Psalm 150 (continued, part 19)
strong men and women (v. 27). Jeremiah was now an old man, but he had suffered in his youth, so he knew what he was talking about (Jer. 1:8, 17–19; 15:10, 15–17). His youthful experiences of trial and opposition helped to prepare him for his present ministry.
The secret of victory in tough times is simply to submit to the Lord and accept the fact that "the Lord has laid it on him" (v. 28 niv). "It is the Lord. Let Him do what seems good to Him" (1 Sam. 3:18 nkjv). We must bow before the Lord—even putting our faces in the dust—and submit to Him without complaining, knowing that in His time, He will see us through. In that hour of pain and perplexity, Jeremiah laid hold of some wonderful assurances that can encourage us today:
God's call for His people to repent is just as valid today. Are we listening?
The prophet's persecutors (vv. 52–66). These verses summarize much of what you read in Jeremiah's prophecy: his being hunted like a bird and being put into a pit (Jer. 37—38), insults and other verbal abuse, and plots to kill him (Jer. 11:18–23,26–28). Had the people listened to God's servant, their nation, city, and temple would have been saved and their lives spared. Jeremiah found his support and salvation in the Lord, and he called upon Him in times of trouble. "Fear not" was God's message of assurance (see Jer. 1:8). God saw the wrongs that were done to His servant and He heard all the lies that were told about him. But no matter what people may say about us or do to us, the Lord is on our side, even in times of chastening. God didn't desert His servant, nor will He desert us.
• The Lord doesn't cast off His people and forget them (v. 31) • In the midst of pain, we know He loves us (v. 32) • God doesn't enjoy chastening His own and He feels our pain (v. 33) • God sees the way people treat us (vv. 34–36) • God is on the throne and in control of all events (vv. 37–38) • If He chastens us for our sins, we shouldn't complain, for even His chastening is evidence of His love (v. 39)
We aren't surprised that Jeremiah asked God to treat his persecutors the way they had treated him. Jeremiah was God's servant and spokesman, and their rejection of him meant their rejection of God's Word. You can't reject God's Word and escape eventual judgment. David prayed the same kind of prayer when he was going through persecution (Ps. 28:1–4). As Christians, we're instructed to pray for our persecutors and to do them good, in the name of Jesus (Matt. 5:10–12, 43–48). Our Lord is the greatest example in His treatment of His enemies (1 Peter 2:21–24), for He prayed, "Father, forgive them, for they know not what they do" (Luke 23:34).
As I wrote this section of our study, I occasionally glanced at a picture on a nearby bookcase. It's a reproduction of Rembrandt's painting "Jeremiah Lamenting the Destruction of Jerusalem," which Rembrandt painted in 1630. It depicts a sad old man, seated on a rock, a copy of the Scriptures on his left and behind him on his right a scene of people fleeing a burning city. If I weren't a Christian believer, the painting would discourage me, but I see in it the truths Jeremiah shared in verses 19–39. Like the prophet, we must live a day at a time and each morning draw upon a new supply of God's mercy. No matter what the Enemy says to us, we must remind ourselves that "the Lord is good" and He is never closer to us than when He chastens us.
The Lord's Discipline (4:1–22) In this chapter, Jeremiah brought together a number of vivid images to describe what the people endured in the siege and fall of Jerusalem. These calamities had been announced in the terms of the covenant (Deut. 28—30), so the Jews shouldn't have been surprised when they occurred.
The nation's penitence (vv. 40–51). The phrase "punishment of his sins" in verse 39 naturally brings up the necessity for personal and national repentance. Jeremiah knew that the fall of Jerusalem was an act of chastening on the part of Jehovah (1:8–9, 12–15; 2:1–8; 4:6, 22) and that the purpose of that chastening was to bring the nation to her knees, confessing her sins. This meant searching their hearts, acknowledging their transgressions, and seeking the forgiveness of the Lord. Cleansing and restoration were promised in the covenant (Deut. 30) and also in Solomon's prayer at the dedication of the temple (2 Chron. 6:36–42; 7:11–14). God chastens us that He might be able to cleanse us when we tell Him we're sorry.
IV. THE LORD'S DISCIPLINE (4:1–22)
Gold and jewels (vv. 1–2, 7–8). These stand for the people of Israel, precious in the sight of the Lord. The tribes of Israel were represented as jewels set in gold on the breastplate of the high priest and also on his shoulders (Ex. 28:6–30; 39:1–21; see also Zech. 9:16–17; Mal. 3:6). But their sins had cheapened them and they had lost their beauty. The enemy treated God's precious sons and daughters like pieces of cheap, broken pottery that you would throw on the neighborhood trash heap. Nobody was ever made better, more attractive, or more valuable because they sinned.
In Ezra 9, Nehemiah 9, and Daniel 9, you find prayers of confession on behalf of the people of Israel. You also find similar prayers in the Psalms. Jeremiah's
Lamentations 4
trials, and shedding innocent blood (Jer. 2:34–35; 7:6; 19:4; 22:1–5, 17). Some of the wicked rulers were even prepared to shed the innocent blood of the prophet Jeremiah (chap. 26)!
Animals and birds (vv. 3–5, 10). "Sea monsters" can be translated "whales" or "jackals," and the meaning will not be lost. The mammals feed their young until they're able to care for themselves, but Jerusalem's mothers were heartless toward their young because they had nothing to feed them. In fact, the reverse became true: the babies fed the parents (v. 10; 2:20; and see Lev. 26:29; Deut. 28:53–57; Jer. 19:9). Ostriches were notorious for laying their eggs in the wilderness and then abandoning them (Job 39:13–18), and the Jewish mothers were abandoning their babies. The wealthy people, who were accustomed to eating delicacies, had to rummage in the garbage to find something to eat. God's special people were living like animals because they had turned their backs on their Maker and their God (Rom. 1:18ff.).
Because they rejected the light of God's law, the people were defiled and unable to see the truth, groping about like blind men in the streets, and crying out like lepers, "Unclean, unclean!" (See Lev. 13:45–46.) Not only would they wander in the city streets but they would become wanderers in the world at large, with no place to call home (Deut. 28:65–66). The sinful people became a scattered people, but the Lord promised that He would bring them back to their land (Deut. 30:1–10; Isa. 11:11–12; Jer. 23:3–8). Watchmen (vv. 17–19). Unwilling to trust the Lord for help, the leaders made agreements with other nations to secure their aid in fighting against the Babylonians, but their allies failed them. Israel's "lovers and friends" proved unfaithful (1:2; Jer. 2:15–17, 36–37; 37:7; Isa. 30:1–7). The false prophets assured the people that help was coming, but the watchmen on the walls looked in vain. Pharaoh Hophra's army did come to help King Zedekiah, and the siege was interrupted temporarily, but Nebuchadnezzar sent Hophra back to Egypt defeated. (See Jer. 37; Ezek. 30:20–26.) The brief cessation of the siege brought welcomed relief, but when the Babylonians returned to Jerusalem, things became even worse than before. It was impossible to escape the invaders, whether you walked on the streets or fled to the desert or the mountains. "Swifter than eagles" is a phrase quoted from the covenant (Deut. 28:49–52; see Jer. 4:13; 48:40). "Our end is near! Our end is come!" was the cry of the people. The prophet Ezekiel in Babylon delivered a message on the same theme (Ezek. 7).
Enemies (vv. 6, 9). For centuries, the Jewish nation had been the object of God's love and grace. He had delivered them from Egypt, brought them into the Promised Land, given them victory over their enemies, and graciously provided their every need; but now, He was pouring out His wrath upon them and their land. The siege was long and painful, and it would have been better if God had destroyed the city suddenly, as He did Sodom and Gomorrah (Gen. 19). Israel's sins were greater than those of the cities of the plain, because Israel had seen the glory of God, been given His holy law and had entered into covenant with Him. Privileges always bring responsibilities, but the nation refused to obey the Lord and was punished for their rebellion. It would have been better for the people to be slain in battle than to starve to death slowly.
Fire (vv. 11–12). Fire is frequently used in Scripture as a picture of God's wrath, and "the Lord's anger burned" is a familiar image (Ex. 4:14; 15:7; 32:10–12; etc.). The Lord made it clear at Mount Sinai that He was "a consuming fire" (Deut. 4:24; 5:1–5, 23–27; Heb. 12:29) and would not tolerate deliberate sins. The Babylonians looted the city and then burned its walls, gates, and buildings, including the palaces and the temple (2 Chron. 36:19). Jeremiah had warned Israel that God's wrath would "break out like fire" and their city burned down by the Babylonian army, but they refused to listen (Jer. 4:4; 7:20; 21:12; 32:26–29; 34:1–3). God "blazed against Jacob like a flaming fire devouring all around" (2:3 nkjv). The other nations and their rulers were aghast at the destruction of "the impregnable city."
Breath and shadows (v. 20). The false prophets assured the people that the Lord would never break His covenant with David, so there would always be one of his descendants on the throne (2 Sam. 7). They interpreted this to mean that the throne and the nation would always endure, but they were wrong. King Zedekiah, son of godly Josiah, was the last king of the Davidic line until the coming of Jesus Christ (Luke 1:30–33, 68–79). Zedekiah foolishly rebelled against Nebuchadnezzar and then tried to escape, but he was caught, judged, and taken to Babylon, where he died (2 Kings 24—25; Jer. 34, 37—39). The Jews saw their king as the very breath of their lips, the rock in whose shadow they could hide; but he failed on both counts. Because of his unbelief and rebellion, Zedekiah brought death, not life, and proved to be no protection at all.
Blood (vv. 13–16). The blood of men and of animals was held in great respect in Israel. The Jews were not allowed to eat the blood with the meat (Lev. 17), and the shedding of innocent blood polluted the land and had to be vindicated (Num. 35:30–34). The Jews were very careful not to be defiled by the dead, but the sins of the false prophets and disobedient priests had defiled the land and its people, and Jeremiah had often cried out against their sins (Jer. 5:31; 6:13–15; 14:14–18; 23:9ff.). He was especially grieved because the leaders were ignoring God's law, conducting "fixed"
The cup (vv. 21–22). The Edomites were Judah's neighbors, the descendants of Esau, brother of Jacob who fathered the "fathers" of the twelve tribes of Israel. From before birth, Jacob and Esau fought against each other (Gen. 25:19–34; 27), and the Edomites perpetuated this feud. They rejoiced at the destruction of Jerusalem and encouraged the Babylonians and may
Lamentations 4—5
destroyed, by faith Jeremiah and the remnant saw the living and unchanging God on His throne in heaven, and this gave them courage (v. 19; Ps. 102:12). Yes, they felt forsaken and forgotten (v. 20; see 2:9; 3:37–39), but they knew God would return to them if they would return to Him. (See Lev. 26:40–45; Deut. 30:1–10.) "Return to us and renew us" is their final cry. Without God's presence and power, their lives could never be renewed, and they didn't want to go back to the old ways that had caused so much trouble. (For a similar prayer, see Jer. 14:19–22.)
even have assisted them in their work (Ps. 83:1–8; 137:7; Ezek. 25:12–14; Obad.). Israel had drunk the bitter cup of God's wrath, but one day the cup would be handed to Edom and her time of judgment would come (Jer. 25:15ff.; 49:7–22; Ezek. 35).
The Jewish Remnant's Declaration (5:1–22) This chapter has twenty-two verses, but it is not an acrostic. It is a prayer; the pronouns are plural, for the prophet prayed for himself and the suffering remnant that had survived the invasion. He asked the Lord to "remember … consider … behold" (v. 1). This means that he and the people wanted the Lord to act on their behalf and deliver them from their painful and humiliating situation. Jeremiah knew that the Babylonian captivity would not end for seventy years (Jer. 25:1–14; Dan. 9:1ff.), but he still asked the Lord to be merciful to the poor people left in the land and to the exiles in Babylon.
The final verse seems very pessimistic after such a sincere prayer for redemption and renewal. When the Jews read Lamentations publicly in the synagogue to remember the fall of Jerusalem, they repeat verse 21 so the reading won't end on a negative note. But the verse is still there, and it reminds us of the high cost of sin. God delights in His people and longs to bless them, but if we sin, He will chasten us. If we repent and confess our sins, He will forgive us (1 John 1:9) and give us a new beginning. "It is a fearful thing to fall into the hands of the living God" (Heb. 10:31).
V. THE JEWISH REMNANT'S DECLARATION (5:1–22)
God had given His people their land ("inheritance"), their law, the city of Jerusalem, and the temple. They disobeyed the law and defiled the land, the city, and the temple because of their sins. Therefore, they lost the land, the city, and the temple, just as God had warned in His covenant. People were killed and families destroyed (v. 3); the economy was ruined (vv. 4, 9; see Deut. 29:11); and their freedom was taken from them (vv. 5–6, 8).
Living Lessons
The book of Lamentations vividly presents to us some important lessons that God's people must learn and never forget.
1. Privilege brings responsibility, and responsibility involves accountability.
It didn't seem fair that God punished the children for the sins of their parents (v. 7; Ex. 20:5; 34:7; Num. 14:18; see Jer. 31:29; Ezek. 18:2). But before the prayer ends, the people will confess, "We have sinned" (v. 16). To be sure, the ancestors of that suffering generation had indeed sinned against the Lord, but their sins helped to lead their descendants into sin. God visits His wrath on the fathers and their children when the children behave like their fathers!
2. God is longsuffering, but there comes a time when He must chasten His people.
3. When the blessings He gives are taken for granted and used selfishly, He takes those blessings from us. To enjoy the gifts but ignore the Giver is idolatry.
4. God is always faithful to the terms of His covenant, either to bless because we have obeyed, or to chasten because we have not.
They remembered that bread was scarce (v. 9) and that the famine caused terrible loss of weight, sickness, and ugliness (v. 10; Deut. 28:48). Their wives and daughters were raped by enemy soldiers (v. 11; Deut. 28:30), so that even if they did survive, they were unacceptable as wives. The leaders of the nation were treated with disrespect (v. 12), and the youths and children were forced to do the work of adults (v. 13). There was no more joy in the city (vv. 14–15). The "crown city" was fallen (v. 16; see 2:15), and the king who wore the crown was in exile (4:20).
5. When parents sin, the children also suffer. 6. When spiritual leaders refuse to hear and obey God's Word, they lead their followers into sin and judgment.
7. It's possible to declare God's Word faithfully and never see the Lord change the hearts of sinners. Jeremiah was faithful for over forty years, yet the nation became more and more wicked.
8. Jeremiah was a man with a broken heart, a man who suffered much; yet he was rewarded by being identified with Jesus (Matt. 16:13–14). Jeremiah's ministry may not have been "successful" as we measure success, but his character became more and more Christlike, "conformed to the image of his Son" (Rom. 8:29).
What was the cause of all this trouble, loss, and pain? The Babylonian army? The wrath of God? No, the sins of the people! Here we see the blinding effects of sin (v. 17; and see 4:14), the binding effects of sin (vv. 5, 8), and the grinding effects of sin (v. 13). The city of the great King was now a home for wild beasts (v. 18).
Notes 1 Jerusalem had been invaded and looted prior to this time, by Egypt in 926 (1 Kings 14:25–26); by Israel, the northern kingdom, in 790 (2 Kings 14:13–14); by Egypt again in 609 (2 Kings 23:31–35); by the Arabs and Philistines during the reign
But the book doesn't end with this recitation of the tragic losses of the people. It ends with a marvelous confession of faith and a humble confession of sin. Though the throne of Judah was disgraced and
Lamentations
be restored to her Husband, the Lord (Jer. 3; Hos. 2:14— 3:5). 4 Keep in mind that in chapter 3, Jeremiah altered the acrostic and gave three verses to each letter of the Hebrew alphabet. As he did in 2:16–17, he reversed the letters ayin and pe in 3:46–51. 5 The Babylonians were actually very kind to Jeremiah. By mistake, he was chained with the prisoners but then released and given the freedom of the land (Jer. 40:1–6). 6 He names God—"the Lord"—for the first time in this chapter in v. 18. This is Jehovah, the covenant-making God who is faithful to His Word and His people.
of Jehoram, 849–41 (2 Chron. 21:16–17); and again by the northern kingdom of Israel in about 784 (2 Chron. 25:22–24). 2 In chapters 2, 3, and 4, the sixteenth and seventeenth Hebrew letters (ayin and pe) are reversed, but this order has been found in other Hebrew alphabet samples, so the order wasn't unknown. (See 2:16–17; 3:46–51; 4:16–17.) 3 How Jeremiah could call the apostate city a "virgin" in 1:15 and 2:13 is a mystery to us. A virgin daughter was a very valuable member of the family and held in high esteem, and the Jews had polluted themselves with foreign alliances and foreign gods. Such is the grace of God! Though He chastened His people, He never forsook them. One day, the nation shall
E Z E K I E L
G e n e s i s E x o d u s L e v i t i c u s N u m b e r s D e u t e r o n o m y J o s h u a J u d g e s R u t h
J o n a h M i c a h N a h u m H a b a k k u k Z e p h a n i a h H a g g a i Z e c h a r i a h M a l a c h i
1 S a m u e l 2 S a m u e l 1 K i n g s 2 K i n g s 1 C h r o n i c l e s 2 C h r o n i c l e s E z r a N e h e m i a h
E s t h e r J o b P s a l m s P r o v e r b s E c c l e s i a s t e s S o n g o f
J e r e m i a h L a m e n t a t i o n s E z e k i e l D a n i e l H o s e a J o e l A m o s O b a d i a h
S o l o m o n I s a i a h
OUTLINE Key theme: Showing reverence for the name and
Ezekiel 1—3 1276 From Priest to Prophet
glory of God Key verse: "You will know that I am the Lord" (6:7
niv) (This statement is found seventy times in the book.)
Ezekiel 4—7 1281 The Death of a Great City
Ezekiel 8—11 1287 The Glory Has Departed
I. THE PROPHET'S CALL (1—3)
A. Seeing God's glory—1 B. Hearing God's Word—2 C. Becoming God's watchman—3
Ezekiel 12—14 1292 The Truth About the False
Ezekiel 15—17 1297 Pictures of Failure
II. THE FALL OF JERUSALEM (4—24)
A. The judgment predicted—4—7 B. God's glory departs—8—11 C. Godless leaders exposed—12—17 D. God's justice defended—18—21 E. The end of the city—22—24
Ezekiel 18—21 1301 God Is Just!
Ezekiel 22—24 1308 See the Sinful City!
Ezekiel 25—28 1314 God Judges the Nations
III. THE NATIONS JUDGED (25—32)
A. Ammon—25:1–7 B. Moab—25:8–11 C. Edom—25:12–14 D. Philistia—25:15–17 E. Tyre—26:1—28:19 F. Sidon—28:20–24 G. Egypt—29—32
Ezekiel 29—32 1319 Egypt Will Fall!
Ezekiel 33—35 1324 Warnings and Promises from the Watchman
Ezekiel 36—37 1327 From Restoration to Reunion
Ezekiel 38—39 1332 God Protects the Nation
IV. THE GLORIOUS FUTURE OF ISRAEL (33—48)
A. The city of Jerusalem restored—33—34 B. The land of Israel renewed—35—36 C. The nation of Israel resurrected and
Ezekiel 40—48 1335 Glory in the Temple
reunited—37—39 D. The temple and the priesthood reestab-
lished—40—48
Ezekiel 1
Isaac, and Jacob (see Ps. 74). Were the Jews not God's chosen people? Had not Jehovah defeated their enemies and given them the Promised Land? Was not Jerusalem His Holy City, and did He not dwell in their holy temple? Yet now His chosen people were exiles in a pagan land, their Promised Land was devastated, Jerusalem was in enemy hands, and the temple had been robbed of its precious treasures. It was a dark day for Israel, and the first thing Ezekiel needed to understand was that, no matter how discouraging the circumstances, God was still on the throne accomplishing His divine purposes in the world. There are many unexplained mysteries in the vision Ezekiel had, but one message comes through with clarity and power: Jehovah is the sovereign Lord of Israel and of all the nations of the earth.
CHAPTER ONE Ezekiel 1—3 FROM PRIEST TO PROPHET L
I. The prophet's call (1—3) A.Seeing God's glory—1
ike Jeremiah (1:2), Zechariah (1:1), and John the Baptist (Luke 1:5ff.), Ezekiel ("God strengthens") was called by God from being a priest to serving as a prophet. As God's spokesman to the Jewish exiles in the land of Babylon, he would rebuke them for their sins and expose their idolatry, but he would also reveal the glorious future the Lord had prepared for them. He was thirty years old at the time of his call (Ezek. 1:1), the normal age for a priest to begin his ministry (Num. 4:1–3, 23).1 It would have been much easier for Ezekiel to remain a priest, for priests were highly esteemed by the Jews, and a priest could read the law and learn everything he needed to know to do his work. Prophets were usually despised and persecuted. They received their messages and orders from the Lord as the occasion demanded and could never be sure what would happen next. It was dangerous to be a prophet. Most people resent being told about their sins and prefer to hear messages of cheer, not declarations of judgment.
The storm (vv. 3–4). The Chebar River (Kebar niv) or canal flowed from the Euphrates River, south of the city of Babylon, where the Jewish exiles gathered for prayer (see Acts 16:13). Ezekiel mentioned it in Ezekiel 1:1; 3:23; 10:15, 20, 22; and 43:3. Apparently Ezekiel was there interceding with the other captives when the Lord called him to his new ministry. Isaiah was worshipping in the temple when God called him (Isa. 6), and Paul and Barnabas were engaged in worship at Antioch when they received their call (Acts 13:1–3). When Ezekiel went to the prayer meeting, it was just like any other day; but the Lord made it a turning point in his life. We never know what a difference a day will make when we're in the path of duty.
Jeremiah had been ministering in Jerusalem for four years when Ezekiel was born in 622 BC, but surely as he grew up, he paid attention to what Jeremiah was saying.2 It's likely that Daniel and Ezekiel knew each other before the captivity, though there's no evidence they saw each other in Babylon. Ezekiel's prophetic ministry was greatly needed in Babylon because false prophets abounded and were giving the Jewish people false hopes of a quick deliverance (usually by Egypt) and a triumphant return to their land (Jer. 5:30–31; 27:1–11; 28:1–17). It's possible that King Zedekiah's visit to Babylon (51:59–61) and the arrival of Jeremiah's letter to the exiles (Jer. 29) both occurred the year Ezekiel received his call. Jeremiah's letter told the Jews that they would be in Babylon for seventy years and therefore should settle down, raise families, and pray for their captors. But Jeremiah also announced the ultimate fall of Babylon, a message the exiles were only too eager to hear.
The word of the Lord came to Ezekiel in the form of a vision, and the hand of the Lord laid hold of him and claimed him for special service. The phrase "the word of the Lord came" is used fifty times in his prophecy and speaks of the authority of his message; and "the hand of the Lord" is found also in Ezekiel 3:14, 22; 8:1; 33:22; 37:1; and 40:1. The word of the Lord brings enlightenment and the hand of the Lord enablement (see Eph. 1:15–23). In Scripture, a storm is often an image of divine judgment (Prov. 1:27; Isa. 66:15; Jer. 4:13; 23:19; Nah. 1:3). Since the immense whirlwind cloud Ezekiel beheld was coming from the north, it indicated the invasion of Judah by the Babylonian army and the destruction of the land, the city of Jerusalem, and the temple (Jer. 4:6; 6:1). For forty years, God had graciously led Israel by a fiery cloud; but now a fiery cloud was bringing chastening to His disobedient people. The prophet Jeremiah saw a similar vision at the beginning of his ministry (Jer. 1:13–16).
The most difficult task of a prophet is to change people's minds. This means pulling up the weeds of false theology and planting the good seed of the Word of God. It also means tearing down the flimsy thought structures that false prophets build and constructing in their place lasting buildings on solid foundations of truth (Ezek. 1:10; 2 Cor. 10:3–6). To prepare him for his difficult ministry, the Lord caused Ezekiel to participate in three dramatic experiences.
Ezekiel saw bright light around the cloud and an enfolding fire, like molten metal, within the cloud. Both are reminders of the holiness of God, for "our God is a consuming fire" (Ex. 19:16, 18; Deut. 4:24; Heb. 12:29). As he described this vision, Ezekiel used the words like and likeness at least twenty-five times, indicating that what he saw was symbolic of realities God wanted to reveal to him. Throughout the Bible, the Lord uses familiar things to illustrate spiritual truths that are beyond human vocabulary and description.
Beholding the Glory of the Lord (1) The kingdom of Judah had suffered greatly at the hands of victorious Babylon, and many Jewish people wondered if Jehovah was still the God of Abraham,
Ezekiel 1
sight, the huge wheels, the living creatures, the enfolding fire, and the eyes in the rims of the wheels. What an arresting picture of the providence of God, always at work, intricately designed, never wrong, and never late!
The cherubim (vv. 5–14). In 10:15 and 20, Ezekiel identified the living creatures as the cherubim, heavenly creatures first mentioned in Genesis 3:24. The tabernacle curtains were embroidered with images of the cherubim (Ex. 26:1), and two cherubim were on the golden covering of the ark, the mercy seat (Ex. 25:18–22). Cherubim were very much in evidence in Solomon's temple (1 Kings 6:23–29; 2 Chron. 3:10–13) and in John's visions in the book of Revelation (Rev. 4:6–9; 5:6–14; 6:1–11; 14:3; 15:7; 19:4). The creatures had the body of a human, straight feet like those of a calf, four faces and four wings, with human hands under the wings. Their wings were so arranged that the creatures did not have to turn; they could fly straight forward and change directions quickly. Their wings touched so that each creature was at the corner of a square that would be outlined by their wings.
The firmament (vv. 22–25). This awesome expanse looked like sparkling ice (crystal) and stood over the heads of the cherubim. Now we get the total picture: a heavenly chariot with four wheels, moving quickly from place to place at the direction of the Lord. As it moved, the noise of the wings of the cherubim sounded like the noise of great waters coming together, "like the voice of the Almighty," and like the sound of a mighty army (3:13; 10:5; Ps. 46:3; Rev. 1:15; 14:2; 19:6). The wheels symbolize the omnipresence of God, while the eyes on their rims suggest the omniscience of God, seeing and knowing everything. Ezekiel was beholding a representation of the providence of God as He worked in His world. But one more item remained.
Of special interest are their four faces: a man, a lion, an ox, and an eagle (Ezek. 1:10). Man is the highest of God's creatures, being made in the image of God. The lion is the greatest of the untamed beasts of the forest, while the ox is the strongest of the domesticated beasts of the field. The eagle is the greatest of the birds and is even a picture of God (Deut. 32:11–12). But there is also a connection here with the covenant God made with Noah after the flood (Gen. 9:8–17). God promised not to destroy the world again with a flood, and He gave this promise to Noah (a man) and his descendants, the birds (the eagle), the livestock (the ox), and the wild animals (the lion). The presence of the cherubim before the throne of God is assurance that God remembers His promise and cares for His creatures. But it also reminds us that all of creation is used by the Lord to bless or to chasten His people. In this vision, they are a part of God's judgment on His sinful people.
The throne (vv. 26–28). The wheels depicted God's omnipresence and omniscience, and the throne speaks of God's omnipotent authority. The throne was azure blue, with flashes of fire within it (holiness; see Rev. 15:2) and a rainbow around it (covenant grace). Noah saw the rainbow after the storm (Gen. 9:13–16), the apostle John saw it before the storm (Rev. 4:3), but Ezekiel saw it over the storm and in control of the storm. In His wrath, God remembers mercy (Hab. 3:2). Ezekiel realized that he was beholding the glory of the Lord (Ezek. 1:28), and he fell on his face in awesome fear (3:23; Dan. 8:17; 10:9, 15, 17; Rev. 1:17). The "man" he saw upon the throne was probably a preincarnate appearance of our Lord Jesus Christ. (See Ezek. 8:2 and 40:3.) The glory of the Lord is one of the key themes in Ezekiel (3:12, 23; 8:4; 9:3; 10:4, 18–19; 11:22–23; 39:21; 43:2, 4–5; 44:4). The prophet will watch God's glory leave the temple and go over the Mount of Olives, and he will also see it return to the kingdom temple. Because of Israel's sins, the glory left the temple; but God's promise is that one day the city of Jerusalem and the temple will be blessed by the glorious presence of the Lord. The city will be called "Jehovah Shammah—the Lord is there" (48:35).
The life of these creatures came from the "spirit" (or Spirit)3 within the cloud (Ezek. 1:12, 20), and this life enabled them to move like lightning; in fact, in their movements, they even looked like flashes of lightning. When Ezekiel first saw these creatures, he compared them to fiery amber or molten metal (v. 4); but as he watched them closely, he compared them to sparkling bronze (v. 7), burning coals of fire, lamps, and lightning (vv. 13–14). Like the apostle John describing the beauty of the Holy City (Rev. 21–22), the prophet ran out of words and had to draw pictures!
Now we can begin to grasp the message that God was giving His prophet. Though His people were in exile and their nation was about to be destroyed, God was still on the throne and able to handle every situation. In His marvelous providence, He moves in the affairs of nations and works out His hidden plan. Israel wasn't the victim of Babylonian aggression. It was God who enabled the Babylonians to conquer His people and chasten them for their rebellion, but God would also bring the Medes and the Persians to conquer Babylon, and Cyrus, king of Persia, would permit the Jews to return to their land. "Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!" (Rom. 11:33 nkjv).
The wheels (vv. 15–21). There were four wheels (v. 16), each with an intersecting wheel and each associated with one of the cherubim. The intersecting wheels enabled the creatures and the cloud to move in any direction instantly without having to turn, moving like a flash of lightning. These wheels looked like chrysolite, a yellow or greenish-yellow precious stone; they were very high, as though reaching from earth to heaven, and their rims were awesome and full of eyes. The spirit (Spirit) of the living creatures was in the wheels, so that the living creatures moved in whatever direction the wheels moved. It was indeed an awesome
No matter what message God gave him to preach,
Ezekiel 1—2
nursing false hopes that Egypt would come to their rescue or the Lord would do a great miracle.
or what opposition arose from the people, Ezekiel would be encouraged and strengthened because he had seen the mighty throne of God in the midst of the fiery trial. He had seen the glory of God.
So rebellious were the Jewish people that God called them "a rebellious nation" and used the Hebrew word goy, which was usually reserved for the Gentiles! Israel was God's chosen people, a special nation, and yet they were acting like the Gentiles who didn't have all the blessings and privileges God had given the Jews. This wasn't a very encouraging word for the young prophet, but he needed to know in advance that his work would be difficult. God gave the same kind of message to Isaiah when He called him (Isa. 6:8–13). But whether the people listened and obeyed or turned a deaf ear, Ezekiel had to be faithful to his task (1 Cor. 4:2). Don't be afraid (2:6–7). Three times in verse 6 the Lord admonished the prophet not to be afraid of the people, and He repeated it again (3:9). He had given a similar caution to Jeremiah (Jer. 1:8), and Jesus gave the same warning to His disciples (Matt. 10:26, 28, 31). "Who are you that you should be afraid of a man who will die, and of the son of a man who will be made like grass?" (Isa. 51:12 nkjv). Ezekiel was to declare God's word boldly no matter how his listeners responded. His own people might act like briars and thorns,5 and even like painful scorpions, but that must not deter His servant.
Accepting the Burden of the Lord (2:1—3:3) Ezekiel was now to receive his official commission as a prophet of the Lord God, and the Lord told him he was facing a very difficult task. Whether it's raising a family, teaching a Sunday school class, shepherding a church, or evangelizing in a distant nation, we have to accept people as they are before we can lead them to what God wants them to be. God gave Ezekiel four important commandments to obey.
B.Hearing God's Word—2 C.Becoming God's watchman—3
Stand and listen (2:1–2). As a result of beholding the vision, Ezekiel fell to the ground, completely overwhelmed by the glory of the Lord and the wonder of His providential working in the world. Who but the sovereign Lord could have a throne like a chariot and move as quickly as He pleased? Who but the Lord could travel in the midst of a fiery whirlwind to accomplish His great purposes?
Ezekiel is called "son of man" ninety-three times in his book, a title that the Lord also gave to Daniel (Dan. 8:17). "Son of man" is also a messianic title (Ezek. 7:13), which the Lord Jesus applied to Himself at least eighty-two times when He was ministering on earth. But in the case of Daniel and Ezekiel, the title "son of man" emphasized their humanity and mortality. Ezekiel was facedown in the dust when God spoke to him, reminding him and us of mankind's humble beginning in the dust (Gen. 1:26; 3:19). "For He knows our frame; He remembers that we are dust" (Ps. 103:14 nkjv). God remembers, but sometimes we forget.
Receive the Word within (2:8—3:3). Being a priest, Ezekiel knew that the Hebrew Scriptures pictured God's Word as food to be received within the heart and digested inwardly. Job valued God's Word more than his "necessary food" (Job 23:12), and Moses admonished the Jews to live on God's Word as well as on the bread (manna) that the Lord supplied daily (Deut. 8:3; see Matt. 4:4). The prophet Jeremiah "ate" the Word of God (Jer. 15:16), and so did the apostle John (Rev. 10:8–10). God's prophets must speak from within their hearts or their messages will not be authentic.
There is a time to fall down in humble adoration, and there is a time to stand up and take orders (Josh. 7:6ff.). The command of the Word and the power of the Spirit enabled Ezekiel to stand to his feet, and the Spirit entered him and strengthened him. On many occasions, the Spirit would lift him up (Ezek. 2:2, 3:14; 8:3; 11:1, 24; 37:1; 43:5) and give him special power for his tasks (3:24; 11:5). The important thing was that Ezekiel stand obediently before the Lord and listen to His word.
A hand stretched out and handed Ezekiel a scroll that didn't have any good news written on it, because it was filled on both sides with "words of lament and mourning and woe" (Ezek. 2:10 niv). Perhaps it contained the messages that are recorded in chapters 4 through 32, God's judgments on Jerusalem and the Gentile nations. (See the suggested outline of the book.) God commanded him to eat the scroll, and it tasted sweet like honey (Ps. 19:10; 119:103), although later he tasted bitterness (Ezek. 3:14), not unlike the apostle John (Rev. 10:8–11). It's a great honor to be a spokesperson for the Lord, but we must be able to handle both the bitter and the sweet.
Go and speak (2:3–5). Prophets weren't people who majored only in foretelling the future, although that was part of their ministry. They were primarily forth-tellers who declared God's Word to the people. Sometimes they gave a message of judgment, but it was usually followed by a message of hope and forgiveness. The Jews needed to hear Ezekiel's messages because they were rebellious, stiff-necked, and hard-hearted.4 At least sixteen times in this book you find the Jews described as "rebellious." They had revolted against the Lord and were obstinate in their refusal to submit to His will. Their refusal to obey the terms of the covenant had led to their defeat and capture by the Babylonian army. Even in their captivity, they were
Had Ezekiel heard the description of the hardness of his people before he saw the vision of God's glory, he might have had a difficult time accepting his call. But having seen the glorious throne of the sovereign Lord, Ezekiel knew that he had all the help he needed to obey the will of God. In his difficult ministry to the Israelites, Moses was encouraged by meeting God on the mountaintop and seeing the display of His glory,
Ezekiel 2—3
and the prophet Isaiah saw the glory of Christ in the temple before he launched into his ministry (Isa. 6; John 12:37–41). The prophet Habakkuk was lifted from the valley of despair to the mountain peak of victory by contemplating the glory of God in the history of Israel (Hab. 3). Before Stephen laid down his life for the sake of Jesus Christ, he saw the glory of the Son of God in heaven (Acts 7:55–60). The only motivation that never fails is doing all for the glory of God.
them or give them good advice. He expects us to obey what He commands. Unfortunately, the nation of Israel had a tragic history of disobedience to the law of God and rebellion against the will of God. That was their record during forty years in the wilderness (Deut. 9:7) as well as during over eight hundred years in their own land (2 Chron. 36:11–21). No other nation has been blessed by God as Israel has been blessed, for the Jews had God's holy law, the covenants, a wealthy land, the temple, and the prophets to give them warnings and promises as they needed them (Rom. 9:1–5). Like the people of Israel, many people today hear God's Word but won't try to understand, or if they do understand, they refuse to obey.
Declaring the Word of the Lord (3:4–27) What the people needed more than anything else was to hear the Word of the Lord. Even before the nation fell, Jeremiah had warned them not to listen to the false prophets, but neither the leaders nor the common people would obey (Jer. 5:30–31; 6:14; 7:8; 8:10). God had spoken loudly in Israel's shameful defeat and captivity, but now the Jews were still clinging to empty hopes and listening to the lying words of false prophets in Babylon (Jer. 29:15–32). The human heart would rather hear lies that bring comfort than truths that bring conviction and cleansing. Ezekiel declared God's word as a messenger (Ezek. 3:4–10), a sufferer (vv. 10–15), a watchman (vv. 16–21), and a sign (vv. 22–27). The messenger (vv. 4–9). Three elements are involved here: speaking, receiving (understanding) the message, and obeying. "Go ... and speak ... my words" (v. 4) was God's commission. Ezekiel was the messenger, the people of Israel were the audience, and the word of God was the message to be delivered. The prophet wasn't allowed to send a substitute messenger, nor was he permitted to alter the message or go to a different audience. One of the New Testament words for preaching is kerusso, which means "to proclaim as a herald." In ancient days, rulers would send out royal heralds to convey their messages to the people, and the herald was obligated to deliver the message just as he received it. If Ezekiel wanted to be a faithful herald, every part of God's commission had to be obeyed to the last detail.
God assured His prophet that He would give him all he needed to withstand their opposition and disobedience. In Ezekiel 3:8, there is a play on words involving Ezekiel's name, which means "God is strong" or "God strengthens." It also means "God hardens." If the people harden their hearts and faces, God will harden His servant and keep him faithful to his mission. He gave a similar promise to Jeremiah (Jer. 1:17).
The sufferer (vv. 10–15). Ezekiel was by the river Chebar when he saw the vision and heard God's word (1:3), but now he was commanded to join the other exiles at a place called Tel-Abib. This site hasn't been identified, but it was not at the same location as the modern Tel-Aviv. There were a number of villages along the river (Ezra 2:59; 8:17), and some of the Jewish captives had been settled there by the Babylonians. The Spirit of God lifted the prophet up (Ezek. 3:12, 14)6 and took him to the place where the captives were gathered together and probably praying. This remarkable experience would be repeated (8:3; 43:5), and Ezekiel would no doubt recall that the prophet Elijah had been caught away by God (2 Kings 2:11, 16; see 1 Kings 18:12; Acts 8:39). The prophet had received God's word, and now he must take it to God's people.
As the Spirit began to work, Ezekiel heard behind him several sounds: the rustling of the cherubim's wings, the whirring of the wheels, and "a loud rumbling sound" (niv), like an earthquake. He knew that God's glorious throne was moving and that the Lord was working out His purposes. What was the origin of the praise statement, "Blessed be the glory of the Lord from His place" (Ezek. 3:12)? Both the KJV and the NASB translate it as coming from the cherubim, but the NIV suggests that it was Ezekiel himself who spoke it. However, it could also be translated "as the glory of the Lord arose from its place," a description rather than a declaration. As we shall see in chapters 8—11, the movement of God's glory is a key theme in this book.
The second element is receiving (vv. 5–7). To receive the Word of God means to understand it and take it into the heart and mind (Matt. 13:19). Since Ezekiel was a chosen prophet of the Lord, what he said was important, and the people were obligated to receive it. He was speaking their own language, so they couldn't make excuses and say, "We don't understand what you're saying." He understood their speech and they understood his. If God had sent Ezekiel to a nation where he had to use an interpreter, they would have understood his message and received it; but his own people turned a deaf ear to him. Jesus used a similar approach in 11:21–24 when He condemned the Jewish cities for rejecting Him. Had He done those same miracles in heathen cities, they would have repented and turned to the Lord.
The Lord brought His servant to Tel-Abib so he could sit with the captives and feel their burden of disappointment and grief. Psalm 137 reveals both their misery and their hatred for the Babylonians. When they should have been repenting and seeking God's face, the Jews were regretting what had happened and praying that one day they might be able to retaliate and
The third element is obeying (Ezek. 3:7–9). God doesn't send His messengers to His people to entertain
Ezekiel 3
righteous person from sinning; but that doesn't excuse the watchman from being alert and giving warning.
defeat their Babylonian captors who taunted them. As Ezekiel sat there with the people, overwhelmed by what the Lord had said to him and done for him, he realized the seriousness of his calling and how great was the responsibility God had placed on his shoulders. It's a good thing for the servant of God to be among his people, to weep with those who weep and rejoice with those who rejoice, for he can better minister to them when he knows their hearts and feels their pain.7 It isn't enough simply to proclaim the message of God; we must also seek to have the caring heart of God.
The final scenario is that of the righteous heeding the watchman's warning and not being judged (v. 21). It was a serious thing for the Jewish people to treat lightly the covenant that had been accepted and sealed at Sinai (Ex. 19—20). If the watchman-prophet saw faithful people about to break the covenant, he had to warn them that they would be judged. Sometimes godly people get the idea that their obedience has "earned" them the right to do as they please, but that idea is a great lie. God gives His people many privileges, but He never gives the privilege to sin.
The watchman (vv. 16–21). The watchmen on the walls were important to the safety of the city, and the image shows up frequently in the Scriptures (Isa. 21:11–12; 56:10; 62:6; Jer. 6:17; Ps. 127:1; 130:6; Heb. 13:17). The emphasis here is on judgment, while in Ezekiel 33 it is on hope, but the message is the same: the prophet must be faithful to warn the people of judgment, and the people must heed the warning and turn from their sin. Spiritually speaking, the "wall" that protected Israel was their covenant relationship with the Lord. If they obeyed the terms of the covenant declared by Moses, God would care for His people, protect them, and bless them; but if they disobeyed, God would chasten them. But whether He was chastening or blessing, God would always be faithful to His covenant. (See Lev. 26 and Deut. 28.)
These four examples were given to Jewish people under the old covenant and have to do with obedience to the law and the danger of physical death. The righteousness of the law was external, but the righteousness we have through faith in Jesus Christ is internal, and the two must not be confused (Rom. 9:30—10:13). Faith righteousness is God's gift to those who believe in Jesus Christ, and their righteous standing before God doesn't depend on their good works (Rom. 3—4). However, our fellowship with the Father depends on a heart of obedience (2 Cor. 6:14—7:1), and He will discipline those of His children who deliberately oppose His will (Heb. 12:1–11). If they persist in resisting His will, He may take their lives (Heb. 12:9). "There is a sin unto death " (1 John 5:16–17). Personal responsibility is the key here, both of the watchman and of the people. If the Jews under the old covenant were held responsible for their actions, how much more responsible are believers today who have the complete Bible, the indwelling Holy Spirit, and the revelation of God through Jesus Christ? (See Hebrews 12:12–28.)
Ezekiel is the prophet of human responsibility. Some of the captives were blaming God for their sad plight, while others blamed their ancestors. Ezekiel made it clear that each individual is held responsible and accountable before God (see Ezek. 18). He presented four scenarios. The first is that of the people dying because the watchman was unfaithful and didn't warn them (3:18). Their blood would be on the watchman's hands and he would be held accountable (see v. 20; 18:13; 33:4–8). The image of blood on the hands (or the head) goes back to Genesis 9:5 and appears in the law of Moses (Lev. 20; see also Josh. 2:19; 2 Sam. 1:16; 3:29; Isa. 1:15; 59:3. Jesus used this image in Matt. 23:35 and Luke 11:50–51; and see Acts 5:28; 18:6; 20:26.) A second scenario pictures the watchman being faithful to warn the wicked but they refuse to listen (Ezek. 3:19). That was the problem Ezekiel faced as he preached to the hardhearted Jewish captives in Babylon. Jesus wept over Jerusalem because the people would not come to Him (Matt. 23:37–39). The third scenario describes the righteous dying because they turned from their covenant obedience and the watchman did not warn them (Ezek. 3:20). The watchmanprophet should not only warn sinners to turn from their sin, but he must also warn those who are obeying the covenant ("the righteous") not to turn from it and disobey God. No matter how much obedience they had practiced, it would mean nothing if they deliberately rebelled against God. However, their blood would be on the watchman's hands if he didn't warn them. By putting a barrier in the way, God seeks to prevent the
The sign (vv. 22–27). Ezekiel not only spoke God's word to the people, but he also lived before them in such a way that they saw God's message portrayed before their very eyes. God said to him, "I have made you a sign to the house of Israel" (12:6 niv; see 4:4; 14:8; 24:24, 27). You will find the prophet performing twelve "action sermons" to convey God's truth to people who were becoming more and more deaf to the voice of God.8 Pharaoh wouldn't listen to God's word, so the Lord spoke to him through a series of miracles and plagues. The prophet Jeremiah also tried to reach the people through "action sermons," such as burying a new belt (Jer. 13), refusing to take a wife (Jer. 16), and breaking clay jars (Jer. 19).
It's likely that there is a break between Ezekiel 3:21 and 22. Ezekiel did go to the people and give them God's warning, but they would not listen. God told him to leave the gathering by the river and go out into the plain for a new set of instructions. What do you do when the people close their ears to the Word of God? God certainly could have judged them for their wickedness, but in His grace He gave them further opportunities to hear His saving word. Jesus took the same approach when He began to teach in parables. He clothed the truth in interesting images and in that way sought to reach the
Ezekiel 3—4
people (Matt. 13:10–17). The careless would hear and brush it aside, but the concerned would ponder the parable and learn God's truth.
twenty-five, but during the first five years, they were "learning the ropes" in preparation for their twenty years of ministry (thirty to fifty). According to our calendar, Ezekiel was called on July 31, 593 BC He had spent his first five years as an exile in Babylon and was now ready for service. 2 Some students see some significant parallels between Ezekiel and Jeremiah: Ezekiel 2:8–9—Jeremiah 1:9; Ezekiel 3:3— Jeremiah 15:16; Ezekiel 3:8—Jeremiah 1:8, 17; 15:20; Ezekiel 3:14—Jeremiah 6:11; 15:17; Ezekiel 3:17—Jeremiah 6:17; Ezekiel 4:3—Jeremiah 15:12; Ezekiel 5:6—Jeremiah 2:10–13; Ezekiel 5:11—Jeremiah 13:14; Ezekiel 7:26—Jeremiah 4:20. There are numerous parallels between the book of Ezekiel and the priestly code in the Pentateuch, as well as the book of Revelation. 3 The Hebrew word ruah means spirit, Spirit, or wind, and in his book, Ezekiel used the word in all three senses. 4 The theme of Israel's rebellion and hardness of heart is found often in the book of Ezekiel: 2:3–7; 3:26–27; 5:6; 12:2–3, 9, 25; 17:12, 15; 20:8, 13, 21; 21:24; 24:3; 44:6. 5 The Lord used this image to describe the heathen people left in the land of Canaan (Num. 33:55). Once again, God classified His rebellious people with the pagan Gentiles. 6 Was this experience a vision, or did God actually transport Ezekiel to Tel-Abib? The scholars are divided in their interpretation. That this was a literal moving of the prophet and not merely a vision seems to be the plain reading of the text. The fact that the prophet sat among the exiles for seven days suggests a physical move. (See 8:1; 11:1, 24; 43:5.) 7 The suggestion here is that Ezekiel was silent for those seven days. Under the Levitical law, it took seven days for a priest to be ordained and installed into his ministry (Lev. 8:35). Ezekiel the priest spent seven days being ordained as a prophet. 8 The symbolic "action sermons" are found in 3:22–26; 4:1–3, 4–8, 9–11, 12–14; 5:1–3; 12:1–16, 17–20; 21:6–7, 18–24, 15–24; 37:15–28. 9 A. W. Tozer, The Pursuit of God (Wheaton, IL: Tyndale House, 1977), 102.
The word of God may not have penetrated the hearts of the people, but the glory of God and the Spirit of God were still with God's servant. If the people wouldn't respond to Ezekiel's public ministry, perhaps he could reach them in his own house. The elders of the people could come to hear his messages (Ezek. 8:1; 14:1; 20:1) and then share them with the people. The prophet shut himself up in his house, although at times he did leave for special reasons (5:2; 12:3), and he never spoke unless he had a message from the Lord. When the news came of the destruction of Jerusalem, this command of silence was removed, and he was able to speak as other people (24:25–27; 33:21–22). From the time this command was given to the time it was removed, seven years elapsed (from 593 BC to 586 BC).
Ezekiel's silence was a sign to the Jews that God's Word is not to be taken for granted or treated lightly like trivial daily conversation. When God speaks, we had better listen and obey! "He that hears, let him hear" (3:27 niv) is a familiar and important phrase in Scripture because it indicates that we have the responsibility to pay attention to God's Word, cherish what He says, meditate on it, and obey it. At least five times in Deuteronomy Moses said, "Hear, O Israel!" as he repeated the law and reminded them of the great privilege Israel had to hear the very voice of God at Sinai (Deut. 4:1–13). At least eight times in the gospels Jesus said, "He who has ears to hear, let him hear," (nasb) or similar words (Matt. 11:15, 13:9, 43; Mark 4:9, 23; 7:16; Luke 8:8; 14:35). What about the "binding" of the prophet (Ezek. 3:25)? This is probably a figurative statement, because there's no evidence that Ezekiel was literally bound and forced to remain in his house. As we have seen, he did leave the house (5:2; 12:3) and nobody prevented him. The Jewish people "bound" Ezekiel in the sense that their sins made it necessary for him to remain home in silence until God gave him a message. The attitude of the people wasn't that of militant opposition but rather passive indifference; hence, the necessity for Ezekiel to use "action sermons" to get their attention.
CHAPTER TWO Ezekiel 4—7 THE DEATH OF A GREAT CITY W
II. The fall of Jerusalem (4—24)
hen the sons of Asaph wanted to describe the city of Jerusalem, they wrote, "Beautiful in elevation, the joy of the whole earth, is Mount Zion on the sides of the north, the city of the great King" (Ps. 48:2 nkjv). The Babylonian Talmud says, "Of the ten measures of beauty that came down to the world, Jerusalem took nine" (Kidushin 49b), and, "Whoever has not seen Jerusalem in its splendor has never seen a lovely city" (Succah 51b). Of modern Jerusalem, Samuel Heilman wrote, "It is a place in which people actually live; it is a place that lives in them."1 One of the Jewish exiles in Babylonian wrote: "If I forget you, O Jerusalem, let my right hand forget her skill! If I do not remember you, let my tongue cling to the roof of my mouth—if I do not exalt Jerusalem
"I am the Lord!" is repeated fifty-nine times in this book, because it was Ezekiel's task to remind his people who was in charge. The name of God used almost exclusively in the book is "Jehovah Adonai—the Sovereign Lord." A.W. Tozer was right when he wrote, "God being who and what he is, and we being who and what we are, the only thinkable relation between us is one of full lordship on His part and complete submission on ours."9
Are we a rebellious people, or, like Ezekiel, are we obedient servants?
1 Numbers 8:23 states that the priests began their work at age
Ezekiel 4
have covered yourself with a cloud, so that no prayer can get through" (Lam. 3:44 niv; and see Ezek. 3:8–9).
above my chief joy" (Ps. 137:5–6 nkjv). When Jewish families around the world celebrate Passover, they conclude the meal with, "Next year in Jerusalem!"
During all this activity, Ezekiel didn't say a word, but the spectators surely got the message. It's possible for people to rebel against God such a long time that all God can do is allow them to reap the consequences of their own sins. The Jews were sinning against a flood of light. They knew the terms of the covenant, and they knew that God had sent prophet after prophet to rebuke their idolatry (2 Chron. 36:11–21), yet they had persisted in disobeying His will. Now it was too late. "Ephraim is joined to idols, let him alone" (Hos. 4:17 nkjv). The judgment of Judah (4:4–8). At specified times each day (v. 10 niv), Ezekiel was commanded to lie on the ground, facing the model he constructed of the siege of Jerusalem. He was to be bound (v. 8), his arm was to be bared, and he had to eat the meager food described in verses 9–17. He was to lie on his left side for 390 days and then on his right side for 40 days. This symbolic act told the Jewish exiles why the Lord was allowing their Holy City to be ravaged and ruined: the nation had sinned and their sins had caught up with them. Of course, Ezekiel didn't "bear their sins" in the sense of atoning for them, for only the Son of God can do that (1 Peter 2:24). But "bearing the iniquity"2 of the nation before God was one of the ministries of the priesthood, and Ezekiel was a priest (Ex. 28:36–38; Num. 18:1). The binding of the prophet and the baring of his arm spoke of the future binding of the prisoners and the baring of God's arm in judgment.
The Jewish exiles wouldn't be happy with the three messages Ezekiel would bring them from the Lord, for he was going to announce the destruction of Jerusalem and the ravaging of the Promised Land. It was bad enough that the Jews were exiles in a pagan land, but to be told that they would have no city to return to was more than they could bear. No wonder they preferred the encouraging messages of the false prophets.
1. The Sign Messages: The Siege of Jerusalem (4—5) Most of the Jewish people had become so calloused they could no longer hear God's word, so the Lord commanded Ezekiel to take a different approach. The prophet stayed home for the most part and didn't take part in the everyday conversation of the people. He remained silent at all times except when he had a message to deliver from the Lord. That made people want to listen. Furthermore, the prophet often "preached" his messages silently through "action sermons" that aroused the interest of the people. In this way, he was a visible sign to the "spiritually deaf" people (4:3; 12:6, 11; 24:24). Word got around that Ezekiel occasionally did strange things, and he soon became a curiosity and a celebrity among the exiles. People stood before his house and waited to see what he would do next (4:12). These two chapters record four "action sermons" that conveyed startling news to the Jewish people in Babylon.
A.The judgment predicted—4—7
The Lord explained to Ezekiel that each day represented a year in the sinful history of the Jewish nation, and somehow he conveyed this fact to the people who watched him each day. But why did the Lord choose the numbers 390 and 40? Since one day was the equivalent of one year of Israel's rebellion, the Lord was undoubtedly looking back at the nation's past sins and not ahead at future disobedience. The forty years probably represented Israel's rebellion during their forty-year journey from Egypt to the Promised Land, but what is the starting point for the 390 years? The ministry of Ezekiel focused primarily on Jerusalem, the desecration of the temple by idolatry, and the departing of God's glory. It's likely that the 390–year period begins with Solomon's son Rehoboam who became king in 930 (1 Kings 14:21ff.). When you add the years of the reigns of the kings of Judah from Rehoboam, to Zedekiah, as recorded in 1 and 2 Kings, you have a total of 394 years. Since during three of the years of his reign Rehoboam walked with God (2 Chron. 11:16–17), we end up with a number very close to Ezekiel's 390 years.3
The siege of Jerusalem (4:1–3). This "tile" was probably an unbaked brick or a soft clay tablet, both of which were commonplace in Babylon. On it, Ezekiel drew a sketch of the city of Jerusalem, which the people would easily recognize, and then he set it on the ground and began to "play soldier" as he acted out the siege of Jerusalem. Using earth and various objects, he set up fortifications around the city so nobody could get in or get out. He built a ramp to facilitate scaling the walls, and he provided battering rams for breaking down the gates and the walls. This, of course, was what would happen at Jerusalem in 588 BC when the Babylonian army began the siege of the city.
Imagine how shocked the spectators were when Ezekiel's face became hard and resolute and he placed a flat, iron griddle between his face and the besieged city. It was the kind of utensil that the priests used in the temple for preparing some of the offerings (Lev. 2:5; 6:21; 7:9). The iron griddle symbolized the wall that stood between God and the sinful Jewish nation so that He could no longer look on them with approval and blessing. Ezekiel the priest could not pronounce on them the priestly blessing of Numbers 6:24–26, for God's face was not shining on them with blessing. God was against them (Ezek. 5:8; Isa. 59:1–3) and would permit the pagan Babylonians to destroy the city and the temple. Years later, Jeremiah would write, "You
However we calculate the mathematics of this sign, the message is clear: God had been longsuffering toward the sinful people of Judah, warning them and chastening them, but they would not remain true to Him. Some of their kings were very godly men and sought to bring the people back to God, but no sooner
Ezekiel 4—5
dressed their hair and their beards (Lev. 19:27; Deut. 14:1), and the priests had to be especially careful (Lev. 21:5–6). When Ezekiel, a priest, publicly shaved his head and his beard, the people must have been stunned; but it took extreme measures to get their attention so they would get the message. The shaving of the head and the beard would be a sign of humiliation and great sorrow and mourning, and that's the way the Lord felt about the impending destruction of Jerusalem and the holy temple. By using a sword and not a razor, Ezekiel made the message even more dramatic: an army was coming whose swords would "cut down" the people of the land.
did these kings die than the people returned to idolatry. Eventually, there came a time when their sins caught up with them and God's patience had come to an end. God would rather see His land devastated, the city of Jerusalem ruined, His temple destroyed, and His people killed and exiled, than to have them give such a false witness to the Gentile nations. Judgment begins with the people of God, not with the godless pagans (1 Peter 4:17–19), and it behooves believers and congregations today to walk in the fear of the Lord.
The famine in the city (4:9–17). In the first two "action sermons," Ezekiel showed the Jewish people the reality of the siege of Jerusalem and reason for it, and in the next two, he will display the horror of it, beginning with famine. The Lord commanded him to combine three grains (wheat, barley, and spelt) and two vegetables (beans and lentils) and grind them into flour and bake bread. This combination would produce the very poorest kind of bread and therefore represented the scarcity of food during the siege of Jerusalem. The people would eat almost anything, including one another (Deut. 28:49–57). God had warned them of this judgment in His covenant, so they shouldn't have been shocked.
The prophet was commanded to weigh the hair carefully and divide it into three parts. One part he burned on the "siege brick" to symbolize the people who died of famine or pestilence in Jerusalem. A second part was hacked to bits with the sword, symbolizing those slain by the Babylonian soldiers. The third part was thrown to the winds, picturing the Jews scattered among the Gentiles and the exiles taken to Babylon. However, before Ezekiel threw the hair to the winds, he took a small portion of it and hid it in the hem of his garment, a symbol of God's special care for a remnant of the people who would be spared to return to the land. The Lord in His covenant promised the sparing of a remnant (Lev. 26:36–39), for Israel still had a work to do in the world. But Ezekiel 5:4 indicates that anyone who was spared must not take his or her safety for granted, for more fire could come out from God's judgment of Jerusalem. This prophecy was fulfilled in the days after the siege of the city when innocent Jewish people were killed by scheming criminals (Jer. 40—44).
The Jews sometimes cooked over fires made from cow dung mixed with straw, and this was not against the law of Moses; but the use of human excrement was a sign of abject poverty and want. Of course, no priest would defile himself and his food by using human excrement for cooking his food (Deut. 14:3; 23:12–14), so the Lord allowed Ezekiel to use cow dung. His protest reminds us of that of Peter in Acts 10:14. Each day, the prophet would eat about eight ounces of bread and drink about two-thirds of a quart of water, reminding the spectators that the people within Jerusalem's walls would be starving and thirsting for water, but there would be no relief (see Lam. 1:11, 19; 2:11–12, 19). In His covenant, God had warned them about this judgment, but the people didn't listen (Lev. 26:26). Ezekiel was careful to obey the dietary laws, but the Jews scattered among the Gentile nations would be forced to eat defiled bread or else die of starvation.
In Ezekiel 5:5–6, the Lord explained why He would permit His chosen people to suffer and die so shamefully at the hands of the Babylonians. As far as His eternal purposes were concerned, Jerusalem was His city and the center of the nations (38:12).4 "Salvation is of the Jews" (John 4:22). Israel was a privileged people, but privilege involves responsibility and accountability. The day of reckoning had come and there was no escape. Israel was called to be a light to the Gentiles, to lead them to the true and living God (Isa. 42:6; 49:6); but instead, they adopted the wicked ways of the Gentiles and became greater sinners than their neighbors.
God gave His chosen people a land of milk and honey and promised to bless their crops, their flocks and herds, and their families, if they obeyed His covenant. But they took their blessings for granted and turned away from the Lord and worshipped idols, so God cursed their blessings (Mal. 2:2). The land of milk and honey and the rich city of Jerusalem became places of scarcity and hunger, to the extent of parents eating their own children to stay alive during the siege (Ezek. 5:10; Deut. 29:22–28). The destiny of the people (5:1–17). The prophet Isaiah compared the invasion of an enemy to the shaving of a man's head and beard (Isa. 7:20), so Ezekiel used that image for his fourth "action sermon." Shaving could be a part of a purification ritual (Num. 6:5; 8:7), but the Jews had to be careful how they