of being mocked by the people and the leaders as a prophet who makes
parables and doesn’t preach the word.
8. What is the irony of Nebuchadnezzar using divination to decide whom to attack in
21:21?
a. The divination points to a siege at Jerusalem. It doesn’t matter that it’s decided
by divination, the decision is made, and Jehovah is sovereign.
9. In the oracle of Bloody Jerusalem, God accuses everyone of sinfulness in 22:23-30,
including the prophets, priests, princes, and people. But what is the ultimate
accusation?
a. God looked for a man, any man, who would stand in the gap for the Land and
bring reformation and repentance, but there was none.
10. Why does Ezekiel say that Jerusalem is worse than Samaria in 23:11-21?
a. Because Jerusalem saw the idolatry of Samaria and expanded it – she lusted after
Assyria, Babylon, and Egypt.
VI. Lesson 6 – Questions and Answers
1. What do the unclean meat and pot signify for Jerusalem in Siege oracle of 24?
a. That Jerusalem is an unacceptable offering of fellowship with Jehovah and must
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be completely burned to be cleansed.
2. Ezekiel is instructed not to mourn over his wife’s death in 24:15-27; what two things
does this signify to Israel?
a. That Jehovah is taking away the Temple, the delight of Israel’s eyes, and they are
not to mourn. And that Jerusalem has already been lost as the delight of God’s
eyes.
3. In the judgments against the nations in chapter 25, what is the accusation?
a. They are each being judged for mocking and profaning Israel instead of helping
her.
4. Like the other nations, Tyre is accused of mocking Jerusalem in 26; what is their
sentence?
a. Tyre will be besieged by Babylon and put to the sword.
5. In 27, Tyre is described as a glorious ship with global merchants. How is her fall
described?
a. Tyre is ship-wrecked and the merchants hiss in horror like she mocked
Jerusalem.
6. Ezekiel describes the King of Tyre in language taken from Eden. He is like a second
Adam. How is he judged like Adam?
a. Like Adam, the King of Tyre is full of pride, therefore he is corrupt and cast out
as the God-ordained guardian of the world economy.
7. What is the basis of Israel’s security in the restoration blessing of 28:24-26?
a. God’s presence. They will be secure because God will judge their neighbors and
he will be their God.
8. What is the reason for Egypt’s fall given in the judgment oracle in 29?
a. Egypt will be given to Nebuchanezzar as payment for doing Jehovah’s work.
Egypt’s plunder is his wages.
9. Why is Pharaoh comforted by being sent to the pit in 32:31?
a. Because he belongs there with the uncircumcised and those slain by the sword
from opposing Jehovah.
10. What is the problem with the date given for the fall of Jerusalem in 33:21? Which
date is more likely?
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a. The problem is that 2 Kings and Jeremiah give the date in the 11 th year 5th month
of exile and Ezekiel gives it in the 12th year 5th month. Ezekiel’s date is more
likely because of Pharaoh’s help for Zedekiah at the beginning of the 11th year.
VII. Lesson 7 – Review Questions
1. This section is a chiasm. What does the structure reveal as the primary message?
a. God’s primary motivation for restoration of Israel is the exaltation of his own
name.
2. How does the Lord fulfill his promise to come himself and shepherd the people in
34?
a. The Lord will shepherd through the Davidide through a new covenant of peace.
3. What are the three accusations against Mt. Seir (Edom) in 35?
a. Edom has cherished perpetual enmity against Israel.
b. Edom saw Jerusalem’s fall as a chance to expand.
c. By hating Jerusalem, Edom is expressing hatred toward Jehovah.
4. Does God restore Israel because they deserve it? Why or Why not (36:1-15)?
a. No, they don’t deserve because they are unrighteous. They are restored because
they have been mistreated by the nations, and because of God’s wrath.
5. In what 2 ways was Jehovah’s name profaned by Israel (36:16-38)?
a. First, because of the uncleanness of their ways in shedding innocent blood.
b. Second, because the scattering itself brings God’s name ill repute.
6. What is the four-part blessing that they receive from God in 36:16-38)?
a. The Land, Cleansing, a New Heart, a New Spirit
7. What are the two sign-acts and blessings in the valley of dry bones (37)?
a. Life comes by the Word and the Spirit.
8. What is the great blessing signified by the joining of sticks in 37:15-28?
a. That exiled Samaria and Jerusalem will be re-united as one nation with one
shepherd, David, and a new covenant.
9. Who do the seven nations lead by Gog represent?
a. They represent the sons of Japheth and Ham as the whole world gathers against
Israel, the son of Shem.
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10. Why does Jehovah gather Gog and the nations against Israel?
a. So that Israel will be completely restored, forgetting their shame and receiving
the Spirit, when God vindicates his holiness against the nations.
VIII. Lesson 8 – Review Questions
1. What is the significance of the date in Ezekiel 40:1 as the Day of Atonement?
a. The 25th year is half of Jubilee. A symbolic indication that the exile is half over,
and that God will restore Jerusalem.
2. What are the 4 views that interpret this vision?
a. Literal Prophetic – a blueprint for the returnees to rebuild the temple.
b. Christian Fulfillment – a symbolic picture of the kingdom of God beginning with
Pentecost.
c. Dispensational – literal fulfillment in the millennial rule of Christ.
d. Apocalyptic – pattern for the Messianic age – an idealized vision for restoration.
3. What is the significance of the “long cubit” and the increased size of the gates?
a. These increases are meant to imply greater things for God’s restored kingdom
with greater access to God in the new covenant.
4. What is God’s promise when his glory returns to the temple?
a. That he will dwell in the midst of his people forever.
5. What is Ezekiel’s instruction about sharing the vision with the people?
a. God wants them to feel shame over their sin and to give them reformation and a
new law for the new temple.
6. What is the law of the Outer East Gate?
a. It is to remain shut because Jehovah used the gate; only the Davidide can use the
vestibule.
7. Why is the Prince given his own separate land portion?
a. So that there will be no temptation to take land from the people.
8. What is the law of the Inner East Gate?
a. The gate is shut except for the Sabbath and the new Moon and only the prince
may enter the gate as far as the threshold, everyone else must bow before the
gate.
9. What is the meaning of the River of Life?
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a. The new covenant is a dynamic covenant in which the clean restores the unclean.
10. What is the new name for God’s city?
a. The Lord is There.
IX. Sample Final Exam
1. What is Meredith Kline’s 5-part outline of the Suzerain treaty in the Ancient Near
East as seen in Deuteronomy?
2. What are the four types of oracles given in your notes?
3. What is the most prominent theme in Ezekiel?
4. What is a theophany? What is the predominant sign of a theophany in the garden in
Genesis 3:8 and at Pentecost?
5. How would the vision of the Glory Cloud sign of hope for the exiles?
6. Why is the scroll sweet to eat, but leaves the prophet with a bitterness in his spirit?
7. What is the key message of the razor sign-act oracle of chapter 5?
8. Why is the offering of the city as a burnt offering rejected by Jehovah in chapter 10,
and how we know it is rejected?
9. Why does Ezekiel cover his face in 12:6 as he acts out the exiles fleeing?
10. What does the accusation against the prophets mean in 13:10-12 that they smear the
wall with whitewash?
11. The people say that God is not just in 18:25. What is God’s answer?
12. What is Ezekiel’s frustration in the Sword judgment of 20:45-21:32?
13. Why does Ezekiel say that Jerusalem is worse than Samaria in 23:11-21?
14. Ezekiel is instructed not to mourn over his wife’s death in 24:15-27; what two things
does this signify to Israel?
15. Ezekiel describes the King of Tyre in language taken from Eden. He is like a second
Adam. How is he judged like Adam?
16. This section is a chiasm. What does the structure reveal as the primary message?
17. What is the four-part blessing that they receive from God in 36:16-38)?
18. What are the two sign-acts and blessings in the valley of dry bones (37)?
19. What are the 4 views that interpret this vision?
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20. What is the meaning of the River of Life?
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