(4—5) The judgment of Judah (4:4–8). At specified

(4—5) The judgment of Judah (4:4–8). At specified

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

The Lord drew some telling conclusions or applications from this fact (Ezek. 5:7–11). God would punish Israel openly, in the sight of the nations whose evil practices they followed.5 This would not only chasten Israel, but it would be a warning to the Gentiles that the God of Israel is a God of justice. Whereas before, God had been with and for His people, now He would be against them,6 which reminds us of the iron skillet Ezekiel held between his face and the city of Jerusalem (4:3). The leaders had defiled the temple with their idols, a theme we'll hear more about later in Ezekiel's prophecy; the Lord

Ezekiel 5—6 describes the terrible disaster that would come with the arrival of the Babylonian army. Ezekiel the watchman was warning the people that an invasion was coming because God had seen their sins and was about to punish them.

responded by withdrawing His favor and refusing to pity His people in their great distress. "I will also diminish thee" in 5:11 can be translated "I myself will shave you," taking us back to Ezekiel's fourth "action sermon."

God's judgment of the high places (vv. 1–7).9 The land belonged to the Lord, and He allowed the Jewish people to use it as long as they didn't defile it with their sins (Lev. 25:23; 18:25, 27–28). If the Jews obeyed His law, God would bless them in their land (26:1–13). But if they failed to keep the terms of His covenant, the Lord would punish them by withholding blessing from the land He had given them or by "vomiting" them out of the land (Lev. 18:24–30; 26:14ff.; Deut. 28:38–42, 49–52). This explains why Ezekiel "set his face"10 against the mountains, hills, rivers (ravines), and valleys of the land, for they had been defiled by the idolatry of Israel. Of course, it wasn't the physical terrain that had sinned but the Jewish people who had polluted the Holy Land by erecting their "high places [idolatrous shrines] under every green tree" (Ezek. 6:13; see Deut. 12:2; 1 Kings 14:23; Jer. 2:20; 3:6, 13). The Jewish prophets despised idolatry and spoke scornfully about the idols that the people valued so much. The prophets called the idols "nothings" or "vanity" (Isa. 66:3; 1 Chron. 16:26; Jer. 14:14), "abominations" (2 Chron. 15:8), and "terrors" (1 Kings 15:13); but the word Ezekiel used is even more derisive because it can mean "pellets of dung."11 The people treated their false gods as the highest things in the land, but God saw them as the lowest and most defiling thing—dung.

In verses 12–17, the Lord explains again the awfulness of the judgment coming to the people left in the city and the land. Pestilence and famine will take onethird of them; another one-third will be killed by the Babylonian army; the remainder will be scattered. Why? Because God was "spending His wrath"7 and "accomplishing His fury" upon His sinful people. God's anger against sin is a holy anger, not a temper tantrum, for He is a holy God. "Our God is a consuming fire" (Deut. 4:24; Heb. 12:29). There could be no doubt that these great judgments would come, because it was the Lord Himself who had spoken (Ezek. 5:13).8 The whole land would be devastated and people would perish from famine and the pestilence that often accompanies famine, as well as bloodshed from enemy soldiers and hungry wild beasts. But as terrible as these judgments were, perhaps the greatest tragedy was that Israel would cease to bring glory to Jehovah God (v. 14) and would become a shameful reproach among the nations (Deut. 28:37; Jer. 18:15–17; 48:27; 2 Chron. 7:19–22). Jesus Christ warned the church of Ephesus that they would lose their light if they refused to repent and obey His instructions (Rev. 2:6). What a tragedy it is when a local assembly openly disobeys God's Word and begins to act like the unsaved people of the world! Once a church has lost its witness for the Lord, is there anything left?

Throughout Old Testament history, the presence of a "faithful remnant" in Israel was important to the fulfillment of God's plan. The entire nation of Israel accepted God's covenant at Mount Sinai (Ex. 20:18–21), but most of them failed to obey the Lord and died in the wilderness. In the years that followed the nation's entrance into the Promised Land, the people gradually declined spiritually, and it was the remnant that prayed, obeyed God's Word, and remained faithful to the Lord. It is this remnant that will play an important role in the future of Israel (Isa. 1:9; 10:20–23; 11:11, 16; 37:31; Joel 2:32; Mic. 2:12; 5:7; Zeph. 2:4–7; Zech. 8:1–8; Mal. 3:16; Rom. 9:27; 11:5). According to the letters to the seven churches of Asia Minor, there is a faithful remnant in the professing church today (Rev. 2:24; 3:4–6; and note our Lord's words to the "overcomers").

The Babylonian army would come into the land and break down the shrines and altars and destroy the idols. But even more, the soldiers would kill the worshippers and leave their rotting corpses as "sacrifices" to the fallen idols. "I will bring a sword upon you" (v. 3)12 and "you shall know that I am the Lord" (Ezek. 6:7). The enemy would stack the corpses around the shrines like so many logs and pieces of defiled flesh. In His covenant with Israel, God warned Israel that this would happen if they turned from Him and worshipped false gods. During Israel's history, godly kings would destroy these abominable places and evil kings would rebuild them (2 Kings 18:3–4; 21:1–6; 23:8–9).

God's grace to the Jewish remnant (vv. 8–10). Against the background of this nationwide slaughter, Ezekiel reminds the people of the grace of God in sparing a remnant, a topic that he had illustrated when he put some of the shaved hair in the hem of his garment (5:1–3). He will mention the remnant again in 7:16; 11:16–21; 12:15–16; 14:22–23; and 16:60–63. That a remnant of faithful people would be spared was part of the covenant promise (Lev. 26:40–46). It was this feeble remnant that returned to the land, rebuilt the temple, restored the worship of the Lord, and eventually made possible the coming of the Messiah (Luke 1—2).

The First Spoken Message: The Judgment of the Land (6:1–14) God had commanded His prophet to remain silent except for those times when He opened his mouth and commanded him to preach a special message. In these two chapters, there are two messages of judgment from the Lord. The first explains that the idolatry of the people had defiled the land and the temple, and the second

Ezekiel 6—7

God, they could never have rebelled against Him as they did. "Oh, that they had such a heart in them that they would fear Me and always keep all My commandments, that it might be well with them and with their children forever!" (Deut. 5:29 nkjv).

Not only was the worship of idols an abomination and a participation in filth, but it was adultery (Ezek. 6:9).13 The nation had been married to Jehovah at Sinai, and the worship of any other god was an act of adultery (Isa. 54:5; Jer. 2:1–8; 3:14; 31:32; Hos. 2:16). Here we see God's heart broken over the unfaithfulness of His people: "How I have been grieved by their adulterous hearts" (Ezek. 6:9 niv). The jealousy of God over Israel, His adulterous wife, is often mentioned in Ezekiel's prophecy (8:3, 5; 16:38, 42; 23:25; 36:5; 38:19). God's chaste love for Israel, His wife, is the major theme of the prophet Hosea, whose wife became a prostitute and had to be bought back by her loving husband. This was an "action sermon" (and a costly one) that rebuked Israel for their unfaithfulness to God, but the prophet assured them that the Lord would forgive if they would repent and return. Ezekiel announced that the Jews scattered throughout the Gentile nations would realize their sins, remember their God, loathe themselves, and return to the Lord; and this remnant would become the future of the nation. In the midst of judgment, God would remember mercy (Hab. 3:2).

The Second Spoken Message: The Devastation of the Land (7:1–27) The nation of Israel was blessed with a gracious Lord to worship and love, a fruitful land to enjoy, and a holy law to obey. Their love for the Lord and their obedience to His law would determine how much blessing He could entrust to them in the land. These were the terms of the covenant, and the Jewish people knew them well. The generation that first entered the land obeyed God's covenant, as did the succeeding generation, but the third generation provoked the Lord, broke their "marriage vows," and prostituted themselves to idols (Judg. 2:10–13). They disobeyed the law, defied their Lord, and defiled the land, and the Lord would not accept that kind of conduct. First, He punished them in their land by permitting seven enemy nations to occupy the land and oppress the people, as recorded in the book of Judges. But each time God delivered Israel from their oppressors, the Jews eventually returned to the worship of idols; so He finally took them away from the land, some through death and others through exile in Babylon. It's a tragic story, but it reminds us that the Lord is serious about His covenant and our obedience.

God's weapons of destruction (vv. 11–14). As he lamented the abominations that his people had committed, the prophet combined both speech and action (clapping, stamping his foot). In 21:14 and 17, these actions represented God's response to the invasion and assault of the Babylonians. From the context, when Ezekiel struck his hands together, it symbolized the marching of soldiers and the clashing of the swords as God's wrath was "spent" or "accomplished" against His disobedient people.14 This wasn't something the Lord enjoyed doing, because He has no pleasure in the death of the wicked (18:23; 33:11). The Lord unleashed His three weapons against His people: the swords of the Babylonians, famine in the city, and the pestilence that usually accompanies famine (see 5:1–2).

Disaster announced (vv. 1–9). In this second spoken message, the key phrases are "the land," "an end," and "it is come." The land is personified in this message, and Ezekiel speaks to it and announces that disaster is about to fall. The judgment was certain because the prophet announced "It is come!" at least nine times in verses 1–12. He was a faithful watchman, warning the people that the Babylonian army was coming from the north to invade the land, rob it, and ruin it. Babylon was God's weapon through which He would unleash His anger, judge Israel's abominable behavior, and repay them for their disobedience. In previous chastisements, the Lord had shown pity and spared His people, but this judgment would be different. They had defiled His land with their sins, and the only way the land could be cleansed was by punishing the people for their sins.

Once again, Ezekiel described the unfaithful Jews being slaughtered at their idolatrous shrines and their corpses stacked up around the altars like so much dead wood (6:13; see vv. 3–5). When God "stretches out his hand" (v. 14), it means that judgment is coming (14:9, 13; 16:27; 25:7, 13, 16). The word Diblah might be a shortened form of Beth Diblathaim in Moab (Jer. 48:22), but if it is, the significance of the reference has been lost to us. Some Hebrew manuscripts read "Riblah," a city in Syria, and this seems to fit. God promised to devastate the land "from the desert to Riblah [Diblah]" (niv), that is, from the south to the north. It's like saying "from Dan to Beersheba," from the north to the south.

In verses 7 and 10, the KJV has the phrase "the morning is come," but both the NKJV and the NIV translate it "doom has come." The Hebrew word means "to plait, to braid," such as braiding a garland of flowers for the head, and it's translated "diadem" in Isaiah 28:5. How do the translators get either "morning" or "doom" out of this word? Probably from the image of "that which comes around," for a braided garland is the result of the weaving of flowers into a circle. "Morning" is that which comes around, day after day, and the doom of the Israelites had "come around." They had "woven" their own shameful crown of sin,

At least sixty times, Ezekiel wrote, "And they shall know that I am the Lord" (Ezek. 6:14). Whether in blessing or chastening, the Lord's purpose is to reveal Himself to us in His love and grace. If the people of Israel had truly known the character and ways of their

Ezekiel 7

The third picture is that of the watchman (Ezek. 7:14–15). God had made Ezekiel a watchman (3:17–21), and it was his responsibility to warn the people when danger was at hand. If an enemy army approached, the watchmen on the walls would blow their trumpets and summon the soldiers to man their posts and protect the city. But it was futile for the watchmen in Jerusalem to blow their trumpets because there was no Jewish army available and any resistance was futile. If the soldiers went outside the city into the country, they would be slain by the swords of the Babylonian army; and if the warriors stayed inside the city, they would die from famine and pestilence. Why risk your life in such a hopeless cause?

when they could have worn a diadem of glory to the Lord.

The disaster pictured (vv. 10–21). Always the master of vivid language to help the people "see" the truth, Ezekiel painted four word pictures to arouse their interest and perhaps reach their hearts. The first is the budding rod (vv. 10–11), an image from nature. God had been longsuffering as His people disobeyed His law and defied His prophets, but now their sins had "ripened," and the nation would have to reap what they sowed. In their pride, they had cultivated a false confidence that the Lord would never allow His people to be exiled or His temple destroyed, but their sin had now "matured" and both were now about to happen. Isaiah had used a similar image when describing the Assyrian invasion of the land (Isa. 10:5), only he saw the invaders as the "rod" in His hand. If that's the image Ezekiel had in mind, then the rod is Nebuchadnezzar, and the "blossoming" means that the time was ripe for God to punish the people. Violence in the land had grown into a rod of wickedness, and the people's sins would find them out.

In his fourth picture, Ezekiel compared the fugitives who escape to mourning doves (7:16–18), frightened and alone in the mountains. It is from this group that the Lord would form His remnant, so they were important to Him. Instead of rejoicing at their escape, these people were mourning over their sins (Isa. 59:11), wearing sackcloth and shaving their heads in sorrow and repentance, a fulfillment of Ezekiel's prophecy in Ezekiel 6:9–10. They will be too weak and frightened to fight the enemy; all they can do is throw themselves on the mercy of the Lord.

The second picture is taken from the business world (Ezek. 7:12–13), with the Jewish "Year of Jubilee" as the background (Lev. 25). Every seventh year was set apart as a sabbatic year, during which the land lay fallow and debts were cancelled (vv. 1–7; Deut. 15:1–6). After seven of these sabbatic years, the fiftieth year was set apart as a Year of Jubilee, when the land lay fallow, debts were cancelled, servants were set free, and the land was returned to the original owners. The price of a parcel of land was determined by the number of years until the Year of Jubilee and the amount of crops that could be harvested during that time. If a poor man sold his land or himself to be a servant, he knew the land would be returned to his family in the Year of Jubilee and he would be set free.

People throwing away their valuables (Ezek. 7:19–21) is the fifth and final picture. During the final years of the kingdom of Judah, the rich were getting richer and the poor were getting poorer, with the rich robbing the poor without any interference from the courts. The prophets thundered against this evil, but the leaders would not listen. The refugees couldn't carry their wealth as they fled from Jerusalem, so they treated it like garbage and threw it into the streets. You can't eat money, and what good is money when there's no food to buy in the city? Furthermore, there wouldn't be any places to purchase supplies as the people fled to the mountains. Their gold and silver were only excess baggage that would slow them down, and their idols were even more worthless. In a time of crisis, we quickly learn what's valuable and important to life. The lust for wealth lured them into sin, and their sins brought about judgment. The Babylonian soldiers took the wealth of the Jews as loot, along with their expensive idols; this was God's payment to Babylon for their services in chastening Israel.

With the Babylonian invasion imminent, the price of land would certainly drop and wealthy people could quickly increase their holdings, but there was no guarantee that they would hold what they purchased. Furthermore, the seller couldn't be sure that he would get his land back when the Year of Jubilee arrived. Jeremiah had told the captives that they would be in Babylon for seventy years (Jer. 29:10), so they would spend their sabbatic years and the next Year of Jubilee in captivity—if they were alive. The vision of coming judgment would "not be reversed" (Ezek. 7:13 niv); instead, the whole economic pattern would be reversed. Had the Jews obeyed God's law, the slaves would have been freed and the ownership of the land would have been protected, but now the surviving Jews would be enslaved and their land taken from them. The people had not obeyed the laws concerning the sabbaths for the land, so the Lord took the land from them until those sabbaths were fulfilled (2 Chron. 36:14–21). What we selfishly keep for ourselves, we eventually lose; but what we give to the Lord, we keep forever.

The disruption from the disaster (vv. 22–27). First, there would be no help from the religious leaders, neither the prophets nor the priests (v. 26); and the holy temple would be defiled and destroyed. The Jews had depended on the temple to save them, for surely God wouldn't permit His beautiful house to be ruined by pagan soldiers (Jer. 7:1–5). But the temple had become a den of thieves (v. 11), and the Lord was no longer pleased with the sacrifices the people offered there (Isa. 1:11–20). God would allow pagans to pollute His treasured place. The priests could give no encouragement from the Word of God because the people had broken the covenant and were outside

Ezekiel 7—8 for worshipping the Lord (1 Sam. 9:11–25; 10:5; 1 Kings 3:4). Then they were used to worship both the Lord and a false god, and finally they were dedicated totally to the idol. The Lord commanded all the high places and the idols to be destroyed when Israel entered the land (Deut. 12). 10 The phrase "set your face against" is found also in 13:17; 20:46; 21:2, 7; 25:2; 28:21; 29:2; 35:2; 38:2. 11 Some scholars translate this word (gillulim) to mean "logs" or "blocks of wood." No matter how the people decorated their idols, these false gods were still only "hunks of wood." But the word can mean "pellets of dung." 12 The word sword is used eighty-six times in the book of Ezekiel. 13 Ezekiel will take up this theme of adultery again in chapters 16 and 23. 14 In 25:6, these same actions were Ammon's gleeful response to the destruction of the land of Israel, but the Lord certainly would not be happy to see His people suffer and His land devastated. 15 Some expositors see here the image of a rope "woven" around the prisoners as they are led away to Babylon.

the place of blessing. The false prophets could see no vision because they had rejected the truth.

Not only would there be religious chaos, but the political system would fall apart (Ezek. 7:27). In the eyes of Ezekiel, the king was Jehoiachin (1:2) and the prince was Zedekiah. Though Zedekiah was the last king of Judah, the prophet didn't recognize his reign but considered him only a prince (12:10, 12). The leadership in Judah began to collapse when the kings refused to listen to Jeremiah's messages from the Lord, admonishing them to surrender to Babylon and thus save the city and the temple. Whenever leaders of the Jewish nation depended on politics rather than the prophetic word, they gradually moved into compromise and confusion (Isa. 8:20). Judah sought alliances with Egypt and tried to negotiate a way to peace (Ezek. 7:25), but the Lord had determined that His people should be chastened, and no political power can overrule the sovereign will of God.

"The Lord brings the counsel of the nations to nothing; He makes the plans of the peoples of no effect. The counsel of the Lord stands forever; the plans of His heart to all generations" (Ps. 33:10–11 nkjv).

CHAPTER THREE Ezekiel 8—11 THE GLORY HAS DEPARTED T

Notes

1 Samuel Heilman, A Walker in Jerusalem (Summit Books, 1986), 15. 2 The phrase "bear the iniquity" can mean to suffer for one's own sins (Lev. 17:15–16) or to take to oneself the sins of others (10:17; 16:22). Since the high priest represented the people before God, and the priests offered the sacrifices for sin, they were "bearing" the nation's sins in a symbolic sense. Without their ministry, there could be no forgiveness. 3 The subject of the length of the reigns of the Jewish kings is sometimes puzzling, so we shouldn't look for absolute figures. Fathers and sons were sometimes coregents, and at least two kings of Judah reigned for only three months each. 4 As far as the trade routes were concerned, there is a sense in which the land and the city were centrally located. The land was a "bridge" over which the nations trod as they attacked one another, and the Jews suffered the consequences. 5 In Ezekiel 25 and 26, God promised to punish the Ammonites and the people of Tyre because they laughed at the plight of Israel and took advantage of it. Indeed, the Jews were put to shame before the very people whose sins they practiced and thus brought judgment on themselves. 6 "Behold, I am against you" (v. 8) is a frequently repeated statement in the book of Ezekiel: 13:8, 20; 21:3; 26:3; 28:22; 29:3, 10; 30:22; 34:10; 35:3; 36:9; 38:3; 39:1. 7 See 6:12; 7:8, 12, 14, 19; 9:8; 13:13, 15; 14:19; 16:38, 42; 20:8, 13, 21, 33–34; 21:17, 31; 22:20–24, 31; 24:8, 13–14, 17; 30:15; 36:6, 18–19. Ezekiel has much to say about the wrath of God. 8 This is another phrase found often in the book of Ezekiel: 17:21; 21:17, 32; 23:34; 24:14; 26:5, 14; 28:10; 30:12; 34:24; 39:5. Ezekiel spoke by the authority of the Lord God. 9 Early in Israel's history, before worship was centralized at the tabernacle in Jerusalem, the "high places" were sometimes used he Gentile nations had their temples, priests, religious laws, and sacrifices, but only the nation of Israel had the glory of the true and living God dwelling in their midst (Rom. 9:4). When Moses dedicated the tabernacle, God's glory moved in (Ex. 40:34–35), but the sins of the people caused the glory to depart (1 Sam. 4:19–22). When Solomon dedicated the temple, once again God's glory filled the sanctuary (1 Kings 8:11); but centuries later, the prophet Ezekiel watched that glory leave the temple—and then come back again! Without the presence of the glory of the Lord, God's people are just another religious crowd, going through the motions. "If Your presence does not go with us," said Moses to the Lord, "do not bring us up from here" (Ex. 33:15 nkjv). The people of God are identified by the presence of God.

B.God's glory departs—8—11

Recorded in these chapters is a remarkable vision that God gave Ezekiel, which he shared with the elders of the people of Israel (Ezek. 11:25). It wasn't an easy message to preach because it dealt with three great tragedies in the life of the Jewish nation: the temple was defiled (8:1–18), the people were doomed (9:1—10:22), and the leaders were deceived (11:1–25). The truths he shared in this message were opposite to what the false prophets were declaring both in Jerusalem and in Babylon. In their blind overconfidence, the false prophets and the officials who followed them all claimed that God would never permit His holy temple to fall into the hands of pagan Gentiles, but they proved to be wrong.

Ezekiel 8

The Temple Is Defiled (8:1–18) Seeing dramatic visions and hearing God's voice were not everyday experiences for God's servants the prophets. As far as the record is concerned, fourteen months passed since Ezekiel was called and given his first visions. During that time he and his wife lived normal lives as Jeremiah had instructed (Jer. 29:4–9). Since the exiles in Babylon didn't have Jewish kings or princes to direct the affairs of the people, they chose elders to be their leaders; and some of these elders occasionally visited Ezekiel (see Ezek. 14:1; 20:1; 33:30–33). In this chapter, Ezekiel had two vivid experiences that led to a sad declaration: God would unleash His fury and judge His people without pity.

(2 Kings 18:1–5), but King Manasseh not only restored it but made it worse. It was he who put an idol into the Lord's temple (21:1–7), and Amon, his son and successor, continued his father's evil practices. But godly King Josiah purged the land of idolatry and burned that idol and crushed it to powder (23:4–20). But the idol had been replaced! The remarkable thing is that the glory of God was present in the same temple, but God was about to remove His glory and Ezekiel would watch it occur. Without the presence of God, the temple was just another building. It was the blasphemous sins of the religious leaders that drove God away from His holy house, and Ezekiel was about to see how wicked these leaders really were.

The Lord then led him to a place in the temple where there was a hole in the wall leading to a secret chamber. When Ezekiel entered the room, he saw seventy elders of the people (Ex. 24:9–10; Num. 11:16ff.) burning incense before various idols whose images were painted on the wall, each man worshipping his own idol (see Ezek. 12 nasb). So gross was their appetite for false gods that they were even worshipping creeping things! (See Deut. 4:14–19; Rom. 1:18–25.) Ezekiel recognized Jaazaniah, one of the leading men in Jerusalem. (This is not the Jaazaniah of Ezek. 11:1.) It's possible that his father Shaphan was the same man who found the book of the law in the days of King Josiah and served the Lord so faithfully (2 Chron. 34). If so, he had at least three other sons: Ahikam, who protected Jeremiah from being killed (Jer. 26:24); Gemariah, who begged King Jehoiakim not to destroy Jeremiah's scroll (36:12ff.); and Elasah, who delivered Jeremiah's scroll to the Jews in Babylon (29:1–3). Nebuchadnezzar appointed Shaphan's grandson Gedaliah to serve as governor of Judah after Jerusalem was destroyed (39:14). With this kind of godly heritage, it's difficult to believe that Jaazaniah became an idolater.

The glory of God was revealed (vv. 8:1–2). Above everything else, God's servants need to focus on the glory of God. It was seeing God's glory that kept Moses going when he was heavily burdened for the people (Ex. 33:18–23), and Ezekiel needed that same kind of encouragement. He saw the same glorious being and the same "chariot throne" that he had seen in the first vision (Ezek. 1). It's likely that this awesome being was Jesus Christ in a preincarnate appearance, and "the glory of God" in 8:4 was undoubtedly the spectacular vision of the wheels, cherubim, firmament, and throne that accompanied his prophetic call. God's servants may think that their greatest need is to see new visions and hear new voices, but the Lord doesn't always work that way. Instead, He often meets the need by giving us a fresh experience of the original call. The Lord reminded His servant that He was still on the throne and that His providential care for him and his people had never ceased. What more did Ezekiel need to know?

The idolatry of the people was exposed (vv. 8:3–16). Ezekiel was lifted from his house in Babylon and taken to the temple in Jerusalem! He wasn't transported bodily; he remained in his house and saw what was going on in the temple. (See 11:1, 24; 37:1; 43:5.) The first thing he saw in the temple was an idol! It's called "the image of jealousy" because idolatry provokes the Lord who is jealous over His people (Deut. 32:21). As the nation decayed spiritually, the religious leaders incorporated into the temple rituals the worship of other gods along with the worship of Jehovah. The stages in their idolatry were clear. First the Jewish people became curious about their neighbors' religion and then they investigated it. Its baser elements appealed to their fleshly appetites, and before long they were secretly participating in pagan worship. It was just a short step to start worshipping idols openly and then moving this false worship into the temple, as though Jehovah was just one of many gods (Deut. 7:1–11). Since the Lord and Israel were "married" in a covenant relationship, Israel's "religious prostitution" aroused the Lord's holy jealousy, just as a husband or wife would be jealous if a "lover" invaded their marriage (Ex. 20:5; Deut. 32:16).

God knew what was in the hearts of these men and how they justified their sin: "The Lord does not see us, the Lord has forsaken the land" (Ezek. 8:12 nkjv). But the Lord isn't like the dead idols they worshipped, which "have eyes but see not" (Ps. 115:5), and the people had forsaken the Lord long before He forsook them (2 Chron. 24:20; Jer. 1:16; 2:13, 17; 7:29, 15:6). Sad to say, the false thinking of these elders reached to the people, and they adopted it as their excuse for sin (Ezek. 9:9).

But there was more sin for Ezekiel to see in the temple. This time, it was the women at the gate of the temple who were openly taking part in a heathen ritual dedicated to Tammuz (8:13–14). While not all scholars agree, Tammuz is usually identified as a fertility god whom the Egyptians called Osiris and the Greeks called Adonis. According to their myths, Tammuz was killed by a wild boar and went to the underworld, and this tragedy brought winter each year. But his wife Ishtar (Astarte) would rescue him and bring the return of springtime and the rebirth of nature. It was nothing

King Hezekiah had removed idolatry from the land

Ezekiel 8—9 land. Because the leaders despised God's law, they didn't care whether the courts were just toward everyone or partial toward the rich. When people lose their fear of God, they do as they please and don't worry about the consequences.

but superstition; the Jewish women had forsaken the truth of God for lies and were depending on gods that didn't exist. The rituals associated with the worship of Tammuz were unspeakably vile, as most fertility rituals were.

The Lord had presented the evidence and announced the verdict, and now He declared the sentence: He would obey His covenant and severely punish His people for their multiplied sins. "Unsparing fury" was the sentence, and no pity added. The guilty nation could cry out for mercy, but He would not listen to them,1 and they couldn't appeal to a higher court. He had given them opportunity after opportunity to turn from their sins, but they refused to listen; and now He wouldn't listen to them.

The fourth sight that would grieve Ezekiel's heart was that of twenty-five men at the door of the temple, between the porch (entry) and the brazen altar, openly bowing down to the sun (vv. 15–16). Since they were standing in an area by the altar of sacrifice available only to the priests, it's likely these men were priests, although in 9:6, these men are called elders. In worshipping the sun, they had to face the east, and this meant they turned their backs on the temple of God and the God of the temple. The idolatry of the seventy elders was hidden in the temple, but these men practiced their idolatry openly! It was contrary to God's law for the Jews to worship the heavenly bodies (Ex. 20:1–6; Deut. 17:3), but these men were worshipping the creation instead of the Creator (Rom. 1:25) and doing it openly in the temple precincts.

The People Are Doomed (9:1—10:22) This is the heart of Ezekiel's message, and it must have broken his heart to deliver it. Read the book of Lamentations and see how thoroughly the Lord "dealt in fury" with His people. Jeremiah was an eyewitness of the destruction of Jerusalem, and what Ezekiel predicted, Jeremiah saw fulfilled.

Idolatry was a besetting sin among the Jewish people. Abraham belonged to an idol-worshipping family before God called him (Josh. 24:2), and the Jews learned a great deal about idolatry when they sojourned in Egypt (Ezek. 20:7; Josh. 24:14). When they captured the Promised Land, they failed to destroy the idols and shrines of the residents of the land, and this idolatry became a snare to them (Judg. 2:10–15). While believers today may not bow before grotesque idols like those named in the Bible, we must still beware of idols, for an idol is anything that has our devotion and commands our will and takes the place of the true and living God. "Little children, keep yourselves from idols" (1 John 5:21) is an admonition that needs to be heeded by the church today.

The remnant spared (9:1–4). In his vision, Ezekiel was still in the temple in Jerusalem when he heard the Lord summon six "men" to prepare the way for the slaughter. These were probably angels who appeared as men, the angels assigned to the city of Jerusalem. Daniel learned that there were angels in charge of nations (Dan. 10:12–21), so it isn't unusual that Jerusalem should have six guardian angels. These angels were appointed to execute God's judgment in the city. But with the six angels was a seventh person bearing the equipment of a scribe, clothed in linen as though he were a priest. On the basis of his garment (Dan. 10:5; Rev. 1:13), some students have identified this man as the Lord Jesus Christ who came to preserve His faithful remnant, but this is only conjecture. On his belt or sash, the scribe wore a leather or metal container, about ten inches long and an inch and a half square, in which were reed pens and a container of ink. In ancient cities, the scribe would register the citizens and identify the aliens. These seven angels congregated at the altar of burnt offering, the place where the fire of God's holy judgment consumed the sacrifices.2 The fire declared the holiness of God, but the blood sacrifice on the altar declared the grace of God.

The divine judgment is announced (vv. 17–18). Ezekiel had seen only a part of the evidence that the people in Jerusalem had abandoned themselves to idolatry. He had seen an idol in the temple, defiling its very precincts and yet being worshipped by people who also claimed to worship the Lord, as though Jehovah were one God among many, not the Lord of lords. Then he saw the leaders secretly worshipping false gods in the temple. After that, everything was out in the open: the women weeping for Tammuz, and the priests/elders bowing down to the sun. In God's sight, these things were abominable and detestable and they provoked Him to anger. Except for the faithful remnant, the Jewish people no longer feared God or cared about pleasing Him.

At this point, the shekinah3 glory that had been on the "chariot throne" (Ezek. 8:2, 4) moved from the throne to the threshold of the temple, in preparation for leaving the temple. It's interesting that the glory of God should be associated with the judgment of a polluted city, but it is for His glory that God judges sin.4 It is also for His glory that God graciously saves those who put their trust in Him (Eph. 1:6, 12, 14). The Jewish people who had God's glory dwelling among them didn't seek to glorify Him by obeying His will, so He received glory by punishing their sins.

The strange phrase "put the branch to the nose" has no parallel in Scripture and may describe a part of an idolatrous ritual. Some see it as an insulting gesture, similar to our "sticking up the nose" at someone or something, while others suggest it should be translated "a stench in my nose." Whatever it means, the gesture was repulsive to God. He announced that the nation's idolatry was the cause of the violence in the

The scribe-angel was commanded to go through

Ezekiel 9—10 idolatrous Jews (Ex. 32:11ff.). The prophets asked God to spare the people of Israel, and Jesus prayed for the ignorant people who crucified Him (Luke 23:34). God informed Ezekiel that the land was defiled by innocent blood and the city was full of injustice, and the time had come for the people to reap what they had sown.

the city and mark the people who lamented and grieved because of the sins of the city. No matter how dark the day, God has always had His faithful remnant who obeyed His will and trusted Him for deliverance, and Ezekiel was among them (Ezek. 6:11; 21:6; see Ps. 12:5; 119:53; 136; Isa. 66:2; Jer. 13:17; Amos 6:6; Mal. 3:16.) The marking of people will also be a feature of the end times (Rev. 7:3; 9:4; 13:16–17; 20:4). Believers today are "marked" by the Spirit of God (Eph. 1:13–14) and should be "marked" by holy lives that glorify Christ.

In response to Ezekiel's concern and prayer, the Lord revealed His glory once again, just as it had been revealed when Moses dedicated the tabernacle and Solomon dedicated the temple. The glory cloud left the chariot-throne and hovered over the threshold. The Lord commanded the scribe-angel to enter between the wheels and take coals from the fire that was there and to scatter the coals over the city of Jerusalem. Not only would the city be visited by famine, pestilence, and sword, but it would be burned by the Babylonian army. This was not a fire of purification, such as Isaiah experienced (Isa. 6:5–7), but a fire of condemnation (2 Kings 25:8–9).

The rebels judged (9:5—10:7). The other six angels were to follow the scribe-angel and kill everybody on whom he didn't put the mark, and nobody was to be spared because of sex or age. The word for "mark" in the Hebrew text is the last letter of the Hebrew alphabet (taw or tau), which in that day was written like a cross (X). The angels see to it that God's plans are fulfilled for individuals and nations, but they perform their duties invisibly, unseen by the people whose lives they affect. It was now the year 592 BC (8:1), and the city of Jerusalem wouldn't be taken until 586 BC. Some of the inhabitants had already died of famine and pestilence, but when the Babylonian army broke through the walls, many more were to be slaughtered with the sword (5:8–13).

The glory revealed (10:8–22). Ezekiel described the vision of God's glory that he had seen on the day of his ordination (vv. 15, 20–22). One new feature is the fact that the living creatures were "full of eyes" even as the wheels were, which suggests God's omniscience (see 1:18). God's providential working in this world is not aimless or haphazard. Everything is done "according to the purpose of Him who works all things according to the counsel of His will" (Eph. 1:11 nkjv). Another new feature is the identifying of the wheels as "the whirling wheels" (Ezek. 10:13 niv).

"Begin at my sanctuary" seems like a strange order, but it was the idolatry in the temple that had aroused the anger of the Lord. Often in Scripture you find God sending judgment, not because unbelievers have sinned, but because His own people have disobeyed His law! Twice Abraham brought judgment on innocent Gentiles because he lied about his wife (Gen. 12:10–20; 20:1–18). Aaron the high priest led Israel into idolatry and three thousand people were slain (Ex. 32:1–6, 26–29). David committed adultery with Bathsheba and then murdered her husband, Uriah, and his sins brought years of trouble to his family and the nation. A crew of Gentile sailors almost drowned because of the disobedience of God's prophet Jonah. God's people are to be the salt of the earth and the light of the world (Matt. 5:13–16). If there were more salt in this world, there would be less decay, and more light would mean less darkness. Our good works glorify the Lord, but our sins invite His discipline. Peter warned believers in the first century that "judgment must begin at the house [household] of God" (1 Peter 4:17), a warning we need to heed today as our Lord's coming draws near.

One problem that this new description presents relates to the description of the faces of the cherubim in verse 14. In 1:10, each cherub had the face of a man, a lion, an ox, and an eagle; while in 10:14, the face of the ox is apparently replaced by the face of "the cherub." The so-called contradiction is only apparent. From where Ezekiel was standing, he saw a different face of each of the cherubs. "The cherub" must have been the one that gave the coals of fire to the scribeangel. We might paraphrase it, "The first face I saw was of the cherub and it was an ox, since the faces I saw of the other three cherubim were of a man, a lion, and an eagle." Each face was indeed the face of the cherub since each of the living creatures was a cherub.

God's glory departed from the threshold and stood over the throne-chariot which was on the right side of the house (v. 3), as though the Lord were calling His glory back to His throne. At the same time, the chariot-throne arose and stood at the door of the east gate of the temple. There Ezekiel would see some of the leaders of the nation engaged in worshipping the sun, and the Lord would judge one of them.

A corpse was an unclean thing to a Jew, so corpses in the temple would defile the house of God. These people had defiled God's house by their wicked lives, and now they would defile it further in their terrible deaths. The idolaters would be as dead as the idols they worshipped (Ps. 115:8). When the prophet Ezekiel saw this scene, he fell on his face to intercede for the remnant God had promised to protect. This attitude is the mark of a true shepherd (see Ezek. 4:14; 11:13). Abraham interceded for Lot in Sodom (Gen. 18:16ff.), and Moses interceded for his brother Aaron and the

Ezekiel was learning that the most important part of the nation's life was to magnify the glory of God. The presence of God in the sanctuary was a great privilege for the people of Israel, but it was also a great responsibility. The glory of God cannot dwell with the sins of God's people, so it was necessary for the glory to leave, and the sanctuary and the people to be judged.

Ezekiel 11

The Leaders Are Deceived (11:1–25) When you read the prophecy of Jeremiah, you discover that the civil and religious leaders of the kingdom of Judah, as well as the rulers of Jerusalem, were not interested in knowing and doing the will of God. When one of the kings inquired of Jeremiah, he did it secretly because he was afraid of what his advisers might do (Jer. 37:17). During Judah's last years, the people were ruled by weak men who promoted idolatry and would not call the people to repentance and prayer (2 Chron. 7:14). By publicly wearing a yoke, Jeremiah had made it clear that the only way to spare the city and the temple from destruction was for the Jewish leaders to surrender to the Babylonians (Jer. 27). Instead, the Jewish leaders secretly made an agreement with the Egyptians, asking them to rescue them from Babylon, but the Egyptians were helpless to do anything. God had decreed the fall of the nation, and He was using Nebuchadnezzar as His servant to accomplish His will (Jer. 25:9; 27:6; 43:10).

remnant from among the exiles, but the idolaters in Jerusalem would be slain.

The Lord told Ezekiel to prophesy against those evil leaders and point out that they weren't the meat—they were the butchers! They had killed innocent people in Jerusalem and stolen their possessions, and even if the leaders weren't slain in Jerusalem, they would not escape judgment. They might flee the city, but the Babylonians would catch them at the border, pass sentence on them, and kill them; and that is exactly what happened (2 Kings 25:18–21; Jer. 39:1–7; 52:1–11, 24–27). Then the Jewish officials would learn too late that Jehovah alone is Lord of heaven and earth.

In his vision, Ezekiel preached this message and Petaliah fell down dead! The Lord gave the sun-worshippers a vivid proof that their evil thoughts and plans could only lead to disaster. Once again, Ezekiel revealed his shepherd's heart as he fell on his face before the Lord and prayed for the people. As in Ezekiel 9:8, he prayed that the Lord would spare a remnant of the people so Israel would have a future.

The city is like a cauldron (vv. 1–13). Ezekiel was still having his vision of Jerusalem and the temple, and the Lord showed him twenty-five men at the eastern door of the temple, worshipping the sun. (See 8:15–18.) Among them were the leaders of the people, Jaazaniah and Pelantiah. (This is not the Jaazaniah of v. 11.) These men were giving wicked advice to the king and other leaders in Jerusalem, but their counsel was not from the Lord. How could it be wise counsel when they were idolaters who worshipped the sun? At the same time, they were plotting evil so that they could benefit personally from the Babylonian attack on the city. In every crisis, you will find "opportunists" who seek to help themselves instead of helping their country, and they usually hide behind the mask of patriotism.

Jehovah, the sanctuary of His people (vv. 11:14–21). This is God's word of encouragement to His servant that He would fulfill His promise and spare a remnant of the people. The people in Jerusalem were sure that God would deliver them and give back their land, because the exiles had left the land and were far from Jerusalem and the temple. In ancient days, people believed that each nation had its own gods, and when you left your home country, you left your gods behind.5 Of course, Jehovah had revealed Himself to Abraham as "possessor of heaven and earth" (Gen. 14:22), so the Jewish leaders shouldn't have had such a narrow view of God. What they said was probably just an excuse for confiscating land that belonged to some of the exiles.

But the Lord made it clear that He had not forsaken the Jews in Babylon, for the "I will" statements in Ezekiel 11:16–20 declare His promises to the exiles. First, God Himself would be to them "a sanctuary for a little while" during their captivity. "Lord, You have been our dwelling place in all generations" (Ps. 90:1 nkjv). The self-confident Jews in Jerusalem thought they were secure as long as they had the temple, but the true temple was with the exiles in Babylon! Long before there ever was a tabernacle or a temple, the patriarchs had God as their refuge and strength, their sanctuary, and their abiding place. Wherever Abraham pitched his tent, he also built an altar to the Lord, because he knew that God was with him (Gen. 12:8; 13:1–4, 18). The New Testament equivalent of this experience is to abide in Christ (John 15:1–10).

Not only were these leaders idolaters and wicked counselors, but they cultivated a philosophy that gave them and the other leaders a false confidence in their dangerous situation. "Is not the time near to build houses?" they asked. "This city is the pot and we are the flesh" (11:3 nasb). Jeremiah had told the exiles to build houses in Babylon and settle down and raise families, because they would live there for seventy years (Jer. 29:4ff.). But it was foolish for the people in Jerusalem to build houses, for the Lord had ordained that the Babylonian army would destroy the city and slaughter most of the inhabitants. These evil leaders were sure that Jerusalem was as safe for them as a piece of meat in a cooking pot. The innuendo in this metaphor was that the people in Jerusalem were choice cuts of meat, while the exiles in Babylon were just the scraps and rejected pieces. Of course, just the opposite was true! Had the leaders in Jerusalem listened to Jeremiah's message about the baskets of figs, they would have seen their philosophy completely reversed. The good figs were the exiles and the bad figs were the people left in Jerusalem (Jer. 24:1–7). God would preserve a

His second promise is "I will even gather you" (Ezek. 11:17). A remnant of Jews would one day return to the land and rebuild the temple. No matter where the Jews had been scattered, the Lord would find them and bring them home. This promise goes far beyond the restoration after the captivity, for the Lord has promised that in the end times He will gather His people back to

Ezekiel 11—12

Notes their land (28:25–26; 34:11–16; 36:24–38; 37:11–28; Isa. 11:11–16; Jer. 24:4–7). His third promise is, "I will give you the land of Israel" (Ezek. 11:17). Since God had already given this land to Abraham and his descendants (Gen. 12:7; 13:14–17; 15:7), nobody else could successfully lay claim to it. When the exiles returned to their land, they would be cured of idolatry and would remove all the pagan worship.

1 It's interesting that the name Jaazaniah in verse 11 means "the Lord hears." 2 These angels remind us of the seven "trumpet angels" in Revelation 8—9. 3 The word shekinah comes from a Hebrew word that means "to dwell." God's glory had dwelt in the Holy of Holies in the temple, but now it would be taken away. 4 Before ushering in the great day of His wrath, God showed John the Holy of Holies in heaven and the ark of the covenant (Rev. 11:15–19). One reason the world resists the idea of divine judgment is because they divorce it from the holiness of God and the glory of God. God was "enthroned" on the mercy seat (1 Sam. 4:4; 2 Sam. 6:2; Ps. 80:1; 99:1 niv). His throne is a holy throne. 5 Naaman took a load of soil from Israel to Syria so he could still be close to the Lord (2 Kings 5:17), and David complained that Saul had driven him away from his own land and therefore from the Lord (1 Sam. 26:17–20).

The promises in Ezekiel 11:19–21 go beyond the return of the Jewish exiles after the Babylonian captivity, for Scripture records no evidence of this kind of spiritual renewal in the post-exilic period. In fact, the account given in Ezra, Nehemiah, Haggai, and Malachi is just the opposite. The promises apply to the end times when God's people Israel will be regathered to their land, will repent of their sins and trust their Messiah (Zech. 12—14), and welcome Him as their King. They will experience a spiritual regeneration, a new birth. However, those who will not believe will be judged (Ezek. 11:21). Later in this book, Ezekiel will describe in greater detail the glorious blessings God has prepared for the Jewish nation (chaps. 33—48). Jeremiah had also announced a "new covenant" for the people of Israel (Jer. 31:33; 32:38–39), a covenant not written on stones but engraved on the human mind and heart; and Christian believers today share in that covenant (2 Cor. 3; Heb. 9—10).

CHAPTER FOUR Ezekiel 12—14 THE TRUTH ABOUT THE FALSE I n his Notes on the State of Virginia, Thomas Jefferson wrote, "It is error alone which needs the support of government. Truth can stand by itself."1 During the siege of Jerusalem (606–586 BC), error had the support of government and religious leaders, and most of the Jewish exiles in Babylon agreed with them. "We will never give in to the Babylonian army!" was the cry of the Jewish people in Jerusalem. "The Lord will never allow the Gentiles to destroy His Holy City or defile His holy temple!" One dissenting voice in Jerusalem was Jeremiah; in Babylon it was Ezekiel. Both in his "action sermons" and his oral messages, Ezekiel warned the people that they were trusting in illusions. No matter what the officials, the false prophets, and the people said, the city and the nation were doomed. In these chapters, Ezekiel exposes the errors that brought the nation to ruin.

The glory departs (vv. 22–25). The chariotthrone had been lingering at the threshold of the east gate of the temple, with the glory of God above it (10:18–19). Now the glory of God departed and rested over the Mount of Olives, east of Jerusalem. Ezekiel could have written "Ichabod" over the east gate, for indeed, "the glory has departed" (1 Sam. 4:19–22). However, Ezekiel saw the glory return, this time to the new temple that will stand during the reign of Christ in His kingdom (Ezek. 43:1–5).

C.Godless leaders exposed—12—17

After the temple was destroyed in 586 BC, the glory of God disappeared from the earth and didn't return until the birth of Christ in Bethlehem (Luke 2:9, 32; John 1:14). Wicked men crucified the Lord of glory (1 Cor. 2:8), but He arose again and ascended back to heaven from Bethany (Luke 24:50–51; Acts 1:9–12), which is on the eastern slope of Mount Olivet. One day Jesus will return to the Mount of Olives (Zech. 14:4) to deliver His people and establish His kingdom. The glory will have returned!

False Confidence (12:1–28) When the Lord called Ezekiel, He warned him that he would be ministering to a rebellious people (2:3–8) who were spiritually blind and deaf (12:2). In order to understand God's truth, we must be obedient to God's will (John 7:17; Ps. 25:8–10), but Israel was far from being obedient. Years before, Isaiah spoke to people who were spiritually blind and deaf (Isa. 6:9–10), and that was the kind of people Jeremiah was preaching to in Jerusalem (Jer. 5:21). When our Lord was here on earth, many of the people were spiritually blind and deaf (Matt. 13:13–14), and so were the people who heard Paul (Acts 28:26–28). In order to get the attention of the exiles and excite their interest, Ezekiel performed two "action sermons" and after each one gave a message from the Lord.

When the vision ended, Ezekiel found himself back in his own house in Babylon, and he told the Jewish elders and the other exiles what the Lord had shown him. Some no doubt believed and prayed for the peace of Jerusalem, while others preferred to listen to the deadly, soothing words of the false prophets. But four years later (Ezek. 24:1), Ezekiel would get the message that the siege of Jerusalem had begun. The date was January 15, 588 BC. Three years later (January 8, 585 BC), a fugitive would arrive in Babylon with the news that the city had fallen (32:21).

God's Word never fails.

Ezekiel 12

The people will live in terror (vv. 17–28). The prophet's second "action sermon" probably took place the next day when it was time for his meal. Perhaps some of the Jews were in the house with him, or what's more likely, he ate the meal outside and continued the fugitive image. He ate his bread and drank his water— a frugal meal—while shaking and trembling as if in fear. He was illustrating the tragic condition of the people in Jerusalem during the Babylonian siege. They would have very little food and would eat it with fear and trembling because it might well be their last meal. Their plight would be the fulfillment of the Lord's promise in 4:16–17. Anxiety, worry, fear, and consternation would grip the people as the fall of the city became more imminent.

The leaders cannot escape (vv. 1–16). The Lord instructed Ezekiel to play the part of a fugitive escaping from a besieged city. Part of his activity occurred in the daytime and part at twilight, and the curious but perplexed Jewish exiles watched his strange actions. First, Ezekiel prepared a knapsack with essentials for a journey and took it outside in the daylight and hid it somewhere away from his house. Then he returned to the house and that evening dug through one of its walls, probably from the outside since the people could see him work. Houses were constructed of sun-dried bricks, so digging through the wall wasn't a problem. After that, he retrieved his knapsack, went into the house, and climbed out through the hole, while his face was covered and his eyes were fixed on the ground. As the people watched, they asked, "What is he doing?"

The theme of Ezekiel's message (12:21–28) was the certainty and the nearness of God's judgment on Jerusalem and the land of Judah. The people were quoting a proverb that may have been devised by the false prophets to humiliate Ezekiel: "The days drag on and every vision comes to nothing and is not fulfilled" (v. 22 ab). In other words, "Ezekiel tells us about all his visions, but nothing ever happens. Why worry? His prophecies will come to nothing!" The Jews had said a similar thing to Isaiah (Isa. 5:19), and people today say this about the return of Jesus Christ (2 Peter 3). People can predict the weather, but they don't discern "the signs of the times" (Matt. 16:3).

Packing the knapsack and leaving it at a distance from his house conveyed the message that the leaders in Jerusalem were planning to flee for their lives. Digging through the wall from outside the house pictured the Babylonian army's assault on the walls of Jerusalem. That evening, when Ezekiel climbed out of the house through the hole, the knapsack on his back, he depicted the Jewish leaders secretly trying to flee from the city to save their lives. History tells us that King Zedekiah, his officers, and his army escaped from Jerusalem exactly that way, but they were pursued by the Babylonians and captured (2 Kings 25:1–7; Jer. 52:4–11). The Babylonians killed the king's sons and officers before his very eyes,2 put out Zedekiah's eyes, and took him prisoner to Babylon, where he died.

The Lord gave His servant a new proverb to share with the exiles: "The days are near when every vision will be fulfilled" (Ezek. 12:23 niv). Because Ezekiel's prophecies had not been fulfilled immediately, the people were paying more attention to the false prophets than to the true word of God. The visions of the false prophets were false and misleading, and they delivered only the soothing and encouraging words that the people wanted to hear (Jer. 28—29). The Lord made it clear that there would be no more "delays" and that His word would be fulfilled. He had said to Jeremiah, "I am watching over My word to perform it" (1:12 nasb), and He told Isaiah that His word always fulfilled the purposes for which it was sent (Isa. 55:8–11). God's Word has its appointed time and will never fail (Hab. 2:3). Among the exiles, one part said that Ezekiel's words would never be fulfilled, but another group said, "Yes, they will be fulfilled, but not in our time. We don't have to worry about what will happen because it will take place a long time from now" (paraphrase of Ezek. 12:27). Their interpretation was wrong and so was their selfish attitude. Even if the Lord did delay His judgments, how could the Jewish people be content with the present, knowing that a future generation would be wiped out and the Holy City and temple destroyed? They were like King Hezekiah when Isaiah rebuked him for his pride and warned him that Babylon would conquer Judah: "At least there will peace and truth in my days" (Isa. 39:8 nkjv).

The next morning, in the message that followed the "action sermon,"3 Ezekiel predicted that these events would occur. He also announced that though Zedekiah would be taken to Babylon, he would not see it (Ezek. 12:13; Jer. 52:11). How could such a thing happen? It was very simple: the Babylonians gouged out his eyes and Zedekiah couldn't see anything! But it wasn't the Babylonian army that captured the king of Judah and his officers; it was God's "net" that caught them. Nebuchadnezzar and the Babylonian army didn't win because of their own skill; they were God's instruments to defeat the people of Judah and Jerusalem (Jer. 27:1–22). Jeremiah had admonished Zedekiah to surrender to the Babylonians (38:14ff.), but the king didn't have the faith to trust God's Word and obey it. Had he humbled himself and surrendered, the city, the temple, and the lives of the people would have been spared.

Not only would the Jewish officials be slain and their king humiliated, but the people in Jerusalem who survived the siege would be scattered abroad, and some of them would be taken to Babylon (Ezek. 12:14–16). Again, this would be the work of God—"I shall scatter them"—and not because these surviving Jews had been especially holy. Quite the opposite was true: the Lord allowed the survivors to go to Babylon as witnesses that their evil deeds deserved the punishment that God had sent to the nation. This will come up again in 14:22–23.

The Lord made it clear that Ezekiel's words would

Ezekiel 12—13 be fulfilled very soon. "The word which I have spoken shall be done" (Ezek. 12:28). Six years later, the Babylonian army breached the walls of Jerusalem, and Ezekiel's predictions came true. How tragic it is when people deliberately ignore or reject the dependable Word of God and put their faith in the empty but soothing words of false religious leaders! It reminds me of a story that came out of World War II. A group of soldiers asked their new chaplain if he believed in hell, and he laughed and said that he didn't. The men said, "Well, sir, if there isn't a hell, then we don't need you. But if there is a hell, then you're leading us astray—and that's worse!" There is no substitute for God's Word.

of God builds carefully on a strong foundation and keeps the wall in good repair, but a hireling builds carelessly and whitewashes things to make them look better.

God explained how He would judge the false prophets (Ezek. 13:9). First, they would be exposed as counterfeits and no longer have an exalted reputation among the people. They would lose their prominent places in the councils of the nation. God would treat them like Jews who had also lost their citizenship (Ezra 2:59, 62) and therefore be deprived of the privilege of returning to their land. It appears that the false prophets in Jerusalem would be slain by the enemy, and those in Babylon would be left there to die. The counterfeit prophets gave the people a false hope, so God gave them no hope at all.

False Prophecy (13:1–23) Ezekiel had answered the shallow, selfish thinking of the exiles and the people in Jerusalem, but now he attacked the source of their blind optimism: the messages of the false prophets. Jeremiah in Jerusalem had to confront a similar group of men who claimed to have a word from the Lord. The false prophets claimed to speak in the name of the Lord, just as Jeremiah and Ezekiel did, but they didn't get their messages from the Lord. Ezekiel spoke against both false prophets (vv. 1–16) and false prophetesses (vv. 17–23) who were actually using the occult practices forbidden to the people of Israel (Deut. 18:9–14).

It's a serious thing to be called of God and to speak His Word to His people. To assume a place of ministry without being called and gifted is arrogance, and to manufacture messages without receiving them from the Lord is impertinence. The false prophets in Ezekiel's day were guilty of both. Popularity is not a test of truth. History shows that those who spoke the truth were usually rejected by the majority, persecuted, and even killed. Jesus used the same image of a storm to warn us about false prophets (Matt. 7:15–27). It's easy for people to say, "Lord, Lord," but it's not easy to walk the narrow road and confront the crowd that's going in the opposite direction.

The lying prophets (vv. 1–16). Four times in this paragraph God declares that the false prophets saw vanity (nothingness) and spoke lies. God hadn't called them (Jer. 23:21–22) and God didn't give them their messages, yet they claimed to be His prophets. They spoke out of their own imaginations, and their "inspiration" was self-induced. Ezekiel compared them to the foxes (jackals) that lived as scavengers in the deserted ruins of the land. They cared only for themselves, they did nothing to improve the situation, and they lived off the fears of the people. In times of crisis, there are always religious opportunists who prey on weak and ignorant people who are seeking cheap assurance and comfort.

The lying sorceresses (vv. 17–23). The gift of prophecy wasn't given exclusively to men, for several prophetesses are named in Scripture: Miriam (Ex. 15:20), Deborah (Judg. 4:4–5), the wife of Isaiah (Isa. 8:3), Hulda (2 Kings 22:14), and the daughters of Philip the evangelist (Acts 21:8–9). Noadiah (Neh. 6:14) was apparently a self-styled prophetess and not a true servant of God.

The Jewish women Ezekiel was exposing were more like sorceresses who claimed to be prophetesses. They practiced the magical arts they had probably learned in Babylon, all of which were forbidden to the Jews (Deut. 18:9–14). They manufactured magic charms that people could wear on various parts of the body and thus ward off evil. They also told fortunes and enticed people to buy their services. Like the false prophets, they were using the crisis situation for personal gain and preying on the fears of the people. A Christian executive in Chicago told me that during the Depression, worried businessmen frequently visited a fortuneteller who sold her services from a fine restaurant.

Ezekiel also compared the false prophets to workmen who failed to build something that would last. The spiritual "wall" that had protected the Jewish people for centuries had fallen into ruin, and prophets like Ezekiel and Jeremiah were trying to rebuild and strengthen it by proclaiming the Word and calling the people back to God. But the false prophets ignored the word of God and substituted their own lies ("untempered mortar" kjv = whitewash).4 They were like workmen who whitewashed a weak wall to make it look sturdy, because they promised peace when God had promised destruction (Ezek. 13:10, 16; Jer. 6:14; 7:8; 8:11). Just as the storm would come, and the rain, hail, and wind knock down the wall, so God's wrath would come and destroy Jerusalem, the prophets, and their deceptive messages. A true prophet tells people what they need to hear, but a false prophet tells them what they want to hear (2 Tim. 4:1–5). A true servant

But these women weren't helping people; they were hunting them and catching them like birds in a trap to take their money. They told the people lies, they didn't expose their sins, and they kept them from trusting the true and living God and depending on His Word alone. Instead of condemning the evil and rewarding the good, they were slaying the good and rewarding the evil! Through their divinations, they gave false hope to the wicked and condemned the just, and they were

Ezekiel 13—14 change their minds about idols and the sin of worshipping idols, and then turn to the Lord who alone is worthy of worship. God would judge each sinner personally and deal with each one personally (v. 7), and some of them He would use as examples to warn the other exiles (v. 8).

willing to do it for just a handful of barley and a scrap of bread!5 But their end would come. God would strip them of their charms and amulets and then take His people back to their land, leaving these evil women behind to die.

False Piety (14:1–11) Except when God told him to leave, Ezekiel was confined to his house (3:24) and was not allowed to speak unless he was declaring a message from the Lord. The elders of the exiled people came to visit him to see what he was doing and to hear what he had to say about their situation (8:1; 20:1). The prophet gave them two messages from the Lord.

A casual reading of verse 9 would give the impression that it was the Lord's fault that people were worshipping idols, but that isn't the case. Everybody in Israel knew the Ten Commandments and understood that it was a sin to make and worship idols (Ex. 20:1–6). Even if someone very close to them enticed them to practice idolatry, they were not to yield (Deut. 13). God permitted these enticements to test the people to make sure they were loyal to Him. Of course, God knows what's in the human heart, but we don't know our own hearts, and these tests help us to stay humble before the Lord and walk in the fear of the Lord. An illustration of this truth is seen in 1 Kings 22. God permitted a lying spirit to work in the minds of the false prophets to convince Ahab to go into battle. Micaiah, the true prophet, told the assembly what would happen, but they rejected the truth and put their trust in lies. God spared the life of the king of Judah but took the life of wicked King Ahab.

He exposed their hidden sin (vv. 1–5). God told His servant that these elders were like some of the spiritual leaders Ezekiel had seen in his vision of the temple (chap. 8): outwardly they were serving the Lord, but secretly they were worshipping idols. Instead of having a love for God and His Word in their hearts, the elders had idols in their hearts. Yet they piously sat before God's prophet and acted spiritual, but to them, listening to Ezekiel speak was more like religious entertainment than receiving spiritual enlightenment (33:31). They were like the people in Isaiah's day who drew near to God with words but not with their hearts (Isa. 29:13). Jesus said that the Pharisees in His day were guilty of the same sin (Matt. 15:8–9), and so are some professed Christians today. Idolatry in the heart puts a stumbling block before the eyes (Ezek. 13:7; 7:19; 18:10; 44:12), and this leads to a tragic fall.

When people will not receive "the love of the truth, that they might be saved," God may "send them strong delusion, that they should believe the lie, so that they all may be condemned" (2 Thess. 2:10–11 nkjv). It's the condition of the person's heart that determines the response to the Lord's test, for God deals with people according to their hearts (Ps. 18:26–27). The attitude of the lost world today is that there are no absolutes, and therefore there can be no "truth." Satan is the liar and the deceiver, and he has blinded the minds of people so that they believe lies and reject the truth of God. We must do all we can to share the truth of the Word with a blind and deaf world, trusting the Holy Spirit to open their eyes and ears and save them by His grace.

It's not likely that believers today would have a love in their hearts for actual images, but anything that replaces God in our affections and our obedience is certainly an idol. It might be wealth, as in the case of Achan (Josh. 7), Ananias and Sapphira (Acts 5), and the man we call "the rich young ruler" (Matt. 19:16–26). Jonah's idol was a selfish patriotism that made him turn his back on the Gentiles who needed to hear his message. Pilate's idol was holding the approval of the people and his status in the Roman Empire (Mark 15:15; John 19:12–16). What we have in our hearts affects what we see and how we live. If Christ is Lord in our hearts (1 Peter 3:15), then there will be no place for idols.

False Hope (14:12–23) In this particular message, the Lord described once again the four judgments He would send on the people of Judah and Jerusalem, and He emphasized one compelling fact: there would be no escape. Perhaps some of the Jews remembered how their father Abraham interceded for Sodom and Gomorrah, and how the Lord promised to spare the city if He could locate in it ten righteous men (Gen. 18:16–33). God had told Jeremiah to stop praying for the people because they were beyond hope (Jer. 7:16; 11:14; 14:11), and now He would tell Ezekiel that the presence of three righteous men whom the Jews revered would not save the city of Jerusalem.

Loving and accepting the false prevents us from knowing and loving the true (2 Thess. 2:10) and results in our becoming estranged from the Lord (Ezek. 13:5). By worshipping false gods, Israel abandoned the Lord whom they had "married" at Sinai (Jer. 2:1–14), and they needed to turn back to the Lord. Like the believers in the church of Ephesus, they had "left their first love" (Rev. 2:4). God told Ezekiel that the Jewish people had deserted Him to follow after idols and that He would discipline them in order to "recapture" their hearts.

The judgments described (vv. 12–21). The first judgment is famine (vv. 12–14). God would break the staff of bread and cut off the lives of humans and animals. Both Jeremiah and Ezekiel mention this judgment (Jer. 14; Ezek. 5:12, 16–17; 6:11–12; 7:15;

He called them to repent (vv. 6–11). Repentance is a change of mind; it means turning from sin and turning to the Lord. The Jewish exiles needed to

Ezekiel 14

12:16), and it came as promised. But God in His covenant with Israel had warned that famine would come if the people disobeyed His Word (Deut. 28:15–20, 38–40, 50–57). "But surely there are enough righteous men in Jerusalem to turn away God's anger," the leaders argued; but God silenced their lips. If Noah, Daniel, and Job were in the city, their righteousness would deliver only themselves and could not save the city.

army would sweep through the land and show no mercy (Hab. 1:5–11). They would surround Jerusalem and besiege it until its food ran out and its fortifications failed. The presence of Noah, Daniel, and Job could not have saved the city.

The final judgment was pestilence (Ezek. 14:19–20), which usually accompanies famine and war (Rev. 6:3–8). Dying people and decaying corpses certainly don't make a besieged city a healthier place in which to live. Again, God gave the warning about the inability of the three righteous men to rescue the people. The fourfold repetition of this truth surely got the message across to the elders, but the Jewish people had a tendency to rest all their hopes on the righteousness of their "great men." Both John the Baptist and Jesus warned the Pharisees and Sadducees that they couldn't please God just because Abraham was their father (Matt. 3:7–9; John 8:33–47) or Moses was their leader (9:28).

Why did the Lord choose these three men? For one thing, all three of them are identified in the Old Testament Scripture as righteous men (Gen. 6:9; Job 1:1, 8; 2:3; Dan. 6:4–5, 22). All of them were tested and proved faithful, Noah by the flood, Daniel in the lions' den, and Job by painful trials from Satan. They were all men of faith. Noah's faith helped to save his family and animal creation; Daniel's faith saved his own life and the lives of his friends (Dan. 2:24); and Job's faith saved his three friends from God's judgment (Job 42:7–8). However, the faith and righteousness of these three men could not be accredited to others. Noah's family had to trust God and enter the ark; Daniel's friends had to pray and trust God; and Job's friends had to repent and bring the proper sacrifices. There is no such thing as "borrowed faith."

God's judgments vindicated (vv. 21–23). The absence of even three righteous people in Jerusalem would make God's judgments of the city even worse, and when all four of His judgments converge, how terrible it will be! No doubt the false prophets and some of the other captives would debate with the Lord and argue that He was being too hard on Judah and Jerusalem. But in His grace, He would allow some of the people to escape the four judgments and be taken captive to Babylon (12:16). When the exiles who preceded them to Babylon see the wickedness of these people, they will have to agree that the Lord was righteous in His judgments (Jer. 22:8–9). The hearts of these survivors must have been incurably sinful if they could watch the siege, see thousands die, be spared themselves, and still not repent and turn to the Lord. Indeed, their eyes were blind, their ears were deaf, and they were a stubborn and rebellious people.

The responsibility of each person before God is a key subject in the book of Ezekiel, and he will deal with it in chapter 18. God doesn't punish people because of the sins of others, nor will God accept the righteousness of others to compensate for the wicked deeds of sinners. This principle is made clear in both the law of Moses and the covenant God made with Israel. The only time God abandoned this principle was when Jesus Christ His Son died on the cross, for He suffered for the sins of the whole world. When we trust Jesus as Savior and Lord, we receive the gift of His righteousness and God accepts us because of His Son (Rom. 3:21—4:25; 2 Cor. 5:19–21). The second judgment was wild beasts in the land (Ezek. 14:15–16). This judgment was also mentioned in the covenant: "I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your highways shall be desolate" (Lev. 26:22). The Lord gave Israel victory in the Promised Land in about seven years, but the "mopping up" operation took a little longer. God gave the Jews victory over the residents "little by little" so that the land wouldn't revert to its natural state and the wild animals take over (Deut. 7:22). But now in a developed land, with many people, towns, and cities, the animals would still take over at the command of God! Unfortunately, it would be innocent children who would suffer most. But even if these three righteous men were living in the land, they couldn't deliver anybody other than themselves.

Notes

1 The Life and Selected Writings of Thomas Jefferson, edited by Adrienne Koch and William Peden (New York: The Modern Library, 1993), 255. 2 When the prophet covered his face and kept his eyes to the ground, it suggested the great humiliation God had brought upon the king. Had he obeyed God's message from Jeremiah, he and his family and staff would have been spared. The covering of the face also suggests the impending blindness of the king. 3 Whenever we use drama to convey God's truth to people, we still need the Word of God to make the message clear and authoritative. The spiritually "blind" and "deaf" will be attracted by drama and pantomime, but not everybody will accurately interpret what they see. Ezekiel preached a message after his "action sermons" because it's the Word of God that brings conviction and conveys faith (Rom. 10:17). 4 Ezekiel used this image again in 22:28. 5 Some students think that the sorceresses used the barley and bread in their magical incantations to determine the future, and this is possible. It does seem like a small fee for their services.

The third judgment was the sword (Ezek. 14:17–18), which means war. The word sword is used at least eighty-six times in Ezekiel. The Babylonian

Ezekiel 15 nothing. Revelation 14:17–20 speaks of "the vine of the earth," a symbol of corrupt Gentile society at the end of the age, ripening for judgment in the winepress of God's wrath. But the image of the vine is often applied to the nation of Israel (Ps. 80; Isa. 5:1–7; Jer. 2:21; Matt. 21:28–46; Luke 20:9–19). In fact, Ezekiel will bring the image of the vine into his parable about the "shoots" (Ezek. 17:6–8).

CHAPTER FIVE Ezekiel 15—17 PICTURES OF FAILURE T he prophet Ezekiel remained silent except when the word of the Lord came to him and God permitted him to speak (3:25–27). The three messages recorded in these chapters were given to the elders who were seated before him in his own house, men who outwardly appeared interested in hearing God's word but inwardly were idolatrous (14:1–3). The Lord knew that neither the elders nor the people took Ezekiel's messages seriously because they saw him as a "religious entertainer" whose words were only "beautiful music" (33:30–33). Whenever God's people turn from His Word and become satisfied with substitutes, they are indeed headed for failure.

When you study the references listed above, you learn that Israel was a lowly vine when God planted her in the Promised Land, but by His blessing she increased and prospered. During the reign of David and the early years of Solomon, the vine was fragrant and fruitful, a witness to the Gentile nations of the blessing of the God of Israel. However, Solomon introduced idolatry into the nation, the kingdom divided, and the Jewish people began to bear "wild grapes" (Isa. 5:2) instead of fruit for God's glory. Subsequent kings, both of Israel and Judah, worshipped idols and engaged in the evil practices of the neighboring nations. God allowed the Gentiles to invade the land and eventually destroy Jerusalem and the temple (Ps. 80:12–13). The holy vineyard was defiled and devastated.

Because the people who heard him were spiritually blind and deaf, Ezekiel had to hold their attention, arouse their interest, and motivate them to think about God's truth. One way he did this was through his "action sermons," and another way was by means of sermons filled with vivid and arresting vocabulary and intriguing imagery. In these three messages, Ezekiel spoke about a vine, an unfaithful wife, and three shoots from a tree, and each of these images conveyed God's truth to those who really wanted to understand. These pictures and parables not only described the sins of the nation of Israel, but they also declared her terrible judgment. Ezekiel spoke to his people in the most vivid language found anywhere in Scripture, but the messages fell on deaf ears.

Ezekiel's contribution to the "vineyard story" is to point out the worthlessness of the vine if it doesn't bear fruit. If a tree becomes useless, you can at least cut it down and make something useful out of the wood; but what can you make out of the wood of a vine? You can't even carve a tent peg or a wall peg out of it! It's good for only one thing, and that's fuel for the fire. If the wood was useless before it was thrown into the fire, it's even more worthless after it's been singed and marred by the flames.

Ezekiel saw the nation's first taste of the fire in 605 BC when Nebuchadnezzar took the temple treasures to Babylon along with some of the best of the young men, including Daniel. In 597 BC, there was a second deportation of exiles, Ezekiel among them, so the fire was growing hotter. The siege of Jerusalem began in 588 BC and the fire began to blaze; and in 586 BC, the Babylonians destroyed Jerusalem and the temple and took thousands of Jewish captives to Babylon. The vine was burned at both ends and in the middle! The inhabitants of the Holy City certainly went from the "fire" of invasion and assault to the literal fire of destruction. "Then they [the Babylonians] burned the house of God, and broke down the wall of Jerusalem, burned all its palaces with fire, and destroyed all its precious possessions" (2 Chron. 36:19 nkjv).

One more fact should be noted: these three "parables" answered the complaints of the people that God had rejected His people and was breaking His own covenant. False prophets in both Jerusalem and Babylon were building up the confidence of the people by telling them that the Lord would never allow Jerusalem and the temple to fall into the defiled hands of the Gentiles (Jer. 29:20–32). After all, Israel was Jehovah's special vine, planted by Him in the Promised Land. The nation was married to Jehovah in a divine covenant, and He would never divorce her. But even more, didn't the Lord promise David an endless dynasty? (2 Sam. 7) The Davidic dynasty was like a tall sturdy cedar tree that could never be felled by the Gentiles. Ezekiel used these same three images to teach the nation that the Lord was judging His people because He did have these special relationships to them! Privilege brings responsibility, and responsibility brings accountability.

Those of us who are branches in Jesus Christ, the true vine, need to take this lesson to heart. If we fail to abide in Christ, we lose our spiritual power, wither, and fail to bear fruit for His glory. The fruitless branch is tossed aside and eventually burned (John 15:6). I don't think this burning means condemnation in the lake of fire, for no true believer can be condemned for sins for which Jesus died (John 6:37; 10:27–29; Rom. 8:1).1 The image of the burning branch is that of a worthless life, a life useless to God. John Wesley, the founder of the

The Worthless Vine (15:1–8) The vine is an image found frequently in Scripture. Jesus compared Himself to a vine and His disciples to branches in the vine, because we depend wholly on Him for life and fruitfulness (John 15). Without Him, we can do

Ezekiel 15—16

"passed by" again (vv. 6, 8) and claimed her for His own bride. When a suitor spread his garment over a marriageable girl, that meant they were engaged (Ruth 3:9). He did deliver them from bondage, and at Sinai He entered into a "marriage covenant" with the people of Israel. (See Deut. 32:1–14.)

Methodist church, prayed, "Lord, let me not live to be useless!"

The Unfaithful Wife (16:1–63) This long chapter contains some of the most vivid language found anywhere in Scripture. It is addressed to the city of Jerusalem but refers to the entire nation. The chapter traces the spiritual history of the Jews from "birth" (God's call of Abraham) through "marriage" (God's covenant with the people), and up to their "spiritual prostitution" (idolatry)2 and the sad consequences that followed (ruin and exile). The Lord takes His "wife" to court and bears witness of her unfaithfulness to Him. At the same time, the Lord is replying to the complaints of the people that He had not kept His promises when He allowed the Babylonians to invade the land. God did keep His covenant; it was Israel who broke her marriage vow and also broke the heart of her Lord and invited His chastening (Ezek. 6:9). But as we read the chapter, we must see not only the dark background of Israel's wickedness but also the bright light of God's love and grace. "But where sin abounded, grace abounded much more" (Rom. 5:20 nkjv).

Once again, the Lord cleansed her and clothed her with beautiful, expensive garments fit for a queen. During the reign of King David and during Solomon's early years, Jerusalem was indeed a queenly city and Israel a prosperous kingdom. As long as Israel, Jehovah's wife, obeyed His Word and kept His covenant, He blessed her abundantly just as He promised. He gave her healthy children, fruitful flocks and herds, abundant harvests, and protection from disease, disaster, and invasion. There wasn't one word of the covenant that the Lord failed to keep, and the reputation of Israel spread far and wide. During Solomon's day, foreign rulers came to listen to him (1 Kings 10:1–10, 24–25). Israel committed a great sin (vv. 15–34). When Israel became prosperous and famous, she forgot the Lord who gave her such great wealth and began to use God's generous gifts for worshipping idols (Hos. 2:8, 13–14; Deut. 6:10–12; 8:10–20). Like the ignorant heathen nations around her, she worshipped the creation rather than the Creator (Rom. 1:21–25) and abandoned her "husband" for false gods. She didn't simply occasionally commit adultery, as wicked as that is. She became a professional prostitute, but unlike other prostitutes, she sought out her lovers and paid them to sin with her! She took the very treasures and blessings that God generously gave to her and devoted them to the making and worshipping of idols—her jewels and garments, her food, and even her children (Ezek. 16:20–21)!4 Idolatry was Israel's besetting sin, and it wasn't cured until the nation was exiled for seventy years in Babylon.

Israel experienced a great love (vv. 1–14). Israel is pictured here as an unwanted child—exposed, abandoned, and left to die, but was then rescued by the Lord and became His wife. Many Jews were excessively proud of their heritage and called the Gentiles "dogs," but the Lord reminded them that they had descended from the Amorites and the Hittites (see Gen. 10:15–16; Deut. 20:17), and that their great city of Jerusalem was once inhabited by the Jebusites (Josh. 15:63). It wasn't until the time of David that Jerusalem belonged to the Jews and became the capital of the nation (Josh. 10:5; 2 Sam. 5:6–10). For that matter, their esteemed ancestor Abraham was an idol-worshipping pagan when God graciously called him (Josh. 24:2–3)! So much for national pride. The parents of the newborn child didn't even given her the humane treatment that every baby deserves. They didn't cut the umbilical cord, wash the child, rub her skin with salt,3 or even wrap her in cloths ("swaddled" kjv) for her protection and to keep her limbs straight. Without pity or compassion, they threw her out into the open field and exposed her to the elements. The Lord passed by, saw the helpless baby, took pity on her, and saved her. By the power of His Word He gave her life, and this was wholly an act of divine grace. "The God of glory appeared to our father Abraham" (Acts 7:2 nkjv), not because Abraham earned it or deserved it, but because of God's great love and grace.

But the nation practiced another kind of idolatry when she trusted other nations to protect and defend her rather than trusting the Lord Jehovah, her "husband" (vv. 23–34).5 She not only borrowed the gods of other nations and abandoned the true God, but she hired the armies of other nations instead of believing that the Lord could care for her. King Solomon made treaties with other countries by marrying the daughters of their rulers, and this is what led him into idolatry (1 Kings 11). The Jews were especially tempted to turn to Egypt for help instead of confessing their sins and turning to the Lord (2 Chron. 7:14). The Jewish leaders used every means possible to secure the help of Egypt, all the while acting like a common prostitute (Ezek. 16:23–26). They also went after the Philistines, the Assyrians, and even the Babylonians! But none of these alliances succeeded, and the northern kingdom (Israel) was taken captive by the Assyrians in 722 BC, and the southern kingdom (Judah) was conquered by the Babylonians.

The baby grew and became a young woman ready for marriage. The KJV phrase "come to excellent ornaments" in Ezekiel 16:7 means "come to full maturity." But would any suitor want a young woman who was forsaken by her own parents? By now, Israel was enslaved in the land of Egypt, so the Lord would have to redeem her. He wanted her for Himself so He

Israel's pride and ingratitude prepared the way for

Ezekiel 16

First, the nation had forgotten what the Lord had done for them (v. 43), and this was the very sin that Moses warned them to avoid (Deut. 6:10ff.). God remembered the devotion they manifested in the early days of their commitment, like a young bride loving her husband (Jer. 2:2), but they didn't remember all that the Lord had done for them. When we forget to be thankful, we're in danger of taking credit for our blessings and failing to give God the glory He deserves.

her idolatry. She forgot how good the Lord had been to her and became more concerned with the gifts than the Giver. Moses had warned about these sins (Deut. 6:10–15), but they didn't heed the warning. Believers today who live for the world and depend on the world are committing "adultery" in a similar way (James 4:4–6). The Lord desires and deserves our full and complete devotion (2 Cor. 11:1–4; Rev. 2:4).

Israel suffered a great discipline (vv. 35–42). The Lord was very patient with His people and warned them that their sins would bring them ruin, but they persisted in rejecting His Word, persecuting His prophets, and practicing the abominable sins of their neighbors. Many of the Jewish people were now exiled in Babylon, and those left behind in Judah had either been slain by the Babylonians or were hopelessly imprisoned in Jerusalem and waiting for the siege to end. But the Jews shouldn't have complained to the Lord that He wasn't treating them fairly. They knew the terms of His covenant (Deut. 28—29) and He had already warned them many times that judgment was coming (32:22–43; 2 Chron. 36:14–21).

Second, they failed to understand the enormity of their sins (Ezek. 16:44–52). The Jewish people excelled in quoting proverbs and ancient sayings, although such pithy statements usually don't go deep enough to answer the need. "As is the mother, so is her daughter" is the feminine version of "Like father, like son." Another version might be, "The apple doesn't fall too far from the tree." In other words, the children inherit their parents' nature, so don't be surprised if they repeat their parents' sins. The Jewish nation came from the Amorites and the Hittites—worshippers of idols. Immorality and idolatry ran in the family, for Israel's "sisters," Samaria (the northern kingdom) and Sodom,7 were famous for their godlessness.

Their punishments are described as those of a prostitute, an adulteress, and an idolater, because the nation had committed those very sins. According to the law, prostitutes were to be burned (Lev. 21:9; see Gen. 38:24), adulterers and adulteresses stoned (Lev. 20:10), idolaters killed by the sword, and their possessions burned (Deut. 13:12–18). God used the Babylonian army to inflict these same judgments on the people of Israel (Ezek. 16:40–41). Many Jews were slain by the sword, and the city of Jerusalem and the temple were looted and burned.

However, since the Jews possessed the revelation of God's law and had enjoyed the blessing of God's goodness, their sins were far more heinous than those of their "sisters." If God judged Sodom and Gomorrah by sending burning sulfur on them, and if He permitted the northern kingdom to be captured by the Assyrians, then surely He would have to judge the people of Judah and Jerusalem if they didn't repent. But Judah and her leaders didn't take these other judgments to heart. To paraphrase verse 47, "You not only walked after their ways and imitated their abominations, but you went beyond them and sinned ever more than they did!"8

Ezekiel gives a graphic description of the judgment of Israel, the prostitute. First the Lord would announce the crimes (vv. 35–36). She "poured out her lust" on the heathen idols6 and exposed her nakedness in worshipping them. She disobeyed God's law, made idols of her own, and even sacrificed her children to them. Then the Lord announced the sentence (vv. 37–42). He would call her lovers (the heathen nations) to be her executioners, and they would gather around her and see her nakedness! She would be publicly exposed as an adulteress and a harlot. The enemy army would strip the city of Jerusalem, even as a convicted harlot is stripped, and then destroy the city (Deut. 22:23–24). Like adulterers and adulteresses, the people would be killed by stones; like idolaters, they would be slain by the sword; and like prostitutes, they would be burned in the fire. The Jews knew all these laws and their penalties, yet they flagrantly defied the Lord and persisted in their abominations.

God names the sins of Sodom (vv. 48–50). The people were proud and haughty, overfed, idle, unconcerned about the poor and needy, and guilty of detestable acts, which probably refers to their homosexual lifestyle (Gen. 19). These were abominable sins of attitude and action, commission and omission; and yet the people of Jerusalem and Judah were far guiltier than were the people of Sodom! When you read the other prophets, especially Isaiah, Jeremiah, and Amos, you hear them naming the sins of the people of Judah and warning them that judgment was coming. The people of Judah were twice the sinners as the people in Samaria, and by comparison, the people of Judah made the citizens of Samaria and Sodom look righteous! What a terrible indictment against God's chosen people!

But is the church today any less guilty? Members of local churches commit the same sins we read about in the newspapers, but the news doesn't always get to the headlines. Congregations are being torn apart because of professed Christians who are involved in lawsuits, divorces, immorality, family feuds, crooked business deals, financial scandals, and a host of other activities that belong to the world. Is it any wonder

Having described their sins, the Lord then defended His sentence (Ezek. 16:43–52). He not only knew what they had done, but He saw in their hearts why they had done it. In answer to the complaints of the people, the Lord proved that they deserved exactly what had happened to them. His judgment was not impulsive; He had waited a long time and they had refused to repent.

Ezekiel 16—17 hearers and give them something to think about. Perhaps the truth would grip their hearts and change their outlook on what God was doing.

that lost sinners pay little attention to our public ministry or our personal witness?

Israel will experience a great restoration (vv. 16:53–63). The phrase "bring again their captivity" means "restore their fortunes." The captives in Babylon would be restored, return to the land, and rebuild the temple. God's goodness in allowing this to happen would bring them to shame and repentance (Rom. 2:4). When you read the prayers of Ezra (Ezra 9), Daniel (Dan. 9), and the Levites who labored with Nehemiah (Neh. 9), you see that there was still a godly remnant that humbly sought the face of the Lord and confessed their sins.

This allegory is about three kings ("shoots"), because the cedar tree represents the royal dynasty of David.9 David's dynasty was very important, because through it God had promised to bring a Savior to His people and to the world (2 Sam. 7:16; Luke 1:32–33, 69). It was essential that a descendant of David sit on the throne so that the blessing of God's covenant with David might rest on the land. At that time, the kingdom of Judah was a vassal state of Babylon and King Nebuchadnezzar was in charge. He is the first "great eagle" (Ezek. 17:3). The second eagle (v. 7) is the ruler of Egypt, probably Pharaoh Hophra, who promised to help Judah in her fight against the Babylonians (v. 17). The eagle is used as a symbol of a strong ruler who invades a land (Jer. 48:40; 49:22). Now, let's consider the three kings, who are represented by three shoots.

However, it's likely that this restoration is reserved for the end times when Israel will see their Messiah, weep over their sins, and enter into His kingdom (Zech. 12:9–13:1). History records no restoration for Sodom and the cities of the plain that God destroyed, nor for the kingdom of Samaria that was conquered by Assyria in 722 BC Ezekiel wrote about an "everlasting covenant" (Ezek. 16:60), which indicates that this prophecy will be fulfilled in the end times. (See Jer. 31:31–34; Isa. 59:21; 61:8.) Later in his book (Ezek. 37:15–28), Ezekiel will predict a reunion of Samaria (the northern kingdom) and Judah (the southern kingdom) under the kingship of the Messiah. The Lord makes it clear that this restoration and reunion will not be on the basis of the covenant made at Sinai but wholly because of His grace. The Jewish people broke that covenant and suffered for their disobedience, but nobody can be saved by keeping the law (Gal. 2:16, 21; Rom. 4:5). It is only through the redemption provided in Christ Jesus that sinners can be forgiven and received into the family of God (Eph. 2:8–10; Rom. 3:24).

King Jehoiachin (vv. 3–4, 11–12). When Nebuchadnezzar swooped down on Judah in 597 BC, he deposed King Jehoiachin and took him and his family and staff to Babylon. He also took the temple treasures and ten thousand officers, artisans, and soldiers (2 Kings 24:8–17). This fulfilled the prophecy Isaiah had spoken to King Hezekiah after the king had shown all his wealth to the Babylonian visitors (Isa. 39; 2 Kings 20:17). Jehoiachin was the highest shoot or branch in David's family tree and he was "planted" in Babylon. Jehoiachin had reigned only three months and ten days (2 Chron. 36:9). He's the king that Jeremiah called "Coniah" (Jer. 22:24, 28; 37:1) and Matthew called "Jeconiah" in his genealogy of Jesus (Matt. 1:11–12). In Ezekiel 19:5–9, Jehoiachin is compared to a lion who would be caught and taken to Babylon. During his three months on the throne, instead of leading the people back to faith in the Lord, Jehoiachin did evil in the sight of the Lord. He died in Babylon.

There will come a time when God's people Israel will remember their sins and recognize God's goodness and grace on their behalf. Their mouths will be shut because of conviction (Ezek. 16:63; Rom. 3:19) and they will be saved. How can a holy God forgive the sins of rebels, Jews or Gentiles? Because of the atonement that He made on the cross when He gave His Son as a sacrifice for the sins of the world. "The Father sent the Son to be the Savior of the world" (1 John 4:14), and that included Israel. Christ not only died for the church (Eph. 5:25) and for the sins of the world (John 3:16), but He died for His people Israel (Isa. 53:8). One day, that new covenant will bring to them the cleansing and forgiveness that only the blood of Christ can give.

King Zedekiah (vv. 5–10, 13–21). After deposing Jehoiachin, Nebuchadnezzar made Jehoiachin's uncle Mattaniah the new king and changed his name to Zedekiah. He was the youngest son of good King Josiah, and Nebuchadnezzar "planted" him in Judah where he "grew" for eleven years. But instead of producing a tree, King Zedekiah produced a humble vine. It was Zedekiah who asked Jeremiah to pray for him and the people and who hid him and cared for him (Jer. 37—38). Nebuchadnezzar was kind to Zedekiah, and the king took an oath to obey and serve him. Had he faithfully kept this treaty, Zedekiah would have saved the city and the temple; instead he chose to break the covenant and turn to Egypt for help. The second eagle represents Pharaoh, who tried to rescue the kingdom of Judah but failed. This foolish decision on the part of Zedekiah resulted in the uprooting and withering of the vine, and this was the end of the kingdom of Judah. Nebuchadnezzar would not tolerate his treachery in seeking Egypt as an ally, so he captured Zedekiah, killed

The Two Eagles and Three Shoots (17:1–24) From the images of a vine and a marriage, Ezekiel turned to the image of a great tree, two eagles, and three shoots. This message is called a "parable" or "riddle," which means a story with a deeper meaning, an allegory in which various objects refer to people and what they do. The Jewish people were fond of discussing the wise sayings of the ancients and were always seeking to discover deeper meanings (Ps. 78:1–3). Ezekiel hoped that his allegory would awaken his dull

Ezekiel 17—18

(Isa. 53:1–2), an insignificant shoot from David's family tree, but one day His kingdom will fill the earth. Never stop praying, "Thy kingdom come," for that prayer will be answered. The fulfillment of God's kingdom promises to David (2 Sam. 7) is in Jesus Christ (Luke 1:26–55, 67–80), and He shall not fail.

his sons before his eyes, blinded him, and took him captive to Babylon, where he died (Ezek. 17:16; 2 Kings 24:17—25:7). But Ezekiel made it clear that it wasn't only Nebuchadnezzar's covenant that Zedekiah broke. He had broken God's covenant; and it was God who punished him through Nebuchadnezzar. Zedekiah had sworn his oath in the name of the Lord (2 Chron. 36:11–14); therefore he was obligated to keep it. In looking to Egypt for help, Zedekiah turned a deaf ear to the warnings of Jeremiah (Jer. 38), and Isaiah had preached the same message over a century before (Isa. 31:1; 36:9). It was the Lord who caught the king and his officers in His net and turned them over to the Babylonians (2 Kings 25:1–10; Jer. 52:1–11).

It was a dark day for the people of Israel, but when the day is the darkest, the Lord's promises shine the brightest. God's people today need to take heed to this prophetic Word, which is a light that shines in our dark world (2 Peter 1:19). Just as Jesus fulfilled prophecy and came the first time to die for the sins of the world, so He will the second time and reign over His righteous kingdom. The tender "shoot" of David will be the mighty monarch, the King of Kings and Lord of Lords!

Messiah the King (vv. 22–24). Zedekiah had reigned for eleven years and was the twentieth and last king of Judah. His dethronement and death in Babylon seemed to mark the end of the Davidic line and therefore the failure of God's covenant with King David, but this was not the case. The prophet Hosea predicted that the children of Israel would be "without a king, and without a prince" (Hos. 3:4), but the messianic line did not die out. After Babylon was conquered by the Medes and Persians, Cyrus allowed the Jews to return to their land, and one of their leaders was Zerubbabel, a greatgreat-grandson of godly King Josiah (1 Chron. 3:17–19) and an ancestor of the Lord Jesus Christ (Matt. 1:11–16; Luke 3:27). Once again, a godly remnant stayed true to the Lord, and the promised Messiah was born. The name "Zerubbabel" means "shoot of Babylon," but he helped to make possible the birth of the "shoot of David," Jesus Christ, the Savior of the world.

Notes

1 Parables and allegories are given primarily to elucidate one main truth, and it's dangerous to build one's theology on imagery that is supposed to illustrate theology. The major truth in John 15 is the believer's need to abide in Christ, through prayer, meditation in the Word, worship, and obedience. Our union with Christ never changes, because the Holy Spirit abides with us forever (John 14:16), but our communion with Him does change. 2 The Hebrew word for "professional prostitution" (zana) is used twenty-one times in this chapter. God considered Israel to be His wife, and her idolatry was the equivalent of adultery and harlotry (Hos. 2; Jer. 2:20–25; 3:1–13). 3 It was believed that the salt had an antiseptic power and would also help strengthen the skin. 4 On the practice of sacrificing children to idols, see 2 Kings 21:6; 23:10; Jeremiah 7:31; 19:5. The law of Moses prohibited such an evil practice (Lev. 18:21; 20:2; Deut. 12:31; 18:10). 5 See Isaiah 20:5–6; 30:1–5; 31:1; Hos. 7:11; 12:1. 6 The Hebrew verb describes the changes in the woman's genital area when she is sexually aroused. 7 Sodom and Gomorrah are frequently named in Scripture as examples of the judgment of God against sin. See Genesis 18:16–19:29; Deuteronomy 29:23; 32:32; Isaiah 1:9–10; 3:9; 13:19; Jeremiah 23:14; Lamentations 4:6; Amos 4:11; Zephaniah 2:9; Matthew 10:15; 11:24; Mark 6:11; Luke 10:12; 2 Peter 2:6; Jude 7. 8 The word daughters (vv. 46, 48–49, 55) refers to smaller cities around a larger city, i.e., "daughter cities." 9 In Scripture, a tree can represent a ruler, a kingdom, or a dynasty (Judg. 9:8–15; Isa. 10:33; Ezek. 31:1–18; Dan. 4; Zech. 11:2).

Jehoiachin had been a shoot plucked from the top of the cedar and taken to Babylon, but his descendants were rejected (Jer. 22:28–30), while Zedekiah was a shoot planted in Judah; but both of these men failed to please the Lord or do His will. Was there any hope left for the people of God? Yes. The Lord had promised to take a tender sprig "of the highest branch of the high cedar" (Ezek. 17:22) and plant it in the land of Israel, where it would grow and become a great kingdom. This "shoot" is the Messiah, Jesus Christ, who came from the stem of Jesse and one day will establish His glorious kingdom on earth (Isa. 11:1–10; Jer. 23:5–6; 33:15–17; Zech. 6:12–13). The "high mountain" Ezekiel wrote about is probably Mount Zion, where Messiah will reign over His people. The small "shoot" will grow into a mighty tree and provide shelter (see Dan. 4:17, 32–37).

D.God's justice defended—18—21^

But in order for the "shoot" to be planted, take root, and grow, the other "trees" (kingdoms) will have to be removed. Some of them will be cut down and others will just wither. The kingdoms of men seem large and powerful today, and the kingdom of the Lord seems small and withering, but when Jesus returns to earth to reign, the tables will be turned. This is why we must never be afraid or discouraged when we survey the world scene. Jesus came as "a root out of a dry ground"

CHAPTER SIX Ezekiel 18—21 GOD IS JUST! R esponsibility is one of the major themes of these four chapters. The Jewish exiles in Babylon were blaming their ancestors for the terrible judgment

Ezekiel 18 a misinterpretation of what the Lord had said in His law, that He visited the sins of the fathers upon the children (Ex. 20:5; 34:6–7; Num. 14:18; Deut. 7:9–10), and (2) the Jewish idea of the oneness of the nation. According to the law of Moses, innocent animals could suffer and die for guilty sinners, but nowhere was it taught that innocent people should be punished for sins committed by guilty people. In fact, Moses taught just the opposite: "The fathers shall not be put to death for their children, nor shall the children be put to death for their fathers; a person shall be put to death for his own sin" (Deut. 24:16 nkjv).1 The warning in Exodus 20:5 and 34:6–7 implies that the Lord punishes the children if they commit the sins their fathers committed. Furthermore, God also promised to bless those children who followed godly examples and obeyed the Lord (20:6; Deut. 7:9–10), so He gave promises of blessing as well as warnings of chastening.

that had befallen them, so Ezekiel explained that God judges people individually for their own sins and not for somebody else's sins (chap. 18). He then pointed out that the Jewish leaders were responsible for the foolish decisions they had made (chap. 19), and that the nation itself had a long history of irresponsibility (chap. 20). Finally, the prophet reminded his listeners that the Lord Jehovah also had a responsibility to be faithful to Himself and His covenant with the Jews, and this was why He had chastened them (chap. 21). By dealing with the subject of personal and national responsibility, Ezekiel was able to answer the frequent complaints of the people that the Lord was treating them unfairly.

Responsibility and accountability are needed themes in our own day. Irresponsibility is rampant, and very few people are willing to take the blame for wrongs committed or mistakes made. In his Devil's Dictionary, the cynical Ambrose Bierce defined responsibility as "a detachable burden easily shifted to the shoulders of God, Fate, Fortune, luck, or one's neighbor." After our first parents sinned, Adam blamed Eve and Eve blamed the serpent, but God still held Adam and Eve responsible for their disobedience and punished them accordingly. The Jews in Ezekiel's day were sure that God would deliver them and spare Jerusalem because Israel was God's chosen people, but they forgot that privilege always brings responsibility. They had the greatest law ever given to a nation, but they disobeyed it. The Lord gave them a wonderful land for their home, and they defiled it with idolatry. They violated the terms of the divine covenant and then were shocked when the Lord obeyed the covenant and chastened them.

As for the solidarity of the nation, the Jewish people did consider themselves one people who descended from Abraham. Since each tribe descended from one of the sons of Jacob, Israel claimed both national and tribal solidarity. If only one Israelite disobeyed the Lord, it was as though all Israel had sinned, as in the case of Achan (Josh. 7:1, 11; and see Josh. 22, especially vv. 18–20). Knowing this fact, the Jewish people concluded that the Babylonian invasion and the nation's exile were the consequences of the sins of the previous generation.

Ezekiel answered the people's objections and explained the truth about God's judgment and justice by sharing some hypothetical situations and drawing some conclusions.

You cannot blame your ancestors (vv. 5–18). The prophet refutes the proverb by imagining a situation involving three men in a family, people with whom his listeners certainly could identify. He began with a righteous father (vv. 5–9), a hypothetical Jew who kept God's law and therefore was just and would not die because of sin (vv. 4, 9). Death is frequently mentioned in this chapter (vv. 4, 13, 17–18, 20–21, 23–24, 26, 28, 32) and refers to physical death and not necessarily eternal punishment, although any Jew who didn't exercise saving faith in the Lord would not be accepted by Him. Whether people lived under the old covenant or the new covenant, before or since the cross, the way of salvation is the same: faith in the Lord that is evidenced by a new life of obedience (Heb. 11:6; Hab. 2:4; see Rom. 4).

Individual Responsibility (18:1–32) As you read this chapter, you find the prophet answering the erroneous statements the Jewish exiles were making about God and their difficult situation (vv. 2, 19, 25, 29). God knew what His people were saying and so did His prophet. Ignoring the inspired Word of God, the people were building their case on a popular proverb: "The fathers have eaten sour grapes, and the children's teeth are set on edge." In other words, "Our fathers have sinned and we, their children, are being punished for it." Their philosophy was a kind of irresponsible fatalism. "No matter what we do," they argued, "we still have to suffer because of what the older generation did." The prophet Jeremiah quoted the same familiar proverb and preached the same truth that Ezekiel preached: God deals with us as individuals and punishes each of us justly for what we do (Jer. 31:29–30). He is a just and righteous God who shows no partiality (Deut. 10:17; 32:4). If He withholds punishment, it's only because of His grace and merciful longsuffering.

In describing this man, Ezekiel named eight negative offenses along with eight positive virtues. The negative sins this man avoids are attending idol feasts in the "high places" and worshipping idols in his own land, committing adultery, incurring ritual uncleanness (Ezek. 18:6), exploiting people and using violence to rob people (v. 7), lending money with interest and demanding a profit (v. 8). The eight positive virtues are returning a debtor's pledge, feeding the hungry and clothing the naked (v. 7), living justly and promoting

Where did Ezekiel's listeners get the idea that God punished the children for the sins of their fathers? This philosophy came from two sources: (1)

Ezekiel 18

Their own unbelief (they rejected Jeremiah's message) and disobedience (they worshipped heathen idols and defiled the temple) brought the Babylonian army to their gates; and Zedekiah's breaking of the covenant with Nebuchadnezzar brought the army back to destroy Jerusalem.

justice (v. 8), living by God's statutes and obeying His ordinances, and living with integrity (v. 9). These offenses and virtues are mentioned in the law of Moses,2 but the man acted as he did because he loved God and had "a new heart and a new spirit" within him (v. 31). He put God first in his life, treated people with kindness and mercy, and used his material wealth to honor God and serve others. As evidence of his faith in Jehovah, he obeyed the two great commandments of the law, to love the Lord and to love his neighbor (Matt. 22:34–40)

Ezekiel was giving the Jewish nation a message of hope! If they would truly repent and turn to the Lord, He would work on their behalf as He promised (1 Kings 8:46–53; Jer. 29:10–14). However, if they persisted in sinning, the Lord would continue to deal with them as rebellious children. God has no delight in the death of the wicked (Ezek. 18:23, 32; see 1 Tim. 2:4; 2 Peter 3:9), but He isn't obligated to invade their minds and hearts and force them to obey Him.

This righteous father had an unrighteous son (Ezek. 18:10–13), about whom Ezekiel had nothing good to say. He listed ten offenses against God's law, three of them capital crimes: murder (vv. 12, 14), idolatry (vv. 11–12), and adultery (v. 11). This godless son exploited the poor and took interest from his debtors. He never returned the debtor's pledge (Ex. 22:26; Deut. 24:12–13) and did all he could to make a profit, even if it meant hurting people and defying God's laws. The verdict is clear: "he shall surely die."

In Ezekiel 18:24, Ezekiel isn't dealing with what theologians call "the security of the believer," because the issue is physical life or death, as stated in God's covenant (Deut. 30:15–20; Jer. 21:8). The righteous man who adopted a sinful lifestyle3 in defiance of God's law would suffer for that decision. It wasn't possible for the Jews to "accumulate points" with God and then lose a few of them when they sinned. People have the idea that God measures our good works against our bad works, and deals with us according to whichever is the greater. But from Adam to the end of time, people are saved only by faith in what God revealed to them, and their faith is demonstrated in a consistently godly life.

The third character in this drama was a righteous grandson (Ezek. 18:14–18). How strange that the godly man of verses 5–9 should raise an ungodly son who himself had a godly son! The grandson followed the righteous example of his grandfather and not the evil example of his father. King Hezekiah was a godly father whose son Manasseh was evil, although late in life he did repent. Manasseh's son Amon was evil, but he fathered godly King Josiah! (See Matt. 1:10–11.) The ways of the Lord are sometimes strange, and "where sin abounded, grace abounded much more" (Rom. 5:20 niv).

You cannot blame the Lord (vv. 25–32). For the third time, Ezekiel quoted the words of the complaining exiles: "The way of the Lord is not equal" (v. 25, see vv. 2, 19). The word equal means "fair." They were saying that God wasn't "playing fair" with His people. But Ezekiel pointed out that it was the people who weren't being fair with God! When they obeyed the Lord, they wanted Him to keep the terms of the covenant that promised blessing, but when they disobeyed, they didn't want Him to keep the terms of the covenant that brought chastening. They wanted God to act contrary to His own Word and His own holy nature.

Twelve godly character traits are mentioned about this third man. The four that are lacking are ritual cleanness (Ezek. 18:6), living justly and promoting justice (vv. 12–13), and acting with integrity (v. 9). This doesn't mean that the man was actually guilty of these sins, because the first list doesn't mention every possible law in the Mosaic code. The point is that the third man, the grandson, resisted the bad influence in the home and obeyed the Lord in spite of his father's bad example. The Lord didn't kill the grandson because of his father's sins or even spare him because of his grandfather's righteousness, but dealt with the man on the basis his own faith and righteousness.

"God is light" (1 John 1:5), which means He is holy and just, and "God is love" (4:8, 16), and His love is a holy love. Nowhere does Scripture say that we're saved from our sins by God's love, because salvation is by the grace of God (Eph. 2:8–10); and grace is love that pays a price. In His great love, God gave a gracious covenant to Israel, requiring only that they worship and serve Him alone with all their hearts. When sinners repented and sought the Lord, in His grace the Lord would forgive them; but when people deliberately rebelled against Him, in His holiness, God would punish them after bearing with them in His longsuffering. What could be fairer than that! For that matter, if God did what was fair, He would consign the whole world into hell!

You can blame yourselves (vv. 19–24). In this part of his message, Ezekiel responded to the questions of his hearers given in verse 19, just as he had responded to their question in verse 2. He described a wicked man who repented, turned from his sins, and lived (vv. 19–23), and then described a righteous man who returned to his sins and died (v. 24). The lesson from these two examples is obvious and answered their questions: people determine their own character and destiny by the decisions that they make. Neither the exiles in Babylon nor the citizens in Jerusalem were the prisoners and victims of some cosmic determinism that forced them to act as they did.

The conclusion of this message was an invitation from the Lord for the people to repent (change their minds), turn from their sins, cast away their

Ezekiel 18—20 and "roaring" (Ezek. 19:6–7) among the princes and the nations. Nebuchadnezzar took him to Babylon along with ten thousand captives and the temple treasures, and there he died. Jehoiachin turned a deaf ear to the preaching of Jeremiah, and the prophet didn't have anything good to say about him (Jer. 22:18–19). In this brief parable, the Lord made it clear that these two kings of Judah thought themselves to be great leaders, but they ignored the Word of God, and He cut them down after their brief reigns.

transgressions like filthy garments, and seek a new heart and a new spirit. God promised them a new heart if only they would seek Him by faith (Ezek. 11:19; see 36:26). This was one of the key themes in the letter Jeremiah had sent to the captives in Babylon (Jer. 29:10–14), but the people hadn't taken it to heart. God made it clear that He found no delight in the death of the wicked (Ezek. 18:23, 32), but if the wicked found delight in their sinful ways and would not repent, there was nothing the Lord could do but obey His own covenant and punish them. Ezekiel will develop this theme further in chapter 21.

Israel is like a vine (vv. 10–14). This is a familiar image in Scripture (Gen. 49:9–12;4 Isa. 5; Ps. 80:8–13; Jer. 2:21) and in Ezekiel's prophecy (chap. 15; 17:1–10). The fruitful vine produced many kings who rebelled against God and was punished by being transplanted to Babylon, from "many waters" to a "desert" (Jer. 31:27–28). The last king of Judah, Zedekiah, broke his treaty with Babylon, rebelled against Nebuchadnezzar, and lost the scepter and the throne (2 Kings 24:17—25:7). With Zedekiah the Davidic dynasty ended, and he too died in captivity in Babylon (Jer. 52:11).

Leadership Responsibility (19:1–14) Ezekiel had made it clear that individual Jews were responsible for their own sins, but it was also true that their leaders had led them astray because they had rebelled against God. Jeremiah had told the kings of Judah to surrender to Nebuchadnezzar because he was God's chosen servant to chasten Israel, but they had refused to obey. Zedekiah, Judah's last king, had agreed to a treaty with Nebuchadnezzar but then had broken it and sought help from Egypt. It was this foolish act that moved Nebuchadnezzar to send his army to Jerusalem and destroy the city and the temple.

Had the nation of Israel obeyed the Lord, it would have become and remained a mighty lion and a fruitful vine that would have brought glory to the name of the Lord. Israel would have been a "light unto the Gentiles" (Isa. 42:6; 49:6), and many would have trusted in the true and living God. Israel didn't keep the terms of the covenant, but the Lord did; and that's why He chastened them and scattered them. God's chosen people have no temple, priesthood, sacrifice, or king (Hos. 3:4–5). Jesus Christ, Israel's Messiah, came as the lion of the tribe of Judah (Rev. 5:5) and the true vine (John 15:1), "a light to bring revelation to the Gentiles" (Luke 2:32), and the rightful heir to the throne of David (Luke 1:68–69), and His own people rejected Him. One day they shall see Him and receive Him, and God's gracious covenant with David will be completely fulfilled (2 Sam. 7) when Jesus reigns in His kingdom (Ezek. 34:23–24; 37:24–25; Matt. 1:1).

Whether you read secular or sacred history, you soon discover that people become like their leaders. The same people who applauded Solomon when he built the temple also applauded Jeroboam when he set up the golden calves and instituted a new religion. One of the hardest tasks of Christian leaders today is to keep our churches true to the Word of God so that people don't follow every religious celebrity whose ideas run contrary to Scripture. It appears that being popular and being "successful" are more important today than being faithful.

In discussing the sins of the leaders, Ezekiel used two familiar images—the lion (vv. 1–9) and the vine (vv. 10–14)—and he couched his message in the form of a funeral dirge for "the princes of Israel." David's exalted dynasty had come to an end, but the men holding the scepter were nothing like David. Ezekiel wouldn't even call them "kings" but instead referred to them as "princes" (v. 1; see 7:27; 12:10, 12). Instead of lamenting their demise, the "funeral dirge" actually ridiculed the rulers of Israel; but later (21:27) Ezekiel would announce the coming of Messiah, the Son of David, who would be a worthy king.

National Responsibility (20:1–44) Ezekiel delivered this message on August 14, 591 BC, to some of the Jewish elders who came to his house to "inquire of the Lord." But the prophet knew that their hearts were not right with God and that they had no right to ask the Lord for instruction (vv. 30–32; see 14:1–3; 33:30–33).5 A willingness to submit and obey is the mark of the person who can seek God's guidance and expect to receive it. Ezekiel's response to their request was to review the history of the nation of Israel and point out the repeated rebellion of the people and the gracious longsuffering of the Lord.

Israel is like a lioness (vv. 1–9). The lioness represents the nation of Israel, or at least the royal tribe of Judah (Gen. 49:9; Num. 23:23; 24:9; 1 Kings 10:18–20; Mic. 5:8). The first royal "whelp" was Jehoahaz, who reigned over Judah for only three months (Ezek. 19:2–4; 2 Kings 23:31–35). He was also known as "Shallum" (Jer. 22:10–12). Pharaoh Neco took him captive to Egypt, where he died. The second royal "whelp" was Jehoiachin, who reigned three months and ten days (Ezek. 19:5–9; 2 Kings 24:8–16; 2 Chron. 36:9–10). Ezekiel describes him "strutting"

The American editor and writer Norman Cousins wrote in a Saturday Review editorial (April 15, 1978), "History is a vast early warning system." But some anonymous thinker has said, "The one thing we learn from history is that we don't learn from history"; or in the words of Dr. Laurence J. Peter, "History teaches us

Ezekiel 20 the mistakes we are going to make."6 The Jewish historians, prophets, and psalmists were honest enough to declare the sins of the nation and write them down for future generations to read! Why? So that future generations wouldn't make the same mistakes that they made. But, alas, God's people haven't begun to learn the lessons, let alone obey them.

In Egypt, God revealed Himself to the Jews through the ministry of Moses and Aaron as well as through the terrible judgments He inflicted on the land of Egypt. He made it clear that the gods of the Gentile nations were only myths and had no power to do either good or evil. God reminded them how He had judged these false gods in Egypt and proved them to be helpless nothings. (See Ex. 12:12; Num. 33:4.)

Scripture teaches that God is working out His plan for the nations (Acts 14:14–18; 17:22–31; Dan. 5:21; 7:27) and that His people Israel are at the heart of that plan. Other nations are mentioned in Scripture primarily as they relate to Israel, for Israel is the only nation with whom God has entered into covenant relationship. At Sinai, after Israel left Egypt, God gave them His law (Ex. 19—24); and before they entered the Promised Land, He reaffirmed that law and gave them the terms of the covenant they had to obey in order to possess and enjoy the land (Deut. 5—8; 27—30). It was because they violated the terms of the covenants that Israel suffered as she did.

However, while living in Egypt, the Jews began secretly to worship the gods of the Egyptians. After all, if the Egyptians were masters over the Jews, then the gods of Egypt must be stronger than the God of Israel! The Jews defiled themselves with the gods of Egypt and grieved the heart of God. When God opened the way for Israel to leave Egypt, some of the Jews took their Egyptian gods with them! God had sworn by an oath ("lifted up my hand")7 that He was Israel's God (v. 5) and that He would set them free and give them the Promised Land (v. 6). The true God set them free, but they carried false gods with them! The nation rebelled against God even after He demonstrated His grace and power in delivering them!

Before we review the history of Israel and the lessons we can learn from it, we must deal with an important matter of interpretation. In chapter 18, Ezekiel taught that the children were not punished for the sins of the fathers, but in this chapter, he seems to say that the past sins of the nation (carefully documented) were the cause of Israel's failure and the Babylonian invasion. "Will you judge them, son of man, will you judge them? Then make known to them the abominations of their fathers" (20:4 nkjv). This statement from the Lord suggests that God was judging the Jews because of what their fathers had done.

Israel's exodus from Egypt (vv. 9–10). The Lord had every reason to pour out His wrath on Israel, but for His name's sake, He rescued His people. God often worked on Israel's behalf, not because they deserved it but for the glory of His own name (vv. 14, 22, 44; see Isa. 48:9; 66:5), just as He has saved His church today "to the praise of his glory" (Eph. 1:6, 12, 14). The account of the exodus did go before the Jews as they marched toward the Promised Land (Josh. 2:10), and it did bring glory to God's name.

Israel at Sinai (vv. 11–12). Israel tarried about two years at Sinai, where God revealed His glory and gave them His laws. While they tarried there, Moses directed the construction of the tabernacle and its furniture. But even after seeing God's glory and hearing His voice, Israel rebelled against Him by making and worshipping a golden calf (Ex. 32). God gave them the Sabbath day (the seventh day of the week) as a sign to remind them that they belonged to Him. By setting aside that one day each week to honor the Lord, Israel witnessed to the other peoples that they were a special nation, but they persisted in polluting the Sabbath and treating it like any other day (vv. 13, 16, 20).

But that wasn't what the Lord was saying to Ezekiel. By reviewing the history of the nation, God was judging that current generation because they were guilty of the same sins of unbelief and rebellion. Jeremiah said that his generation of Jews was even worse than their fathers (Jer. 16:12)! In this historical summary, God proved that He had been consistent in His dealings with the Jews. The exiles had complained that God had not treated Israel fairly (Ezek. 18:2, 19, 25, 29), but their national history proved that God was not only fair with them but also very longsuffering and merciful. God wasn't punishing the Jews in Ezekiel's day because of the sins their fathers committed centuries before but because Ezekiel's contemporaries had committed the very same sins! That's why God reviewed the history of Israel.

The law that God gave Israel at Sinai consisted of statutes and ordinances governing every area of life: their civic responsibilities, the maintaining of courts and judges, the punishment of offenders, and the responsibilities of the people and their priests in the religious life of the nation. But because Israel was a theocracy and God was their King, every law had its religious implications. To break the law was to sin against the Lord, and the people did it frequently.

Israel in Egypt (vv. 5–8). God "chose" the nation of Israel when He called Abraham to leave Ur of the Chaldees and go to the land of Canaan (Gen. 12), but the nation didn't even exist at that time. God built the nation in the land of Egypt. When Jacob's family entered into Egypt, they numbered sixty-six people; Joseph's family was already in Egypt and they brought the total to seventy (Gen. 46). But when the Jews left Egypt at the Exodus, the fighting men alone numbered over six hundred thousand (Num. 1:46), so there may well have been over two million people in the nation.

Those who obeyed God's law would "live" (Ezek. 19:11, 13, 21), an important word we considered in chapter 18 (vv. 9, 17, 19, 21, 28). It refers to physical life, not being subject to capital punishment because of deliberate disobedience to God's statutes. But for the

Ezekiel 20

Ezekiel's generation: they were living just like their fathers! "Even unto this day" they were sinning against the Lord! Ignoring their privilege of being God's special people (Num. 23:9), their fathers wanted to be like the pagan nations in their worship and in their leadership (1 Sam. 8:5); and God let them have their way and then punished them. "When in Babylon, do as the Babylonians do" was the philosophy of the exiles, but they had been idolaters long before they went into exile.

Jew who loved the Lord, trusted Him, and obeyed Him, it included the spiritual life that comes to all who believe. Romans 10:5 and Galatians 3:12 make it clear that nobody is saved simply by obeying the law; but those who trust the Lord will prove their faith by their obedience. Religious people like the Pharisees have a "law righteousness," but those who trust Christ have a "faith righteousness" that enables them to obey God's will (Phil. 3:1–16; Rom. 10). Salvation is always by faith (Heb. 11:6), and this faith always issues in good works and obedience.

Israel's future kingdom (vv. 33–44). Ezekiel had made it very clear to the elders why they weren't qualified to inquire of God, but he didn't end his message there. God in His grace gave him a message of hope for the people, though they certainly didn't deserve it. Ezekiel described a future "exodus" of the Jewish people from the nations of the world, a return to their own land which God swore to give them. He even used the same descriptive phrase Moses used when he spoke about the Exodus—"a mighty hand … an outstretched arm" (vv. 33–34; Deut. 4:34; 5:15; 7:19; 11:2). The "I will" statements of the Lord reveal both His mercy and His power.

Israel in the wilderness (vv. 13–26). After leaving Sinai, the Jews marched to Kadesh Barnea, where the Lord told them to enter Canaan and claim their promised inheritance (Num. 13—14). He had already searched out the land (Ezek. 19:6), but the people insisted on sending in a representative from each of the twelve tribes to scout out the land. They searched the land for forty days, and all of the men agreed that the land was exactly as God described it; but ten of the spies said that God wasn't great enough to enable Israel to conquer it! This led to God's judgment that the nation would wander in the wilderness for forty years and that everyone twenty years old and older would die during that time (Num. 14). You would have thought that the Jews had learned their lesson by now, but even during the wilderness wandering, they rebelled against God and He had to punish them. Once again, it was for the glory of His name that He didn't destroy them and start a new nation with Moses as the father (vv. 11–21). At the end of the forty years, Moses prepared the new generation to enter the land by reviewing the law and the covenants, as recorded in Deuteronomy.

"I will bring you out" (Ezek. 20:34) implies much more than the release of the exiles from Babylon. It speaks of a future regathering of Israel from the nations of the world to which they have been scattered (Deut. 30:1–8). God promises to bring them out, but He also says He will "bring them into the wilderness" (Ezek. 20:35–36) where He will deal with their sins and cleanse them of their rebellion (36:24–25; Hos. 2:14–15). His next promise is "I will bring you into the bond of the covenant" (Ezek. 20:37), teaching that Israel will be restored to her covenant relationship to the Lord and will experience the blessings of the new covenant (18:31; 36:26–27). "I will purge out the rebels" (20:38), and they will not be allowed to enter the land of Israel and enjoy the blessings of the messianic kingdom.

Israel in the Promised Land (vv. 27–30). Joshua brought the people into Canaan and led them in the defeat of the enemy and the claiming of the land. Before he died, he directed the assigning of the land to the various tribes, and encouraged them to claim their land. Moses had commanded the people to wipe out the godless religion of the inhabitants of the land (Ex. 34:11–17; Deut. 7), and warned them that if they failed to obey, their children would become idolaters and lose the Promised Land. Of course, that's exactly what happened. The people lusted after the gods of the land and participated in the filthy rites of heathen worship in the high places (Ezek. 19:28–29; see Deut. 18:9–14; Lev. 18:26–30).8 Instead of winning the Canaanites to faith in the true and living God, the Jewish people began to live like their enemies and worship their gods! They even offered their children as sacrifices to the pagan gods (Ezek. 19:26, 31), something that was expressly forbidden in the law of Moses (2 Kings 21:6; 2 Chron. 28:3; Lev. 18:21; Deut. 12:31; 18:10). Children are a gift from God, and His precious gifts must not be used as heathen sacrifices!

As for the true believers who receive their Messiah, God declares, "I will accept them" (v. 40). God will establish a sanctified nation that will worship Him in holiness (v. 41). As the result of this new covenant and new spiritual experience in their hearts, the people will come to know their God (v. 42) as well as know themselves and loathe themselves for the terrible sins they have committed (v. 43). No longer will they blame their fathers! They will come to know the grace of God, for all the blessing He showers on the nation will be for His name's sake and not because of any merit on their part (v. 44).

The experiences described in verses 33–44 cannot be applied to the return of the Jewish exiles to the land of Judah in 538 BC. This was not an exodus from many countries nor did it result in the glorious restoration of the Jewish nation. We have to apply this paragraph to that time in the future that Ezekiel describes in chapters 33 to 48, when Christ will return and the promised kingdom will be established.

Israel in exile in Babylon (vv. 31–32). This is the practical application of the message to the people of

Ezekiel 20—21

Divine Responsibility (20:45—21:32) In the Hebrew Scriptures, chapter 21 begins with 20:45, and this is the best arrangement, for 20:45–49 introduces the coming judgment on Judah and Jerusalem.9 Ezekiel has explained the individual responsibility of the people and their leaders and the national responsibility of Israel. Now he focuses on the fact that God has a responsibility to punish His people when they rebel against Him. He must be true to His character and true to His covenant.

"action sermon," Ezekiel not only cried and wailed (v. 12), but he smote his thigh and clapped his hands together (vv. 14, 17). It's possible that he was also brandishing a sword as he spoke, although the text doesn't state this. The Lord was preparing the Babylonian army to be effective and efficient in carrying out His plans. Despising the king of Judah (v. 13), the sword of Babylon would turn Judah's scepter into nothing but a stick (v. 10)! The invading soldiers would be so effective that one swordsman would do the work of three (v. 14), and for the Jews there would be no escape (v. 16). Even the Lord would applaud the soldiers as they executed the judgment that He had ordained (v. 17). Perhaps some of the Jews recalled Ezekiel's previous "action sermon" using the sword (5:1–4).

God identifies the target (20:45–49). Frequently in this book, God commanded His servant to "set his face" against something or someone (v. 46; 13:17; 21:2; 25:2; 28:21; 29:2; 35:2; 38:2). This was one way to point out the "target" at which His judgment would be hurled, in this case, Judah and Jerusalem (21:1–2). The prophet assumed a posture of stern judgment as he announced that threatened judgment was about to fall against "the south" (the Negev), and Judah and Jerusalem were in the territory south of Babylon. Using the image of a forest fire, he described the invasion of the Babylonians and the destruction of the Jewish nation. When you study chapter 21, you learn that the fire represents the deadly swords of the soldiers and that the "south" represents Judah and Jerusalem. According to Ezekiel 20:1, it was the year 591 BC when he gave these messages, so in five years, the Babylonians would set fire to the Holy City and the temple. During Israel's wilderness wanderings, God didn't severely punish His people for their rebellion because He wanted to honor His name before the Gentiles (20:14, 22, 44); but now He would honor His name by burning their city and temple and sending them into exile.

God directs the army (21:18–27). The pagan nations of that day used many forms of divination to discern the will of the gods, and Ezekiel pictured the Babylonian army at a fork in the road, trying to discover which way to go. Should they go to Rabbath, the capital of Ammon, and attack the Ammonites; or should they go to Jerusalem to attack the Jews? When the Lord told Ezekiel to "mark [appoint] two ways," he probably sketched on the ground a map of the roads looking like an inverted Y, and at the juncture stuck a "signpost" into the ground. (Remember his plan of Jerusalem drawn on a wet clay brick—4:1–8?) It was God's will that the army attack Jerusalem, so He overruled the soothsayers and diviners and made sure their decision was for Jerusalem. This doesn't mean that their system of divining was accurate or even proper, but that the Lord used it to accomplish His purposes.10

Nebuchadnezzar decided to attack Jerusalem, so he appointed his captains and made his plans. The people in Jerusalem were hoping he would attack the Ammonites, and when the word came that Jerusalem was his target, they hoped the diviners would say they had made a mistake. But God was in control and there had been no mistake. King Zedekiah had sworn an oath of allegiance to Nebuchadnezzar and had broken it (21:23; 2 Kings 24:20), and Nebuchadnezzar would not stand for this kind of rebellion from a weak vassal state. Zedekiah's sins had finally caught up with him (Ezek. 21:24). Ezekiel paused to give a special message to Zedekiah, whom he refuses to call a king but refers to as a prince. He calls him profane and wicked, a man who has committed iniquity and will suffer because of it. He would lose his crown and his throne. The day had arrived when God would turn everything upside down. Those who were "great and mighty" would be humbled, and those who were humble would be exalted. The word translated "overturn" ("ruin" niv) is awwa, and we can just hear Ezekiel lamenting: "Awwa—awwa—awwa!"

God draws the sword (21:1–7). The word sword is used nineteen times in this chapter to represent the invasion and attack of the Babylonian army. God has His eye on three targets: the land of Judah, the city of Jerusalem, and the holy place of the temple. Unfortunately, some of the righteous would suffer along with the wicked, but this is often the case in times of war. Note that God declared that it was "my sword," because it was He who summoned the Babylonian army to punish His sinful people. If His own people won't obey Him, at least the pagan nations will!

At this point, God commanded Ezekiel to perform another "action sermon" by groaning like a man experiencing great pain and grief. When the people asked him why he was groaning so, he would tell them, "Because of the bad news that is coming," referring to the news of the fall of Jerusalem. The news didn't come until January 8, 585 BC (33:21–22), five months after the city had been burned, which was August 14, 586 BC; but the Lord told Ezekiel that the news was coming. The exiles nurtured the false hope that the Lord would spare the city and the temple, but everything the Lord had prophesied would come to pass.

But once again, the Lord added a brief word of hope: the Messiah would one day come, the true Son of David and Israel's King, and would claim the Davidic

God sharpens His sword (21:8–17). In this second

Ezekiel 21 crown and reign over His people (v. 27). The phrase "whose right it is" takes us back to Genesis 49:8–12, a messianic promise that we met in Ezekiel 19 when we studied the images of the lion and the vine.

relative's example, teaching, and prayers could bring blessing to his or her descendants for years to come. Neither Ezekiel nor Jeremiah denied that innocent people were suffering because of the sins of the godless Jewish leaders (Lam. 5:7). The thing they opposed was that the people were using the proverb as an excuse for their own sins, claiming that their generation wasn't guilty of disobedience. 2 Idolatry and adultery were capital offenses (Deut. 13; 22:22; Lev. 18:20; 20:10). Offenses relating to material goods (stealing, exploiting, charging interest, etc.) were usually punished by restoration of an equal amount plus a fine. 3 The case described in verse 24 isn't that of a righteous man who commits one trespass, but it describes a righteous man who adopted a sinful lifestyle and repeatedly defied God's law. Certainly he could have repented and returned to God, even as King Manasseh did (2 Chron. 33:11–19); but the man Ezekiel described persisted in his sins. It's possible to have an outward behavior that appears righteous and still not have saving faith in the Lord. 4 It's interesting that the images of the lion and the vine are found in Genesis 49:8–12. 5 King Zedekiah tried the same approach with Jeremiah, but it didn't work (Jer. 37). 6 Peter's Quotations: Ideas for Our Time, 244. This is a version of George Santayana's famous saying, "Those who cannot remember the past are condemned to repeat it." 7 The phrase "lifted up my hand" means to make a solemn oath and is used seven times in chapter 20. God swore that He was their God (v. 5) and would deliver them and give them their land (v. 6). At Kadesh Barnea, He swore that the older generation would not enter the land (v. 15), and in verse 23, He swore to disperse them if they disobeyed Him (v. 23). He swore to give them the land of Israel (v. 28), and He swore to bring them back to the land after their dispersion (v. 42). 8 The word Bamah (v. 29) means "high place." In the question "What is the high place to which you go?" the word go is ba in Hebrew and what is ma. 9 Note the repetition of "the word of the Lord came" in 20:45 and 21:1, 8, and 18. This phrase introduces a new portion of God's message to the people. 10 Several kinds of divination are mentioned in verse 21: selecting an arrow from the quiver, as if drawing straws; consulting small images of the gods; and inspecting the entrails of an animal sacrifice. Perhaps verse 22 is describing the casting of lots (see niv). 11 Adrienne Koch and William Peden, eds., The Life and Selected Writings of Thomas Jefferson (New York: The Modern Library, 1993), 258.

God completes the task (21:28–32). But what about the Ammonites? When the Lord directed the Babylonian army to Jerusalem, did this mean He would not judge the Ammonites for their sins against Him and the Jewish people? They would rejoice to see Babylon ravage the land of Judah and set fire to Jerusalem and the temple. (See Ezek. 25.) Along with Judah and the other nations, Ammon had joined the alliance against Babylon (Jer. 27:1ff.), so Ammon had to be punished. Their own false prophets and diviners would give them a false hope that they had been spared (Ezek. 21:29), but God hadn't told Nebuchadnezzar to put his sword in its sheath (v. 30). The message closed with another fire (see 20:47–48), but this time a furnace in which ore was smelted. God would "blow" against the furnace and make it hotter, and then He would pour out the molten metal on His enemies. The Ammonites would become fuel for the fire, and the nation would disappear from the earth.

We come away from the study of chapters 18 to 21 with a fresh realization of the tragedy of rebellion against the Lord. Israel had a long history of rebellion, but the other nations weren't any better, except that Israel was sinning against the light of God's Word and His providential care over His people. If any people had the obligation to obey and serve the Lord, it was Israel, for the Lord had blessed them abundantly. Instead of becoming a holy nation to the glory of God, she became like all the other nations and failed to be God's light to the Gentiles.

And yet, woven throughout this series of messages is the theme of Israel's hope. The prophet reminded them that God had promised to regather them from the Gentile nations and give them their King and their kingdom. Historically speaking, weak King Zedekiah was the last ruler in the Davidic dynasty, but not prophetically speaking; for Jesus Christ, the Son of David (Matt. 1:1), will one day come and reign from David's throne. Ezekiel will discuss that theme in detail before he completes his book.

E.The end of the city—22—24

Under "Query 18" in his Notes on the State of Virginia, Thomas Jefferson wrote, "Indeed I tremble for my country when I reflect that God is just."11 Ezekiel has defended the justice of God and magnified the mercy and grace of God. What more could he do?

Notes

CHAPTER SEVEN Ezekiel 22—24 SEE THE SINFUL CITY! I

1 The guilt and condemnation for a parent's sin could not be passed on to the children, but the consequences of parental sin could bring suffering to the family. In Old Testament days, the Jewish people lived in extended families, and often four generations lived together. This meant that younger generations were influenced by the bad examples of their relatives as well as their good examples. Hereditary tendencies could be passed along as well as social diseases. But at the same time, a godly f you refer to the suggested outline of the book of Ezekiel, you will see that these three chapters complete the second section of the book "The Fall of

Ezekiel 21—22 parents, strangers and aliens, and orphans and widows (Ezek. 22:7). The Jews were commanded to honor their fathers and mothers (Ex. 20:12), and so are believers today (Eph. 6:1–3). God even attached a special promise to this commandment—"that your days may be long upon the land"—and now the Jews were about to be exiled from their land. The law also gave special consideration to widows, orphans, and aliens (Ex. 22:21–24; 23:9–11; Lev. 19:33–34; Jer. 5:28), and this commandment contained a warning. If these needy people were abused, the Jewish wives would become widows and the Jewish children would become orphans. Disobedience is a serious thing! The church today has a ministry obligation to strangers (Matt. 25:35, 43; James 2:1–13), widows, and orphans (James 1:27; 1 Tim. 5). After dealing with the inhumanity of the people in Jerusalem, God condemned their idolatry (Ezek. 22:8). They defiled the temple with their idols (8:5ff.) and by "worshipping God" hypocritically, not worshipping with clean hands and obedient hearts (Isa. 1:10ff.). Jeremiah told them that they had turned God's house into "a den of robbers" (Jer. 7:11), a place where thieves run to hide after they've broken the law. The Jews also polluted the Sabbath by treating it like any other day. The Sabbath was a special sign between God and Israel that they were His special people (Ezek. 20:12–13, 20; Ex. 31:13–17), and to violate this law was to defy the Lord's authority and deny Israel's calling and ministry in the world.

Jerusalem." Ezekiel focuses on four final events: the end of the city (chap. 22), the end of the kingdom (chap. 23), the end of a delusion (24:1–14), and the end of a marriage (vv. 15–27). Chapter 24 records two heart-rending announcements from the Lord: the beginning of the siege of Jerusalem (vv. 1–2) and the death of the prophet's wife (vv. 15–17). What a sobering way to climax Ezekiel's many messages to the spiritually blind Jewish exiles in Babylon!

The End of the City (22:1–31) "David took the stronghold of Zion" (2 Sam. 5:7) and made Jerusalem his capital. Not only was the royal throne there but also the holy altar, for it was in Zion that God put His sanctuary. "For the Lord has chosen Zion; He has desired it for His habitation" (Ps. 132:13 nkjv). The Jews were proud of Mount Zion (Ps. 48) and claimed that the Lord loved Zion more than any other place (Ps. 87). But now the city of Jerusalem and the temple would be invaded by "unclean Gentiles" who were brought there by the Lord! Why would the Lord destroy His own beloved city and temple? Because His people had sinned and broken the covenant, and they were beyond remedy. Ezekiel described the true character of the "beautiful city" and named some of the sins that the people in Jerusalem were committing even while he spoke. Ezekiel had exposed the past sins of the nation, but now he brought Jerusalem into the courtroom and brought the record up-to-date.

But how could the people persist in these sins and not be judged by the courts? Because the courts were run by wicked men who had no desire to acquit the innocent or punish the guilty. The rich were set free and the poor were exploited. People accepted bribes and agreed to slander innocent people (Ezek. 22:9, 12), forgetting that the law prohibited slander and false witness (Ex. 20:16; 23:1–3, 6–8; Deut. 16:19; 27:25). According to the law, if someone were accused of a capital crime, at least two witnesses had to testify, and these witnesses would be the first to cast stones at the convicted guilty party (Num. 35:30–31; Deut. 17:6–7; 19:15). In my years of pastoral experience, I have seen local churches torn apart by slander and false witness, in spite of the clear teaching in the New Testament about integrity in bearing witness (1 Tim. 5:19; Matt. 18:16; 2 Cor. 13:1). It's a sobering thought that liars as well as murderers will have a place in the lake of fire and will not enter the heavenly city (Rev. 21:8, 27).

A defiled people (vv. 1–12). The words blood or bloody are repeated seven times in this paragraph and speak of death and defilement. The prophet named two grievous sins: the shedding of innocent blood (injustice) and the worship of foreign gods (see 7:23; 9:9). The officials in Jerusalem were accepting bribes and condemning innocent people to death so that others could claim their property (Amos 5:11–17; see 1 Kings 21). These judges had no respect for God or for man made in the image of God, and yet they were supposed to be honest men who upheld the law of the Lord (Ex. 18:21–26; Deut. 16:18–20). So evil was the judicial system in Jerusalem that the Gentile nations heard about it (Ezek. 22:4–5) and reproached the name of the Lord. Jerusalem was a "city infamous [defiled] and much vexed [full of confusion]" (v. 5).1 But the time of their judgment was fast approaching. God had already declared the sentence, but He had not yet begun the punishment. The princes had abused their power, but God would display His power.

In Ezekiel 22:9b–11, God targeted the immorality of the Jewish people, starting with their participation in the unspeakably filthy "worship" at the pagan shrines. The tragedy is that these idolatrous men brought their immorality home with them! Sons had intercourse with their own mothers or stepmothers, fathers with daughters-in-law, and brothers with sisters or half-sisters! (See Lev. 18:6ff.; 20:10ff.) Men were committing adultery with a neighbor's wife or with

Idolatry, injustice, and the abuse of power are rampant in our world today, and God in His mercy is holding back His hand of judgment to give sinners opportunity to repent and be saved. Divine truth and human rights are being ignored, but "the day of the Lord will come" (2 Peter 3:10), and sinners will be judged righteously by the all-knowing Lord.

Ezekiel named some of the sins that the people were committing, and he began with the abuse of people—

Ezekiel 22

Gentiles and through this experience bring His people back to Himself.

women having their monthly period (Ezek. 18:6; Lev. 18:19; 20:18). How easy it is for us today to pass judgment on God's ancient people, but what about God's contemporary people? Sexual sins in the church and in so-called Christian homes have ripped churches and families apart, and many churches close their eyes to these offenses. Pornography—in print, on video, and on the Internet—is a common thing these days, and it's getting more and more daring on television. Unmarried people living together, "trial marriages," "gay marriages," and even "mate-swapping" have shown up in evangelical churches, and when faithful pastors have attempted to deal with such sin, they were told to mind their own business. The offenders simply left and starting attending other churches where they could live as they pleased. As Ruth Bell Graham said, "If God doesn't judge America, He will have to apologize to Sodom and Gomorrah."

The second judgment would be fire (Ezek. 22:17–22), the destruction of their beloved city and temple. The prophet pictured a smelting furnace with different kinds of metals in it, and the dross (slag) being removed. That dross represented the people of Jerusalem who thought they were "the best" because they hadn't gone into exile. The image of the furnace is a familiar one in Scripture. Israel's suffering in Egypt was a furnace experience that helped to form the nation and prepare them for the exodus (Deut. 4:20; 1 Kings 8:31; Jer. 11:4). But now, God's furnace was Jerusalem, and the fire would be divine judgment for the sins of the people (Isa. 1:21–26; 31:9; Jer. 6:27–30). Two key words in this passage are "melt" and "gather." The people had gathered in Jerusalem for safety, but it was the Lord who gathered them so He could melt them in His furnace as He poured His fury upon them. This same image will be discussed in Ezekiel 24:1–14.

"The love of money is a root of all kinds of evil" (1 Tim. 6:10 nkjv), so we aren't surprised that the businesspeople in Jerusalem were charging exorbitant interest on loans and were practicing extortion rather than business (Ezek. 22:12). The Jews could charge interest to outsiders, but not to their own people (Ex. 22:25–27; Lev. 19:13; 25:35–38; Deut. 23:19–20), and they were to be fair in all their business dealings. The world's motto "Business is business" must never replace our Lord's commandment, "Give, and it will be given to you" (Luke 6:38 niv).

A debased people (vv. 23–27). Ezekiel pointed the finger of accusation at the princes (vv. 25, 27),3 the priests (v. 26), the false prophets (v. 28), and the people of the land (v. 29), and each segment of society is found guilty. The princes were acting like animals, lions and wolves, hungry for their prey. Sin always debases people and turns them into beasts (Ps. 32:9; Prov. 7:21–23; 2 Peter 2:18–22), even into worse than beasts! These men abused their power and destroyed innocent people just to acquire more wealth. They manufactured poor widows by murdering innocent men and stealing their wealth.

Why were God's chosen people living such wicked lives? Because they had forgotten the Lord (Ezek. 22:12), a sin that Moses had commanded them to avoid (Deut. 4:9, 23; 6:10–12; 32:18). They were admonished to remember their slavery in Egypt and God's grace in redeeming them (5:15; 15:15; 16:12; 24:18), and also remember the Lord their God (8:18). People who forget God gradually become their own god and begin to disobey God's Word, mistreat other people, and take God's gifts for granted. The prophet Jeremiah in Jerusalem was accusing the people of the same sin (Jer. 3:21).

You would think that the priests would have upheld the law and protested the evil deeds of the rulers, but instead they broke God's law (Jer. 32:32; Lam. 4:13). These men were given the sacred calling of explaining God's holy law (Mal. 2:6–8) so that the people could live holy lives and make a difference between holy things and common things (Ezek. 44:23; Lev. 10:10; 11:47; 20:25). But instead of teaching the law, the priests violated the law; and when others broke the law, the priests looked the other way. It was a situation not unlike that of Eli and his sons in the days of young Samuel (1 Sam. 2:12ff.).

A doomed people (vv. 13–22). God strikes His hands in angry response to the sins of His people (6:11; 21:14, 17),2 and He announces that a day of reckoning is coming. The people of Jerusalem had the resolution to persist in their sins, in spite of God's warnings, but would they have the will and courage to endure God's day of judgment? His first act of judgment would be dispersion (22:13–16); the people would be exiled to Babylon and others scattered to the surrounding nations (vv. 15–16), some of which had already occurred. The people should have known this judgment was coming, because in His covenant, God had promised this kind of judgment (Lev. 26:27–39; Deut. 28:64–68). The Jewish people wanted to worship the gods of the Gentiles, so why not live with the Gentiles and learn how to do it? God would humiliate His people before the eyes of the

The people of the land (Ezek. 22:29) were the prominent land-owning citizens (12:19), often officers in the army, and they fell right in line with the princes and priests. They oppressed the poor when they should have aided them, and took advantage of the strangers instead of welcoming them and helping them. But everything they gained by their violence and abuse of power, they would lose when the day of judgment arrived.

A deceitful people (v. 28). Along with the priests, the false prophets supported the evil political regime and encouraged the common people with lies. Instead of exposing sin, they whitewashed it! (See 13:10–16; Jer. 6:14; 8:11; 23:16–22.) They announced that God would never allow His Holy City and temple to be

Ezekiel 22—23 ing the word tent, most Jews would immediately think of the tabernacle where God dwelt with His people. The northern kingdom of Israel had its own sanctuary and priesthood in Samaria, as well as idols and shrines throughout the land, but that was "her tent" and not "the Lord's tent." However, the Mosaic law was still held in Judah, even though not always obeyed, and the Levitical priests still served at the temple that Solomon built by God's direction and authority. Looking at Jerusalem, even with all of her sins, the Lord could still say, "My tent is in her." The glory had departed from the temple (9:3; 11:22–23), but the temple was still known as God's dwelling place.

trampled by the heathen, but that is exactly what the Lord planned to do. The false prophets manufactured lies and the people gladly believed them.

A disappointing people (vv. 30–31). God searched among His people for one person in authority who would stand in the gap so that the enemy wouldn't penetrate the wall and invade the city, but He found none. Of course, the prophet Jeremiah was in Jerusalem, but he was a man with no authority who was rejected by the politicians, priests, and false prophets. Jeremiah himself had scoured the city, looking for a godly man (Jer. 5:1–6), but his quest was a failure. The prophet Isaiah failed in a similar search (Isa. 51:18; 59:16). The Lord promised to spare Sodom and Gomorrah if He found ten righteous men in the city (Gen. 18:23–33), and He would have spared Jerusalem for one righteous man.

With that background, we can now examine this parable and see how it applied to the Jews in Ezekiel's day as well as to God's people in our own day. The main message the Lord wanted Ezekiel to get across to the Jewish people was that He was perfectly just in punishing the kingdom of Judah because of the way they had behaved toward Him. The Lord made three declarations: Judah arrogantly ignored God's warning when He judged Samaria (23:5–13); Judah then went beyond the sins the Samaritans committed (vv. 14–21); therefore, the Lord had every right to judge Judah (vv. 22–35). The people of Judah ignored God's warning (vv. 5–13). Both Israel and Judah were positioned in such a way geographically that the political tensions among the larger nations and empires (Egypt, Assyria, Babylon) affected them drastically. Israel and Judah were often the "bridges" over which these nations marched their armies, and it was impossible for the Jews not to take sides. In the days when the nation was united, King David trusted the Lord to help him defend and deliver his people, but King Solomon's policy was to make political treaties to guarantee peace. This is why he married numerous heathen princesses so that their fathers wouldn't attack the Jewish nation.

The Lord is still seeking men and women who will take their stand for the moral law of God, stand in the gap at the wall, and confront the enemy with God's help. As you read history, you meet godly men and women who had the courage to resist the popular evils of their day and dare to expose the breaks in the wall and seek to mend them. The Lord is looking for intercessors (Isa. 59:1–4, 16) who will cry out to God for mercy and for a return to holiness. Surely the Lord must be disappointed that His people have time for everything except intercessory prayer.

The End of the Kingdom (23:1–49) This chapter is a good deal like chapter 16 in that it depicts the history of the nation of Israel and its apostasy from the Lord. In both chapters, the image is that of prostitution, the nation breaking her "marriage vows" and like a harlot, turning to others for help.4 However, in chapter 16, the sin is idolatry, trusting the false gods of the pagans, while in chapter 23, the sin is trusting other nations to protect her. In this chapter you will find both Israel (the northern kingdom) and Judah (the southern kingdom) playing the harlot and looking for help from Assyria, Babylon, and Egypt, instead of trusting Jehovah God to guide them and rescue them.

Samaria had no true faith in the living God, so she looked to the Assyrians to help her. The picture here is that of a prostitute seeking a lover to care for her, and the language is quite graphic. Samaria not only welcomed Assyria's soldiers but also Assyria's idols, and the religion of the northern kingdom became a strange mixture of Mosaic law and Assyrian idolatry (2 Kings 17:6–15). So, to punish her, the Lord used the Assyrians—her "lovers"—to conquer her and put an end to the northern kingdom. The ten tribes that comprised the northern kingdom were mixed with other conquered nations, and the land became part of the Assyrian Empire.

During the reign of Solomon's son Rehoboam, the Jewish nation divided into two kingdoms, Israel and Judah. The northern kingdom of Israel (Samaria) almost immediately abandoned the true faith, started to worship idols, and eventually set up their own temple and priesthood; while the southern kingdom of Judah tried to remain true to the law of Moses. Things got so bad in Samaria that in 722 BC. God brought the Assyrians to conquer them and put an end to the nation. Judah had a few godly kings who sought to please the Lord, but the nation gradually disintegrated and was taken by the Babylonians (606–586 BC).

The leaders of Judah knew what had happened to their sister kingdom and why it happened, but they didn't take the lesson to heart. Judah also made alliances with Assyria and "fell in love" with the handsome soldiers in their beautiful uniforms (Ezek. 23:11–13). Instead of looking to the Lord to protect them, the people of Judah looked to their powerful neighbors for help, but they proved to be broken reeds.

Oholah represents Israel, whose capital was Samaria, while her sister Oholibah represents Judah, whose capital was Jerusalem. Oholah means "her tent" while Oholibah means "my tent is in her." When hear-

Ezekiel 23—24

The two accused sisters have been presented to the court and their crimes have been explained. All that remains is for the judge to sum up the case and describe the sentence, which Ezekiel does in 23:36–49. Neither Samaria nor Judah has any defense, and they can't take their case to a higher court. God's verdict is true and final. Ezekiel includes Samaria in this summation so that Judah can't say that God's judgment of the northern kingdom was unjust. All the evidence was presented and there could be but one decision: guilty as charged.

Assyria invaded Judah during the days of King Hezekiah, ravaged the land, and were stopped in their tracks at Jerusalem and slain by God's angel (Isa. 36— 37; 2 Kings 18—19). This was God's warning to Hezekiah not to let the people follow the sinful example of Samaria.

The people of Judah sinned even more than Samaria did (vv. 14–21). God's punishment of Samaria and His miraculous deliverance of Judah should have brought the people of Judah to their knees in gratitude and dedication, but it didn't happen that way. Hezekiah began to fraternize with the Babylonians (Isa. 39), a nation that was growing in power. As they had admired the Assyrian armies (2 Kings 16:1–9), so the rulers of Judah began to admire the power of Babylon. King Jehoiakim asked Babylon to help him break the power of Egypt (Ezek. 23:35—24:7), and this only made Judah a vassal state of Babylon. The kingdom of Judah became more and more idolatrous as one weak king after another took the throne, some of them for only three months. Judah was actually more corrupt than her sister Samaria (23:11)!

What were their sins? Idolatry, injustice, unbelief (depending on the heathen nations for help), followed by blatant hypocrisy. They worshipped idols and killed innocent people, and then marched piously into the temple to worship Jehovah! They prostituted themselves to heathen nations when, if they had trusted the Lord, He would have taken care of them and delivered them. In their idolatry, they even sacrificed their own children, sons and daughters who really belonged to God ("whom they bore to me").

When Judah should have remained a separated people, declaring their faith in Jehovah, their leaders participated in an international conference against Babylon and allied themselves with the enemies of the Lord (v. 40; Jer. 27). The prophet described how the Jewish leaders at the meeting behaved like harlots preparing to serve a customer, but he compared the meeting to a drunken brawl,5 a "carefree crowd" that didn't want to face the fact that Babylon was going to win.

The people of Judah will suffer the wrath of God (vv. 22–35). The logic is obvious: if God punished Samaria for her sins, and if Judah sinned worse than Samaria, then Judah must be punished also. In this section of his message, Ezekiel delivered four oracles from the Lord. First, God would bring the Babylonians to punish Judah just as He brought the Assyrians to punish Samaria (vv. 22–27). Ezekiel described in detail the officers in the army and the equipment they would carry. Using the image of punishing a prostitute, he described how the invaders would strip the nation, expose her lewdness, and mutilate her body. It isn't a very beautiful picture.

From God's point of view, Judah was nothing but a worn-out adulteress soliciting "lovers," and their sin was something His heart couldn't accept. As Samaria had sinned by patronizing Assyria, so Judah was playing the harlot by seeking the help of pagan nations instead of trusting the Lord. That being the case, Judah would be treated like an adulteress and even worse. The law of Moses called for the adulteress to be stoned (Lev. 20:10; Deut. 20:20), prostitutes to be burned (Gen. 38:24; Lev. 21:9), and murderers to be put to death, probably by stoning (Ex. 21:12–14; Lev. 24:17). Judah would be punished for adultery, prostitution, and shedding innocent blood (Ezek. 23:47).6 Her sins would find her out.

The second oracle (vv. 28–31) repeats some of the facts in the first one and reminded the people that this judgment was perfectly just. At one time, Judah courted the friendship of Babylon, but now they hated the Babylonians; yet God would allow the people they hated to ravage their land and destroy Jerusalem and the temple. The third oracle (vv. 32–34) uses the image of the cup, a familiar image in Scripture for experiencing suffering (Isa. 51:17, 22; Jer. 25:15–29; 49:12; Lam. 4:21; Hab. 2:16; John 18:11; Rev. 14:10). The cup He hands them will be large and deep and filled with the wrath of the Lord, and they will have to drink it.

The End of a Delusion (24:1–14) This chapter closes the section of the book that focuses on the destruction of Jerusalem (chap. 4—24) and it is divided into two parts: a parable about a boiling pot (24:1–14) and an "action sermon" involving the sudden death of the prophet's wife (vv. 15–27). After that, Ezekiel deals with God's judgment on the Gentile nations (chaps. 25—32) and His glorious promises for the people of Israel (chaps. 33—48).

The final oracle (Ezek. 23:35) explained why God judged His people: they had forgotten Him (22:12) and had cast Him behind their backs—that is, rejected Him and left Him out of their thinking and living. "There is no fear of God before their eyes" (Rom. 3:18). God's "wife" had become a harlot and abandoned her Husband. Jeremiah used a similar image (Jer. 2:1–8) and was astonished that a nation should change its gods (vv. 9–11). He said that Judah had rejected the fountain of living water and turned to broken cisterns that could hold no water (v. 13).

God's message came to Ezekiel on January 15, 588 BC, the date of the beginning of the siege of Jerusalem. So critical is this date that it's mentioned in 2 Kings 25:1–3 as well as Jeremiah 39:1–3 and 52:4–6. During

Ezekiel 24 interpretation of theology. Jeremiah warned Judah, "Do not trust in these lying words, saying, 'The temple of the Lord, the temple of the Lord, the temple of the Lord are these'" (Jer. 7:4 nkjv). The presence of the temple in Jerusalem wasn't a guarantee that the city would be saved, especially when what was going on in the temple was contrary to the will of God. Any theology that makes sin easy and divine punishment unimportant is not biblical theology. God's judgment begins with His own people (2 Peter 4:17), and Hebrews 10:30 warns us that "the Lord will judge His people" (nkjv).

their years of exile, the Jews observed four annual fasts to remember the painful events of the destruction of Jerusalem (Zech. 7; 8:18–23). They marked when the siege began (tenth month), when the walls were breached (fourth month), when the temple was burned down (fifth month), and when Gedaliah the governor was assassinated (the seventh month, Jer. 41:1–2).

God called Judah a "rebellious house" not only because they broke His laws and violated His covenant, but also because Zedekiah had broken his treaty with Babylon and incited the displeasure of Nebuchadnezzar. The image of the cooking pot takes us back to Ezekiel 11:1–13, where the Jewish leaders boasted that the Jews left in Jerusalem were better than the Jews taken off to Babylon. The Jerusalem Jews were the best "cuts of meat," while the Jews in Babylon were only the scraps! Of course, God contradicted that idea and made it clear that the exiles in Babylon would form a remnant with which He could rebuild the nation and the temple. Jeremiah had written to the exiles and instructed them to settle down, build houses, and raise families so that the remnant could continue the ministry for which the Lord had chosen Israel. God warned the Jewish leaders in Jerusalem that they weren't the "meat"—they were the butchers! They were guilty of shedding innocent blood, and God would judge them for their sins. If they weren't "cooked" in the cauldron of Jerusalem, they would eventually be slain by the swords of the Babylonian soldiers. Even if they escaped the city, they would be caught and killed.

Our world today lives on delusions and myths because, like the Jews in Ezekiel's day, the world won't accept the authority of the Word of God. People still believe that might makes right, that money is the measure of worth and success, that the aim of life is to have fun and do what you want to do. You can believe whatever you please about God, yourself, and others, and everything will turn out fine because there are no consequences. But one day God will expose the stupidity of these delusions and the world will discover too late that there are consequences to what we believe and how we behave.

The End of a Marriage (24:15–27) It's interesting to study what is said in Scripture about the wives of the prophets. Abraham was a prophet (Gen. 20:7) who twice lied about his wife and got into trouble. Moses was criticized for the wife he chose (Num. 12:1), and Isaiah's wife was a prophetess (Isa. 8:3). She bore him at least two sons whose names were signs to the people of Judah. The prophet Jeremiah wasn't allowed to have a wife (Jer. 16:1–4), and this was a sign to the Jews that judgment was coming and people would wish they had never married and brought children into the world. Hosea's wife became a prostitute and he had to buy her out of the slave market (Hos. 1—3). What a trial that must have been!

In his parable about the cooking pot, Ezekiel used the image and vocabulary of the Jerusalem leaders. Yes, God would put "the best cuts of meat" into His pot (Jerusalem) and boil the meat and the bones (the Babylonian siege). He wouldn't "cook" the flesh; He would consume it (Ezek. 10)! Then He would pour out the burned mess and burn the pot itself! Jerusalem was an evil city, filled with sin like a filthy pot encrusted with rust and scum. She had shed innocent blood and hadn't even been decent enough to cover the blood (Gen. 4:10; Lev. 17:13; Deut. 12:16, 24; 15:23). The murderers left the evidence for everyone to see and didn't worry about the consequences! But God would avenge the innocent victims and expose the blood of their murderers for all to see.

But Ezekiel paid a greater price than all these prophets. In order to give his message, Ezekiel had to see his wife die suddenly, and he was not to show great grief because of it! God told him that she would suddenly die and that he was not to do what the Jews usually did in times of bereavement. He was allowed to groan quietly, but he was not permitted to weep or make the kind of lamentation that was typical of his people.

The Jerusalem leaders were confident of deliverance because they were depending on a lie: "Our God will never allow His chosen people to be killed, His Holy City and temple to be destroyed." This was a delusion, and Ezekiel put an end to it. It was because the Jews were His chosen people that God was punishing them, and because Jerusalem was His Holy City that He couldn't allow it to continue wallowing in wickedness. The only way to purge the city was to burn it and make it a great funeral pyre (Ezek. 24:9–10). He judged the people in the city (the "select pieces of meat in the pot") and then burned the pot as well!

He gave his morning message to the elders, at evening his wife suddenly died, and the next morning he buried her. When the Jews came to console him, they were shocked to see that he wasn't weeping aloud and displaying the usual signs of bereavement. Nor was he to eat the food that people would bring to help him in his sorrow. As they had done in the past, the people asked him for an explanation (Ezek. 12:9; 21:7), and the Lord gave him the message and opened his mouth so he could speak.

Both Jeremiah and Ezekiel had to deal with the false confidence of the people, a confidence based on a false

The prophet's wife was the joy of his life and the

Ezekiel 24—25 desire of his eyes (24:16), but the Lord took her away. The temple in Jerusalem was the joy of the Jewish people, for no other nation had such a sanctuary, but now the Lord would take the temple away. On August 14, 586 BC, the Babylonians set fire to the temple in Jerusalem. Nothing is said about Ezekiel's children and we don't know that he had any, but God announced that, along with the destruction of the temple, the relatives of the exiles still living in Jerusalem would lose their lives. Once again, Ezekiel was a sign to the exiles of what the Lord was doing, and this was the most painful and costly of all his "action sermons." In order to preach one sermon, Ezekiel had to lose his wife. But Ezekiel commanded the Jewish exiles to mourn over the loss of the temple just as he had mourned over the loss of his wife, without loud wailing, copious weeping, or any change in their dress or eating habits. The death of the prophet's dear wife was an act of God, and so was the destruction of the temple. The woman who had died was innocent of any gross sin, but the temple had become a den of thieves. God gave Ezekiel only one day's notice that he would become a widower, but He had been speaking to sinful Judah for many years and they had not listened. The destruction of the temple and the city should not be a surprise to anybody.

5 The word Sabeans in verse 42 could refer to the nomadic desert tribes who were invited to the conference, but the word may also mean "drunkards" (see niv margin). 6 Who are the "righteous men" who sentence Judah (v. 45 niv)? It probably refers to the people gathered at the conference, since "they" goes back to verse 40. The NASB translates it, "But they, righteous men . . ." referring to "they" (the delegates) in verse 44. But how could men from ungodly nations be called "righteous"? Ezekiel may have been using a bit of holy irony and saying, "These pagan Gentiles are more righteous than Judah who knows the true and living God but won't trust Him!" Of course, the prophets also passed judgment on Judah, and they were righteous men.

III. The nations judged (25—32)

CHAPTER EIGHT Ezekiel 25—28 GOD JUDGES THE NATIONS T he destruction of Jerusalem was welcomed by the Gentile nations that were located in the vicinity of the kingdom of Judah. During the great days of their nation, the Jews had been a separated people, and this irritated their neighbors. The Jewish claim that Jehovah was the only true and living God meant that the other nations worshipped only dead idols. Both Saul and David had met many of these nations on the battlefield, and the Gentiles remembered and resented those humiliating defeats. But as the kingdom of Judah drifted from the Lord, the Jewish people adopted the gods and the practices of the Gentiles, and to their neighbors, this looked like pure hypocrisy. After all, if Jehovah is the true and living God, why do the Jews need other gods? And why would the kings of Judah look to human allies for protection if Jehovah is able to care for them? Nothing pleased the Gentiles more than to be able to laugh at the Jews in their day of humiliation and claim that the gods of the Babylonians were stronger than the God the Jews worshipped.

But how did the people know that the prophet was telling the truth? They didn't have instant news service as we have today, so perhaps the whole thing was only Ezekiel's way of dealing with his wife's death. But God said that a messenger would arrive in Babylon with the news of the fall of the city and the destruction of the temple, and this occurred five months later, on January 8,585 BC (33:21–22). The next day, God opened the prophet's mouth and removed the discipline He had imposed at the beginning of his ministry (3:25–27). From this point on, the prophet was free to speak as he felt led, and at the same time, the focus of his ministry shifted. He had exposed the nation's sins and announced her judgment. Now he would announce God's plans for the Gentile nations, including victorious Babylon; and then he would minister hope to the Jewish exiles and share with them visions of the kingdom yet to come.

What the nations didn't realize was that the destruction of Jerusalem wasn't just a punishment of the Jews; it was also a warning to the Gentiles. "If the righteous will be recompensed on the earth, how much more the wicked and the sinner?" (Prov. 11:31 nkjv). For if God displays His wrath against His own people, "What shall the end be of them that obey not the gospel of God?" (1 Peter 4:17). There's a great difference between a loving parent chastening a child and a judge punishing a guilty criminal. Israel knew God's Word and therefore had sinned against a flood of light, but the Gentiles had the clear witness of creation (Rom. 1:18–32; Ps. 19) and conscience (Rom. 2:11–16) and were without excuse. But God was also judging the Gentiles for the way they had treated His people, because this was the covenant promise He had made with Abraham (Gen. 12:1–3).1 It's interesting that Ezekiel didn't have a message of judgment against the Babylonians; God used Isaiah (Isa.

Ezekiel has been a faithful servant of God, even to the point of sacrificing his beloved wife so he could declare the word of God. What an example of dedication!

Notes

1 For a graphic description of what happens to society when officials break the law and are not punished for it, read Isaiah 59. 2 Of course, God is spirit and therefore doesn't have literal hands; but the Bible uses human terms to explain spiritual truths. 3 The KJV reads "prophets" in verse 25, but the word refers to the nobility in the city, the people with authority. 4 You find a similar image and message in Jeremiah 3. The book of Hosea is an exposition of the image of religious and political prostitution.

Ezekiel 24—25

Israel was a special people set apart from every other nation (Num. 23:8–10).

13:1—14:23; 21:1–9) and especially Jeremiah (Jer. 31; 40; 50–51) for that job. God told Ezekiel to set his face against the nations (Ezek. 25:2; see 6:2; 13:17; 20:46; 21:2, 7) and declare that judgment was coming.

The Moabites were a very proud people because they thought their nation was impregnable (Isa. 16:6). Moab was located in the high mountains, with the Dead Sea on the west and the desert on the east. God told them He would bring invaders through their "inaccessible" northwest border ("flank," Ezek. 25:9 niv), even though it was made up of sheer cliffs; and He did. It was the Assyrians who invaded and destroyed Moab, and today Moab is no longer remembered among the nations.

Judgment on Nations Related to Israel (25:1–14) The Ammonites, Moabites, and Edomites were all blood relatives of the Jews. The Ammonites and Moabites were related to Israel through Lot, Abraham's nephew. Ammon and Moab were the two sons born out of the incestuous union of Lot and two of his daughters (Gen. 19:29–38). Edom is another name for Jacob's twin brother Esau (Ezek. 25:30; Edom means "red"), and Jacob fathered the twelve tribes of Israel. You would think that nations related by blood would be supportive of one another, but these three nations had a long-standing hatred against Israel and kept the feud going.

Edom (vv. 12–14). Edom's hatred of the Jews began when Esau foolishly sold his birthright to his brother Jacob, and when their mother schemed to secure the patriarchal blessing for her favorite son Jacob (Gen. 25:29–34; 27).3 Jacob went to Haran to live with his uncle primarily to escape the anger and murderous intent of his brother. Esau's descendants became powerful tribal chiefs (Gen. 36), but Jacob's sons became the founders of the twelve tribes of Israel, the people God chose to accomplish His great purposes on this earth.

Note in these judgment messages that God gives the reason for the judgment ("because"—Ezek. 25:3, 6, 8, 12, 15; 26:2) and a description of the judgment ("therefore"—25:4, 7, 9, 13, 16; 26:3).

Ammon (vv. 1–7). When Israel was marching toward the Promised Land, defeating one nation after another, God commanded them not to attack the Ammonites because He had given them their land (Deut. 2:19). They were a fierce people (Jer. 40:14; 41:5–7), and both Saul and David had defeated them in battle (1 Sam. 11; 1 Chron. 19—20). Ammon had united with Moab in attacking Judah, but both were soundly defeated (2 Chron. 20). The Ammonites rejoiced at the destruction of Jerusalem and the temple (Ezek. 25:3, 6), and when Nehemiah went to Jerusalem to rebuild the walls, the Ammonites joined with Sanballat in opposing him (Neh. 2:10–19).

A.Ammon—25:1–7 B.Moab—25:8–11 C.Edom—25:12–14 D.Philistia—25:15–17

The prophet Obadiah wrote that God would destroy Edom because of the way they treated the Jews (Obad. 10—14). When Jerusalem was being attacked, the Edomites cheered for the Babylonians (Ps. 137:7) and gave no help to the Jewish refugees who were trying to escape. Instead, the Edomites helped the Babylonians capture the fleeing people and rejoiced over the terrible calamities that had come to the Jews. Along with the Babylonians, they looted the city and robbed their own blood relatives. Sins against humanity are sins against God, because humans are made in the image of God. The day came when Edom felt the heavy hand of God's judgment (Lam. 4:21–22).

The Lord announced that He would deliver Ammon into the hands of "the men of the east" (Ezek. 25:4), meaning the Babylonian army. In his march, Nebuchadnezzar had paused at the juncture of two roads, one of which led to Jerusalem and the other to Rabbah, the capital of Ammon (21:18–24). There he sought guidance from his diviners, and God saw to it that he marched to Jerusalem. The Ammonites had breathed a sigh of relief and had been joyful when they saw Jerusalem ruined and the temple desecrated, but now their time had come. God would destroy Ammon, and the nation would perish from the earth forever.

God's message to Edom reminds us that family feuds are costly and often lead to pain and tragedy. The Edomites sustained their hatred for the Jews from generation to generation. "[Edom] stifled his compassion; his anger also tore continually, and he maintained his fury forever" (Amos 1:11 nasb). "Let no man pull you so low as to make you hate him," said Booker T. Washington, and Jesus said, "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you" (Matt. 5:44). Edom's hatred and lust for revenge finally led to their ruin (Obad. 1—14). Ezekiel will have more to say about Edom in chapter 35.

Moab (vv. 8–11).2 It was Balak, king of Moab, who hired Baalam to curse Israel as they camped on the plains of Moab (Num. 22—24), and it was Baalam who taught the Moabites how to seduce Israel into sinning against God (Num. 25:1–9; 31:16). The sin of Moab was slander against Israel, a refusal to see the Jews as God's special people. To the Moabites, the fall of Jerusalem proved that the Jews were just like any other people. "If you are such a special nation," they argued, "why have you experienced such a humiliating defeat?" Even Baalam had admitted that

Judgment on Neighboring Nations (25:15—26:21) Having dealt with the sins of the nations related to Israel, Ezekiel then set his face against Philistia (25:15–17) and Phoenicia, especially the Phoenician cities of Tyre (26:1—28:19) and Sidon (vv. 20–24). Once again, the themes of pride, hatred, and revenge come to the fore, sins that can motivate nations even today. It's very easy for arrogance to masquerade as patriotism, hatred as national zeal, and revenge as justice.

Ezekiel 25—27 think Nebuchadnezzar was "paid enough" for his efforts, so He gave him Egypt as an extra bonus (29:18–20).

Philistia (25:15–17). After the Israelites entered and occupied the land of Canaan, the neighboring Philistines became serious enemies.4 Among the judges, Shamgar (Judg. 3:31) and Samson (Judg. 13— 16) attacked them, and both Samuel and Saul had to contend with them. It was David who finally defeated the Philistines, and they were kept under control throughout the reign of Solomon (2 Sam. 5:17–25; 21:15–22; 23:9–17). When the Jewish nation divided, the Philistines asserted their independence and became successful merchants and traders along with the Phoenicians.

Destruction lamented (26:15–18). Since Tyre was at the center of all merchandising along the Mediterranean coast and did business with every known country, her fall was devastating to the economy. There wasn't a "ripple effect"; there was a tidal wave! Their partners in business—called "princes" (v. 16) and "kings" (27:35)—had lost everything and could only lament the great tragedy that had struck. In 26:17–18 we have a brief lamentation over the fall of the city. Keep in mind that in ancient days, the prophets sometimes used funeral lamentations in a satirical manner to poke fun at the enemies of God. We will have examples in chapters 27 and 32.

The Philistines cultivated a national hatred for the Jews and seized every opportunity to harass and attack them. Ezekiel wasn't the only prophet who prophesied God's judgment on the Philistines (see Jer. 47; Amos 1:6–8; Zeph. 2:4–7). The Philistines allied with Egypt in an attempt to withstand Nebuchadnezzar; Babylon was too much for them, and they were defeated and deported like the other vanquished nations (Jer. 25:15–32; 47). Tyre (26:1–21). Ezekiel devoted four messages to the sins and the fate of the capital of Phoenicia (vv. 1–21; 27:1–36; 28:1–10, 11–19). During their reigns, both David and Solomon were friendly with Hiram, king of Tyre (2 Sam. 5:11; 1 Kings 5:1ff.), and King Ahab's wife Jezebel was the daughter of Ethbaal, a later king of Tyre (1 Kings 16:31). The message in this chapter contains four parts, each beginning with a statement about the word of the Lord (Ezek. 26:1–6, 7–14, 15–18, 19–21).

People along the coast trembled as they wondered what would happen to the economy now that the great mercantile network was destroyed. Our world today is united in a series of electronic networks that can transfer information, money, and orders for merchandise with such speed that it's scarcely possible to register them. Imagine what would happen in the world's economy if all these electronic business connections in New York City alone were dissolved. This reminds us that in the end times, when the Antichrist has organized his great world network called "Babylon," the Lord will destroy the whole thing and leave the businesspeople desolate and in mourning (Rev. 18).

E.Tyre—26:1—28:19

Destruction forever (26:19–21). The prophet gives us insight into the full extent of Tyre's destruction by describing the victims' descent into "the pit" (v. 20). The Hebrew word bor means "a well, a pit, a cistern," but it also refers to the pit of death (Ps. 28:1; 88:4, 6) and sometimes is an equivalent of sheol, the realm of departed spirits. There were tragic consequences to the pride of Tyre and their evil attitude toward the Jewish people. "I will make thee a terror" (26:21 kjv) should read, "I shall bring terrors on you" (nasb). Note the statements the Lord makes about His actions toward the city of Tyre: He would make them desolate, cover them with water, bring them down into the pit, bring them terrors, and remove them from the earth. On the other hand, He promised Israel, their enemies, future glory and blessing!

Destruction announced (26:1–6). The image used here is that of a storm producing great destructive waves (vv. 3, 19). The city of Tyre was situated partly on the Mediterranean coast and partly on an island about half a mile from the coast, so Ezekiel's storm image was appropriate. God was angry at Tyre for rejoicing at Jerusalem's destruction and seeing it as an opportunity for Tyre to prosper even more. But the Lord announced that the nations would come like successive waves of the sea and bring Tyre to ultimate ruin. The name "Tyre" means "rock," so the statement "like the top of a rock" (vv. 4, 14) is significant. Tyre did become a bare rock and a place where fishermen dried their nets.

Tyre was able to survive the Assyrian conquest, but when Babylon came to power, Nebuchadnezzar besieged the coastal city for fifteen years (586–571 BC) and overcame it, but he did not conquer the island city. In 322 BC, Alexander the Great besieged Tyre for seven months, built a causeway to the island, and was able to conquer the city.

Lament over Tyre's Destruction (27:1–36) The Old Testament prophets occasionally used "funeral dirges" in a satirical manner to ridicule their enemies, and you find something of that spirit in this lament over the fall of Tyre. Neither the prophet nor the Jewish nation was grieved over Tyre's destruction, but the event gave Ezekiel opportunity to express spiritual truth in this song. Since Tyre was a maritime city, the chapter compares the city and its business to a beautiful ship that eventually sinks and brings great grief to merchants and customers alike. This image is what is called "an extended metaphor," not unlike our "ship of state." A nation or a city isn't really a ship, but there are many points of comparison that can help us better

Destruction accomplished (26:7–14). He gives a description of the Babylonian siege of the part of Tyre that was on the shore of the Mediterranean. Nebuchadnezzar began his siege in 587 BC, after the siege of Jerusalem, and though the coastal city was a formidable fortress, he managed to persevere and conquer. The Babylonians threw the timbers and stones into the water and claimed the spoils for themselves. God didn't

Ezekiel 27 necessary parts of the business enterprise of Tyre. Certainly national defense is as important to the success of business as it is to the safety of the private citizen, and sometimes "national interest" and "business" become intertwined. "Big business" always appreciates a foreign policy that opens new markets and protects them.

understand the nation and the city. The words "merchant" and "merchandise" are used twenty-one times in this chapter, because Tyre was a mercantile city. The ship metaphor included all that was a part of the city of Tyre, its agents and customers, its business, and all the network it had developed in the Mediterranean world.

Building the ship (vv. 1–7). This was not only a useful ship that brought wealth to the city, but it was a beautiful ship that the nations admired (vv. 3, 11; see 28:12). Tyre was proud of its beauty and its success but didn't give any praise to the Lord for His goodness. The very best materials went into the building of the ship, starting with great fir timbers from Mount Hermon for the hull and deck, and cedars of Lebanon for the masts. They made the oars of oak from Bashan and the deck from pinewood from Cyprus, inlaid with ivory (see niv and nlt). A large Phoenician ship would have as many as fifty oarsmen in a crew of two hundred. Egypt provided embroidered linen for the sail and banner, and from Cyprus came the cloth to make the beautiful awnings for the decks.

Sailing the ship (vv. 12–25). The beautiful and impressive ship of state was made for the waters, not for the wharf, so Ezekiel described how the city of Tyre did business along the Mediterranean coast. The word merchant, used thirteen times in the KJV, means "to do business, to trade." The nations named here bought merchandise from Tyre and sold products to Tyre. It was a business partnership that benefited all that were involved. Silver, iron, tin, and lead came from Tarshish, which was probably in Spain. Slaves5 and bronze implements came from Greece and Turkey (Tubal). Also from Turkey came horses, chariot teams, and mules. But there were luxury items as well: ivory and ebony from Rhodes; and turquoise, coral, rubies, and fine fabrics from Jordan.

I once heard a sincere but ill-informed TV preacher declare that the United States should quit doing business with nations that espouse wrong political beliefs and the denial of human rights. His motives were right but his comprehension limited. He couldn't hear me, but I said out loud, "If we did, you wouldn't have either a microphone or a television camera!" I'm told that the familiar telephone has material in it from at least twenty different countries! Tyre's "ship of state" reminds us that the world is growing smaller and that nations that disagree still depend on one another for what they need. "Internet" is short for "international network," that invisible electronic system that ties together millions of computers and the minds and hearts of the people using them.

Tyre did business with the Jews and bought various foods from them. They also got wine and wool from Syria, and lambs, rams, and goats from Arabia. Also from Arabia came exotic spices, gold, and precious stones. Other nations supplied barks, perfumes, and manufactured products such as fabrics, wrought iron objects, and rugs. The people of Tyre would take the raw materials and manufacture various useful items and sell them to their agents and their customers. Along with bartering, money and credit were involved in these many transactions, so there were plenty of opportunities for moneylenders and brokers to make profits. Thanks to the business network of Tyre, luxuries and necessities, jobs and income were available to the nations of the known world.

Manning the ship (vv. 8–11). In describing the ship's crew, Ezekiel was actually naming some of the nations that made it possible for Tyre to become such a great success. Oarsmen came from Sidon and Arvad, two other cities in Phoenicia, but the skilled mariners, the people who really managed things, came from Tyre. Veteran shipwrights from Gebal, another coastal city, traveled on board to caulk the seams and keep the ship in good repair.

Sinking the ship (vv. 26–36). Admiration turns to desolation. "But look! Your oarsmen are rowing your ship of state into a hurricane! Your mighty vessel flounders in the mighty eastern gale. You are shipwrecked in the heart of the sea!" (v. 26 nlt). The storm arrives that was promised in 26:3 and 19, and the great ship is shattered in the mighty waters. The "east wind" speaks of the invasion of the Babylonian army (17:10; 19:12). The valuable cargo, the beautiful ship, and the capable crew are all lost in the heart of the sea.

Briefly, the image shifts from the ship metaphor to the actual city itself (vv. 10–11). Tyre had a paid army, mercenary soldiers from Persia, Lydia (Asia Minor), Libia (North Africa), Arvad (Phoenicia), Cilicia, and Gammad. These mercenaries sold their services to protect the city and its shipping enterprise. It doesn't appear that the soldiers anticipated any danger because they hung up their helmets and shields on the walls as decorations to add to the city's beauty. The coastal city of Tyre was a strong fortress, so much so that Nebuchadnezzar needed fifteen years to break through the defenses.

But that isn't all: Tyre's agents, brokers, traders, and customers will feel the repercussions of the sinking of the ship. People will stand on the shore and lament the end of the vast mercantile system that gave them jobs, income, and security. Some of the merchants will "whistle" or "hiss" when they hear the news (27:36), probably as a shocked response to the tragedy. However, the word can mean "to hiss in scorn or derision," suggesting that some of the leaders in the business network are happy to see Tyre fall. They cooperated in the system because they had to, but now perhaps they would have opportunity to build their

We shouldn't carry a metaphor too far, but it is significant that Ezekiel brought in the army and navy as

Ezekiel 27—28 chapters 25 and 26, but this paragraph is simply a statement of God's intention to judge the king of Tyre and destroy him. As you read these verses, you get the impression that this "king" is much more than a human regent and that this could be a description of Satan. That Satan wants to control nations and their leaders is clear from 1 Chronicles 21 and Daniel 9, and Matthew 4:8–10 states that he has delegated authority to dispose of the nations.

own network and make a greater profit. This great lamentation is an advance demonstration of what the whole world will do when Satan's system, "Babylon the great," collapses before the Lord returns to establish His kingdom (Rev. 18:17–19).

No matter how efficient, rich, and beautiful the "ship of state" might be, when the Lord decides to sink it, nothing can stay His hand. When Queen Victoria celebrated her "Diamond Jubilee" in 1897, Rudyard Kipling published his poem "Recessional," which sounded a quiet word of warning to a great nation somewhat intoxicated by its vast empire. When people read the third verse, we wonder if any of them thought of Ezekiel's description of "the ship of state":

The use of the word cherub (Ezek. 28:4, 16) suggests that we're dealing here with an angelic creature, also the fact that he had been "upon the holy mountain of God" (v. 14). This sounds a great deal like the description in Isaiah 14:12ff. Satan began as an obedient angel but rebelled against God and led a revolt to secure God's throne. The text describes his great beauty and names nine jewels that were a part of that beauty. All of these jewels were also found in the breastplate of the Jewish high priest (Ex. 28:17–20). This suggests that in "Eden, the garden of God" and upon "God's holy mountain," this person had special priestly functions to perform for the Lord. The settings and mountings for these jewels were of the finest gold. His pride and selfish ambitions led him into sin, and God judged him by casting him out. While the original description refers to the ruler of Tyre, it certainly applies to the god of this age, Satan, the enemy of the Lord.

Far-call'd our navies melt away—

On dune and headland sinks the fire— Lo, all our pomp of yesterday

Is one with Nineveh and Tyre! Judge of the nations, spare us yet, Lest we forget, lest we forget!

Judgment of Tyre's Ruler (28:1–19) It appears that two different persons are addressed in these verses: the prince of Tyre (vv. 1–10) and the king of Tyre (vv. 11–19). The first speech is a declaration of divine judgment, while the second is more of a lamentation. Both of these persons were guilty of great pride because of their wisdom and wealth, and both abused their privileges and offended the Lord. In fact, the prince of Tyre even claimed to be a god! However, foreign invaders would destroy the prince of Tyre (vv. 7–10), while the Lord Himself would judge the king of Tyre (vv. 16–19). The prince is called "a man" (v. 2), but the king is called "the anointed cherub" (v. 14). More than one student has identified the prince of Tyre as the ruler of the city when Nebuchadnezzar invaded, but they see the king of Tyre as Satan, the enemy of God and of the Jewish people, who energized the prince and used him to accomplish his own evil purposes.6

The prince of Tyre, motivated and energized by the devil, engaged in business and also in violence (Ezek. 28:16), for he considered himself a god (v. 2). His way of doing business was also dishonest, for verse 18 speaks of "dishonest trade" (niv). Satan's boast was, "I will be like the Most High" (Isa. 14:14), and his promise to Eve was, "[Y]ou will be like God" (Gen. 3:5 nkjv). The prince of Tyre accepted Satan's offer and it led to his downfall, just as it led to Satan's downfall. But during the career of the prince of Tyre, he was used of Satan to defile and destroy. The nations would be appalled at the judgment of the prince of Tyre and his city, but they had no idea that Satan was behind the city's success and Jehovah was behind the city's destruction. It reminds us of the ministry of the apostles in Luke 10:1–24. God used the apostles to heal the sick, cast out demons, and proclaim the message of the kingdom; but Jesus saw in their victories the fall of Satan (vv. 18–19).

F.Sidon—28:20–24

Judgment on the prince of Tyre (vv. 1–10). The issue here is pride, a sin that God hates (Prov. 6:16–17). This ruler was proud of his wisdom and his wealth (Ezek. 28:3–5), and because of this pride, he exalted himself as a god. However, God would demonstrate that he was but a man, for the prince of Tyre would be slain and die like any other man. When you read Scripture, you find occasions when God judged arrogant rulers, such as Pharaoh, whom the Egyptians treated as a god (Ex. 5:2), Nebuchadnezzar (Dan. 4), and Herod Agrippa (Acts 12). World leaders who ignore the Lord and act as if they are gods will all be exposed and judged.

Promises to Israel (28:20–26) After delivering a message of judgment, Ezekiel sometimes "dropped in" a message of hope for God's hurting people. Even though the Lord was chastising His own people by destroying Jerusalem and the temple, He was still their God and had a loving concern for them. "But where sin abounded, grace abounded much more" (Rom. 5:20 nkjv).

Judgment on Sidon (vv. 20–24). Sidon was a rival city located about twenty-five miles north of Tyre. Usually the two cities are mentioned together (Isa. 23:1–4; Jer. 47:4; Joel 3:4), but here Sidon is singled

Judgment on the king of Tyre (vv. 11–19). The previous declaration was one of Ezekiel's "because … therefore" (vv. 6–7) statements, such as you find in

Ezekiel 28—29 out for judgment by the Lord.7 The people of Sidon despised the Jews and often caused trouble for them, but now that opposition would end. "They shall know that I am the Lord God" (Ezek. 28:24). Ezekiel makes the startling statement that God would be glorified in the destruction of the city (v. 22; see 39:12–13). How could the Lord be glorified by such carnage? Because it would demonstrate His holiness in rejecting false gods and punishing sin. The swords of the Babylonian soldiers would kill many of the people, and those who escaped would die of the plagues that often accompany wartime slaughter.

Jacob and his mother. Both Jacob and Rebekah suffered for what they did, but God overruled their unbelief and fulfilled His plan (Rom. 9:10–16). When they finally met, Jacob's treatment of his brother was hardly honest and loving (Gen. 32–33). He tried to appease (bribe?) him with gifts, he refused to travel with him, and he lied when he said he would follow Esau. Instead, he went in a different direction! They met again at Isaac's funeral (35:28–29). 4 The word Palestine comes from Philistine. 5 Amos rebuked Tyre for selling slaves to other nations (Amos 1:9–10). 6 Isaiah 14:12–23 is a declaration of God's punishment of the king of Babylon, but there are certainly strong suggestions that the passage also involves Satan, the god of this age, who through his demonic forces is working in and through world leaders (Dan. 10). 7 For other prophetic denunciations on Sidon, see Isaiah 23; Jeremiah 25:22; 47:4. During our Lord's ministry, He visited the region of Sidon (Matt. 11:21–22; Mark 7:24–31), and people from Sidon came to see Him (3:8). 8 See Ezekiel 11:17; 20:34, 41–42; 29:13; 34:13; 36:24; 37:21; 38:8; 39:27.

The regathering of Israel (vv. 25–26). One of the major themes of this book is the deliverance of the Jewish exiles from Babylon and the future regathering and reuniting of the nation.8 After the seventy years of exile and the Persian conquest of Babylon, God did cause Cyrus to allow the Jewish people to return to their land and rebuild the temple (2 Chron. 36:22–23; Ezra 1). But the return of about fifty thousand people (2:64–65) in 538–537 BC didn't completely fulfill the promises in Ezekiel, for they have an application in the end times. Certainly the Jewish remnant that returned with Zerubbabel didn't "dwell safely" (Ezek. 28:26) because they had all kinds of problems with the people in the land. Furthermore, Ezekiel mentioned "nations" (plural) and not just the one nation of Babylon, where the Jews were in exile.

CHAPTER NINE Ezekiel 29—32 EGYPT WILL FALL! E

There is coming a time when God will call His chosen people together into their own land, judge them, cleanse them, and establish His glorious kingdom (Zech. 10:8–12; 12:9—13:1; Matt. 24:31). God gave the land of Palestine to Abraham and his descendants (Gen. 13:14–18; 15:7–17), and He renewed the promise to Jacob (28:10–15; 35:12; Ps. 105:8–11). The Jews owned the land because God gave it to them, but they possessed the land only when they obeyed the terms of the covenant God gave them. During the exile in Babylon, they were out of the land because they had rebelled against the Lord.

gypt is the seventh nation in Ezekiel's "judgment cycle" and receives more attention than any of the other nations the prophet addressed. Centuries before, Egypt had made the Jewish people suffer greatly as slaves, and even after the division of the Jewish kingdom, the Egyptians were a thorn in the flesh to the Jews and a most undependable ally. But the Jews were like their father Abraham (Gen. 12:10–20) and their ancestors (Ex. 14:10–12; 16:1–3; Num. 11:4–9, 18; 14:1–5) in that, whenever a crisis loomed, they were prone to look to Egypt for help. The longer the Jews were away from Egypt, the more they idealized their experiences there and forgot about the slavery and the toil. Of course, King Solomon had married an Egyptian princess and did a considerable amount of business with Egypt, but after he died, those bonds began to unravel. "Woe to those who go down to Egypt for help," warned Isaiah during an international crisis (Isa. 31:1 nkjv; see 30:1–2), and he would give the same warning to God's people today. Believers who look to the world for help, instead of trusting in the Lord, commit the same sin that the Jews often committed.

Ezekiel will have more to say about Israel's future in chapters 37—48, but this brief promise must have brought encouragement to the faithful remnant among the exiles, just as the sure promise of Christ's return brings encouragement to His people today.

Notes

1 In Amos 1:3—2:3, the prophet passed judgment on the Gentile nations on the basis of their inhumanity, their barbaric treatment of their enemies; but when Amos came to judging the Jewish people, it was on the basis of God's law and their covenant relationship to Him (Amos 2:4, 10; 3:1). See Romans 2:11–16. 2 See Isaiah 15—16; Jeremiah 48; and Amos 2:1–3. Note that "Seir" is another name for the land of Moab (Gen. 32:3; 36:20–21). 3 God had already told Isaac and Rebekah that both the blessing and the birthright were to be given to Jacob (Gen. 25:23), and He would have accomplished it apart from the scheming of

G.Egypt—29—32

These four chapters are composed of seven messages (or oracles) that God gave to Ezekiel to deliver to the Egyptians and to the Jewish exiles. The phrase "the word of the Lord came," or a similar statement, marks off each message. Six of these seven messages are dated (the third one is not—30:1–19), so we are able to fit them into the chronology of the book. Each of the

Ezekiel 28—29 of Seveneh even unto the border of Ethiopia" is the Egyptian equivalent of Israel's "from Dan to Beersheba" and signifies the whole land, from top to bottom. The NIV translates it "from Migdol [in the north] to Aswan [in the south]."2 Nebuchadnezzar would make a clean sweep of the land, and the desolation would last forty years (vv. 11–13). Nebuchadnezzar attacked Egypt in 568–567 BC and fulfilled that prophecy.

messages presents a picture—or metaphor—of the impending judgment of Egypt.

The Monster Slain (29:1–16) The first message was given on January 7, 587 BC, about seven months before Jerusalem was destroyed. The prophet set his face against Pharaoh Hophra, who ruled Egypt from 589 to 570 BC (See Jer. 44:30.) The picture here is of killing a sea monster.1

Divine mercy (vv. 13–16). After forty years, the Lord would (1) regather the scattered Egyptians to their land and permit them to establish their kingdom, but (2) their kingdom would not regain its former power and glory. It would become a "base kingdom." The Jews would learn that Egypt couldn't be trusted and would not put their confidence in Egypt. (Compare 28:24 and 29:16.) Note that the statement "they shall know that I am the Lord" is repeated three times in this message (vv. 6, 9, 16). This statement is one of the key affirmations in the book of Ezekiel and is used some sixty times. The Lord reveals His attributes through His judgments just as much as He does through His blessings, and sometimes His judgments get our attention much more quickly.

Pharaoh's sins (vv. 1–7). The Lord compared Hophra to a monster that dwelt in the waters of the river and claimed the river for himself. The Nile River was so essential to the life of Egypt that it was treated like a god; but Hophra claimed that he was the one who made the river and that it belonged to him. In this oracle, Pharaoh was compared to a ferocious crocodile, guarding the waters of the land—the Nile and all the canals—and attacking anybody who dared to challenge his claims. His major sin was pride (vv. 1–5), taking credit for what the Lord God had done. Whatever greatness belonged to Egypt, it was because of the gracious gifts of God and not because of what Pharaoh and his people had accomplished.

But the Lord wasn't impressed by the crocodile or afraid of him! He promised to catch him, put hooks in his mouth, and drag him and the fish clinging to him (the people of Egypt) out to the fields where they would be exposed to the sun and die. They would become food for the beasts of the field and the carrion-eating birds. The Egyptian pharaohs were diligent to prepare their burial places, but Hophra would be buried like an unwanted dead animal. What a humiliating way to bury a man who claimed to be a god!

The Wages Paid (29:17–21) This second oracle was given April 26, 571 BC, which is the latest date mentioned in the book of Ezekiel. However, the prophet included it here because it related to Egypt. Since Nebuchadnezzar3 was a servant of the Lord (Jer. 25:9; 27:6; 43:19), he deserved his pay; but the spoils of war from the conquest of Tyre couldn't begin to compensate him for the time and work his army put into the siege. ("Great service" in Ezek. 29:18 niv is "hard campaign.") They spent fifteen years building ramparts and attacking Tyre, but they couldn't prevent the city from using their large navy to transport their treasures elsewhere. Egypt had even assisted the people of Tyre in resisting the attack and relocating their wealth.

Hophra's second sin was his disloyalty to Israel (vv. 6–7). Egypt was like a weak reed that couldn't be trusted. The Jews should never have turned to Egypt for help, but when they did, the Egyptians should at least have kept their word. The Egyptians had a reputation for making promises and not keeping them (2 Kings 18:20–21; Isa. 36:6). It was Egypt who encouraged Judah to break their agreement with Babylon, and this foolish act on King Zedekiah's part is what incited the Babylonian attack against Jerusalem. While Nebuchadnezzar was attacking Jerusalem, the Jews negotiated with Egypt to send their army to deliver Judah, and for a short time, the Babylonians turned away from Jerusalem so they could deal with Egypt. But the scheme didn't work. The people in Jerusalem rejoiced that the siege was ended, but God warned His people that the army would return to Jerusalem to finish the job. (See Jer. 34:21–22; 37:8.)

God determined that Egypt should provide the wages for the Babylonian army that had grown bald and bruised during the siege. God is sovereign over the nations and can accomplish His will without destroying either their freedom or their accountability to Him. In 568 BC, Nebuchadnezzar did invade Egypt, sweeping through the country and leaving it desolate (see vv. 8–12). Thus God punished both Tyre and Egypt and rewarded Babylon.

But what does all this have to do with God's people Israel? The prophet added a word of promise for the Jews (v. 21), assuring them that there would come for them a time of restoration when He would give them new strength (the budding horn) for their new challenges. After the Medes and Persians conquered Babylon in 539 BC (Dan. 5), Cyrus issued the edict that permitted the Jews to return to their land and rebuild the temple (Ezra 1). Whatever the other nations may do, God sees to it that His people

Nebuchadnezzar's invasion (vv. 8–12). This is a prophecy of the coming of the Babylonian army to Egypt, where they would fulfill God's word and destroy man and beast as well as ravage the land (Jer. 43:8–13; 46). The people would either be slain or scattered, and the land would be left "utterly waste and desolate" (Ezek. 29:10). The phrase in verse 10, "From the tower

Ezekiel 29—30 rivers and make them dry, a great catastrophe for such an arid land.

maintain their witness and accomplish their assigned work on earth.

The statement about opening Ezekiel's mouth doesn't refer to his enforced dumbness (Ezek. 3:26; 24:27), because that had been removed when the news arrived in Babylon that Jerusalem had been taken (33:21–22). That was on January 8, 585 BC, but the prophecy in 29:17–21 was given on April 26, 571 BC, which was fourteen years later. The promise to Ezekiel in verse 21 indicates that when his prophecy came true and the remnant returned to the land, they would respect Ezekiel's words and profit from them. The Jews in Babylon didn't take Ezekiel's ministry seriously (33:30–33), but the day would come when God would prove him right. "[T]hen at last your words will be respected" (29:21 nlt).

Nothing shall escape God's wrath (vv. 13–19). Ezekiel has told us what would happen and how it would happen, and now he reveals the vast scope of God's wrath. Note the repetition of the phrase "I will" as the Lord describes His work of judgment in both Lower Egypt ("Noph" = "Memphis," v. 13) and Upper Egypt (Pathros). Instead of a land of pride, Egypt will be a land filled with fear. "Zoan" is "Rameses," "No" is "Thebes," and "Sin" is "Pelusium." The verbs used make it clear that the Lord will permit total devastation: destroy, make desolate, set fire, pour fury, cut off, the day darkened. The Jews were led out of Egypt by a bright cloud (Ex. 13:21), but the Egyptians who once enslaved them will be under a dark cloud. As a result of God's judgment, the power and pride of Egypt will be destroyed, and the nation would never rise to its former heights again. The young men would be slain and the young women taken into slavery, so the future generation would be given into the hands of the enemy.

Ezekiel will return to the "monster" theme in 32:1–16.

The Storm Announced (30:1–19) This third oracle isn't dated but was probably delivered about the same time as the previous one. It pictures the judgment of Egypt in terms of a great storm that shakes the very foundations of the land.

Nations never seem to learn that God is serious about what happens to His people Israel. The devastating judgment that God sent to Egypt before the exodus should have taught the Egyptians a lasting lesson, but apparently they forgot it. In opposing God's purposes for Israel, Egypt invited God's judgments on their own nation, for the Lord always keeps His covenant promises.

The storm is coming (vv. 1–5). "The day of the Lord" (v. 3) is a biblical phrase that describes any period of divine judgment, such as the judgment of Egypt. It particularly refers to the time of tribulation in the last days when the Lord will punish the nations (Isa. 65:17–19; Joel 1—3; Zeph. 1—2; Rev. 6–19) before He returns to earth to establish His kingdom. Whether this judgment is local, as with Egypt, or global, as in the last days, it is the Lord's work, and nobody can stop it or control it. It is "a day of clouds, a time of doom for the nations" (Ezek. 30:3 niv). In the end times, all the nations will experience this time of wrath, but in Ezekiel's time, judgment would fall on Egypt and her neighboring allies. This would include Ethiopia (Cush, the upper Nile region; see vv. 5, 9), Put (an African nation), Lud (Lydia), the Arabian nations, Cub (Libya), and "the people of the covenant" (v. 5 niv), who are probably Jews serving as mercenaries in the Egyptian army (see 27:10).

The Bones Broken (30:20–26) This oracle was delivered on April 29, 587 BC and refers to God's crushing the Egyptian military power. The arm is a symbol of power, but God would break both of Pharaoh's arms and leave Egypt helpless. Nobody would apply splints or even bandage up the wounds to promote healing.

The first "breaking" took place at Carchemish in 605 BC, when Nebuchadnezzar defeated Pharaoh Necho (2 Kings 24:7; Jer. 46:2). It was also at Carchemish that godly King Josiah was slain. The second "breaking" occurred when Pharaoh Hophra tried to help Judah when Nebuchadnezzar attacked Jerusalem (37:5ff.). With both arms "broken," Egypt would not be able to wield a sword, and that would put an end to the battle. Pharaoh Hophra had a second title, "The Strong-Armed," but that title would not apply anymore.

Egypt will be desolate (vv. 6–9). When the Babylon sword invades the land, not only with Egypt fall, but so will their allies. Those areas were desolate enough before, but now they would be even worse as the land is devastated. God will crush Egypt's allies and light a fire that will destroy the land. The people of Cush will think they are secure, so the Lord will send them messengers to wake them up, but it will be too late.

While the Lord was permitting the Babylonians to break the arms of Egypt, He was also strengthening the arms of the Babylonians! He even put His own sword into the hand of Nebuchadnezzar! The Egyptians would be either slain or scattered and their land would be left desolate. "They shall know that I am the Lord" is repeated twice (Ezek. 30:25–26). During Israel's sojourn in Egypt, Pharaoh wouldn't recognize the Lord; but now the nation would learn that the Lord God of the Hebrews was indeed the only true and living God.

Babylon will do God's work (vv. 10–12). When the Lord punished Egypt during the time of Israel's slavery, He did the work Himself; but now He would use Nebuchadnezzar as His appointed servant to punish the proud Egyptians. His army would be ruthless (28:7, "terrible" kjv; see 31:12; 32:12) and fill the land with corpses. But His judgments would also affect the

Ezekiel 31—32

The Tree Felled (31:1–18) The date of this message is June 21, 587 BC, and the image in the message is that of a great tree that is cut down. In Scripture, a tree is sometimes used as the image of a nation or an empire (chap. 17; Dan. 4). The argument the prophet presented was simple. Egypt boasted in its greatness, yet Egypt wasn't as great as Assyria, and Assyria was conquered by Babylon. Conclusion: if Babylon can conquer Assyria, Babylon can conquer Egypt.

being mocked. God had to teach Assyria a lesson (v. 14), that those who exalt themselves will eventually be abased, a lesson nations and individuals need to learn today (Prov. 29:23; Isa. 2:12; Mal. 4:1; Matt. 23:11–12; 1 Peter 5:5–7). Assyria's burial (vv. 15–18). As with Tyre in chapter 28 and Babylon in Isaiah 14, Assyria was brought down to the underworld along with all the other rulers and nations that rebelled against God. When Assyria fell, a shock wave went through the nations, but the king of Assyria had this comfort: he wasn't any different from the rulers who had preceded him. They were all in the same place. In verse 18 the prophet addressed the ruler of Egypt: "To which of the trees in Eden will you then be likened in glory and greatness? Yet you shall be brought down … to the depths of the earth …" (nkjv).

Assyria's greatness (vv. 1–9). Egypt boasted of its greatness, so the prophet asked Pharaoh to name a nation that compared with Egypt. "Who can be compared to Egypt?" Ezekiel asked, and then he answered his question: "Only Assyria!" The Egyptians would agree and be happy to have their country rated so high.

The cedars in Lebanon were widely known for their quality and their height. Assyria was like one of those cedars, impressive in height and expansive in growth. It was nurtured by many waters, which symbolize the nations under Assyria's control that contributed to her wealth. (These nations are also symbolized by the fowl and the beasts that had security because of the tree.) The Lord allowed Assyria to achieve greatness because He had a work for her to do. The northern kingdom of Israel had rebelled against the Lord, so He used the Assyrians to chastise them and conquer their land (722 BC). In the days of King Hezekiah, the Lord used the Assyrians to discipline the kingdom of Judah, but He didn't allow them to take Jerusalem (Isa. 37; 2 Kings 19; 2 Chron. 32). God is sovereign over the nations and is able to use even the pagan peoples to accomplish His purposes.

The Egyptians were very careful in their practice of circumcision, but their ruler would be lying in sheol with the dead from nations that didn't practice it at all. What humiliation! (See 28:10.) He thought he and his kingdom were as great as Assyria, so God humbled him by putting him with the Assyrians in the world of the dead.

The Monster Trapped (32:1–16) The date of this oracle is March 5, 585 BC two months after the exiles in Babylon received the news that Jerusalem had fallen (33:21–22). The "monster" theme was used in 29:1–16, but Ezekiel uses it again to bring out some additional spiritual truths.

The monster captured (vv. 1–10). This is an "official lamentation" for the king of Egypt who thought he was a great lion but in God's sight was only a crocodile.4 Pharaoh thrashed about in the water and made a big scene, but all he did was muddy the waters and create problems by disobeying the Lord.

No other kingdom could compare with Assyria. In a burst of poetic exaggeration, Ezekiel said that even the cedars and other trees in the Garden of Eden paled into insignificance beside Assyria. But it was the Lord who made Assyria beautiful and great (v. 9), yet the Assyrians did not recognize or acknowledge this fact.

In chapter 29, God caught the Egyptian "crocodile" with a hook, but now Egypt is so weak, it can be easily caught with a net. (See 12:13; 17:20; 19:8.) God would take the crocodile to the land and leave him there to die, and the vultures would devour the carcass, reminding us of 29:3–5. But he adds two more images: the land drenched in blood and the heavens shrouded in darkness (vv. 6–8). These are reminders of the first and ninth plagues before Israel's exodus from Egypt, the turning of the water into blood and the darkness for three days (Ex. 7:20–24; 10:21–29). According to Revelation 8:8–9, a similar judgment will fall during the great tribulation.

Assyria's fall (vv. 10–14). As we have seen before, God hates pride and judges it severely. He judged the pride of Judah and Samaria (chap. 16), Ammon, Moab, and Edom (chap. 25), and especially Tyre (23:3; chaps. 26–28), and also Assyria, and He would eventually judge Egypt. The logic of this judgment, what hope was there for a lesser kingdom like Egypt? God would call "the mighty one of the nations" (v. 10) to humble Assyria, and this is, of course, King Nebuchadnezzar (30:11).

The description of the signs in the heavens makes us think of the future day of the Lord described in Joel 3, Amos 5:18–20, and Matthew 24. It has well been said that past events cast their shadows before, and so it will be with the fall of Egypt. It was a dress rehearsal for the judgments of the last days. Once again, Ezekiel explained that just as the fall of Assyria caused a shock wave to go through the nations (30:16; see 27:35; 28:19), so the fall of Egypt will frighten the nations

The tree was very tall and stately, but it would be cut down and left on the land to decay. The smaller nations would abandon Assyria and seek help elsewhere. From the highest heights, Assyria would end up in the deepest depths of the underworld (sheol). From a position of great strength, the kingdom would fall into utter weakness, and from sustaining the lives of others to experiencing death and decay. Whereas once Assyria was admired and praised, it would end up

Ezekiel 32

Notes

(32:9–10). But will they learn from this experience and turn to the Lord? No, they will go right on sinning and rebelling against His truth.

1 Many ancient peoples had myths concerning great sea monsters that fought one another to gain control of creation, and this imagery occasionally shows up in Scripture (Job 9:13; Ps. 74:13–14; Isa. 27:1). One of Egypt's names in Scripture is "Rahab," and Egypt is portrayed as a water monster (Ps. 87:4; 89:10; Isa. 51:9–10). Of course, the ancient mythology is not approved by the biblical writers but only used in an illustrative way. 2 When you look at a map of ancient Egypt, keep in mind that "lower Egypt" is at the top of the map (north) in the delta region, and "upper Egypt" is at the bottom of the map (south). 3 The alternate spelling of his name (Nebuchadrezzar) may be more correct than the spelling we're most accustomed to in Scripture. Both identify the same person.

The monster punished (vv. 11–15). Here the prophet repeated the prophecy that the sword of Babylon would leave Egypt desolate and that all of Egypt's pride and pomp would vanish. Even the animal life in the land would be destroyed as it was during the plagues of Egypt in Moses' time. With no people and animals available to work the land and draw the water, the streams and canals wouldn't be muddied and the water would "run like oil" with nothing to impede its flow. This is in contrast to Pharaoh's behavior described in verse 2. Ordinarily, the flowing of oil is a picture of peace and prosperity from God's blessings, but in this case, it speaks of peace because of God's judgment. No humans or animals are there to stir up the mud and defile the water. But the picture also reminds us that Egypt's defeat would help to bring peace to the "pool" of nations.

INTERLUDE C hapters 33 to 48 of Ezekiel focus on the hope of Israel as found in the promises God has made to His chosen people. In chapter 33, God reminds His prophet that he has been commissioned to be a watchman whose task it is to protect and inform the people by keeping his eyes open to what is happening and his ears open to what God is saying.

The Corpse Is Buried (32:17–32) This is the seventh oracle and since no other date is recorded, we assume it was given two weeks after the previous message—March 17, 585 BC. It follows the style of 31:15–18 and describes the people of Egypt descending into sheol, the world of the dead. Ezekiel was instructed to wail because of the multitudes of people who would be slain by the swords of the Babylonians.

In the previous chapters, the Lord revealed His judgments on His own people and on the neighboring nations. Ezekiel told the exiles in Babylon that the city of Jerusalem would be taken by the Babylonians, the land would be ravaged, and the temple would be destroyed. But in this closing section of the book, he had the happy privilege of announcing a bright future for the people of God. The Holy City and the Promised Land would be restored (chaps. 33—36), the divided kingdom would be united and protected (chaps. 37—39), and there would be a new temple in which the glory of the Lord would reside (chaps. 40— 48). The glory that he had seen depart from the defiled temple (11:23) he saw return to the new temple (43:4–5; 44:4). The kingdom promised by the prophets would be established, and the Messiah, the Son of David, would reign from Jerusalem.

The picture is grim and almost macabre as the other nations welcome Pharaoh and his hosts and taunt them as they arrive in the underworld. We might paraphrase their words, "So you thought you were so beautiful and strong? Look at you now! You prided yourselves in being a circumcised people, but now you are lying down in death with the uncircumcised. Like us, you thought you were invincible, but now you have joined us in death and decay. You are no longer on a throne— you are in a grave! Your bed is a sepulchre."

Ezekiel named some of the nations, great and small, that welcomed Pharaoh and his people to sheol: Asshur (v. 22), which is Assyria; Elam (v. 24), an area in Iran; Meshach and Tubal (v. 26), probably located in Asia Minor; and Edom and the Sidonians, neighbors of Israel (vv. 29–30). Like the king of Assyria before him (31:16), Pharaoh would see all these princes and common people and be comforted that he wasn't the only one defeated and slain.

Some students prefer to interpret Ezekiel 33—48 idealistically or symbolically, applying these descriptions "spiritually" to the church today rather than literally to Israel in the future. But if we've been interpreting Ezekiel's prophetic word literally up to this point, what right do we have to change our approach and start interpreting his words symbolically? As Dr. David Cooper said, "When the plain sense of Scripture makes good sense, then we need no other sense." We must face the fact that both approaches—the symbolical and the literal—present problems to the interpreter, but taking Ezekiel's prophecies at face value seems to present fewer problems. Furthermore, seeing literal fulfillment of these prophecies accomplishes the purpose for which God gave them, the encouragement of the people of Israel. Few nations if any have suffered as

Death is the great leveler; and as John Donne reminded us, when the funeral bell tolls, "it tolls for thee." There are no "kings and commoners" in the land of the dead, and we can't enter that land in peace and safety without faith in Jesus Christ. "'O Death, where is your sting? O Hades, where is your victory?' The sting of death is sin, and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ" (1 Cor. 15:55–57 nkjv).

Ezekiel 33

God had called Ezekiel to be His watchman (3:19–21) and it was his task to hear God's word of warning and declare it to the people. The faithful watchman had clean hands, but the unfaithful watchman had hands that were stained by the blood of the victims who died because he didn't warn them. Isaiah compared unfaithful watchmen to blind men, dogs that can't bark, and people who can't stay awake (Isa. 56:10). Ezekiel was a faithful watchman who delivered God's message to the Jews in Babylon as well as those back in Judah, and that message was "Repent—turn from your sins!" The word turn is used eight times in this chapter and it describes "repentance." The biblical words translated "repent" simply mean "to change your mind," but this change of mind also involves a change of life. If a thief truly repented, he or she would restore what had been stolen. The liars would confess their deception and ask for forgiveness, and the drunkards would stop their alcohol abuse.

Israel has suffered, and to rob God's chosen people of their hope is to make their suffering meaningless.

Our approach will be to assume that these prophecies will have a literal fulfillment and that Israel will one day see her Messiah and share in the glorious kingdom promised by Ezekiel and the other prophets. At the same time, we will seek to apply the basic spiritual lessons taught in these chapters, truths that apply to God's people in the church today.

CHAPTER TEN Ezekiel 33—35 WARNINGS AND PROMISES FROM THE WATCHMAN I t has well been said that the most important thing about prophets is not that they have hindsight or foresight but that they also have insight. Prophetic hindsight is important because it helps us deal with the past and understand better what God did and why He did it. Foresight helps us avoid trouble and have hope for the future. But insight helps us better understand ourselves and those around us, and what we must do to become better men and women who do the will of God. In these chapters, Ezekiel exercises all three gifts as he exposes sin, analyzes history, and gives promises for the future. He deals with the sins of the Jewish people (chap. 33), the sins of their leaders (chap. 34), and the sins of the neighboring land of Edom (chap. 35).

The discussion in Ezekiel 33:10–20 reminds us of 18:1–32, where Ezekiel explained human responsibility before God. The Jews had blamed the older generation for what had happened to the nation, but Ezekiel made it clear that God didn't punish the children for the sins of their fathers. Each person was accountable for his or her own sins and couldn't blame somebody else. But 33:10 suggests that some of the Jews were now feeling the pain of their sins like a heavy weight on their shoulders, and day after day were "wearing away." However, this feeling of remorse fell far short of real repentance.

IV. The glorious future of Israel (33—48) A.The city of Jerusalem restored—33—34

We must correctly distinguish regret, remorse, and true repentance. Regret is an activity of the mind; whenever we remember what we've done, we ask ourselves, "Why did I do that?" Remorse includes both the heart and the mind, and we feel disgust and pain, but we don't change our ways. But true repentance includes the mind, the heart, and the will. We change our mind about our sins and agree with what God says about them; we abhor ourselves because of what we have done; and we deliberately turn from our sin and turn to the Lord for His mercy.

The Sins of the Nation (33:1–33) This chapter reaches back into some of Ezekiel's previous messages and brings together truths that were important to Israel's understanding of God, their situation, and what God wanted them to do. You will find here references to 3:15–27; chapters 5 and 6; 11:14–21; 18:1–32; 20:1–8; and 24:25–27. It's as though the Lord led His servant to combine these basic spiritual truths in one message so that nobody could say, "I didn't hear what the Lord said to us!" Ezekiel turned the light of God's Word on the nation as a whole (33:1–20), the people left in Judah and Jerusalem (vv. 23–29), and the exiles in Babylon (vv. 21–22, 30–33), and he revealed what was in their hearts and lives.

When Peter remembered his sin of denying Christ, he repented and sought pardon; when Judas remembered his sin of betraying Christ, he experienced only remorse, and he went out and hanged himself. "For godly sorrow produces repentance to salvation, not to be regretted; but the sorrow of the world produces death" (2 Cor. 7:10 nkjv). If the sinner turns from his sins and turns to the Lord in faith, he will be forgiven. Paul's message was "repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:21), and that message is still valid today.

The entire nation (vv. 1–20). Every Jew who had ever lived in a walled city knew what Ezekiel was talking about when he referred to the watchmen on the wall, for these watchmen were important to the city's defense. Faithful watchmen kept their eyes focused on the horizon and gave the warning when they saw the enemy approaching. If the watchmen were alert and faithful and the people obedient, lives would be saved; if the watchmen were careless, or the people unconcerned, the city would be captured and people would die.

As they did previously (Ezek. 18:21–29), the Jews debated with Ezekiel and affirmed that God wasn't being fair and that His ways were unequal. This response in itself proved that they had not really repented, because repentant sinners don't argue with God's Word. The Jews were saying, "God isn't using

Ezekiel 33—34 with people and have a "pastoral" ministry among them apart from his prophetic preaching. For about seven and a half years, Ezekiel had been under this constraint, but now he was free to speak. Certainly the exiles noticed this and would be curious to know what had happened to him.

standard weights on His scales! He's got the scales fixed!" But their accusation against the Lord was false. As Ezekiel had already told them (vv. 21–29), it wasn't God's ways that were false but their own ways! It wasn't their responsibility to prove God wrong but to admit that they were wrong!

But Ezekiel knew that the people who came to his house to hear him speak didn't appreciate his ministry or obey what they heard. As the exiles met one another during the day, they would step out of the hot sunlight and discuss the prophet's ministry (v. 30). They even invited people to come with them to hear the preacher! But going to hear the Word of God wasn't a serious thing to them. "Come on, let's have some fun! Let's go hear the prophet tell us what the Lord is saying" (v. 30 nlt). But they weren't concerned about God's truth or their personal responsibility; all they wanted to do was get up-to-date information so they could make money! They listened to God's preacher but refused to obey what God told them to do (James 1:22–25; Ps. 78:36–37; 1 John 3:18). They saw Ezekiel as an entertainer who sang love songs, not as an exhorter who sought to convey God's love to them.

The people of the land (vv. 23–29). The Babylonians had left some of the poor people to take care of the fields and the ruins (Jer. 52:16), while the rest who survived the siege were taken to Babylon. The Lord heard what these people were saying: "We have a right to this land because the Lord spared us to live here." After all, when Abraham was just one man,1 God gave him the land; but the survivors were many and had lived on the land a long time. The very fact that they had survived proved that they were special to the Lord. Therefore, they could claim the land for themselves because the former owners were either dead or in exile.

They had forgotten that Jeremiah had already settled the question of which group was God's choice people, the exiles in Babylon or the survivors in Judah. As recorded in Jeremiah 24, God showed Jeremiah two baskets of figs, one filled with very good figs and the other with very bad figs. The very good figs represented the exiles in Babylon, the remnant God would use to rebuild the temple and restore the nation. The very bad figs were King Zedekiah and the leaders in Jerusalem who disobeyed the Lord by breaking the treaty with Babylon. It's obvious that the remnant in Judah was not considered "special" or "choice" by the Lord.2

This information could have discouraged the prophet, but the Lord added a message of faith and hope: The day would come when the fulfillment of God's prophetic word would convince careless people that a prophet had truly been among them. This would mean personal privilege (hearing the word), personal responsibility (obeying the word), and personal accountability (being judged by the word that they had heard, John 12:48).

But Abraham was a righteous man, and the people left in Judah had been living in defiance of God's law! In Ezekiel 33:25–26, Ezekiel listed some of the sins they were committing: eating meat with the blood still in it (Deut. 12:16, 23; Lev. 17:10); worshipping idols (Ex. 20:4–6); murder (v. 13); relying on violence ("stand upon your sword" kjv); and doing abominable things, like committing adultery (v. 14). No, instead of inheriting the land and becoming rich, the people would be slain by the sword, the beasts of the field, or the pestilence that often accompanies war (Ezek. 33:27; see 5:12; 7:15; 12:16; 14:12–21). Instead of the land becoming their prize possession, it would become desolate and enjoy its sabbath rest (Lev. 26:32–35, 43; 2 Chron. 36:21). The exiles in Babylon (vv. 21–22, 30–33). The Babylonian army set fire to Jerusalem on August 14, 586 BC, and about five months later—January 8, 585 BC—a fugitive arrived in Babylon to announce the sad fact that Jerusalem and the temple had been destroyed. This validated the prophecies of Ezekiel and proved that he was indeed the prophet of God (Deut. 18:20–22). The night before he received this news, Ezekiel had been in a prophetic state with God's hand upon him, so he knew that something special was about to be revealed. The hearing of this news brought about the opening of Ezekiel's mouth so that he was no longer mute when he wasn't declaring the message of God (Ezek. 3:26–27). He was now able to converse

Believers today have the Word of God readily accessible not only in public meetings, but also in literature, on the Internet, over radio and television, as well as on video and audio tapes and CDs, and we will have much to answer for when we see the Lord. The important thing at the judgment seat of Christ won't be how much Bible we studied or learned, but how much we loved and obeyed.

The Sins of the Leaders (34:1–31) Ezekiel had already exposed the sins of the nation's leaders (chap. 22), but he returned to this theme because it had a bearing on Israel's future. While this message applied to Israel's current situation in Ezekiel's day, it also hass application in that future day when the Lord gathers His scattered people back to their land. This message certainly must have brought hope to the exiles as they realized the Lord had not forsaken them but would care for them as a shepherd for his sheep.

When the Lord spoke about "the flock," He was referring to the nation of Israel (34:31). "We are his people, and the sheep of his pasture" (Ps. 100:3; see 77:20; 78:52; 80:1). Moses saw Israel as a flock (Num. 27:17; see 1 Kings 22:17) and so did Jeremiah (Jer. 13:17) and Zechariah (Zech. 10:3). Jesus spoke of "the lost sheep of the house of Israel" (Matt. 10:6; 15:24).

Ezekiel 34—35 that none of the "fat cattle" who preyed on the weaker ones will push them around, muddy their drinking water, or tramp down their pastures. The "fat [sleek] and strong" in Ezekiel 34:16 refers to the leaders who took advantage of the people. Don't read into "rams and he-goats" (v. 17) the New Testament image of "sheep and goats" as found in Matthew 25:31–46, because in Bible times, it was customary for shepherds to have both sheep and goats in the flocks.

Because Jesus called Himself "the Good Shepherd" and "the door of the sheep" (John 10:7, 11), the image of the flock carried over into the church (Acts 20:28–29; 1 Peter 5:2–3). Our English word pastor comes from the Latin and means "shepherd."

Exploiting and abusing the sheep (vv. 1–10). Kings and officers in government were referred to as "shepherds" (2 Sam. 7:7–8; Ps. 78:70–71; Isa. 56:10–11; 63:11; Jer. 23:9–11; 25:18–19). It was their responsibility to care for the people, protect them, and see to it that their needs were met. But the selfish leaders of the kingdom of Judah had abused and exploited the people because they thought only of themselves. They milked the sheep and ate the curds, fleeced the sheep and made garments of the wool, and butchered the sheep and enjoyed the meat, but they failed to care for the sheep and meet their needs. Whenever leaders take from their people but don't give them something in return, they are exploiting them. But true leaders don't exploit their people—they sacrifice for them. Jesus the Shepherd set the example by laying down His life for His flock (John 10:10).

Protecting the flock (vv. 23–31). This is definitely a prophecy of future events, because the returned remnant didn't have an august ruler caring for them, nor did "showers of blessing" come to the land. The economic situation at the beginning was difficult, the harvests were poor, and the peoples of the land were opposed to any Jewish presence there. But when Israel is regathered to her land in the end times, the Messiah will rule over them and be their Shepherd-King. The "prince" (v. 24) will not be King David, resurrected and enthroned, but the Lord Jesus Christ whom Israel will receive and trust when they see Him (Zech. 12:9–13:1; see Jer. 23:5; 30:8–10; Hos. 3:5). Ezekiel mentions "David the prince" in 37:24–25; 45:22; 46:4, and these references point to the Messiah.

The leaders not only exploited the sheep but they also abused them by neglecting to meet their needs. Sheep require constant care, but the leaders didn't manage the nation's affairs for the sake of the sheep but for their own profit. They didn't care for them at all. If the leaders' sins of commission were bad, their sins of omission were worse. They didn't minister to the sick and injured, nor did they seek for the lost and scattered sheep. They ruled only with force and cruelty. Three times Ezekiel accused them of allowing the sheep to be scattered, and a scattered flock without a shepherd is vulnerable and easily attacked by beasts of prey (Jer. 50:6). Because the leaders made selfish and unwise decisions, the nation fell apart and the flock was scattered.

Agriculture in the land of Israel depended on the early and latter rains from the Lord, and He promised to send the rain faithfully if the people honored His covenant (Lev. 26:1–5; Deut. 28:9–14). But if they disobeyed Him, the heavens would turn to brass and the ground to iron (Deut. 11:13–17; 28:23–24). If the people repented and sought His forgiveness, He would send the rain and heal the land (Deut. 30; 2 Chron. 7:12–14). The Lord also promised that the people would be safe in the land and not be oppressed by the peoples around them. Except during the reigns of David and Solomon, the nation of Israel has been attacked, conquered, and ravaged by one nation after another, but this will cease when Messiah is on the throne. A "covenant of peace" would govern the land (Ezek. 34:25; see 37:26), which probably refers to the new covenant that Jeremiah promised in Jeremiah 31:31–34. The law of God would be written on the hearts of the people and they all would know the Lord and obey His will.

Rescuing the flock (vv. 11–22). Was there any hope for God's scattered people? Yes, because the Lord would come to deliver His flock from their oppressors and gather them to Himself. In Ezekiel's time, the Lord brought His people back from Babylon; but the picture here is certainly much broader than that, for the Lord spoke about "countries" (v. 13). Ezekiel promises that in the end times, the Lord will gather His flock "from all places where they have been scattered" (v. 12) and bring them back to their own land where He will be their Shepherd (Matt. 24:31).

Neither the pain of scarcity nor the shame of defeat will rob the Jewish people of the blessings the Lord has planned for them. In the past, their sins forced the Lord to turn His face against them; but in the future kingdom, He will smile upon them and dwell with them. Ezekiel had watched the glory of God leave the temple (Ezek. 11:22–23), but he would also see God's glory return (43:1–5). The name of the Holy City would become "Jehovah Shammah—the Lord is there" (48:35).

It's difficult to apply this prophecy to the return of the remnant after their exile in Babylon, and even more difficult to "spiritualize" it and apply it to the church today. The prophet was speaking about a literal future regathering of Israel, a topic that is mentioned frequently in Ezekiel's book (Ezek. 11:17; 20:34, 41–42; 28:25; 36:24; 37:21–25; 38:8). This promise of regathering is a part of God's covenant with the Jews (Deut. 30:1–10), and the Lord always keeps His promises. (See also Isa. 11:11–12; Jer. 23:3–8; and Mic. 2:12; 4:6–8.) After He gathers His people, He will see to it

B.The land of Israel renewed—35—36

The Sins of Edom (35:1–15) The Lord had already pronounced judgment on Edom through Isaiah (Isa. 34; 63:1–6), Jeremiah (Jer.

Ezekiel 35—36

"You will be desolate, O Mount Seir, you and all of Edom" (35:15 niv).

49:7–22), and Ezekiel (Ezek. 25:12–14), but now He did it again and added some details. Mount Seir is another name for Edom, the nation founded by Esau, Jacob's twin brother. "Edom" means "red" and was a nickname given to Esau (Gen. 25:30). Esau was a man of the world who had no spiritual desires and willingly sold his birthright to his brother Jacob. Esau fought with his brother even in their mother's womb (vv. 21–26) and hated his brother because the Lord had chosen Jacob to receive the blessings of the covenant. This hatred was passed on from generation to generation and the Edomites maintained what God called "a perpetual hatred" (v. 5; 25:15; Amos 1:11–12; Obad.). This hatred was no doubt like some of the "ethnic wars" that the world has seen today.

Notes

1 The Jews might have been thinking of Isaiah 51:2. Actually, Abraham didn't inherit the land during his lifetime (Acts 7:5). All he owned was a tomb where he had buried his wife (Gen. 23) and where he himself was buried (25:7–10). 2 Instead of following Abraham's example of faith, the Jews sometimes used their connection with Abraham as an excuse for disobeying the Lord. Because they were "children of Abraham," the religious leaders refused to submit to John's baptism, and they also argued with Jesus, using the same excuse (John 8:33ff.).

Once again, the Lord reminded the Edomites of their great sin against their brethren when they assisted the Babylonians in attacking the Jews during the siege of Jerusalem. What their founder Esau vowed to do in his day, they accomplished in their day when they killed their own blood relatives (Gen. 47:41). In Ezekiel 35:6, the word "blood" in the KJV should read "bloodshed." The Edomites pursued the Jews to kill them, so bloodshed would pursue them. The Edomites carried on a perpetual hatred against Israel, so the land of Edom would receive a perpetual desolation. Edom would be no more.

CHAPTER ELEVEN Ezekiel 36—37 FROM RESTORATION TO REUNION O ur hope is lost!" That's what the Jewish exiles were saying to each other as they "pined away" in Babylon (37:11; 33:10), and from the human point of view, the statement was true. But if they had listened to their prophets, they would have had hope in the Lord and looked forward with anticipation. Jeremiah had written to them that they would be in Babylon for seventy years, and that God's thoughts toward them were of peace and not of evil (Jer. 29:10). Ezekiel had given them God's promise that He would gather His people and take them back to their land (Ezek. 11:17; 20:34, 41–42; 28:25). A Latin proverb says, "Where there is life, there is hope," but the reverse is also true: where there is hope, we find reason to live. Swiss theologian Emil Brunner wrote, "What oxygen is to the lungs, such is hope for the meaning of life."

Was this a just judgment? Yes, it was, and the prophet gave the reasons why the destruction of Edom was an act of righteous judgment. For one thing, the descendants of Esau were greedy and wanted to claim the conquered nations of Judah and Samaria for themselves, completely ignoring the will of the Lord. God had given the land of Canaan to Abraham and his descendants, and that meant Jacob and not Esau. During Israel's march to Canaan, they were warned not to meddle with the Edomites because God had assigned their land to them and they would not inherit any land in Canaan (Deut. 2:1–7). But the Edomites wanted to change God's plans and annul God's covenant and take the land for themselves. When the Babylonians invaded Judah in 606 BC, the Lord was there fulfilling His own purposes (Ezek. 35:10), and He saw what the Edomites did.

In his previous messages, Ezekiel looked back and reproved the people because of their sins. Now he looks ahead and encourages the people by telling them what the Lord will do for Israel in the future. These promises go beyond the ending of the Babylonian captivity and anticipate the end times. The Jewish people will be gathered to their land, the land will be cleansed and restored, and the nation will have a new temple and the presence of the glory of the Lord. The future of Israel can be summarized in four words: restoration, regeneration, resurrection, and reunion.

The Lord also saw their anger (v. 11) and promised to repay them in kind, for nations as well as individuals reap what they sow. He heard their blasphemous words against their brothers the Jews, how they rejoiced because the land of Israel was being ravaged and plundered by the Babylonian invaders. But they weren't blaspheming men, they were blaspheming God and boasting in their pride as though they would escape judgment. In their arrogance, Edom rejoiced over the fall of Israel; but one day, the whole earth would rejoice over the fall of Edom!

Restoration: The Land Healed (36:1–15) God gave the land of Israel to the Jews as a part of the Abrahamic covenant (Gen. 12:1–3; 13:14–18; 15:7–21). That settled their ownership of the land, but their possession and enjoyment of the land depended on their faith and obedience (Lev. 26). The Christian life is similar. We enter God's family by trusting Jesus Christ (John 3:16; Eph. 2:8–9), but we enjoy God's family by believing His promises and obeying His will (2 Cor. 6:18—7:1). Disobedient children have to be chastened

God's promise to the Jews was that one day they would no longer be a prey to the other nations (34:28), and this chapter explains why: God will deal with their enemies and remove them from the face of the earth.

Ezekiel 36

Lebanon, as lovely as Mount Carmel's pastures and the plain of Sharon. There the Lord will display His glory, the splendor of our God" (Isa. 35:1–2 nlt).

(Heb. 12), and God often had to chasten the people of Israel because of their rebellion and disobedience.

Ezekiel had set his face against Mount Seir, which represented the land of Edom (Ezek. 35), but now he addressed "the mountains of Israel" as representative of the land of Israel. The Babylonians had ravaged and plundered the Promised Land, and the neighboring nations (especially Edom) had tried to possess the land (36:10). Instead of assisting the Jews, the neighbors had ridiculed them and even helped the Babylonians loot the city of Jerusalem. Why? Because of their long-standing hatred of the Jews and a desire to possess the land of Israel. "Aha, even the ancient high places are ours in possession" (v. 2).

Regeneration: The People Cleansed (36:16–38) The Jewish people forgot that the land belonged to the Lord, for He said, "The land is mine" (Lev. 25:23). In fact, the whole earth belongs to the Lord (Ex. 19:5; Ps. 24:1), and we have no right to abuse the natural resources He shares with us.

God's indictment against His people (vv. 16–23). Israel was guilty of two great sins, the first of which was polluting God's land (vv. 16–19). Long before the Babylonians had swept through the kingdom of Judah, the sins of the leaders and the people had polluted the so-called Holy Land. When God's people disobeyed God's law and behaved like the heathen nations around them, they defiled the land and broke the covenant (Lev. 18:26–30). Not only did they worship idols and sacrifice their children's innocent blood, but they also shed blood when they falsely accused the poor and needy in court and led them out to die. Each act of disobedience only polluted the land more, until the Lord was so grieved by their rebellion that He had the land vomit them out, and He sent them to Babylon. In our contemporary world, we wonder how much land is being polluted by the destruction of innocent babies, the murders of innocent people, including children in school, and the general disregard for both the laws of man and the law of God.

But the Lord knew what the enemy was saying and doing, and He determined that there would be serious consequences because of their decisions. That's why you find the word therefore six times in this section (vv. 3–7, 14). First, the fire of God's jealous love would burn against Israel's enemies because of the way they had treated His people and His land (vv. 4–6; Lev. 25:23). He even took an oath (Ezek. 36:7) that the nations would be repaid for the way they treated the Jews. They had taunted and ridiculed the Jews, but now they themselves would be put to shame.

Ezekiel described that future day when the land would be healed and once again produce abundant flocks, herds, and harvests (vv. 8–9). This was a part of God's covenant with Israel (Lev. 26:3–5). The land would not only be fruitful, but it also would be safe and secure (Ezek. 36:10–12). The combination of war, pestilence, and wild beasts had decreased the Jewish population (6:1–8; 7:15; 12:16), but God had promised they would be as numerous as the dust of the earth and the stars of the heavens (Gen. 13:16; 15:5). If the nation was to fulfill its divine purposes on earth, the people had to multiply.

Their second sin was that of profaning God's name before the Gentiles (Ezek. 36:20–23). It was bad enough that they had polluted the land God allowed them to enjoy, but they also profaned God's holy name instead of being godly witnesses in the Gentile lands where He sent them (vv. 20–23). They had imitated the pagans for so long that they felt right at home among them and adopted more of their ways. During the exile, there was a godly remnant that remained true to the Lord, but in general, the Jews tended to forget their calling as the people of God. Five times in this paragraph we're told that the Jews profaned the name of God before the pagans before whom they had been sent to be a light (Isa. 42:6; 49:6). In spite of their disobedience, what an opportunity the Lord gave the Jews to introduce the Gentiles to the true and living God!

God accused the mountains of Israel of depriving the Jews of their children (Ezek. 36:12–14, see niv). This may refer to the fact that the pagan shrines were in the high places, and there some of the Jews offered their own children to the heathen gods. But that would end, because the exile in Babylon cured the Jews of their idolatry, and in the future kingdom, only the true and living God would be worshipped. In Ezekiel 40— 48, Ezekiel will have more to say about the restored land of Israel when Messiah reigns on the throne of David in Jerusalem.

The Jews were separated from their temple, now destroyed, and from the things necessary for Jewish worship, but the Lord was still with them and could see their hearts. The Jews had profaned God's name by defiling the sanctuary (Ezek. 5:11; 22:26), but He had promised to be "a little sanctuary" for them there in Babylon (11:16). They had profaned the Sabbaths (22:8; 23:38), but they knew what day it was in Babylon and could still seek to obey God. The still had the law and the Prophets and could meditate on the Word and praise the Lord. Instead of the Jews sanctifying God's name among the heathen, they profaned His name by their lack of separation and godly witness; but

Since the founding of the nation of Israel in 1948, great progress has been made by the Jewish people in reclaiming the land. There has been a great deal of reforestation and irrigation, and the waste places are being transformed. As wonderful as this is, it is nothing compared with what the Lord will do when His people are gathered back to their land from the nations of the world. "Even the wilderness will rejoice in those days. The desert will blossom with flowers. Yes, there will be an abundance of flowers and singing and joy! The deserts will become as green as the mountains of

Ezekiel 36 spirit and also a new desire to love the Lord and obey Him. The Holy Spirit is given like refreshing water upon parched ground, and this produces the "fruit of the Spirit" in our lives (Isa. 44:3; Gal. 5:22–23). The witness of the Spirit in the heart is proof that the person has been born of God (Rom. 8:9, 14–17; Eph. 1:13–14). Because you have God's Spirit within, you share in the divine nature (2 Peter 1:1–4) and therefore want to obey the divine will. It is nature that determines conduct. Dogs act like dogs because they have a dog's nature, and God's people act like they belong to God because they have God's nature within (1 John 3:9). Ezekiel will deal again with this gift of the Spirit in Ezekiel 37:14 and 39:29.

is the church today any different? Do we live in such commitment to Christ that the world sits up and takes notice and wants to hear what we have to say?

The Lord promises to change the people only because He desires to sanctify and glorify His great name (36:22). In the last days, when the Lord gathers His people back to their land, everything the Lord will do for them will be because of His grace and not because they deserve it. God didn't give them the land because of their righteousness (Deut. 9:6), and He won't restore the land because of anything good they have done. God in His grace gives us what we don't deserve, and in His mercy He doesn't give us what we do deserve! All that we have in Christ comes from God's grace (Eph. 1:7; 2:8–10) and was designed for God's glory (1:6, 11, 14).

Fourth, the Lord will claim them again as His people (Ezek. 36:28). It will be like a renewal of the covenant, for they will live in the land, He will be their God and they will be His people. This will be a permanent arrangement, for they will no longer rebel against the Lord and disobey His will.

God's transformation of His people (vv. 24–38). In the last days, when God brings His chosen people back to the Promised Land (v. 24), He will change them spiritually; for, after all, only a transformed people can enjoy a transformed land. The spiritual experience described in this section illustrates what happens to every sinner who trusts Jesus Christ.

Fifth, the Lord will cause the land to flourish (vv. 29–30, 33–35). Under the covenant God made with Israel before they entered Canaan, He agreed to bless them and meet their needs if they would obey Him (Lev. 26:1–13; Deut. 28:1–14). When you read these promises, you are amazed at what the Jews gave up when they turned from serving God to serving idols. But when Israel enters into the promised kingdom, God will bless them and make the land like the Garden of Eden (Ezek. 36:35). The land will yield its harvests and the people will be enriched by the blessing of the Lord. The cities will be rebuilt and the ruins removed. It will be a wonderful new land for the new people of God. The beauty and fruitfulness of the land will be a testimony to the nations (v. 36).

First, God will cleanse them from their sins, and this is pictured by "sprinkling" (vv. 25, 29; 37:23). According to the Mosaic law, every Jew who became defiled1 had to be cleansed before he or she could return to the camp and the blessings of the covenant community. This was accomplished either by bathing in running water or by being sprinkled with water prepared for that purpose (Lev. 14:1–9; Num. 19; 8:5–7; Heb. 10:22). Of course, water can never change the heart, but this is only a picture of the gracious forgiveness we have through faith. God forgives trusting sinners because of the death of Jesus on the cross (Eph. 1:7). When believers confess their sins to the Lord, they are cleansed because of Christ's blood (1 John 1:9). Second, the Lord will give them a new heart (Ezek. 36:26). Ezekiel had already spoken about this inward change (11:18–20; 18:31), the kind of change that the Lord yearned for Israel to experience before they entered the Promised Land. "Oh, that they had such a heart in them that they would fear Me and always keep all My commandments" (Deut. 5:29 nkjv). The prophet Jeremiah shared the same promise that Ezekiel gave: "Then I will give them a heart to know Me, that I am the Lord; and they shall be My people, and I will be their God" (Jer. 24:7 nkjv). Jeremiah spoke about the new covenant God would make with the Jews, a covenant not written on stones but on their hearts and in their minds (31:31–33; 32:29; see Isa. 59:21; Heb. 8:8–13). A "stony heart" is a hard heart, one that doesn't receive God's Word and nurture spiritual growth (Ezek. 2:4; 3:7).

Sixth, the people will abhor their sins (Ezek. 36:31–32). When some people remember their sins, they enjoy them again in the dirty depths of their imagination. This is evidence that they really haven't judged them and repented. When true children of God remember their past disobedience, they're ashamed of themselves and abhor themselves because of what they have done to the Lord, themselves, and others. "You who love the Lord, hate evil" (Ps. 97:10 nkjv). "Abhor that which is evil; cleave to that which is good" (Rom. 12:9). One of the evidences of the Spirit's presence within is a growing sensitivity to sin and a strong desire to turn away from it.

A seventh blessing will be fellowship with the Lord (Ezek. 36:37). In Ezekiel's day, the people couldn't inquire of the Lord or pray and be heard because they had sin in their hearts (14:1–5; 20:1–3, 30–31). God even told the prophet Jeremiah not to pray for the people (Jer. 7:16; 11:14; 14:11). But under the new covenant, the people will have fellowship with the Lord and be able to pray to Him.

Third, the Lord will give them the Holy Spirit within (Ezek. 36:27). It is the Spirit who accomplishes these divine miracles in the hearts of those who trust the Lord for salvation. He gives us a new heart and a new

The eighth blessing will be the multiplication of the population (Ezek. 36:37–38). As in chapter 34, God pictures His people as a flock of sheep, and every

Ezekiel 36—37 ence. "The Lord will cause you to be defeated before your enemies. … Your carcasses shall be food for all the birds of the air and the beasts of the earth, and no one shall frighten them away" (Deut. 28:25–26 nkjv). Jeremiah was preaching this same message in Jerusalem: "I [the Lord] will give them into the hand of their enemies and into the hand of those who seek their life. Their dead bodies shall be for meat for the birds of the heaven and the beasts of the earth" (Jer. 34:20 nkjv).

shepherd wants to see his flock increase. The Jewish population was greatly reduced during the Babylonian invasion, but the Lord will bless His people and cause them to be fruitful and multiply (see 36:12–13). The picture here is of the men going to Jerusalem for the annual Passover feast, bringing animal sacrifices with them. The number of animals in Jerusalem would increase greatly, and that's the way the Jewish people will increase in their kingdom.

Finally, as the result of all these blessings, the Lord will be glorified. Israel didn't glorify God in their land or the temple, nor did they glorify Him in the countries to which they were scattered. But the day will come when God will be glorified by His people and the glory of the Lord will return to the land.

The Lord told Ezekiel to walk around among the bones so he could appreciate their vast number and see how dry they were. As a priest, Ezekiel was never to be defiled by the dead, but this was a vision and the bones were not toxic. The prophet must have been wondering why the Lord gave him this vision, but the Lord's question gave him the answer: "Can these bones live?" From the human point of view, the answer is no, but from the divine point of view, nothing is impossible. It is God who "gives life to the dead and calls those things which do not exist as though they did" (Rom. 4:17). Ezekiel's reply didn't question the power of God; it only expressed the prophet's conviction that God knew what He was going to do and was able to do it.

Every born-again believer sees a parallel here with his or her own experience of faith in Christ. The Lord has washed us (1 Cor. 6:9–11), given us new hearts and His Holy Spirit within, and because of this, we should have a holy hatred for sin. We have the privilege of communion with God and prayer for our needs, plus a desire within to do His will. God wants to make our lives abundantly fruitful so we will glorify His name. The Lord has made us a part of His new covenant (Heb. 8; 10) so that our union with Him through Christ is eternal and unchanging. Hallelujah, what a Savior!2

C.The nation of Israel resurrected and reunited—37—39

The dead army (vv. 4–8). Ezekiel had prophesied to the mountains (6:2; 36:1) and to the forests (20:47), and now he is commanded to prophesy to the dead bones. The Word of the Lord is "living and powerful" (Heb. 4:12); it not only has life but it imparts life (1 Peter 1:23). "The words that I speak to you, are spirit, and they are life" (John 6:63 nkjv). God's word of command in Ezekiel 37:4 is followed by His word of promise in verses 5 and 6. Ezekiel believed the promise and obeyed the command, and the bones came together. Then the skeletons were covered with flesh and skin so that what was lying there in the valley looked like a sleeping army. The bodies lacked only one thing: life.

Resurrection: The Nation Reborn (37:1–14) Ezekiel has told the people the Lord's promise to restore the land and regenerate His people. But what about the nation itself, a nation divided (Israel and Judah) and without a king or a temple? The remnant would return to the ravaged land and rebuild the temple and the city, but none of the blessings Ezekiel promised would come to them at that time. No, the prophet Ezekiel was looking far down the corridor of time to the end of the age when Jesus the Messiah would return and claim His people. Ezekiel told the people that the dead nation would one day be raised to life, and the divided nation would be united!3

The living army (vv. 9–14). God commanded Ezekiel to prophesy to the wind and told him what to say. In the Hebrew language, the word ruah can mean wind, breath, spirit, or Spirit. Jesus made use of this when He spoke to Nicodemus about the blowing of the wind and the new birth through the Spirit (John 3:5–8). There's also a reference here to the creation of Adam in Genesis 2. At his creation, Adam was complete physically, but he had no life until the breath of God entered into him (v. 7). When Ezekiel spoke the living word of God, the breath from God entered the dead bodies and they lived and stood to their feet.

The dry bones (vv. 1–3). At the beginning of Ezekiel's ministry, the Spirit transported him to sit among the discouraged exiles by the canal (3:14ff.). Later, the Spirit took him in visions to Jerusalem (8:3ff.), to the temple gate and then back to Babylon (11:1, 24). Now the Spirit brought him in a vision to a valley filled with many bleached bones scattered on the ground, the skeletons of corpses long ago decomposed and devoured by carrion-eating birds and animals. These people were slain (37:9), and they may have been soldiers in the Jewish army (v. 10).

The Lord then explained the meaning of the vision. The dead dry bones represent the whole Jewish nation, both Israel and Judah, a divided nation and a dead nation, like bleached bones on a battlefield. Israel's situation seemed hopeless, but "with God, all things are possible" (Matt. 19:26). There will come a day when God's living Word of command will go forth and call His people from their "graves," the nations to which they have been scattered across the world (Ezek. 37:21;

It was a humiliating thing for the body of a dead Jew not to be washed, wrapped, and buried with dignity in a grave or a tomb. These bodies were left on the battlefield to become food for the vultures to eat and objects for the sun to bleach. But the Lord had warned Israel in the covenant He made with them that their sins would lead to just that kind of shameful experi-

Ezekiel 37 be their "prince forever" (Ezek. 37:25) and serve as the Prince of Peace (Isa. 9:6).

Jer. 31:8; Matt. 24:31). The children of Israel will come together, but the nation will not have spiritual life until they see their Messiah, believe on Him, and receive the gift of the Holy Spirit of life (Ezek. 39:29; Zech. 12:9–13:1). The nation will be born—and born again—"in a day" (Isa. 66:7–9).4

Third, the Lord would so order and bless the land that the nation would be one (Ezek. 37:25). This will be further explained in chapter 45. The nation would be governed by a "covenant of peace" (37:26; 34:22–25), which is the "new covenant" that Jeremiah wrote about in Jeremiah 31:31–34. But central to the nation's unity will be the new temple (Ezek. 37:26–28), where the glory of God will dwell. In their wilderness days, Israel had the tabernacle to unite the camp of Israel, with each tribe assigned a specific place to pitch their tents. The temple in Jerusalem was also a source of unity, for three times a year the men had to go to Jerusalem to celebrate feasts, and the people were allowed to offer sacrifices only at the temple.

Of course, there's a spiritual application in this vision for any individual or ministry that is in need of new life from God. Too often God's people are like that standing army, lifelike but not alive. How does the life come? Through the Holy Spirit using the faithful proclamation of the Word of God. Said Charles Spurgeon, "Decayed churches can most certainly be revived by the preaching of the Word, accompanied by the coming of the heavenly breath from the four winds."5 From time to time, in response to His people's prayers, the Lord has seen fit to send a new "breath of life" to His church and His servants, and for that blessing we should be praying today.

In chapters 40—48, Ezekiel will go into detail describing this future temple and its ministries. God called it "my tabernacle" (37:27) because the Hebrew word means "a dwelling place."6 God's presence with His people will sanctify the land, the temple, and the nation, just as He promised in His covenant (Lev. 26:11–12). The nations of the earth will come to worship the Lord with His people Israel (Isa. 2:1–5) and "the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea" (Hab. 2:14). Whether it's the children of Israel or the saints in the church today, the Lord wants His people to be united. "Behold, how good and how pleasant it is for brethren to dwell together in unity" (Ps. 133:1). Paul appealed to the believers in Corinth to cultivate unity in the church (1 Cor. 1:10), and he exhorted the Ephesian believers to "make every effort to keep the unity of the Spirit through the bond of peace" (Eph. 4:3 niv). Sometimes it takes prayer, sacrifice, and patience to maintain the unity of God's people, but it's important that we do so. Jesus prayed that His people might be one and manifest to the lost world the living unity between Christ and His church and among believers and local churches (John 17:20–23). A divided church is not a strong church or a church bearing witness to the grace and glory of God. God's people today need the fresh wind of the Spirit to give us new life from God and new love for one another.

Reunion: The Kingdoms United (37:15–28) The nation of Israel was a united people until after the death of Solomon. His son's unwise and arrogant policies divided the kingdom in 931 BC, with ten tribes forming the northern kingdom of Israel (also called Ephraim or Samaria) and the tribes of Judah and Benjamin forming the southern kingdom of Judah. The northern kingdom soon went into idolatry and apostasy and in 722 BC was taken by Assyria, but Judah had some good kings and maintained the Davidic line and the ministry at the temple. However, toward the end of Israel's political history, some very weak kings reigned, and the nation drifted into idolatry and unbelief. The Lord finally brought the Babylonians to chasten His people. There is a political Israel today, but the majority of the Jewish people are scattered around the world.

This is the last of Ezekiel's "action sermons." He took two sticks, each one to represent one of the divisions of the Jewish nation. One he labeled "For Judah" and the other "For Joseph." Like a performer before an audience, the prophet announced that the two sticks would become one in his hands—and they did! The people saw what he did, but they didn't understand what he meant by it. He explained that the Lord would gather the people together to one place, their own land of Israel. He would make them one nation, obedient to one king, and (most important) worshipping one God. There would be no more idols or disobedience to the law of the Lord.

Notes

1 "Defiled" means "ceremonially defiled" from coming in contact with someone or something unclean. See Leviticus 11—15. 2 The parallel between the present spiritual experience of the believer and the future spiritual experience of the Jewish nation shouldn't lead us to conclude that these Old Testament promises to the Jews should really be applied to the church. Whether in an Old Testament Jew, a New Testament Christian, or a future Jewish citizen in the messianic kingdom, regeneration is regeneration. It's the work of the Spirit in response to saving faith, and it's a miracle of God. 3 There is an interesting parallel between Ezekiel 37 and

But what would maintain the unity of the people? For one thing, the Lord would cleanse them and renew spiritual life within them so that they no longer had any ambitions to compete with one another. Old jealousies and enmities would be gone (Isa. 11:13), and Israel and Judah would together humble themselves and seek the Lord (Jer. 50:4; Hos. 11:1). Another factor is that their one king would be the Messiah, and He would shepherd them with love and grace. He would

Ezekiel 38 with the head of a ten-nation European coalition to protect them for seven years so they can rebuild their temple in Jerusalem. We don't know how much time elapses between the rapture of the church and the signing of this covenant. It's the signing of the covenant that triggers the start of the seven-year tribulation period described in Matthew 24:1–28 and Revelation 6—19.

Ephesians 2, for both chapters deal with resurrection and reconciliation. Paul deals with the dead sinner raised to life (Eph. 2:1–10) and saved Jews and Gentiles reconciled in the one body, the church (vv. 11–22). It's clear, however, that Ezekiel's focus is on God's dealings with the nation of Israel and not the salvation of individual believers. 4 To interpret this vision as announcing the return of the remnant from Babylon or even the emergence of a nation of Israel in the world community is to misinterpret the message. Political Israel today is like the standing army without life, and there has been no great return of the Jews to their Holy Land. The fulfillment of the vision is yet to come. 5 The Metropolitan Tabernacle Pulpit, vol. 10, 426. 6 The Hebrew word shakan means "to dwell" and gives us the phrase "the shekinah glory," the glory of God dwelling in His sanctuary.

After three and one-half years, this European leader will emerge as the Antichrist (the Beast). He will break the covenant with Israel, set up his own image in the Jewish temple, and try to force the world to worship and obey him (Dan. 9:27; 2 Thess. 2:1–12; Matt. 24:15; Rev. 13). During the last three and one-half years years of the tribulation period, the world will experience "the wrath of God," and the period will climax with the return of Christ to the earth to defeat Satan and the Beast and establish His kingdom. That's when the Battle of Armageddon will be fought.

CHAPTER TWELVE Ezekiel 38—39 GOD PROTECTS THE NATION M

If this is the correct sequence of prophetic events, then during the first half of the tribulation period, Israel will be in her land, protected by the strongest political leader in the world. It will be a time of peace and safety when the other nations won't threaten them (Ezek. 38:8, 11, 14). Since we don't know how much time will elapse between the rapture of the church and the signing of the covenant, it's possible that the Jews and this powerful European leader will complete their negotiations very soon after the saints have been taken out. We don't know how long it will take for Israel to rebuild the temple, but it will be complete by the middle of this seven-year period. That's when this powerful European leader will break the covenant, reveal himself as the man of sin, and set up his own image in the temple.

any Bible scholars consider this section of Ezekiel to rank among the most difficult prophetic passages in Scripture, and they don't all agree in their interpretations. Some have identified this invasion with the Battle of Armageddon, described in Revelation 16:13–16 and 19:11–21, but the contrasts between these two events are too obvious.1 Others see Ezekiel 38—39 as a description of an "ideal battle" that assured the Jews in exile of God's power to protect His people. While the assurance is certainly there, this approach doesn't explain the many details recorded in these two chapters. We will approach these chapters assuming that they are describing actual events.

With this suggested scenario in mind, perhaps we can better understand the invasion described in these two chapters.

The reference to "Gog and Magog" in Revelation 20:7–9 has led some students to place this invasion after the millennium, but this interpretation also has its problems. The army described in verse 8 will come from the four corners of the earth, while Gog's army will be comprised of men from six nations and will invade from the north. Also, if fire from heaven devours the army mentioned in verse 8, why would it be necessary to spend seven months burying the bodies and seven years (into eternity?) burning the weapons? The words Gog and Magog are probably used to relate the two prophetic events but not to equate them. Both Ezekiel and John describe attacks against Jerusalem and the Jews, and in both events, the Lord miraculously delivers His people.

Before the Invasion (38:1–13) The leader of this army is named Gog, ruler of "Magog," which means "the land of Gog." It was located between the Black Sea and the Caspian Sea. The title "chief prince" can be translated "prince of Rosh," a place that hasn't been determined yet. But if "prince of Rosh" is the correct translation, then this man will rule over Rosh, Meshech, and Tubal. The latter two places are located in eastern Asia Minor along with Gomer and Beth-Togarmah.3 Prince Gog's allies will be Persia (Iran), Cush (ancient Ethiopia), Put (Libya), Gomer, and Beth-Togarmah, both located near the Black Sea.

Since all these nations except Put, Cush, and Persia are located north of Israel, it's tempting to identify Rosh with Russia and therefore Meschech with Moscow and Tubal with Tobolsk, both cities in Russia; but we would have a hard time defending this on linguistic grounds. This doesn't rule out the participation of modern Russia, since it is located in the north (vv. 6, 15; 39:2), but neither does it demand it. The prophet encourages his listeners (and readers)

A suggested scenario. Before we examine Ezekiel 38—39, we should review the "prophetic situation" prior to this invasion of the Holy Land. The next crisis event on God's prophetic calendar is the rapture of the church, an event that can occur at any time (1 Thess. 4:13–18). Jesus Christ will come in the air and call His people to be with Him in heaven. According to Daniel 9:24–27.2 the nation of Israel will make an agreement

Ezekiel 38—39

This earthquake doesn't seem to fit any of the earthquakes mentioned in the book of the Revelation (Rev. 6:12; 8:5; 11:13, 19; 16:18), but in some places on the earth, the damage will be terrible. The shaking of the land of Israel will throw the invading army into panic, and the men will begin to slaughter one another. Then God will send rain, hailstones, and fire and brimstone (sulfur) from heaven as well as a plague on the army, and this will end the invasion, leaving so many corpses that it will take seven months to bury all of them (Ezek. 39:12). The description of the defeat in chapter 38 focuses on the army, but in 39:1–8, the focus is on the leader of the army, Prince Gog of Magog. In the KJV, verse 2 gives the impression that one sixth of the invading army will be spared and sent home humiliated. However, the verse is stating that it is God who brings Prince Gog into the land and allows him to try to attack the people of Israel. "And I will turn you about, and will lead you on, and will cause you to come up from the uttermost parts of the north, and will lead you against the mountains of Israel" (ab).

by telling them the end of the story even before he begins: God will defeat this vast coalition army and rescue His people Israel in their land (38:3–4a). This invasion won't occur until "after many days … in the latter years" (v. 8), at a time when Israel is enjoying peace and security under the protection of the political leader who signed the covenant. Prince Gog and his allies will think that Israel is an easy target, but they forget the protection of the God of Jacob.

This raises the perplexing question: Why would Gog and his allies want to attack Israel at all, knowing that a powerful ten-nation European alliance had promised to defend the helpless Jews? The overt purpose stated in verses 12–13 is to seize the wealth in the land of Israel, a purpose that the other nations understood. But if our suggested scenario is correct, perhaps these nations also want to prevent the rebuilding of the Jewish temple. The nations named are identified with Islam, and they would want to protect the "Dome of the Rock," a revered Muslim monument4 which has stood on the temple site for centuries.5

Whatever Prince Gog's thinking might be, it's clear that it is the Lord who brings this army out (v. 4 nasb; vv. 16–17). Prince Gog thinks he has worked out the whole scheme (vv. 10–11), but it is God who is in charge. The northern coalition comes into the land of Israel confident of victory, but they are walking into a trap.

God not only leads the prince, but He also disarms him so that he is helpless before his enemy (v. 3). Instead of slaughtering the Jews, his soldiers will themselves be slaughtered and become food for the vultures and the beasts of the field. But the Lord won't stop with His judgment of the armies that invade Israel; He will also send a fiery judgment on the land of Magog (v. 6)!

During the Invasion (38:14—39:8) Enemies have frequently attacked Israel from the north, including Assyria, Babylon, and the Hittites. Prince Gog and his horde will swoop down from the north, "like a cloud to cover the land," totally ignorant that the God of Israel intended their destruction. The decisions made in the war room of Magog will conform to the will of the Lord who planned this invasion for His own purposes.6 God in no way violated their own freedom to think and decide, but He overruled Gog's decisions for His own purposes, just as He did with Babylon (21:18–24). "The lot is cast into the lap, but its every decision is from the Lord" (Prov. 16:33 nkjv). "The king's heart is in the hand of the Lord, like the rivers of water; He turns it wherever He wishes" (Prov. 21:1 nkjv).

In verse 23, the Lord gives three reasons for bringing Gog and his armies to Israel and then defeating them so dramatically. First, this victory will reveal the greatness of the Lord as He displays His power before the nations (v. 23). There is no evidence that the Israelite forces ever confronted the invading army. The Lord intervened and used weapons that no general on earth could use—rain, hailstones, and fire and brimstone from heaven! In fact, the invading army will get out of control and destroy itself! This victory will also reveal His holiness as He judges the sins of the leader from Magog and deals with his enmity against the Jews. The wealth of the Holy Land belongs to the Lord, and He has shared it with His people Israel, and the other nations have no right to exploit it.8 Third, the victory will make Jehovah known to the Gentile nations, and the world will see that the God of Israel is the only true and living God.

What does the leader of the European coalition think when this undeclared war begins? Surely a man of his intelligence would have known that these nations were mobilizing.7 Having just entered into the sevenyear covenant with Israel, he had to act to protect them; but he would also want to make the best use of the crisis to promote his own agenda. After all, he had agreed to protect Israel so that he might one day use their temple for his own evil purposes. Perhaps he could use Gog and his allies to hasten the day when he would become world dictator.

But perhaps the most important reason is given in 39:7, that Israel will recognize the holiness of God and be convicted of her own sins. During their time of dispersion in the other nations, the Jews had profaned the name of the Lord (36:19–23). Now God has gathered them back into their own land, but they are still not a converted people; otherwise they would confess God's holiness and greatness. It will not be until they see their Messiah that they will loathe their sins, put their trust in Christ and become a regenerated people (37:25–38). But this great victory will be the beginning of their spiritual experience with the Lord. Both Israel and the

But before the European leader has time to act, God will intervene in His jealous wrath and wipe out the invading forces! First, He will cause an earthquake that will be felt around the world (Ezek. 38:19–20).

Ezekiel 39

Where is the cemetery for this vast horde of dead soldiers? The graves are in Israel in a location where people travel (v. 11). In fact, there will be so many corpses that the burial operation will block the traffic.10 Some students believe this burial place will be east of the Dead Sea in an area known as "The Valley of the Travelers." The new name will be "The Valley of Gog's Hordes."

nations will know that Jehovah is the Lord, the Holy One of Israel. During the difficult tribulation period, did the Jewish people remember God's great victory over the invaders? Did it encourage their faith? Did any of the Gentiles remember and turn to God?

We're tempted to speculate on how the European leader responded to this remarkable series of events. No sooner did he guarantee his protection to Israel than a coalition of nations invaded Palestine, and he couldn't do anything about it. Perhaps he said that the "forces of nature" were under his control! At least the Jews could build their temple without interference from the neighboring nations. The Lord will give Antichrist what he wants, but in the end, it will all combine to lead to his destruction.

The call to the feast (vv. 17–20). Not all the corpses can be buried immediately, so the carrion-eating birds and beasts will enjoy a feast at the invitation of the Lord. (The bones left behind will be buried; see v. 15.) This invitation to a feast is a frequent biblical image for the judgment of God and His victory over His enemies. Isaiah uses it for God's victory over Edom (Isa. 34:6), Jeremiah for God's victory over Egypt (Jer. 46:10), and Zephaniah for the Lord's dealing with Judah (Zeph. 1:7–8). A similar invitation will be given out after the great Battle of Armageddon (Rev. 19:17–21). So humiliating is this defeat of Gog and his allies that the Lord refers to their officers as rams, lambs, goats, and bullocks! They arrogantly entered Israel as proud soldiers but would be buried like slaughtered animals. Such is the fleeting greatness of man.

After the Invasion (39:9–29) The sudden destruction of this great army will leave behind a multitude of corpses as well as a huge amount of military material. We aren't told how much other damage was done by the storm God sent, but it's clear that the land needed cleaning up.

The cleansing of the land (vv. 9–16). People from the cities of Israel will go out and gather and burn the weapons and supplies left by Gog's defeated army. The ancient military equipment listed here includes hand shields and body shields (bucklers), bows and arrows, and clubs and spears. These are not the weapons of a modern army, but Ezekiel used language the people could understand.9 If he had written about jet planes and rockets, he would have been a poor communicator. So large will be the collection of unused equipment that the people will use it for fuel for seven years.

The compassion of the Lord (vv. 21–29). God destroyed the invading army not only for the protection of His people but also for the demonstration of His glory before the Gentiles. This miracle was also a reminder to the Jews, newly returned to their land (vv. 27–28), that Jehovah alone is the Lord. The fact that the Jews rebuild their temple is evidence they have faith in the ancient religious system, but that isn't the same as saving faith in their Messiah, Jesus Christ. This experience of deliverance will remind them of the many times their ancestors were miraculously delivered by the Lord, as recorded in their Scriptures.

But supposing these were actually wooden weapons, would they last that long? Could that many people heat their homes, factories, and businesses for seven years by burning bows and arrows, clubs and spears and shields? And will the people in Israel at that future time be heating the buildings with fireplaces and wood-burning stoves? Wouldn't the dead soldiers ceremonially defile most of this equipment? The burning of the equipment simply says that the Jews didn't keep it to use themselves and they destroyed it so nobody else could use it. Gog and his army came to spoil Israel, but Israel spoiled them!

But the victory over Gog and his hordes will say something to the Gentile nations about Israel (vv. 23–24). It will tell them that the Jews are indeed the people of God who were chastened by God in the past but now are destined for a kingdom. There will come a day when this rebellious nation will be cleansed and forgiven, and the Lord will pour out His Spirit on His people. That will happen when they see the Messiah, repent of their sins, and trust Him for their salvation.

But the land also had to be cleansed of the corpses. The fact that the Jews show respect for their enemies and give the dead decent burial is a testimony to their kindness. Of course, exposed corpses defiled the land, so it was necessary to remove them as soon as possible; but it will take seven months to finish the job. And even then, a special crew of workers will continue searching for bodies or bones that may have been overlooked. It's likely that the city called Hamonah ("horde," referring to the "horde" of soldiers slain) will be established as a headquarters for this mopping-up operation. The nation of Israel will remember this great day of deliverance and perhaps make it an annual day of celebration to the glory of God (v. 13 niv).

The Gentile nations and the people of Israel will experience great suffering during the seven years of tribulation. But the Lord in His mercy will seal 144,000 Jews to be the nucleus of the promised kingdom, and will also save a great multitude of Gentiles to share that kingdom with them (Rev. 7). The last temple the Jews ever build will be defiled by Antichrist and ultimately destroyed. But God has promised His people a new land and a new temple, and Ezekiel will describe these to us in the closing chapters of his book.

Notes

1 Ezekiel describes a six-nation coalition invading from the

Ezekiel

But for the picture to be complete, he must give them assurance that their beloved temple and its ministries will be restored, for the presence of God's glory in the temple was what set Israel apart from all the nations (Rom. 9:4). In the last nine chapters of his book, Ezekiel will describe in detail the new temple and its ministry, the new boundaries of the tribes in the land, and the return of the glory of God to Israel.

north (Ezek. 38:6, 15; 39:2), while the Battle of Armageddon involves all nations from the four quarters of the earth (Rev. 20:8). Before Gog and his hordes can do anything, God will attack them with pestilence, hailstones, and brimstone, and the armies will fight each other (39:17–23), while the army at Armageddon will be destroyed by our Lord at His coming (Rev. 19:11–21). It will take seven months to bury the corpses from Gog's invasion (Ezek. 39:12), but the Armageddon army will be annihilated (Rev. 20:9). Gog will head the armies that invade Israel for wealth (Ezek. 38:7, 12), but the Beast will lead the armies at Armageddon (Rev. 19:19). Gog's army won't have a chance to do any damage, but the Armageddon army will do damage before the Lord descends to conquer them (Zech. 14:1–9). 2 For an exposition of the prophecies of Daniel, see the section of this book, "Daniel." 3 These names are not symbolic but belong to actual people who founded nations bearing their names. See Genesis 10:1–7; 1 Chronicles 1:5–7; Ezekiel 27:13–24; 32:26. 4 Though it's frequently called "The Mosque of Omar," the building is technically not a mosque but a monument. 5 Even if archeologists discover that the Jewish temple stood on another site, it's likely that the Islamic nations would prefer that the temple not be rebuilt in Jerusalem. 6 Which of the prophets besides Ezekiel foretold the invasion of the land by these nations (v. 17)? Perhaps this isn't a reference to specific prophecies but to the fact that God has always promised to punish those nations that attacked Israel. This assurance from the Abrahamic covenant (Gen. 12:1–3) is demonstrated frequently in Scripture. 7 Ezekiel described the invasion using language that the people in the ancient world would understand. If he had used modern military language, it would have conveyed nothing. 8 What this wealth is, the text doesn't say; but the mineral wealth in the Dead Sea area is immense. However, see Joel 2:1–8. At the same time, the claim of the Prince of Magog that he wants Israel's wealth may be a lie. What he may really want is control of the land for his Muslim allies, or perhaps he simply wants to keep the European leader from taking over. 9 Some writers suggest that world disarmament would make it necessary for Gog and his army to use ancient weapons and ride on horses. But ancient weapons and cavalries don't lend themselves to surprise attacks in a world equipped with satellites, the Internet, radar, and television reporters! 10 The KJV phrase "stop the noses of the travelers" gives the impression that it's the odor of the decaying bodies that creates problems, but it's the burial ground and the burial operation that get in the way of the travelers. The name of the cemetery will be "The Horde of Gog."

The Interpretation of the New Temple For centuries, devout and scholarly Bible students, both Jewish and Christian, have struggled to interpret the vision described in these chapters, but they have by no means reached a satisfactory agreement. At least four views have emerged from these studies, and all of them have their strengths and weaknesses.

Ezekiel described "ideal worship" for God's people. Rejecting the idea that a literal temple will be built in Israel, this view spiritualizes the vision God gave Ezekiel and seeks to apply it to the church today. The temple represents the glorious presence of God among His people, and the gates speak of the open access the people have to the Lord. The river from the temple pictures the flowing forth of God's blessing from the church to the world, getting deeper and deeper and turning the desert into a garden. The arguments for this view center on the finished work of Christ and the end of the old covenant. Because of the death, resurrection, and present ministry of Christ our High Priest, we no longer need earthly temples, priests, or sacrifices. The new covenant of grace has superseded the old covenant of law, and to go back to the old covenant is to reject the messages of Galatians and Hebrews. This interpretation is presented primarily by those of the amillennial school who also spiritualize the Old Testament promises to Israel. They believe there is no future for Israel as a nation, and this includes the establishing of an earthly kingdom.1

But this approach has its problems, not the least of which is the presence of so much detail in these chapters. If the Lord wanted Ezekiel simply to describe "ideal spiritual worship" for the church today, He didn't have to give us the measurements of the walls, gates, courts, and buildings. The prophet's use of temple imagery is no problem to us because he was a priest and the Jewish people understood this language; but why all the details? Do we ignore them or seek to understand and apply them? If so, what do they mean for spiritual worship today? Furthermore, why would Ezekiel leave out so many important elements from the Old Testament pattern of worship? Ezekiel's temple has no ark, golden altar of incense, lampstand, table of bread, veil, or high priest. He includes only three of the five Levitical sacrifices, and two of the seven annual Jewish feasts, and yet none of these omissions is explained. (I will have more to say about the old covenant issue later in this chapter.)

CHAPTER THIRTEEN Ezekiel 40—48 GLORY IN THE TEMPLE E

D.The temple and the priesthood reestablished—40—48

When we start to spiritualize the Scriptures, every interpreter does that which is right in his own eyes and the results are confusing. We can't deny that the temple zekiel has described the return of the Jewish people to their land, the cleansing of the nation, and the restoring of the land to productivity and security.

Ezekiel is used as an image of both the church universal (Eph. 2:19–22) and the local church (1 Cor. 3:9ff.), but similarity of image is no proof that what the Bible says about a Jewish temple should be applied to the church. The idea that the river from the sanctuary pictures the worldwide blessings of the gospel (or the church) is a bit hard to accept in the light of church history. Instead of the pure river of blessing flowing out from the church to the world, it appears that the dirty river of sin is flowing from the world into the church!

spiritualize them. Ezekiel described the design of a literal temple that will be the center for worship during the kingdom of Christ, a worship based on the Levitical order in the Mosaic law. According to Ezekiel 43:6–12, the Lord gave all the details in order to focus the Jews' attention on God's holiness and thus bring them to repentance. The Lord wanted them to treat His temple with respect and not like any other building in the neighborhood, and He especially wanted them to abandon their idolatry.

However, the "spiritual" approach does emphasize an important point. The Jewish people had defiled their temple and the glory of the Lord had departed, and Israel needed to return to holy worship and abandon their routine of empty religious activity. In fact, it's a lesson the church needs to recover today. Too much so-called worship is only a demonstration of man-centered religious activity that fails to bring glory to the Lord.

To this present day, Israel has had four different sanctuaries: the tabernacle of Moses, the temple of Solomon, the second temple after the captivity, and Herod's temple in the time of Jesus. God's glory left the tabernacle (1 Sam. 4:19–22), which was eventually replaced by Solomon's temple. Before the temple was destroyed by the Babylonians, Ezekiel saw God's glory leave the temple (Ezek. 9:3; 10:4; 11:22–23). There is no evidence that the glory of God ever resided in either the second temple or Herod's temple. The Son of God ministered in Herod's temple and in that sense brought back the glory (John 1:14; Hag. 2:7). But Jesus abandoned the temple in a manner similar to the way the glory left Solomon's temple: He went to the Mount of Olives (Ezek. 11:22–23; Matt. 23:38; 24:3). When at His return, Jesus brings the glory to the millennial temple, He will come from the Mount of Olives (Ezek. 43:1–5; Acts 1:9–12; Zech. 14:4). The Jews have not had a temple since Herod's temple was destroyed by the Romans in AD 70.

Ezekiel gave the plans for the post-captivity temple. If this is true, then the Jewish remnant didn't know it when they returned to their land, because they built the second temple according to the plans Moses gave in Exodus. The old men in the group wept, not because the second temple wasn't like Ezekiel's vision but because it was so unlike the magnificent temple Solomon built (Ezra 3:10–13). Perhaps the vision of the new temple may have encouraged the Jewish remnant in their difficult work, but that wasn't the reason God gave Ezekiel this glorious vision. The Jewish remnant had Joshua the high priest with them, but Ezekiel said nothing about a high priest, and nowhere is it recorded that the glory of the Lord filled the second temple. The "second temple" interpretation falls short of dealing honestly with the biblical text.

There are two temples in Israel's future: the tribulation temple, which will be taken over by the Antichrist (Dan. 9:24, 26–27; Matt. 24:15; 2 Thess. 2:1–4; Rev. 11:1; 15:5), and the millennial temple that Ezekiel described in these chapters. But Ezekiel isn't the only prophet who said there would be a holy temple during the Kingdom Age. You find a kingdom temple and kingdom worship mentioned in Isaiah 2:1–5, 60:7, 13; Jeremiah 33:18; Joel 3:18; Mic. 4:2; Haggai 2:7–9; and Zechariah 6:12–15, 14:16, 20–21. Ezekiel 37:24–28 records God's promise to His people that He would put His sanctuary among them. "My tabernacle also shall be with them; indeed, I will be their God, and they shall be My people" (v. 27 nkjv).

Ezekiel's vision anticipated John's vision in Revelation 21. Yes, there are some similarities. Both men were taken to high mountains (Ezek. 40:10), and both saw the glorious city of God. In both visions, a man was measuring the city (vv. 15–17), and both visions describe a life-giving river (Rev. 22:1). Ezekiel and John both emphasized the exclusion of defilement from the city (21:27). However, John's vision says nothing about worship; in fact, he states clearly that there will be no temple in the city he described (v. 22). Ezekiel's temple is designed in a square and is made from ordinary materials (stone abounds in Israel), while John's city appears to be a cube (v. 16) and is made out of precious metals and jewels. The heavenly city will be comprised of believers from the whole world (vv. 24–27), while Ezekiel's temple is emphatically Jewish, including the offering of Levitical sacrifices.2 While this doesn't exclude believing Gentiles, it does mark the worship as Jewish. It doesn't appear that God had John's vision in mind when He showed Ezekiel the temple.

God gave the plans for the tabernacle to Moses, a prophet (Ex. 25:8–9, 40), and the plans for Solomon's temple to David, a king (2 Chron. 28:11–19). Now He reveals the plans for the glorious millennial temple to Ezekiel, who was a priest as well as a prophet. These plans had a direct bearing on the people to whom Ezekiel was ministering, discouraged Jews who in the Babylonian siege had lost their land, their Holy City, their temple, and many of their loved ones. In these closing chapters of his prophecy, Ezekiel assured them that God would keep His covenant promises and one day dwell again with His chosen people.

As we study these difficult chapters, we will discover other reasons why the literal interpretation of this vision yields the best understanding and application of the word that God gave Ezekiel.

Ezekiel described a temple to be used during the millennial reign of Christ. This interpretation takes the prophetic Scriptures at face value and tries not to

Ezekiel

The Plan of the New Temple (40:1—46:24) It was on April 28, 573 BC—the first day of Passover—that God gave Ezekiel the vision recorded in chapters 40—48. The Jews had been captives in Babylon for twenty-five years, and Passover would only remind them of their deliverance from Egypt. Passover was also the beginning of the religious year for Israel (Ex. 12:2), and the Lord chose that significant day to tell His servant about the glory that Israel would share when Messiah established His kingdom.

he would have to tell everything he learned to the exiles in Babylon. Of course, through his book, he would tell generations of people what he learned from the Lord during his tour of the temple. This means that the facts recorded in these chapters contained truths that Jews in Ezekiel's day needed to know and believe. These truths are needed today by both Jews and Gentiles, if we are to understand God's plan for the future. If all God wanted to do was impress Ezekiel with "spiritual worship," the angel would have told him so.

The outer court (vv. 5–27). The entire sacred area was 875 feet square, including a wall 10 feet high and 10 feet thick (v. 5). The temple area itself was on the west side of the enclosure, 175 feet from the walls, and the back part reached to the edge of the sacred area. Behind the temple were two kitchens for preparing sacrificial meals, plus a third building whose purpose was not explained. At each corner of the walls, there was a kitchen; in the center of the east, north, and south walls there was a gate; and on either side of these three gates, built right into the walls, were five special rooms for the worshippers, making a total of thirty rooms. They were used for eating the meals associated with the sacrifices. As you walked through any of the three outer gates, you passed six rooms where the temple guards were stationed, and each of the chambers was about 10 feet square and decorated with images of palm trees.

In a vision, Ezekiel visited the land of Israel, but unlike his previous "visits," he didn't see sinful people, a devastated land, or a defiled temple. This time he saw a new land and a glorious new temple. Just as Moses received the tabernacle plans while on a mountain, so Ezekiel received the plans for the temple while on a mountain. Moses wasn't allowed to enter the Promised Land, but he saw it from a mountain (Deut. 34:1–4), and from a high mountain Ezekiel saw the land and its new tribal divisions.

It's unlikely that the new temple would be on any other site than Mount Zion, but critics of the literal interpretation of this vision point out that Zion is not really a "very high mountain." However, they may be overlooking the geographical changes that will occur in the land of Israel when the Lord returns to deliver His people and establish His kingdom (Zech. 14:4, 10). God promised that the Jews would worship and serve Him on a high mountain (Ezek. 20:40) and that Messiah would rule from a high mountain (17:22–23), and He will keep that promise. Both Isaiah and Micah speak of the high mountain (Isa. 2:1–2; Mic. 4:1). Zion will not only be elevated physically, but it will become the center of the worship of the Lord for the whole earth.

The outer court covers nearly 400,000 square feet, but it will not have a court of the Gentiles with the allimportant separating wall (Eph. 2:14),4 nor will it have a separate court of the women. In the millennial temple, our Lord's desire will be fulfilled that His house be a house of prayer for men and women of all nations (Mark 11:17; Isa. 56:7; Jer. 7:11). The size of the outer court and the accessibility of so many rooms suggest that the area will be a place for fellowship, where people can meet and enjoy sacrificial meals together.

In his vision, the prophet saw a man colored like bronze, which suggests he was an angelic visitor, standing just outside the eastern gate of the temple. He held a linen cord and a reed (rod), both of which were used for taking measurements, the line for long distances (Ezek. 47:3) and the rod for shorter measurements. The rod was probably a little over ten feet long (40:5).3 To measure property is symbolic of claiming it for yourself. During those years when the Jewish remnant was trying to rebuild their temple, the prophet Zechariah saw a man measuring the temple, and this was a sign that the temple and the city would one day be restored (Zech. 2). God commanded the apostle John to measure the temple in Jerusalem before it was trampled down by the Gentiles (Rev. 11). This was evidence that no matter what happened, Jerusalem and the temple belonged to God and would one day be restored and sanctified.

The inner court (40:28–47; 43:13–17). Walking straight across the outer court from any of the three gates in the outer wall, you would come to one of the three gates leading into the inner court. Eight steps will take you through the gate (40:31), past the rooms for guards, and into the inner court. The walls containing these inner gates will contain chambers for the priests and for the preparation of offerings. The inner court is 175 feet square and the altar of sacrifice is placed in the center of the court (43:13–17).

The brazen altar in the Old Testament tabernacle was a "box" made of acacia wood covered with bronze. It was seven and one-half feet square and four and onehalf feet high. About two and one-half feet from the top was a grating on which the sacrifices were laid and a fire was kept burning. The altar in Solomon's temple was thirty feet square and fifteen feet high and was approached on all four sides by steps (2 Chron. 4:1; 1 Kings 8:64).5 The altar in the millennial temple will be about twenty feet tall, with a stairway on the east side. The altar will be tiered, with the base thirty-one and onehalf feet square, the next level twenty-eight feet square,

The man would give Ezekiel a guided tour of the temple precincts, starting from the eastern gate and then returning there at the end of the tour. But before they walked up the seven steps that led through the eastern gate into the outer court, the guide gave Ezekiel some solemn counsel (Ezek. 40:4). The prophet was to pay close attention to what he saw and heard because

Ezekiel our "high priest after the order of Mechizedek" (Heb. 6:20; Ps. 110:1). It was the king-priest Melchizedek who met Abraham after the battle of the kings and blessed him with bread and wine (Gen. 14:17–24), and the spiritual significance of this event is explained in Hebrews 7. In Jewish history, prophets, priests, and kings were all anointed for their offices, but the offices were kept separate. Priests like Jeremiah, Ezekiel, and John the Baptist were called to be prophets, but no priest would dare to take the throne. The one king who tried to serve as a priest was smitten with leprosy (2 Chron. 26:16–23).

the third twenty-four and one-half feet square, and the top level (the "altar hearth") twenty-one feet square.

The sanctuary (40:48—43:12). Like the inner court where the altar will stand, the area containing the sanctuary will be 175 feet square. The portico leading to the sanctuary is quite elaborate with pillars on each side of the door. This reminds us of the two large pillars in Solomon's temple that stood before the entrance to the Holy Place (1 Kings 7:15–22). The angelic guide showed Ezekiel the various rooms adjacent to the inner court and the temple proper, all of them set aside for the ministering priests (Ezek. 41:5—42:20).

The presence of God's glory and God's throne will so sanctify the temple that the people will approach the sanctuary with awe and not treat it like any other building, nor will they repeat their heinous sin of defiling the temple with their idols. God spoke to the prophet and told him to tell the Jewish people what he saw and heard so they would be ashamed of their past sins and turn from them. He must describe the glory of the temple in detail and write it down so they will get the message and want to obey the Lord. You find a similar admonition in Ezekiel 44:4–8 when Ezekiel was at the north gate. This passage reminds us that people who frequent "holy places" ought to be "holy people." The Jewish remnant that returned to their land to rebuild the temple would need to take this message to heart, and we need to take it to heart today.

Nothing is said about a veil between the Holy Place and the Holy of Holies, but since the Messiah will be present with His people, the veil is not necessary. He wants His glory to be revealed to all. There is also no mention of the ark of the covenant or the mercy seat on which the blood was sprinkled on the annual day of Atonement. There is mention of a wooden altar or table that probably stood before the entrance to the Holy of Holies (41:21–22). Made completely of wood, it will stand about five and one-half feet high and be three and one-half feet square. Nothing could be burned on it, so perhaps it will be used to display the bread that formerly stood on the table in the tabernacle and the temple.

The altar and sacrifices (43:13–2; 45:13— 46:24). We have already dealt with the brazen altar and we must now consider the perplexing problem of the sacrifices. The Lord instructs the priests in how the altar should be dedicated by the offering of a series of sacrifices during the week of consecration (43:18–27). In the dedication of the tabernacle (Ex. 40:29) and Solomon's temple (2 Chron. 7:1–10), sacrifices were offered and the blood applied to the altar.

In the millennial temple, there is nothing said about a golden altar of incense or the seven-branched golden lampstand. The altar of incense symbolized the prayers of God's people ascending to the Lord (Ps. 141:2; Rev. 8:3), but since the Lord is present with them, there is no need for symbolic prayer. As for the lampstand, which symbolized the light of God's truth through the nation of Israel, the shekinah glory will be present in the temple of the Lord.

Ezekiel had seen the glory depart from the temple, but now he saw the glory return (Ezek. 43:1–12). His guide took him back to the eastern gate in the outer court, and when the prophet looked out, he saw the glory approaching from the east. Along with the sight of the glory came the sound of the Lord's voice "like the noise [roar] of many waters" (v. 2; see 1:24; Rev. 1:15; 14:2; 19:6). The whole land of Israel was enlightened by the radiance of God's glory, and Ezekiel fell to the ground as he did when he saw the glory throne at the beginning of his ministry (Ezek. 1:28; 3:23; 9:8; 11:13). Then the temple was filled with God's glory, and the Spirit transported Ezekiel back into the inner court. When Moses dedicated the tabernacle (Ex. 40) and Solomon the temple (2 Chron. 5:11–14), the glory of God moved in, signifying that the Lord had accepted their worship and approved of their work.

When the millennial temple is discussed, the question is frequently asked, "Since Jesus has died for the sins of the world, fulfilled the law, and brought in the new covenant, why would believing Jews want to return to the old covenant? What need is there to go back to animal sacrifices when Jesus has made one perfect offering for all time?" This is one of the major arguments used by some students against taking Ezekiel 40—48 literally. But if we understand the role of the sacrifices under the old covenant, it will help us see their significance in the millennial temple.

The sacrifices mentioned in this section of Ezekiel are the burnt offering (40:38–39, 42; 43:18, 24, 27; 44:11; 45:15, 17, 23, 25; 46:2, 4, 12, 13, 15); the trespass or guilt offering (40:39; 42:13; 44:29; 46:20); the sin offering (40:39; 42:13; 43:19, 21, 22, 25; 44:27, 29; 45:17, 19, 22, 23, 25; 46:20); the peace or fellowship offering (43:27; 45:15, 17; 46:2, 12); the meal (grain) offering (42:13; 44:29; 45:15, 17, 24, 25; 46:5, 7, 11, 14, 15, 20); and the drink offering (45:17).6 (For the Mosaic regulations for these offerings, see Leviticus 1—7.)

In both the tabernacle and the temple, God's glory was "enthroned" on the mercy seat in the Holy of Holies (Ex. 25:22; Ps. 80:1; 99:1), but the millennial temple will have no ark and no mercy seat. However, the temple will still be God's throne (Ezek. 43:6–7) and the Messiah will reign as both King and Priest (Zech. 6:9–13). Today, Jesus Christ is enthroned in heaven as

The burnt offering speaks of total dedication to the Lord, "all on the altar" (Lev. 1:9; Rom. 12:1–2). The sin offering (Lev. 4; 6:21–30) and the tresspass or guilt

Ezekiel deliverance of the Jews from bondage in Egypt, and Tabernacles was a joyous harvest feast that anticipated the coming kingdom and reminded the Jews of their wilderness journeys.7 Ezekiel 44:24 indicates that the weekly Sabbath will also be observed.

offering (Lev. 5; 7:1–10) deal with the sinner's offenses against God and people. The sin offering was brought by those who sinned through ignorance, for there was no sacrifice available for high-handed deliberate sin (Num. 15:30–36; Ps. 51:1, 11, 16–17). The trespass offering dealt with offenses for which some kind of restitution should be made. The offerer was required to restore the amount of the property plus a fine of about 20 percent of its value. Sin is not a cheap thing—nor is God's forgiveness!

Will the Lord's Supper also be observed in the Kingdom Age? The words of Jesus after He instituted the Lord's Supper seem to suggest so. "I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom" (Matt. 26:29 nasb; see Mark 14:25; Luke 22:18). If the saints in the church can remember Christ by breaking bread and drinking the cup, why can't Jewish believers remember Him by bringing sacrifices? Neither remembrance has any atoning value.

The peace or fellowship offering (Lev. 3; 7:11–38) was an expression of praise and thanksgiving or perhaps as the indication of the completion of a special vow to the Lord. Part of the meat from the sacrifice was given to the worshipper, who could cook it and enjoy a feast with family and friends. Except for weddings and other high occasions, the Jewish people rarely killed their animals just to have a meal. Meat was an occasional luxury. Thus the fellowship offering was an occasion for worshipping the Lord and enjoyment with His people. The grain or meal offering involved presenting sheaves, the roasted kernels of grain, fine flour, or various kinds of baked cakes. It was the acknowledgment that God is the source of the food that sustains life (1 Chron. 29:10–14). The drink offering was a portion of wine that was poured out along with another sacrifice. It symbolized life poured out wholly to the Lord (Phil. 2:17).

The priests (40:44–49; 42:1–14; 43:19–27; 44:9–31). God's desire was that the entire nation of Israel be "a kingdom of priests" (Ex. 19:6), but this was never fulfilled. Believers today are part of "a holy priesthood" and "a royal priesthood" (1 Peter 2:5, 9) through Jesus Christ their High Priest. In the millennial temple, the priests and Levites will minister to the people and to the Lord. There will be singers (Ezek. 40:44) to give a "sacrifice of praise" as well as priests to offer the sacrifices brought by the people. No high priest is mentioned because Jesus Christ, the King-Priest, is on the throne and reigning from the temple.

All of these offerings in some way pointed to Christ and His sacrifice of Himself for our sins (Heb. 10:1–18). God forgave the sins of the worshippers if they brought the sacrifice by faith and trusted the Lord, because the blood of animals can never remove the guilt of human sin (v. 4). God's forgiveness was declared (Lev. 4:20, 26, 31, 35; 5:10, 13, 16, 18; 6:7), but only because of the work of Jesus Christ which was pictured by the sacrifice. Old Testament believers weren't forgiven because animals died, but because they put their faith in the Lord (Heb. 11; Ps. 51:16–17; Hab. 2:4). Therefore, the use of animal sacrifices in the millennial temple no more minimizes or negates the finished work of Christ than these sacrifices did before Jesus died. It appears that the sacrifices will be offered in a memorial sense and as expressions of love and devotion to the Lord (Isa. 56:5–7; 60:7). They will also bring people together for fellowship and feasting to the glory of the Lord.

Three times we're told that the descendants of Zadok will be the priests (v. 46; 43:19; 44:15). Zadok was related to Aaron through Aaron's third son Eleazar (1 Chron. 6:1–8, 50–53) and served during David's reign along with Abiathar (2 Sam. 8:17; 1 Chron. 15:11). However, Abiathar defected from David and joined the party that promoted Adonijah as David's successor to the throne (1 Kings 1), and this cost him and his descendants the priesthood (2:26–27). This act fulfilled the prophecy given concerning Eli the high priest and his wicked sons (1 Sam. 2:27–36). The name Zadok means "righteous," and in his book, the prophet Ezekiel emphasizes separation and holiness.

We have already seen that special chambers will be set aside in the temple for the use of the priests (Ezek. 40:44–46; 42:1–14). Some will be residences, while other rooms will be used for daily ministry, such as changing garments, preparing the sacrifices, and cooking the meat for the meals. (See vv. 13–14.) When the temple is dedicated, the priests will offer the sacrifices (43:18–27), just as the priests did when the tabernacle and the temple were dedicated (Num. 7:2; 2 Chron. 7:1–11).

The temple will be a place of learning for both Jews and Gentiles (Isa. 2:1–3), and no doubt the worshippers will study the Old Testament law and learn more about Jesus. They will study the New Testament as well and see the deeper significance of the sacrifices and the feasts. The only "Bible" that the early church possessed was the Old Testament, and the Christians were able to lead sinners to faith in Christ without John 3:16 or "The Roman Road." Of the seven feasts that the Jews celebrated (Lev. 23), it appears that only Passover (Ezek. 45:21–24) and Tabernacles (v. 25; Zech. 14:16–19) will be observed in the Kingdom Age. Passover speaks of the Lamb of God and the

The Lord will be very particular about the way the sanctuary is used (Ezek. 44:5–9). He warns the future priests that they must teach the people to make a difference between the clean and the unclean (v. 23; see 22:26) and not to permit outsiders to defile the temple. Many of the Mosaic regulations for the priests are summarized in 44:10–31. The Levites will be disciplined because they didn't stand for what was holy and right in the years before the captivity. They will be allowed to kill the sacrifices, assist the worshippers, serve as

Ezekiel

"common lands" on either side of that section will be available to all the people of Israel (48:15) and will also be used for growing food to feed the inhabitants of the city. The suggestion seems to be that a "staff" of people from the tribes will work this land so that the "staff" in the city can take care of civil affairs and host visitors who come to worship at the temple.

gatekeepers, and help in the temple, but they will not have priestly privileges.8 The priests will be permitted to offer the sacrifices and draw near to table (44:16), which may refer to the altar or to the table standing before the Holy of Holies (41:22).

The Lord will also be particular about the conduct of the priests (44:17–31). He tells them what to wear (vv. 17–19), how to groom themselves (v. 20), not to drink wine while ministering (v. 21), who not to marry (v. 22), and at all times to show and teach the difference between clean and unclean (v. 23), even if a relative dies (vv. 25–27).9 They will act as judges and see to it that the law is honored and obeyed (v. 24). Like the Old Testament priests, the kingdom priests will not have an inheritance of land but will have the Lord as their inheritance and be able to live from the temple offerings (vv. 28–31; see Num. 18:20; Deut. 18:1–2; Josh. 13:33).

The prince's portion (45:7—46:18; 44:1–3; 48:21–22). Without explaining who he is, Ezekiel introduces "the prince" in 44:1–3 and mentions him at least sixteen times in the rest of the book. He is not to be confused with "David … their prince" (34:24; 37:24–25), whom some see as the Messiah, the heir to David's throne (Luke 1:30–32); nor should he be confused with the Messiah. The prince will be a married man and will have sons who can inherit his land (Ezek. 46:16–18), which is located on either side of the central sacred area. Nowhere is he identified as a member of the royal family, a priest, or a Levite. We aren't even told what tribe he will come from. Apparently he will be a civil ruler, a vice-regent under the authority of the Messiah, and yet most of his functions will be religious.

The Logistics of the New Temple (45:1—48:35) The closing chapters of Ezekiel's prophecy explain how the land of Israel will be divided during the Kingdom Age, with a section assigned to the Lord, another to the prince, and then one to each of the twelve tribes. The first assignments of the Promised Land were made after the conquest of Canaan, with Joshua, Eleazar the high priest, and the heads of the twelve tribes casting lots before the Lord to determine the boundaries (Num. 26:52–56; 34:16–29; Josh. 13–22). During his reign, King Solomon divided the land into twelve "royal districts," and required each district to provide food for the king and his household for one month (1 Kings 4:7–19), but no actual boundary lines were changed. However, the plan wasn't popular with the people (1 Kings 12:1–19).10

He will offer sacrifices for himself (44:3; 45:22)11—something Messiah would not have to do— and will receive gifts from the people to be used for the worship of the Lord (45:13–16). The prince will provide sacrifices for special occasions (vv. 17–25), including the dedication of the sanctuary, the Sabbaths, Passover, Tabernacles, and at new moon. On the Sabbath and at new moon, he will present his offerings before the people are permitted to worship (46:1–8). During the week, the eastern gate into the inner court will be closed, but it will be opened for the prince on the Sabbath and at new moon, or whenever he wants to present a voluntary burnt offering or peace offering (v. 12). He will be allowed to come as far as the eastern gate but not to the altar in the inner court. He will present his sacrifices, watch the priests prepare them, and when they are offered, will prostrate himself before the Lord (v. 2). After the sacrifice, he will leave the sanctuary just as he came in. When the people come in to worship on the special feast days, they must exit by the gate opposite the one by which they entered (v. 9). The prince will not isolate himself from the people on the feast days but be a part of the crowd (v. 10). The prince must see to it that the daily burnt offerings are presented on the altar, just as they were in the tabernacle and temple (Ex. 29:42; Num. 28:6).

The Lord's portion (45:1–6; 48:8–9). Between the areas assigned to Judah and Benjamin will be a section reserved for the Lord and the prince. The Lord's section will be 8.3 miles square, which equals about 55 square miles. The area will be divided horizontally into three sections, each section 8.3 miles long. The top section (3.3 miles wide) will be the sacred area for the temple and the priests. The priests will not be permitted to own land but will be allowed to live there near the sanctuary (44:28). Like the Old Testament priests, the Lord will be the portion of their inheritance (Num. 18:20; Deut. 10:9; Josh. 13:14, 33). The center area will be the same size as the top area and will belong to the Levites. During the old dispensation, the Levites were allowed to own land but were scattered throughout Israel so they could minister to the people (Josh. 21). Genesis 49:5–7; 34:25–31 suggests that this scattering was also a form of discipline.

The Year of Jubilee will be celebrated during the millennial age (48:16–18). This was the fiftieth year during which the land was not farmed, slaves were set free, and property reverted back to the original owners (see Lev. 25). During the one thousand–year reign of Christ, there will be time for twenty such celebrations. Ezekiel made the special point that during the Kingdom Age, the prince would not oppress the people or confiscate their land as the rulers did during the last days of the kingdom of Judah. The people of Israel failed to obey the laws relating to the Sabbatic Year and the Year

The bottom area (1.75 miles wide) will be assigned to "the city" and the free land around it. The city is first mentioned in Ezekiel 40:2 and is probably Jerusalem with a new name "Jehovah Shammah—the Lord is there" (48:35). The area assigned to the city will belong to the whole house of Israel (45:6) and will be at the center of the lower strip of land. The

Ezekiel of Jubilee, so God had to send them into exile so that His land could enjoy the rest it needed (2 Chron. 36:14–21; Lev. 26:14ff.; Jer. 25:9–12; 27:6–8; 29:10). The river of life (Ezek. 47:1–12). After seeing the kitchens in the temple (46:19–24), the prophet noticed a trickle of water issuing from the Holy of Holies, past the altar on the south side. The guide led him out the north gate (the eastern gate was closed) and around the temple to the eastern gate where he saw the water coming out from under the building on the south side of the gate. (See Ps. 36:8; 46:4.) The guide measured the depth of the water four times and the river became so deep you could swim in it. Ezekiel learned that the river flowed to the Dead Sea where it brought new life to that forsaken area. The water from the temple would heal the Dead Sea as well as the rivers, and the water creatures would multiply wherever the waters came. The trees on the banks of the river would provide food each month and the leaves would be used for healing. Life comes from the temple of God, not from a palace or a government building!

nation and the new era. Jerusalem's gates have always been significant (Neh. 3; Ps. 48; 87:2; 122:2), but now the city will have twelve gates, each one named after one of Jacob's twelve sons. Instead of "Ephraim" and "Manasseh" (two gates), there will be "Joseph" (one gate), and Levi will have a gate. Any Gentile coming to the city to learn about the Lord will have to enter the city through one of these gates and be reminded that "salvation is of the Jews" (John 4:22). The city will be about 1.6 miles square. These gates, of course, remind us of the gates to the Holy City that John described in Revelation 22:10–13, 21.

But the most important thing about the new city will be the presence of the Lord among His united people (Ezek. 35:10). The new name will be "Jehovah Shammah—the Lord is there." This is one of seven compound names of Jehovah found in the Old Testament: Jehovah Jireh—"the Lord will provide" (Gen. 22:13–14); Jehovah Rapha—"the Lord who heals" (Ex. 15:26); Jehovah Shalom—"the Lord our peace" (Judg. 6:24); Jehovah Tsidkenu—"the Lord our righteousness" (Jer. 23:6); Jehovah Shammah—"the Lord is present" (Ezek. 48:35); Jehovah Nissi—"the Lord our banner" (Ex. 17:8–15); and Jehovah Ra'ah— "the Lord our shepherd" (Ps. 23:1).

Jerusalem is the only great city of the ancient world that wasn't located on a river, and in the east, a dependable water supply is essential for life and for defense. During the Kingdom Age, Jerusalem shall have a river such as no other nation ever had. But is this a literal river or merely a sacred symbol of the life-giving power of the Lord? Perhaps it is both. Joel 3:18 and Zechariah 13:1 and 14:8–9 speak of this river as a literal entity, so the river both illustrates and accomplishes the life-giving work of God. Jesus saw such a river as a symbol of the Holy Spirit (John 7:37–39), and the apostle John saw a similar scene in the heavenly city of God (Rev. 22:1–2). A river played an important role in the Garden of Eden (Gen. 2:10–14).

The Meaning of the New Temple In examining all the information Ezekiel recorded for us, we must be careful not to lose the major messages among these important details. There is a sense in which the messages of the entire book are wrapped up in one way or another in chapters 40 to 48. The spiritual lessons are as meaningful to us today as they were to Israel in Ezekiel's day, or as they will be to the Jewish people in Messiah's day.

The portions for the tribes (Ezek. 47:13–48:7, 23–29). In the millennial kingdom, the boundaries of the tribes will be altogether different from what they were before Israel fell to Assyria and Judah to Babylon. The boundaries of the land (47:13–23) will be about what Moses described in Numbers 34, but each tribe's allotment will cut straight across the land. From north to south, the tribes will be Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben, and Judah. Next is the land assigned to the Lord, the prince, and the city, followed by the tribes of Benjamin, Simeon, Issachar, Zebulun, and Gad. It appears that all of the tribes will have access to the Mediterranean Sea except Zebulun and Gad. Judah, the royal tribe (Gen. 49:10) will be located adjacent to the temple area from which Jesus will reign. The tribes descended from sons born of Jacob's wives' maids, Zilpah and Bilhah—Dan, Asher, Naphtali, and Gad—are located the farthest north and south. We aren't told how much land each tribe is given, but only where they will be located. There will be peace among the tribes as they submit to the kingship of their Messiah, Jesus Christ.

Separation from sin. Ezekiel was a priest as well as a prophet, and it was the responsibility of the priests to teach the people the difference between the holy and the unholy and the clean and the unclean (Lev. 10:10–11; Ezek. 44:23). Israel drifted into sin because they began to erase these differences and became like the pagan nations around them. The temple in Jerusalem, with its special courts and holy chambers, reminded the people that God put a difference between the holy and the profane. For people to "call evil, good, and good, evil, [and] put darkness for light, and light for darkness" (Isa. 5:20) is to violate the basic principle of holy living. (See Ezek. 40:5; 42:14–20; 43:7.)

Worship. The temple was a place of worship, but the heart of the worshipper was far more important that his or her gifts. The Jews in the southern kingdom of Judah had defiled the holy temple of God and dared to worship Jehovah along with the idols of the nations around them! God's people don't decide how they are going to worship the Lord; they simple obey what He has told them in His Word.

Fulfillment. One of the purposes of the millennial kingdom is that God might fulfill His promises to His people, promises He couldn't fulfill because of their

The portion for the city (Ezek. 48:30–35). This will be a "kingdom Jerusalem," a new city for the new

Ezekiel rebellion and unbelief. In His grace and mercy, God gave Israel a wonderful land, a perfect law, and a glorious Lord. They defiled the land by their terrible crimes; they disobeyed the law by adopting pagan practices; and they defied their Lord and tempted Him by resisting His calls to repentance. But during the kingdom, Israel will trust the Lord, obey His Word, worship in His temple as they should, and bring delight to the Lord who will rule from David's throne.

will not convert each measurement into feet and inches, unless the number is important to the meaning of the text. 4 In Herod's temple, the inscription on this wall of separation reads: "No foreigner may enter within the barricade which surrounds the sanctuary and enclosure. Anyone who is caught so doing will have himself to blame for his ensuing death." This explains why the Jews wanted to kill Paul when they saw him in the temple, because they thought he had brought unclean Gentiles into the sacred courts (Acts 21:26ff.). 5 The prohibition against approaching the altar by steps (Ex. 20:24–26) applied to altars of stones or earth erected elsewhere than the tabernacle or temple. 6 See Leviticus 1—7. For an exposition of these chapters, see the section of this book, "Leviticus." 7 When, at the Transfiguration, Peter offered to build some booths for Jesus, Moses, and Elijah, his motive was right but his timing was wrong (Matt. 16:27—17:8). When Jesus comes in glory, the people will celebrate Tabernacles and live in booths. 8 We wonder if disciplining the descendants because of their ancestors' sins isn't a reversal of what Ezekiel taught in chapters 18 and 33:12–20, that the children are not punished for the sins of the fathers. But Ezekiel is speaking of the corporate apostasy of the Levites and not their individual sins. 9 The population of the millennial kingdom will include some people who will already have glorified bodies: the Old Testament saints who were resurrected (Dan. 12:2, 13), New Testament Christians (1 Thess. 4:13–18; 1 John 3:1–3), and tribulation martyrs (Rev. 20:4). But believers who have survived the tribulation, both Jews and Gentiles, will be in mortal bodies and subject to death. People will live long lives, but deaths will occur (Isa. 65:20). Children will be born and will be sinners needing salvation. One would think that the miraculously ideal conditions in the kingdom would motivate everyone to trust in the Lord, but at the end of the millennium, Satan will be able to raise a large army to oppose the Lord (Rev. 20:7–10). During the thousand years, many people will feign obedience to the Lord and yet not trust Him. But can we be sure even today that everyone who belongs to a church is necessarily born again (Matt. 7:21:29)? 10 The KJV of 45:1 and 47:22 reads "divide by lot," but a better translation would be "to assign, to allot." It's clear from the text that the Lord partitioned the land and assigned it according to His own will. The places are already identified that mark the borders, although we aren't sure where some of these cities are located. 11 This eastern gate must not be equated with the one in presentday Jerusalem. The eastern gate in the millennial temple will be closed to the public because the glory of God entered through it (43:1–5). 12 In the promises to the "overcomers" in our Lord's letters to the seven churches (Rev. 2—3), you see a similar progression through the Old Testament periods, beginning with the Tree of Life in the garden (Rev. 2:7) and concluding with reigning with Christ on His throne (3:21).

But there's a further fulfillment, for the Kingdom Age will "wrap up" all the previous ages in God's revelation of Himself and His purposes. The land will be like the Garden of Eden (36:35), complete with a river of life and trees of life. The promises made to Abraham will be fulfilled and his descendants will possess and enjoy their land. The law of Moses will be obeyed from the heart, and the Lord will be worshipped and glorified. The Messiah that Israel rejected at His first coming will be received and honored and will reign over them (43:6–7). God will fulfill every kingdom promise found in the pages of the prophets!12

God's glory and God's name. If the book of Ezekiel teaches us anything, it teaches us that we must honor God's name and magnify His glory. The glory of God departed from Israel because they defiled the temple. The glory of God returned to the new temple because it was holy and a place where God could dwell. "They shall know that I am the Lord" is a statement found at least sixty times in Ezekiel's book. While God's glory doesn't dwell in our church buildings, God can be glorified or disgraced by what we do in those buildings we have dedicated to Him. As His people, we must be reverent and honor His name.

The sovereign rule of God. The first vision God gave Ezekiel was that of His glorious throne, moving quickly here and there so that His angelic creatures could accomplish His purposes in the world. Today, the church of Jesus Christ is left in this world not just to pray "Thy will be done on earth as it is in heaven," but to help accomplish that will in the power of the Holy Spirit. God is still on the throne and Jesus Christ has "all authority in heaven and on earth" (Matt. 28:18). Need we ask for more?

Notes

1 For an excellent presentation of this view, see Patrick Fairbairn's Commentary on Ezekiel (Kregel, 1989), 439–58. 2 Of course, the Gentiles will be welcomed to the temple worship (Isa. 2:1–5). 3 The long cubit was twenty-one inches long. If the rod was six cubits long, that equals ten feet six inches. Some make the long cubit twenty-four inches, making the rod twelve feet long. As I follow Ezekiel and his guide touring the temple precincts, I

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

OUTLINE Key theme: God is sovereign in history. Key verses: Daniel 4:34–35

CONTENTS

Daniel 1 1344 God Rules and Overrules

I. DANIEL THE PRISONER (1:1–21)

Daniel 2 1348 The God of Dreams and Destinies

II. DANIEL THE INTERPRETER (2:1—6:28)

Daniel 3 1352 Faith and the Fiery Trial

A. Interpreting the image dream—2 B. The golden image (Daniel absent)—3 C. Interpreting the tree dream—4 D. Interpreting the handwriting on the

Daniel 4 1356 Learning the Hard Way

wall—5 E. Daniel in the lions' den—6

Daniel 5 1360 Numbered, Weighed, and Rejected

Daniel 6 1364 Liars, Laws, and Lions

III. DANIEL THE SEER (7:1—12:13)

A. The vision of the four beasts—7 B. The vision of the ram and he-goat—8 C. The seventy weeks appointed to Israel—9 D. The vision of Israel's future and the end—

Daniel 7 1368 "Thy Kingdom Come"

Daniel 8 1372 Beasts, Angels, and the End Times

10–12

Daniel 9 1375 The Prophetic Calendar

Six different kingdoms are presented in this book: Babylon—the head of gold (2:36–38) and the winged lion (7:4); Media-Persia—the arms and chest of silver (2:32, 39) and the bear (7:5); Greece—the thighs of brass (2:32, 39) and the leopard (7:6); Rome—the legs of iron (2:33, 40) and the "dreadful beast" (7:7); the kingdom of Antichrist— the ten toes (2:41–43) and the little horn (7:8); and the kingdom of Christ—the smiting stone that fills the earth (2:34–35, 44–45) and the Ancient of Days (7:9–14).

Daniel 10 1380 A Remarkable Experience

Daniel 11:1–35 1383 A Remarkable Prophecy—Part 1

Daniel 11:36—12:13 1386 A Remarkable Prophecy—Part II

A Review of Daniel 1390 A Resolute Man God Greatly Loved

Daniel 1 viewed the fall of Jerusalem, it looked like a victory for the idols; but it was actually a victory for the Lord! He kept His covenant with Israel and He fulfilled His promises. In fact, the same God who raised up the Babylonians to defeat Judah later raised up the Medes and Persians to conquer Babylon. The Lord also ordained that a pagan ruler decree that the Jews could return to their land and rebuild their temple. As missionary leader A. T. Pierson used to say, "History is His story."

CHAPTER ONE Daniel 1 GOD RULES AND OVERRULES F rom May to September 1787, the American Constitutional Convention met in Philadelphia to develop a system of government for the new nation. By June 28, progress had been so slow that Benjamin Franklin stood and addressed George Washington, president of the convention. Among other things, he said: "I have lived, Sir, a long time, and the longer I live, the more convincing proofs I see of this truth—that God governs in the affairs of men."1 He then moved that they invite some of the local clergy to come to the assembly to lead them in prayer for divine guidance. The motion would have passed except that the convention had no budget for paying visiting chaplains.

God had made a covenant with the people of Israel, promising that He would care for them and bless them if they obeyed His statutes, but if they disobeyed, He would chasten them and scatter them among the Gentiles (Lev. 26; Deut. 27–30). He wanted Israel to be "a light to the Gentiles" (Isa. 42:6 nkjv) and reveal the glories of the true and living God; but instead, the Jews became like the Gentiles and worshipped their false gods. The nation's ungodly kings and civic leaders, the false prophets and the faithless priests were the cause of the moral decay and the ultimate destruction of the nation (Lam. 4:13; Jer. 23:9–16; 2 Chron. 6:14–21). How strange that God's own people didn't obey Him, but Nebuchadnezzar and the pagan Babylonian army did obey Him!

Though not a professed evangelical believer, Franklin was a man who believed in a God who is the Architect and Governor of the universe, a conviction that agrees with the testimony of Scripture. Abraham called God "the Judge of all the earth" (Gen. 18:25), and King Hezekiah prayed, "Thou art the God, even thou alone, of all the kingdoms of the earth" (2 Kings 19:15). In Daniel's day, King Nebuchadnezzar learned the hard way that "the Most High is sovereign over the kingdoms of men" (Dan. 4:32 niv).

I. Daniel the prisoner (1:1–21)

So wise and powerful is our God that He can permit men and women to make personal choices and still accomplish His purposes in this world. When He isn't permitted to rule, He will overrule, but His will shall ultimately be done and His name glorified. We worship and serve a sovereign God who is never caught by surprise. No matter what our circumstances may be, we can always say with confidence, "Alleluia! … The Lord God Omnipotent reigns!" (Rev. 19:6 nkjv).

The first chapter of Daniel's book2 gives ample evidence of the sovereign hand of God in the affairs of both nations and individuals.

God Gave Nebuchadnezzar Victory (1:1–2)3 For decades, the prophets had warned the rulers of Judah that their idolatry, immorality, and injustice toward the poor and needy would lead to the nation's ruin. The prophets saw the day coming when God would bring the Babylonian army to destroy Jerusalem and the temple and take the people captive to Babylon. A century before the fall of Jerusalem, the prophet Isaiah had proclaimed this message (Isa. 13; 21; and 39), and Micah his contemporary shared the burden (Mic. 4:10). The prophet Habakkuk couldn't understand how Jehovah could use the godless Babylonians to chasten His own people (Hab. 1), and Jeremiah lived to see these prophecies, plus his own prophecies, all come true (Jer. 20; 25; 27). God would rather have His people living in shameful captivity in a pagan land than living like pagans in the Holy Land and disgracing His name.

God Gave Favor to Daniel and His Friends (1:3–16) The king's policy was to train the best people of the conquered nations to serve in his government. He could benefit from their knowledge of their own people and could also use their skills to strengthen his own administration. There were several deportations of Jews to Babylon both before and after the fall of Jerusalem, and it appears that Daniel and his three friends were taken in 605 when they were probably fifteen or sixteen years old. The prophet Ezekiel was sent to Babylon in 597, and in 586, the temple was destroyed.

A dedicated remnant (vv. 3–4a). Even a cursory reading of the Old Testament reveals that the majority of God's people have not always followed the Lord and kept His commandments. It has always been the "faithful remnant" within the Jewish nation that has come through the trials and judgments to maintain the divine covenant and make a new beginning. The prophet Isaiah named one of his sons "Shear-jashub," which means "a remnant shall return" (Isa. 7:3). The same principle applies to the church today, for not everybody who professes faith in Jesus Christ is truly a child of God (Matt. 7:21–23). In His messages to the seven churches of Asia Minor, our Lord always had a

The fall of Jerusalem looked like the triumph of the pagan gods over the true God of Israel. Nebuchadnezzar burned the temple of God and even took the sacred furnishings and put them into the temple of his own god in Babylon. Later, Belshazzar would use some of those holy vessels to praise his own gods at a pagan feast, and God would judge him (Dan. 5). No matter how you

Daniel 1 required them to disobey the holy law, they had to draw the line.

special word for "the overcomers," the faithful remnant in each congregation who sought to obey the Lord (Rev. 2:7, 11, 17, 24–28; 3:4–5, 12, 21). Daniel and his three friends were a part of the faithful Jewish remnant in Babylon, placed there by the Lord to accomplish His purposes.

Surely the king's food was the best in the land, so why should these four Hebrew students refuse it? Because it would defile them and make them ceremonially unclean before their God (v. 8). It was important to the Jews that they eat only animals approved by God and prepared in such a way that the blood was drained from the flesh, for eating blood was strictly prohibited (Lev. 11; 17:10–16). But even more, the king's food would first be offered to idols, and no faithful Jew would eat such defiled food. The early church faced this same problem.

These young men were superior in every way, "the brightest and the best," prepared by God for a strategic ministry far from home. They were handsome, healthy, intelligent, and talented.4 They belonged to the tribe of Judah (Dan. 1:6) and were of royal birth (v. 3).5 In every sense, they were the very best the Jews had to offer. Because Ashpenaz is called "master of the eunuchs," some have concluded that the four Jewish boys were made eunuchs; but that is probably an erroneous conclusion. Originally, the term "eunuch" (Heb. saris) referred to a servant who had been castrated so he could serve the royal harem; but the title gradually came to be applied to any important court official. The word is applied to Potiphar and he was married (Gen. 37:36). The Jewish law forbade castration (Deut. 23:1), so it's difficult to believe that these four faithful Hebrew men who resisted Babylonian customs in every other way would have submitted to it.

A discerning test (vv. 8–16). How can God's people resist the pressures that can "squeeze" them into conformity with the world? According to Romans 12:1–2, "conformers" are people whose lives are controlled by pressure from without, but "transformers" are people whose lives are controlled by power from within. Daniel and his three friends were transformers: instead of being changed, they did the changing! God used them to transform the minds of powerful rulers and to bring great glory to His name in a pagan land.

The first step in solving their problem and being transformers was giving themselves wholly to the Lord. Daniel's heart—the totality of his being—belonged to the Lord, as did the hearts of his friends (Dan. 1:8; Rom. 12:1–2). "Keep your heart with all diligence, for out of it spring the issues of life" (Prov. 4:23 nkjv). A heart that loves the Lord, trusts the Lord, and therefore obeys the Lord has no difficulty making the right choices and trusting God to take care of the consequences. It has well been said that faith is not believing in spite of evidence—that's superstition—but obeying in spite of consequences. When they had to choose between God's Word and the king's food, they chose the Word of God (Ps. 119:103; Deut. 8:3).

A difficult trial (vv. 4b–7). It was an honor to be trained as officers in the king's palace, but it was also a trial; for these dedicated Jewish boys would have to adapt themselves to the ways and the thinking of the Babylonians. The purpose of the "course" was to transform Jews into Babylonians, and this meant not only a new land, but also new names, new customs, new ideas, and a new language. For three years, their Babylonian teachers would attempt to "brainwash" the four Jewish young men and teach them how to think and live like Babylonians.

The name Daniel means "God is my judge," but it was changed to Belteshazzar or "Bel protect his life." Hananiah means "the Lord shows grace," but his new name, Shadrach, means "command of Aku" (the moon-god). Mishael means "Who is like God?" and the new name, Meshach, means "Who is as Aku is?" Azariah means "The Lord is my help," but "Abednego" means "Servant of Nebo (Nego)." The name of the true and living God was replaced by the names of the false gods of Babylon; but would we expect unbelievers to do anything else?

The second step was to be gracious toward those in authority. The four men noticed that Ashpenaz was especially friendly and kind to them and recognized that this was the working of the Lord. (Joseph had a similar experience when he was in prison. See Gen. 39—40.) "When a man's ways please the Lord, He makes even his enemies to be at peace with him" (Prov. 16:7 nkjv). Instead of expecting a pagan Gentile officer to obey the law of Moses and get himself in trouble with the king, Daniel and his friends took a wise approach and asked for a ten-day experiment.

Learning a new language and even receiving new names didn't create much of a problem, but practicing customs contrary to the law of Moses was a great problem. The Babylonians were great builders, calculators, and military strategists, but their religion was steeped in superstition and myth. Just as Christian students in secular schools today often have to study material that contradicts what they believe, so Daniel and his friends had to master Babylonian history and science. In fact, in the final examination, they excelled all the other students (v. 20), and later, God gave them opportunities to show that their Jewish faith was superior to the faith of their captors. But when their course of training

Throughout Scripture you will find courageous people who had to defy authority in order to obey God, and in every case, they took the wise and gentle approach. "If it is possible, as far as it depends on you, live at peace with everyone" (Rom. 12:18 niv).

Along with Daniel and his friends, you have the examples of the Hebrew midwives (Ex. 1), the apostles (Acts 4), and even Jesus Himself (1 Peter 2:13–25). All of them had to resist the law in order to obey the Lord, and God gave them success. They were courteous and didn't try to get others into trouble. They had a meek

Daniel 1 this world" when they have the inspired and infallible Word of God to instruct them? Some sincere believers think that all "worldly education" is sinful, while others, just as sincere, believe that God's people should understand the mind-set of the world but not be controlled by it. The great church father Tertullian (160–220) is an example of the first group, for he asked, "What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the church?"7 He also wrote, "So, then, where is there any likeness between the Christian and the philosopher? Between the disciple of Greece and of heaven? Between the man whose object is fame, and whose object is life?"8 and quiet spirit. They saw the challenge as an opportunity to prove God and glorify His name.

The four Jewish students didn't threaten anybody, stage a protest, or try to burn down a building. They simply excelled in their studies, acted like gentlemen, and asked Melzar to test them for ten days by feeding them only water and vegetables.6 Christians have no right to ask others—especially the unsaved—to take risks that they won't take themselves. Unconsciously directed by the Lord, Melzar was willing to accept their suggestion, and God did the rest. In the end, the four Jewish boys were healthier in body and better looking than all the other students. This is a vivid illustration of the promise in Matthew 6:33 and the principle laid down in Colossians 4:5; 1 Thessalonians 4:12; and 1 Peter 3:15.

On the other hand, Moses was "learned in all the wisdom of the Egyptians" (Acts 7:22), and the apostle Paul read the classics and even quoted from them in his letters. In 1 Corinthians 15:33 he quoted the Greek poet Menander; in Acts 17:27 and 28, he quoted Epimenides, Aratus, and Cleanthes; and in Titus 1:12, he quoted Epimenides. In 2 Timothy 4:13, he asked Timothy to bring him his books and parchments, which were probably copies of some of the Old Testament Scriptures and possibly some of the classical writers. The point is that Paul knew the classics and sought to use what he knew to reach people with the truth of God's Word. "Beware of the atmosphere of the classics," Robert Murray M'Cheyne wrote in a letter to a friend. "True, we ought to know them; but only as chemists handle poison—to discover their qualities, not to infect their blood with them."9

When it comes to solving the problems of life, we must ask God for the courage to face the problem humbly and honestly, the wisdom to understand it, the strength to do what He tells us to do, and the faith to trust Him to do the rest. Our motive must be the glory of God and not finding a way of escape. The important question isn't "How can I get out of this?" but "What can I get out of this?" The Lord used this private test to prepare Daniel and his friends for the public tests they would face in years to come. The best thing about this experience wasn't that they were delivered from compromise, as wonderful as that was, but that they were developed in character. No wonder God called Daniel "greatly beloved" (Dan. 9:23; 10:11, 19), for he was very much like His Beloved Son.

By understanding the mind-set of the Babylonian people, especially the king's "magicians, enchanters, sorcerers and astrologers" (Dan. 2:2 niv), Daniel and his three friends were better able to show them the superiority of God's wisdom. The Lord gave Daniel a special gift of understanding visions and dreams. In the first half of his book, Daniel interpreted the visions and dreams of others, but in the last half, he received visions of his own from the Lord.

God Gave Ability and Success to Daniel and His Friends (1:17–20) If you want to make a living, you get training; and if you want to make a life, you add education. But if you want to have a ministry for God, you must have divine gifts and divine help. Training and education are very important, but they are not substitutes for the ability and wisdom that only God can give.

The king's examination (vv. 18–20). We don't know how many students went through the entire course of study, but it's interesting that Nebuchadnezzar himself took the time to examine them. Since the new graduates were to become his personal advisers, the king wanted to be sure he was getting the best. By adding exceptionally intelligent new men to the staff, the king would be assured of getting the best counsel available. He was familiar with the older advisers and possibly not too happy with all of them (see 2:5–13). Was he suspicious of a palace intrigue? As we shall see later, the addition and the promotion of these four Jewish boys created jealousy and resentment among the advisers and they tried to get rid of Daniel (chap. 6). As older men, they resented their youth; as Babylonians, they resented their race; and as experienced servants, they envied their great ability and knowledge.

God's special blessing (v. 17). These four Hebrew youths had to study and apply themselves, but God gave them skill to learn the material, discernment to understand it, and wisdom to know how to apply it and relate it to God's truth. As students, all of us need to ask God for wisdom (James 1:5) and then work hard to do our very best. "Faith without works is dead" (2:26), and fervent prayer can never replace faithful study. Both are necessary.

What studies did these young men pursue? Surely they were taught the religion of Babylon as well as the system of astrology that formed the basis for both their religion and their science. The king's official counselors had to be able to interpret dreams and various omens, because understanding the times and knowing the future were both important to the king's success. The young men were given what we would call a "secular education" steeped in the superstition of that day.

"Magicians" were men who dealt in the occult,

But should the people of God learn "the wisdom of

Daniel 1

Lord providentially works to put some of His servants into places of special honor and responsibility. When He wanted to protect Jacob's family and the future of the nation of Israel, the Lord sent Joseph to Egypt and made him second ruler of the land. God had Esther and Mordecai in Persia, where they exposed a plot against the Jews and saved the people of Israel from being annihilated. Nehemiah was the king's cupbearer in Susa and was able to get royal assistance for restoring the walls of Jerusalem. I wonder if the men in high political office who assisted Paul were true believers in Jesus Christ (Acts 19:30–31; Rom. 16:23)? Even if they weren't, God placed them where they were and enabled them to accomplish His will.

while "enchanters" used incantations to accomplish their purposes. "Sorcerers" specialized in casting spells, "astrologers" studied the movements of the stars and their influence on events, and "diviners" sought to see the future by using various methods. Of course, all of these were forbidden by the law of Moses (Deut. 18:9–13). Daniel and his friends had to work alongside these men, yet they remained pure and gave a powerful testimony for the Lord.

The word inquired in Daniel 1:20 means "to examine and compare." The king not only questioned the graduates, but he also compared one with another, and in this way ended up with the very best. There's no reason why Christian students on secular campuses today shouldn't be among the finest students who win some of the highest awards to the glory of God. Tertullian didn't think that "Jerusalem" should have anything to do with "Athens," but if believers from "Jerusalem" don't witness to unbelievers in "Athens," how will these lost sinners ever hear about Jesus Christ? Going into "all the world" includes going to our pagan campuses and letting our lights shine.

The events recorded in this chapter should be a great encouragement to us when we experience trials and testings and become discouraged; for when God is not allowed to rule, He overrules. God is still on the throne and will never leave us nor forsake us.

Has the enemy destroyed the Holy City and the holy temple and taken God's people captive? Fear not, for there is still a godly remnant that worships the true God and serves Him. Does the enemy attempt to defile that godly remnant? Fear not, for the Lord will work on their behalf and keep them separated to Himself. Are godly believers needed in places of authority? Fear not, for the Lord will see to it that they are prepared and appointed. Does the Lord desire to communicate His prophetic truth to His people? Fear not, for He will keep His servants alive and alert until their work is done. Are you in a place of responsibility and wondering how long you can hold out? Fear not, for the same God who called you and equipped you is able to make you "continue" until you complete the tasks that He has assigned you. "He who calls you is faithful, who also will do it" (1 Thess. 5:24 nkjv).

God Gave Daniel a Long Life and Ministry (1:21) The first year of King Cyrus's reign was 539 BC, but Daniel was still alive in 537 BC, the third year of Cyrus (10:1). If Daniel was fifteen years old in the year 605 when he was taken to Babylon, then he was born in 620, and he would have been eighty-three years old when he received the revelations recorded in chapters 10—12. While reading the prophecy of Jeremiah (25:11; 29:10), Daniel understood God's plan for the Jews to return to their land and rebuild the temple and the city (Dan. 9:1–2); and he lived long enough to see this prophecy fulfilled! How long he lived after that nobody knows, nor is it important that we know. During Daniel's long life, he had opportunity to witness to Nebuchadnezzar, Darius, Belshazzar, and Cyrus, as well as to the many court officers who came and went. He was a faithful servant, and he could say with the Lord Jesus, "I have glorified You on the earth. I have finished the work which You have given Me to do" (John 17:4 nkjv).

Each believer is either a conformer or a transformer. We're either being squeezed into the world's mold or we're transforming things in the world into which God has put us. Transformers don't always have an easy life, but it's an exciting one, and it gives you great delight to know that God is using you to influence others.

Notes

However, not every faithful servant of God is given the blessing of a long life. Stephen was probably a young man when he was martyred (Acts 7), and Paul was in his sixties when he was killed in Rome. The godly Scottish preacher Robert Murray M'Cheyne was two months short of being thirty years old when he died, yet his ministry still enriches us. William Whiting Borden ("Borden of Yale") was only twenty-five when he died in Egypt, and David Brainerd, missionary to the Native Americans, was only twenty-nine when God called him. "So teach us to number our days, that we may apply our hearts unto wisdom" (Ps. 90:12). We number our years, not our days, but everybody still has to live a day at a time, and we don't know when that final day will dawn.

1 Catherine Drinker Bowen, Miracle at Philadelphia (Boston: Little, Brown and Co., 1966), 125–127. 2 That Daniel wrote the book that bears his name is assumed from 8:1; 9:2, 20; 10:2. That he was an actual historical person is stated not only by his book but also by Ezekiel 14:14, 20; and 28:3, as well as by our Lord in Matthew 24:15 and Mark 13:14. 3 The Babylonians considered the first year of their king's reign "the year of accession" and the next full year his first year, while the Jews began to reckon from the time the king began to reign. That's why Jeremiah 25:1 calls this important year "the fourth year of Jehoiakim," for Jeremiah used Jewish reckoning. 4 This fact shouldn't discourage the rest of us who may not have such special gifts. God prepares and uses all kinds of people, but in the case of the four Hebrew men, excellence was a

In order to accomplish His plans for His people, the

Daniel 2

2:12), and they were Gentiles. When God wanted to give a message to the Gentiles, He usually sent them a Jewish prophet (Amos 3:7)—Jonah to Nineveh, for example, or Amos to the neighboring nations (Amos 1—2). But here the Lord communicated directly to an unbelieving Gentile monarch. The Lord in His wisdom planned to use His faithful servant Daniel to describe and interpret the dream, and in this way, God's name would be glorified and Daniel and his friends would be honored and rewarded.

requirement they had to meet. Use the gifts God has given you and don't compare yourself with others. Each of us is unique. 5 Isaiah had promised that "the king's descendants" would become eunuchs in Babylon (Isa. 39:7). 6 The fact that God used a vegetarian diet to make these four young men succeed doesn't mean that we will succeed if we follow this example. The Bible makes it clear that all foods are permissible to believers (Col. 2:16; Rom. 14:17; Mark 7:1–23; 1 Tim. 4:1–5). The story encourages us to follow their faith, not their diet. 7 Tertullian, "On Prescription Against Heretics" in Alexander Roberts and James Donaldson, The Ante-Nicene Fathers (Grand Rapids: Eerdmans, 1976), vol. 3, 246. 8 Op. cit., 51. 9 Andrew Bonar, Memoir and Remains of Robert Murray M'Cheyne (London: Banner of Truth Trust, 1966), 29.

Does God still use dreams to communicate His will? Certainly He can do so if He pleases, but this isn't His usual approach. God guides His children today by His Holy Spirit as they pray, seek His face, meditate on His Word, and consult with their spiritual leaders. The danger is that our dreams may not come from the Lord. The human subconscious is capable of producing dreams, and Jeremiah 23:25–32 indicates that demonic forces can cause dreams that are Satan's lies and not God's truth. It's dangerous to accept dreams as messengers from the Lord.

II. Daniel the interpreter (2:1—6:28) A.Interpreting the image dream—2

CHAPTER TWO Daniel 2 THE GOD OF DREAMS AND DESTINIES A

God Disgraces the "Wise Men" (2:2–13)1 The king did what any ancient ruler would do: he summoned his special advisers to help him understand the significance of this dream that had interrupted his sleep and robbed him of peace. But this was no routine meeting, for the king not only commanded them to interpret the dream but also to reveal the dream to him! If they didn't do both, he would kill them without mercy and turn their houses into public latrines and garbage dumps. This, of course, was a new challenge for them and they knew they couldn't meet it.

s you turn from chapter 1 to chapter 2, the atmosphere in the king's palace changes radically. Chapter 1 closes with recognition and security, but chapter 2 introduces rejection and danger. Because they possessed almost unlimited power and authority, Oriental despots were notoriously temperamental and unpredictable, and here Nebuchadnezzar reveals this side of his character. (See also 3:19.) However, the hero and major actor in chapter 2 is not King Nebuchadnezzar but the Lord God "who reveals the deep and secret things" (v. 22 nkjv). As you read this chapter, you witness the God of Israel in complete control of every situation and accomplishing His purposes even through superstitious Gentile unbelievers. Note the divine activities that protected His servants and brought glory to His name.

Here we are confronted with a question that sincere Bible students don't answer the same way: Did King Nebuchadnezzar forget his dream, or was he using this approach to test his counselors to see if they were authentic? I hold to the second position, but let's consider both sides of the matter.

He forgot the dream. I find it difficult to believe that such a vivid dream would pass out of the mind of a great leader like Nebuchadnezzar, particularly if the dream occurred more than once. Of course, we do forget most of our dreams, but in this case, the Lord was seeking to communicate His truth to the king. Surely the same God who gave the dream could see to it that the king would remember it. After all, the dream was so agitating that the king lay awake wondering what it meant. Furthermore, if indeed the king had forgotten the dream, how would he be able to verify it even if the advisers could come up with the right answer?

God Distresses a King (2:1) Nebuchadnezzar was in the second year of his reign and discovering the burdens of the kingdom as well as the far-reaching consequences of his decisions. Some of his concerns were causing him restless nights (Eccl. 5:12), and his mind was unsettled as he worried about the future of his kingdom (Dan. 2:29). How long would "Babylon the great" last? How long would he be the ruler? Shakespeare was right: "Uneasy lies the head that wears a crown."

The Lord gave Nebuchadnezzar a vivid dream that he couldn't understand, and it distressed him. That the Lord God Almighty would communicate truth to a pagan Gentile king is evidence of the grace of God. The phrase "dreamed dreams" may suggest that this one dream kept recurring. The Lord had given two dreams to Pharaoh (Gen. 41), another Gentile ruler, and Joseph had interpreted them; and He also gave a dream to the magi who came to worship Jesus (Matt.

The KJV and the Amplified Bible translate verses 5 and 8 "the thing is gone from me," which can be interpreted "the dream has left me." This is probably the strongest argument for the king having a bad memory. But the NASB translates that same phrase "the command from me is firm," and the NIV translates it "this is what I have firmly decided." The reference isn't to the dream but to the king's edict of judgment. If the

Daniel 2 prophecy! Out of their own mouths they condemned their own practices!

counselors couldn't tell him the dream and interpret it, they would be publicly humiliated and mercilessly slain.

God Discloses the Secret (2:14–23) The king's edict had to be obeyed, so Arioch, the captain of the king's guard and the chief executioner, set out to round up all the king's "wise men" and slay them. Satan had lost one battle, but now he would try to pull victory out of defeat by having Daniel and his three friends killed. The Evil One is willing to sacrifice all his false prophets in the city of Babylon if he can destroy four of God's faithful servants. Satan's servants are expendable, but the Lord cares for His people. See how the Lord intervened and accomplished His purposes and blessed His people.

The king was testing his counselors. I believe that Nebuchadnezzar remembered the dream, pondered it, and realized that it contained a significant message concerning him and his kingdom. It must have brought fear and wonder to his heart when he beheld this massive metallic image smashed to atoms by a mysterious stone that then grew into a mountain. The interpretation of this dream was too important for the king to treat it as a routine matter. He wanted to be sure that his "wise men" would give him the correct meaning, for his future was involved in that dream. He didn't want to hear "misleading and wicked things" (v. 9 niv) that they made up just to please the king. He wanted the truth.

Remarkable Postponement (vv. 14–16). When Arioch came to get Daniel and his friends, they were shocked to hear about the king's edict. As new "graduates" among the royal counselors, they hadn't been invited to the special session about the dream. Daniel spoke to Arioch "with wisdom and tact" (NIV), just as he had spoken to Ashpenaz and Melzar (1:9–14; see Col. 4:5–6), and the chief executioner explained how serious the matter was. By doing this and delaying his obedience, Arioch was risking his own life, but the officers in the palace had learned that the four Jewish men were trustworthy. Their gracious actions and words during their three years of training were now helping to save their lives.

Perhaps he recalled the difference between the counselors he inherited from his father and the four Jewish young men who had graduated at the top of the class (1:19–20). He had seen that these four boys were ten times better than his counselors and possessed a wisdom far beyond anything the "wise men" had ever shown. Perhaps he had concluded that his "wise men" had conspired to deceive him and that their interpretations and explanations weren't valid at all. If indeed they had the ability to interpret the dream, then surely they also had the ability to tell him the dream! It was a test of their ability and their veracity.

Regardless of which approach is correct, this much is true: the counselors were greatly humiliated because they couldn't tell Nebuchadnezzar the dream. This was a great opportunity for them to receive wealth, prestige, and promotion, and the fact that they stalled for time indicated that they were unable to meet the challenge. This in itself set the stage for Daniel to exalt the true and living God of Israel who alone can predict the future (Isa. 41:21–23). By issuing this impossible challenge, the king was unconsciously following the plan of God and opening the way for Daniel to do what the counselors could not do. As they pleaded their case, the "wise men" tried flattery and logic, but all their speeches only made Nebuchadnezzar more and more angry, until finally he issued an edict that all the "wise men" in the city of Babylon be slain.

Arioch allowed Daniel time to speak to Nebuchadnezzar, and the king must have been surprised to see him. Apparently his rage had subsided and he was willing to make some concessions. After all, Daniel hadn't been at the original meeting, so he deserved an opportunity to obey the king's orders. No doubt Nebuchadnezzar recalled that the four Hebrews had been exceptional students and were superior to the men whose lives were now in danger. Why kill your four best counselors just because of the incompetence of the others? By faith, Daniel promised to show the king his dream and the interpretation, for he knew that the Lord would answer prayer.

Believing prayer (vv. 17–19). Throughout this book, Daniel and his friends are presented as men of faith and prayer (Dan. 6; 9). They were far from home, but by faith they could "look toward" Jerusalem and the temple and claim the promise of 1 Kings 8:44–45. The God of heaven2 would hear their prayers and answer them for His own glory. The word "secret" (raz) is used eight times in this chapter and is the equivalent of the Greek word mysterion ("mystery"), which is used twenty-eight times in the New Testament. It means "a hidden truth that is revealed only to the initiated." God had hidden prophetic truth in the dream and He enabled His servant to know both the dream and its interpretation and to understand God's future plans. "The effective, fervent prayer of a righteous man avails much" (James 5:16 nkjv).

Throughout Bible history, you find occasions when God exposed the foolishness of the world and the deceptiveness of Satan. Moses and Aaron defeated the magicians of Pharaoh and the gods of Egypt (Ex. 7–12), and Elijah on Mount Carmel exposed the deception of Baal worship (1 Kings 18). Jeremiah confronted the false prophet Hananiah and revealed his wickedness (Jer. 28), and Paul exposed the deception of Bar Jesus the sorcerer (Acts 13:1–12). But it was Jesus who by His life, teaching, and sacrificial death declared the wisdom of this world "foolishness" with God, and that includes all its myths and false religions (1 Cor. 1:18ff.). The statement of the advisers in Daniel 2:10 wipes out astrology and other forms of human

Joyful praise (vv. 20–23). Daniel's first response

Daniel 2

The phrase "latter days" ("last days," "last times") is found frequently in Scripture, beginning with Genesis 49:1 and ending with 2 Peter 3:3. Our Lord ushered in the "last days" with His death, resurrection, and ascension to heaven (Heb. 1:2; 1 Peter 1:20), so we are living now in that period of time when God is "wrapping things up." God has plans for the "latter days" of Israel (Gen. 49:1; Deut. 31:29; Dan. 2:28), which will climax with Messiah returning to earth and being received by His people (Hos. 3:5; Mic. 4:1; Joel 2:28–29). The "last days" for the church include perilous times (2 Tim. 3:1), the apostasy of many, and the rise of scoffers and deniers of the truth (2 Peter 3:1ff.); and this period will end when Christ takes His church to heaven (1 Thess. 4:13–18).

was to bless the Lord for hearing and answering their petitions. They asked for wisdom, and God gave it (James 1:5), and His mighty hand stopped the execution process and gave the four men time to pray. Little did the pagan "wise men" realize that the presence of the Hebrews in Babylon was making their deliverance possible.3 The God of heaven is also the God of history, for He can set and change the times allotted to rulers and to nations, which was the very thing Nebuchadnezzar was worrying about. The dream was "darkness" to the king but light to Daniel, not unlike the glory cloud that stood between Israel and the Egyptian army (Ex. 14:19–20). Daniel included his three friends in his song of praise (Dan. 2:23) because they had shared the burden of prayer with him. Later he would share the honors with them and they would serve with him in the highest appointed office in the city of Babylon.

The image Nebuchadnezzar beheld in his dream depicted what Jesus called "the times of the Gentiles" (Luke 21:24), a period of time that began in 605 BC when Jerusalem was taken by Nebuchadnezzar and the Babylonian army. This period will end when Christ returns to establish His kingdom (Luke 21:25–28).5 During the "times of the Gentiles," there will be four successive kingdoms, climaxed by a fifth kingdom that will destroy the other four and fill the earth. The fifth kingdom is the kingdom of the Lord Jesus Christ, King of Kings and Lord of Lords.

When God's people today face a crisis, they need to follow the example of Daniel and his friends and take the matter to the Lord in prayer. Faith is living without scheming, and faith brings glory to God. Daniel and his friends couldn't take credit for what happened because it came from the hand of God. "Call upon Me in the day of trouble; I will deliver you, and you shall glorify Me" (Ps. 50:15 nkjv). "Whatever God can do faith can do," said A.W. Tozer, "and whatever faith can do prayer can do when it is offered in faith. An invitation to prayer is, therefore, an invitation to omnipotence, for prayer engages the Omnipotent God and brings Him into our human affairs."4

The dream (vv. 31–35). First Daniel told the king what he had seen in his dream, and then he explained its meaning. He saw a large statue of a man, "an enormous dazzling statue, awesome in appearance" (v. 31 niv), composed of five different materials: gold, silver, bronze, iron, and clay. Suddenly a stone appeared and smashed the feet of the statue so that the image was completely shattered and became like chaff that was blown away. Then the stone became a huge mountain that filled the earth. On hearing this accurate description, the king knew that Daniel was telling the truth and that what he said could be trusted. Only the God of heaven who sent the dream could have helped His servant know and interpret the dream.

God Displays His Wisdom and Power (2:24–45) Once again we see the wisdom and tact of Daniel as he went immediately to Arioch and told him not to destroy the "wise men" because God had revealed to him both the dream and its interpretation. Daniel never heard the Sermon on the Mount, but he knew how to treat his enemies and was willing to rescue the pagan advisers. Since Arioch was in charge of executions, he could stop the process and save the lives of all the king's counselors in the city of Babylon. Daniel gave Arioch the privilege of taking him into the presence of the king and sharing some of the credit. The statement, "I have found a man" (v. 25) isn't exactly the truth, because it was Daniel who found Arioch; but Daniel wasn't the kind of person who worried about who got the credit so long as God got the glory.

The meaning of the dream (vv. 36–45).6 The large image represented four Gentile kingdoms:

The head of gold—Nebuchadnezzar and the Babylonian kingdom (vv. 37–38). It lasted from 636 BC to 539 BC. Jeremiah called Babylon "a gold cup in the Lord's hand" (Jer. 51:7).

In reply to the king's question, Daniel immediately gave all the glory to the God of heaven, and in this he reminds us of Joseph when he interpreted Pharaoh's dreams (Gen. 41:16). Nebuchadnezzar must have been shocked when Daniel even told him that he knew the king had been worrying about the future of his kingdom before he had this dream. The dream was God's answer to his concerns, for God revealed the future sequence of the Gentiles' kingdoms and how Gentile history would climax with the appearance of an eternal kingdom.

The breast and arms of silver—The Medo-Persian kingdom (539–330 BC). Darius the Mede conquered Babylon (Dan. 5:30–31).

The belly and thighs of bronze—The Grecian kingdom (330–63 BC). Alexander the Great established what was probably the largest empire in ancient times. He died in 323 BC.

Daniel 2 hold together at the end of the age. The feet of the image were composed of a mixture of iron and clay. Iron is strong and durable but clay is weak and prone to crumble. The iron in the image gives the appearance of strength and endurance, but the clay announces just the opposite. In fact, the clay robs the iron of its ability to hold things together, for wherever the iron touches the clay, at those points there is weakness. Society today is held together by treaties that can be broken, promises that can be ignored, traditions that can be forgotten, organizations that can be disbanded, and money-making enterprises that can fail—all of it iron mixed with clay!

The legs of iron and feet of iron and clay—The Roman Empire (63 BC–ca. AD 475). Iron represents strength but clay represents weakness. Rome was strong in law, organization, and military might; but the empire included so many different peoples that this created weakness. "The people will be a mixture and will not remain united" (Dan. 2:43 niv).

The destruction of the image—The coming of Jesus Christ, the Stone, to judge His enemies and establish His universal kingdom.

Man at his best is clay, for God made him out of the dust of the earth. Though man and woman are both made in the image of God, sin has robbed us of the dominion He gave us (Gen. 1:26). We are both creators and destroyers, and we seem bent on destroying one another and the world God has graciously given us. The heart of every problem is the problem in the human heart—rebellion against God.

As simple as this explanation appears, it carries with it some important and profound messages. First, it reveals that God is in control of history. He knows the future because He plans the future. This doesn't mean that God is to blame for the evil things that leaders and nations do, but that He can overrule even their wickedness to accomplish His divine purposes. The God of heaven gave Nebuchadnezzar his throne and enabled him to defeat his enemies and expand his empire (vv. 37–38; Jer. 27). But the God who gave him his authority could also take it away, and He did (Jer. 51—52). The king didn't know how long his empire would last, but he knew it would end someday. In fact, Babylon was conquered by what Daniel called an "inferior kingdom" (Dan. 2:39).

The image gives us a fourth truth: Jesus Christ will return, destroy His enemies, and establish His kingdom. The stone is a frequent image of God in Scripture and especially of Messiah, Jesus Christ the Son of God (Ps. 118:22; Isa. 8:14; 28:16; Matt. 21:44; Acts 4:11; 1 Cor. 10:4; 1 Peter 2:4–8). The phrase "without hands" is used in Scripture to mean "not by human power" and refers to something only God can do (Col. 2:11; Heb. 9:11, 24). It appears that the Roman Empire will in some ways continue until the end of the age and culminate in the rule of ten kings (Dan. 2:44; 7:24–27; Rev. 17:3, 12–18). The world will be delivered from evil, not by a process, but by a crisis, the promised return of Jesus Christ. Whatever remains of the four Gentile kingdoms, passed from one kingdom to the next, will be destroyed and turned into chaff. Then Christ will establish His kingdom, which will fill all the earth.

Second, the dream reveals that human enterprises decline as time goes on. The massive and awesome image not only changed in value from head to foot— from gold to clay—but it also changed in strength, finally ending in feet made of iron mixed with clay. Actually, the statue was top-heavy, for the atomic weight of gold is ten times that of clay, and silver is five times heavier than clay. From age to age, nations and kingdoms appear strong and durable, but they're always in danger of falling over and crashing. The image Nebuchadnezzar saw dazzled him with the brilliance of the gold, iron, and bronze, but it was standing on feet composed of iron and clay.

When we consider these truths, our response ought to be one of joyful confidence, knowing that the Lord has everything under control and will one day reign on this earth. While God's people should do everything they can to alleviate suffering and make this a safer and happier world, our hope is not in laws, political alliances, or moral crusades. Our hope is in the Lord. People's hearts need to be changed by the grace of God, and that means God's people must be witnesses to the ends of the earth. The only kingdom that will stand forever is Christ's kingdom (Dan. 2:44), and the only people who will be citizens of that kingdom are those who have trusted Him and been born again by the Spirit of God (John 3:1–18).

As we survey history, on one level we see progress and improvement; but when we go deeper, we see decay and decline. Thoreau said that America had "improved means to unimproved ends," and that can be said of any developing nation. We can speak easily to people in almost any part of the world, but do we have anything important to say? We can travel rapidly from one place to another, but we make little progress in solving the problems of war, violence, famine, and liberty. While we're grateful for the things that make modern life comfortable and enjoyable—good houses, cars and planes, powerful medicines, electronic devices—we have to admit that each of these brings with it new problems that have to be solved. It's easier to make a living but harder to make a life.

What would all of this have meant to King Nebuchadnezzar as he sat on his throne listening to a young Jewish lad explain God's mysteries? For one thing, the message of the image should have humbled him. It was not Nebuchadnezzar who conquered nations and kingdoms; it was God who enabled him to

A third truth is that it will be difficult for things to

Daniel 2—3 do it and who gave him his empire. "You, O king, are a king of kings," said Daniel. "For the God of heaven has given you a kingdom, power, strength, and glory" (Dan. 2:37 nkjv). Alas, the great king forgot this lesson and one day said, "Is not this great Babylon, that I have built for a royal dwelling by my mighty power and for the honor of my majesty?" (4:30 nkjv). God had to humble the king and make him live like an animal until he learned that God does according to His will (v. 35) and alone deserves glory. In giving the dream and enabling Daniel to know the dream and explain it, God displayed His wisdom and power. God has the wisdom to plan the ages and the power to execute His plan. King Nebuchadnezzar ruled from 605 BC to 562 BC, but Jesus Christ will reign forever and ever, and of His kingdom there shall be no end.

Ezra and Nehemiah. It appears to be the name of God used by His people during the years of their exile and dispersion. The God of heaven isn't limited to the land of Israel; He can work even in mighty Babylon! 3 Because Lot was in their city, the people of Zoar escaped the judgment that destroyed the cities of the plain (Gen. 19:18–25), and because Paul was on the ship, God saved all the passengers from drowning (Acts 27:21–26, 30–32, 42–44). The world opposes God's people, little realizing the blessings that come because of them. 4 A. W. Tozer, The Set of the Sail (Camp Hill, PA: Christian Publications, 1986), 33. 5 The "times of the Gentiles" must not be confused with the "fullness of the Gentiles" (Rom. 11:25), when God has gathered into His church all who shall be saved during this present age. This period began at Pentecost and will climax at the rapture of the church. During this time, God is calling out from the Gentiles a people for His name (Acts 15:14). The church is composed of believing Jews and Gentiles, but it is predominantly a Gentile church. 6 Note the use of the pronoun "we" in verse 36. Daniel includes his three friends in the interpreting of the dream.

God Distinguishes His Servants (2:46–49) Being a pagan unbeliever, Nebuchadnezzar was so overwhelmed by what Daniel did that he treated him as though he were a god! Cornelius the Roman centurion treated Peter that way (Acts 10:25–26), and Paul and Barnabas were accepted as gods by the people of Lystra (14:8–18). Being a devout Jew, Daniel must have abhorred all this adulation, but he knew it was useless to protest the commands of the king. But in paying homage to Daniel, the king was actually acknowledging that the God of the Hebrews was greater than all other gods. Nebuchadnezzar hadn't yet come to the place where he believed in one true and living God, but this was the first step.

CHAPTER THREE Daniel 3 FAITH AND THE FIERY TRIAL T he devil tempts us to destroy our faith, but God tests us to develop our faith, because a faith that can't be tested can't be trusted. False faith withers in times of trial, but true faith takes deeper root, grows, and brings glory to God. This explains why God permitted the three Hebrew men to be tested and then thrown into the fiery furnace. The apostle Peter must have been well acquainted with the book of Daniel because he used the metaphor of the "fiery trial" when he warned his readers of the persecutions about to come to the church (1 Peter 1:7; 4:12).1

What the king did and said also announced to everyone in the court that Daniel was superior to the Babylonian advisers who could not describe the dream, let alone explain it. And yet what Daniel and his friends did saved the lives of those men!

B.The golden image (Daniel absent)—3

The king kept his word and promoted Daniel with great honors, just as Pharaoh honored and promoted Joseph in Egypt (Gen. 41:39–43). He made Daniel ruler over the province of Babylon and, at Daniel's request, made his three friends helpers with him in that office. They were put in different offices in the province, while Daniel remained at the court of the king and sat in the king's gate, a place of great authority (Dan. 2:49 niv). What started out as possible tragedy—the slaughter of four godly men—was turned into great triumph; and the God of Daniel received great glory.

The experience of these three men helps us examine our own faith and determine whether we have the kind of authentic faith that can be tested and bring glory to God.

True Faith Confronts the Challenge (3:1–12) We don't know how much time elapsed between the night Nebuchadnezzar dreamed about the metallic image (Dan. 2) and the day he commanded the people to fall down before the golden image that he had made. Some students believe that the event described in Daniel 3 might have occurred twenty years after the promotion of Daniel and his friends, about the time Jerusalem was finally destroyed (586 BC).

Notes

1 From 2:4 to 7:28, the book is written in Aramaic, the language of Babylon, rather than in Hebrew. These prophecies deal primarily with the future of Gentile kingdoms, so Aramaic is more suitable. No doubt Daniel's writings were circulated among the Gentiles as well as the Jews. 2 This name for God is used six times in the book of Daniel— 2:18–19, 28, 37, 44; 5:23. It is first heard in Scripture from the lips of Abraham (Gen. 24:3, 7) and is found frequently in

The heart of the king (vv. 1–3). When Daniel explained the meaning of the successive metals in the massive image, he identified Nebuchadnezzar as the head of gold (2:38), and perhaps this is what helped motivate the king to make an image of gold.

Daniel 3

The hearts of the people (vv. 4–7). The herald didn't ask for a vote. He simply told the people that what was about to happen was a matter of life or death. At the sound of the music, they would either fall down before the image or they would die. But the superstitious crowd was accustomed to worshipping many gods and goddesses, so the command was an easy one to obey, especially in light of the consequences. The difference between the true believer and the unbeliever isn't the presence of faith, because everybody lives by faith in something. The difference is in the object of that faith. The crowd believed the herald and the king, and therefore they obeyed. The three Hebrew men believed the commandment of God, so they disobeyed. The crowd had credulous faith, but the Jews had confident faith.

Not content to be merely a head of gold, he and his kingdom would be symbolized by an entire image of gold! There was definitely an element of pride in this whole enterprise. Daniel had made it clear that no empire would last, including that of the great Nebuchadnezzar. The king's heart was filled with pride because of all his conquests, but along with that pride were fear and concern for himself and his vast kingdom. He wanted to make sure that his people were loyal to him and that there would be no rebellions.

There wasn't enough gold in his entire kingdom to make a solid image ninety feet high and nine feet wide, so the image was probably made of wood overlaid with gold (Isa. 40:19; 41:7; Jer. 10:3–9). But it must have been an awesome sight to see this golden image standing on the plain at Dura, a location perhaps six miles from the city of Babylon. ("Dura" simply means "a walled-in place," and there were several sites with that name in ancient Babylon.) Also in the area was a furnace into which people would be thrown if they refused to fall down before the image and acknowledge the sovereignty of King Nebuchadnezzar. Nebuchadnezzar planned to unify his kingdom by means of religion and fear. The alternatives were to fall down before the image and worship or be thrown into the furnace and be burned to death.

"Faith is one of the forces by which men live," said philosopher and psychologist William James, and he was right. People act by faith when they step into an elevator, order food in a restaurant, drive on the highway, or say their marriage vows. The Christian believer lives by faith in the living God and what He has revealed in His Word. The great multitude of Babylonians, exiles, and representatives from the provinces simply conformed to the edict of the king and did what everybody else was doing. "After all," they argued, "we all have to live!" There were thousands of Jewish exiles in Babylon, and they were represented by Shadrach, Meshach, and Abednego. If they bowed to the idol, all the Jews were involved!

The king sent official messengers to all the provinces of his empire, commanding the officials to gather for the dedication of the great golden image. Eight different officers are especially named (Dan. 3:2–3) and they would represent the people left back home. Princes (satraps?) were the chief administrative officers in the provinces, while governors were probably their assistants (or perhaps military commanders). Captains ruled over the smaller districts in the provinces, and judges were their advisers. Treasurers served as do treasurers today, and counselors were experts in the law. Sheriffs were local judges and magistrates, and rulers were the miscellaneous officials in the province. Every level of authority was represented and all were expected to be present.

This assembly of "worshippers" helps us better understand the plight of people in today's world who don't know our Lord Jesus Christ. They blindly follow the crowd and build their lives on the false and the futile. Concerned only with survival, they'll do almost anything to escape danger and death, even to the point of selling themselves into slavery to men and the empty myths that they promote. It's the philosophy of the devil: "Skin for skin! Yes, all that a man has he will give for his life" (Job 2:4 nkjv). It's quite the opposite of the outlook of the Christian believer who believes John 12:24–26. The hearts of the three Jewish men (vv. 8–12). But there were three men in that great crowd who stood tall when everybody else bowed low. Their faith was in the true and living God and in the word that He had spoken to their people. Knowing the history of the Jewish people, they were confident that the Lord was in control and they had nothing to fear. The prophet Isaiah had written, "Fear not, for I have redeemed you; I have called you by your name; you are Mine. When you pass through the waters, I will be with you; and through the rivers, they shall not overflow you. When you walk through the fire, you shall not be burned, nor shall the flame scorch you" (Isa. 43:1–2 nkjv). Faith means obeying God regardless of the feelings within us, the circumstances around us, or the consequences before us.

But this was more than a political assembly; it was a religious service, complete with music, and it called for total commitment on the part of the worshippers.2 Note that the word worship is used at least eleven times in the chapter. Nebuchadnezzar was wise to use instrumental music because it could stir the people's emotions and make it easy for him to manipulate them and win their submission and obedience. Throughout history, music and song have played an important role in strengthening nationalism, motivating conquest, and inspiring people to act. Music has the power so to grip human thoughts and emotions that people are transformed from being free agents into becoming mere puppets. The English poet William Congreve wrote that "music has charms to soothe a savage breast," but music also has power to release the savage in the breast. Music can be used as a wonderful tool and treasure from the Lord or as a destructive weapon from Satan.

It's difficult to reconstruct the logistics of the event,

Daniel 3 king and defended their disobedience by arguing, "Everybody else is doing it," or "Our office demands that we obey," or "We'll bow our knees but we won't bow our hearts." They might have said, "We can do our people more good by being officers in the king's service than by being ashes in the king's furnace." But true faith doesn't look for loopholes; it simply obeys God and knows that He will do what is best. Faith rests on commands and promises, not on arguments and explanations.

but it seems that King Nebuchadnezzar and his advisers ("Chaldeans") were not together as they watched the event and that the king didn't require them to join with the crowd in their worship. They may have affirmed their loyalty privately and it would be an insult for them to join with "the rabble" in their worship. Since the three Hebrew men held offices in the province (Dan. 2:49), they had to be there; but we don't know where they were standing.3 Apparently Nebuchadnezzar couldn't see them but the Chaldeans could; in fact, these evil men were no doubt watching and waiting for the opportunity to accuse these foreigners who had been promoted over the heads of the Babylonians. We don't know that this was the same group of advisers who was embarrassed when Daniel interpreted the king's dream, but if so, they quickly forgot that these "foreigners" had saved their lives.

Times of adversity are usually times of opportunity, especially when God's people are being persecuted for their faith. "You will be brought before rulers and kings for My sake, for a testimony to them" (Mark 13:9 nkjv). The three courageous Jews weren't concerned about themselves, nor were they afraid of the fury of the king. Their only concern was obeying the Lord and giving a faithful witness to all who were watching and listening. Their attitude was respectful and their words were few and carefully chosen.

True faith isn't frightened by threats, impressed by crowds, or swayed by superstitious ceremonies. True faith obeys the Lord and trusts Him to work out the consequences. These three Jewish men knew the law of God—"You shall have no other gods before Me.… You shall not bow down to them nor serve them" (Ex. 20:3, 5 nkjv). Once the Lord has spoken on a matter, the matter is settled and there's no room for discussion or need for compromise. To bow before the image even once, no matter what excuse they might give, would have destroyed their witness and broken their fellowship with God. The tense of the Greek verb in Matthew 4:9 indicates that Satan asked Jesus to worship him only one time, and the Savior refused. Shadrach, Meshach, and Abednego would not bow down to the golden image even once because it would lead to serving Nebuchadnezzar's false gods for the rest of their lives.

"We are not careful to answer" (Dan. 3:16) means, "We don't need to defend ourselves or our God, for our God will defend both Himself and us." They weren't the least bit worried! It's a bit arrogant for God's people to think they have to defend God, for God is perfectly capable of defending Himself and taking care of His people. Our task is to obey God and trust Him, and He will do the rest. "Behold, God is my salvation; I will trust, and not be afraid: for the Lord Jehovah is my strength and my song; he also is become my salvation" (Isa. 12:2).

Shadrach, Meshach, and Abednego were men of faith but not men of presumption. Had they affirmed that God would deliver them, that would have been presumption, because they didn't know what God had willed for their situation. Instead, they stated that their God was able to deliver them, but even if He didn't, they still wouldn't fall down before the king's golden image. There is such a thing as "commercial faith" that says, "We will obey God if He rewards us for doing it." Again, it's the devil's philosophy of worship: "All these things will I give You if You will fall down and worship me" (Matt. 4:9 nkjv; Job 1:9–12). In my pastoral ministry, I've heard people make promises to God so they can "persuade" Him to heal them or change their circumstances. But this isn't believing in God—it's bargaining with God. True faith confesses the Lord and obeys Him regardless of the consequences. From the very beginning of their time in Babylon, Daniel and his three friends determined that they would be different, and the Lord enabled them to maintain that determination.

True Faith Confesses the Lord (3:13–18) Once again we see the king in a fit of anger (v. 13; see v. 19; 2:12). He had conquered many cities and nations, but he could not conquer himself. "Better a patient man than a warrior, a man who controls his temper than one who takes a city" (Prov. 16:32 niv). Yet the three Hebrew officers were calm and respectful. "Always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear" (1 Peter 3:15 nkjv).

The king must have had special respect for these men and the work they did in the empire because he gave them another opportunity to comply with his orders. He may have forgotten that he had called their God "the God of gods, the Lord of kings" (Dan. 2:47 nkjv), because he arrogantly asked, "And who is that God that shall deliver you out of my hands?" (3:15; and see Ex. 5:2). He was actually claiming to be a god himself! In a short time he would be humbled and have to confess that the God of the Hebrews is "the Most High God" and that nobody should blaspheme His name.

Hebrews 11 lists the names and deeds of great men and women of faith, including these three Jewish men (Heb. 11:34), but at verse 36, the writer says "And others" and then lists people who seem to be failures in spite of their faith (vv. 36–40). The Greek word means "others of a different kind," that is, others who had faith but didn't see God do the miracles He did for

The three men could have compromised with the

Daniel 3 unsinged, but their clothing didn't even smell like fire. The other officials at the dedication service witnessed this marvel (Dan. 3:27) and no doubt reported it when they arrived back home. What a story! The officers wouldn't dare speak up at that time, lest they offend their king. But King Nebuchadnezzar spoke out (v. 28)! He affirmed (1) the power of the God of Israel, (2) the effectiveness of faith in Him, and (3) the remarkable dedication of the three Jewish men who gave their bodies to the true God and not to the king's false god (Rom. 12:1–2). By one act of faith, the three Jewish men became witnesses of the true and living God to the entire Babylonian Empire!

those listed in the first thirty-five verses. God always rewards faith, but He doesn't always step in and perform special miracles. Not everybody who prays is healed, but God always gives strength to bear with pain and grace to face death without fear. The three Hebrew men believed that God could deliver them, but they would trust Him even if He didn't. That is how faith is supposed to operate in our lives. (See Hab. 3:17–19.)

True Faith Confounds the Enemy (3:19–25) The king's temper once more got the best of him— proud men don't like to be disobeyed—and he ordered the three Jewish believers to be thrown into the fiery furnace. They had turned down his generous offer, so they had to suffer the consequences. Whereas before, the king had been friendly with them and concerned to save them, now he was determined to destroy them. At last the court advisers would get their revenge on these Jewish exiles who had encroached on their territory and been promoted to the offices that belonged to the Chaldeans.

True Faith Confirms the Promises (3:26–30) Why did the Lord include this story in the Old Testament Scriptures? For the same reason He included stories about the "faith experiences" of Abraham, Moses, Joshua, David, and the prophets: to encourage God's people in their battle against the world, the flesh, and the devil. "For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope" (Rom. 15:4 nkjv).

The furnace was used for smelting ore. It had a large opening at the top through which fuel and vessels full of ore could be placed into the fire, and there was a door at the bottom through which the metal was taken out. An opening in a wall enabled the smelters to check on the progress of their work, and through holes in the wall they could use bellows to make the fire blaze even more. The unit was large enough for at least four persons to walk around in it. It was into this furnace that Nebuchadnezzar cast the three faithful Jews, fully clothed and bound. It seemed like certain death for the men who refused to obey the king.

Encouragement in Daniel's day. Things couldn't have been worse for the Jewish people than they were during the period of the seventy years' captivity in Babylon. Their land was devastated, the temple and the city of Jerusalem were in ruins, and the people were either scattered among the Gentiles or in bondage in Babylon. The situation looked hopeless. The prophets foresaw the day when the Jews would return to their land and rebuild the city and the temple, but first they had to endure the shame and suffering of captivity.

The king's anger must have affected his mind, for the best way to punish the men wasn't to increase the temperature but to decrease it. A hotter fire would kill them instantly and then burn them up, but a lower temperature would cause them to suffer intense pain before they died. However, it made no difference because the men weren't affected by the fire at all! When the king looked into the furnace, he saw that they were alive and not dead, loose and not bound, and that there was a fourth person with them! The king thought it was an angel who looked like "a son of the gods" (vv. 25, 28 niv), but the fourth person in the furnace was Jesus Christ in one of His preincarnate appearances in the Old Testament (Isa. 43:2; Ps. 91:9–12). They were walking about as though they were in a palace and not in a furnace! The ropes with which the three men had been bound were the only things that had been affected by the fire. The God of Shadrach, Meshach, and Abednego was indeed able to deliver them!

The experience of Shadrach, Meshach, and Abednego must have greatly encouraged the faithful Jews and brought conviction to the Jews who were compromising with the enemy. These three men sent a strong message to their people: Jehovah God is still on the throne, He hasn't forsaken us, and He will one day fulfill His promises to His people. He promised to be with them in their furnace of affliction if they would trust Him and obey His will. Later, when the remnant returned to the land, the account of the fiery furnace must have helped to sustain them in those years of difficulty and delay.

Encouragement in our day. Life may be fairly safe and comfortable where you and I live, but in many parts of the world, God's people are paying a high price to maintain their testimony and their separation from the world. Day after day, they hear the herald shouting, "Fall down before the golden image! Everybody is doing it!" In his first epistle, Peter warned the church that the "fiery trial" was about to begin, and surely they remembered what happened to the three Hebrew men in the days of Nebuchadnezzar. We are told that there were more martyrs for Christ during the twentieth century than during all the preceding centuries. Not every

The three men had refused to obey the king's order to fall down before the image, but when the king ordered them to come out of the furnace, they immediately obeyed. They were living miracles, and they wanted everybody to know what their great God could do. Not only was each man's body whole and the hair

Daniel 3—4 trumpet and the pipes, and the string instruments were the five-string lyre (harp), the four-string harp (sackbut), the standard harp (psaltery), and the lute (dulcimer). 3 This raises the question, "Where was Daniel?" He was in charge of the province in which the ceremony was taking place, and we would expect the king to insist on his presence. Some suggest that Daniel was ill and couldn't attend, so the king excused him. Others believe he had been sent on a special mission by the king and was away from home. A third suggestion is that Daniel, being the ruler of the province, was "behind the scenes," making sure that everything was in order. But surely Daniel wouldn't want to participate in directing such an idolatrous activity. Since the Chaldeans were able to see the three Jewish men refusing to fall down to worship, they must have been on their feet and looking around. This may mean that the king didn't require his advisers to bow down, because he assumed they were loyal to the throne. Hence, if Daniel was absent, he wasn't committing a crime or rebelling against his king. 4 The "number" of this world ruler, the Beast, is 666 (Rev. 13:18), and Nebuchadnezzar's image was sixty cubits high and six cubits wide. Six different musical instruments are also named (Dan. 3:5, 7, 10).

believer has been spared death in the furnace, but they have been spared compromising their witness for Christ and taking the easy way out. "Be faithful until death, and I will give you the crown of life" (Rev. 2:10 nkjv).

As we move toward the end of the age, the furnace of opposition will be heated seven times hotter, and the pressure to conform will become stronger and stronger. It will take a great deal of grace, prayer, courage, and faith for God's people to stand tall for Christ while others are bowing the knee to the gods of this world. The book of Daniel is a great source of encouragement, because it reminds us that God cares for His people and honors them when they are true to Him. "Them that honor me I will honor" (1 Sam. 2:30).

Encouragement for the future. The events in Daniel 3 remind us of prophecies found in the book of the Revelation, especially chapters 13 and 14. There will one day arise a world leader like Nebuchadnezzar ("the Beast") who will have an image of himself constructed4 and will force all the people of the world to worship him. The people who obey will be given a special mark on their forehead or their hand, and this mark will be the passport for staying alive and doing business. Those who refuse to obey will be persecuted and many of them slain (Rev. 13:4, 7, 12, 15). But the Lord will seal to Himself 144,000 Jews whom the Beast will not be able to touch, and they will come through the tribulation time to reign in Messiah's kingdom.

CHAPTER FOUR Daniel 4 LEARNING THE HARD WAY T

As our studies progress, we shall see that Daniel's book has a special bearing on "the time of the end" (Dan. 12:4) and that his prophecies will enlighten and encourage believers living in those difficult last days (Matt. 24:15). No matter how despotic the world's rulers become or how hot they stoke the furnace, God will be with His people in the furnace and will ultimately defeat their enemies and establish His kingdom.

his is a unique chapter in the Bible because it's an official autobiographical document, prepared by the king of Babylon and distributed throughout his vast kingdom.1 That Nebuchadnezzar should openly admit his pride, his temporary insanity, and his beastly behavior, and then give glory to the God of Israel for his recovery, is indeed a remarkable thing. He learned an important lesson the hard way just as people are learning it the hard way today: "Pride goes before destruction, and a haughty spirit before a fall" (Prov. 16:18 nkjv).

C.Interpreting the tree dream—4

When through fiery trials thy pathway shall lie, My grace all sufficient shall be thy supply; The flame shall not hurt thee; I only design Thy dross to consume and thy gold to refine.

There are five "acts" in this extraordinary drama.

Agitation: The King's Dream (4:4–18)2 Some students believe that twenty or thirty years may have elapsed between the episode of the fiery furnace described in chapter 3 and the events described in this chapter. Nebuchadnezzar was now enjoying a time of peace and security. After defeating all his enemies and completing several impressive building projects, he was able at last to rest at home and delight in what had been accomplished. Nebuchadnezzar thought that he was the builder of "Babylon the great" and the architect of its peace and prosperity, but he was soon to learn that all these things had been permitted by the will of the Most High God.

AUTHOR UNKNOWN

Notes

1 The furnace is a metaphor for Israel's suffering in Egypt (Deut. 4:20; 1 Kings 8:51; Jer. 11:4); eternal judgment in hell (Matt. 13:42, 50; Rev. 9:2); the holy judgment of the Lord (Gen. 19:28; Ps. 21:9; Isa. 31:9; Mal. 4:1; Rev. 1:15); and times of testing for God's people (Job 23:10; Ps. 66:10; Prov. 17:3; Isa. 48:10; Jer. 6:27–30; 9:7; Mal. 3:3). 2 Six different instruments are named, two of them wind and the rest string, but the phrase "all kinds of music" (vv. 5, 7) indicates that many more musical instruments were used, and possibly vocal music as well. The wind instruments were the

Once again God in His grace used a dream to communicate an important message to Nebuchadnezzar. In his first dream (Dan. 2), the king saw a great metallic

Daniel 4 together in the affairs of Babylon, he had sought to introduce him to the true and living God.

image of which he was the head of gold, but in this dream he saw a huge flourishing3 tree that fed and sheltered a host of animals and birds. He heard an angel command that the tree be chopped down, its branches and leaves cut off, its fruit scattered, and its stump banded with iron and bronze. Then a command from the angel announced that someone would live like a beast for "seven times" and then be restored. After the first dream—that of the great image—King Nebuchadnezzar was troubled (2:3), but after this second dream, he was terrified (4:5 niv). He summoned his wise men and asked them for the interpretation of the dream, but they were baffled; so he called for Daniel. After the experience of the first dream, when the wise men failed so miserably, you would think Nebuchadnezzar would have bypassed his advisers and called Daniel immediately. But it seems that in the record of both of these dreams, Daniel is kept apart from the wise men, even though he was "master of the magicians" (v. 9). The Lord wants to remind us that the wisdom of this world is futile and that only He can give a true understanding of the future.

Years before, Daniel had announced to Nebuchadnezzar, "You are this head of gold" (Dan. 2:38 nkjv); and now he announced, "It [the tree] is you, O king" (4:22 nkjv). Trees are often used in Scripture as symbols of political authority, such as kings, nations, and empires (Ezek. 17; 31; Hos. 14; Zech. 11:1–2; Luke 23:31). With the help of the Most High and by His decree, Nebuchadnezzar had built a vast empire that sheltered many nations and peoples. He ruled a great kingdom, a strong kingdom, and a kingdom whose dominion reached "to the end of the earth" (Dan. 4:22).

But the king was taking credit for these achievements and was in great danger because his heart was becoming proud. The king had learned from the first dream that the Most High God ruled in the kingdom of men and no earthly throne was secure. The Babylonian kingdom would end one day and God would raise up another kingdom to take its place. In the episode of the fiery furnace, Nebuchadnezzar had witnessed the miracle of the preservation of the three faithful Hebrew men, and he had decreed that nobody speak against their great God (3:29). But now Nebuchadnezzar was about to meet this Most High God and receive severe discipline from His hand.

Nebuchadnezzar had changed Daniel's name to Belteshazzar, which means "Bel protect his life" (vv. 8, 19; see 1:7). Bel (Marduk) was one of the king's favorite gods. The fact that Nebuchadnezzar used both the Hebrew name and the new name in this document suggests that he had grown fond of Daniel over the years and didn't treat him like the ordinary exile. The king recognized that "the spirit of the gods" was in Daniel and had given him remarkable wisdom and insight.4

The cutting down and trimming of the tree symbolized Nebuchadnezzar's disgrace and removal from the throne, but the leaving of the stump was a promise that he would one day reign again.6 The banding of the stump may suggest that he was marked by God and protected by Him until His purposes for him were fulfilled. For seven years ("seven times") the king would live like a beast, eating grass and feeling the forces of nature against his body. Years later, Daniel would tell Nebuchadnezzar's grandson Belshazzar that his grandfather had lived with the wild donkeys (5:21).7

The king described his dream to Daniel: the vastness of the tree (note the repetition of "all" in vv. 11–12), the terrifying words of the angel, the transformation of a man into a beast, and the affirmation of the angel that all of this was by the decree of the Most High God. The dream was sent to teach an important lesson: "the Most High is sovereign over the kingdoms of men and gives them to anyone he wishes and sets over them the lowliest of men" (v. 17 niv). God saw the pride in Nebuchadnezzar's heart and was prepared to deal with it. The king could issue his decrees (2:13, 15; 3:10, 29; 6:7–10, 12–13, 15, 26), but it was the decrees from the throne of heaven that ruled events on earth (4:17, 24; 9:24–27). "The Lord has established his throne in heaven, and his kingdom rules over all" (Ps. 103:19 niv).

The grand lesson God wanted the king to learn— and that we must learn today—is that God alone is sovereign and will not permit mortals to usurp His throne or take credit for His works. We are but creatures, and God is the Creator; we are only subjects, but He is the King of Kings. When men and women refuse to submit themselves to God as creatures made in His image, they are in grave danger of descending to the level of animals. It's worth noting that God used animals when He wanted to describe the great empires of history (Dan. 7), and that the last great world dictator is called "the beast" (Rev. 11:7; 13:1ff.; 14:9, 11; etc.).

Interpretation: The King's Danger (4:19–26) After hearing the description of the dream, Daniel was stunned and troubled, and the king could see the perplexity on his face.5 Daniel's thoughts were troubled because he saw what lay ahead of the successful monarch. He tactfully prepared the king for bad news by saying that he wished the dream applied to the king's enemies and not to the king. (See 2 Sam. 18:32.) We get the impression that Daniel had a great personal concern for the monarch, and as they had worked

Men and women are made in the image of God, but when they leave God out of their lives and resist His will, they can descend to the level of animals. "Do not be like the horse or like the mule," warned King David, who was guilty of acting like both (Ps. 32:9 nkjv). Like the impulsive horse, he rushed into sin when he committed adultery with Bathsheba, and then like the stubborn mule, he delayed confessing his sins and repenting (2 Sam. 11—12). When the Lord

Daniel 4 judges the poor with fairness, his throne will always be secure" (Prov. 29:14 niv), but Nebuchadnezzar was about to lose his throne.

arrested Saul of Tarsus on the Damascus Road, He compared the pious rabbi to a stubborn ox when He said, "It is hard for you to kick against the goads" (Acts 9:5 nkjv).

Daniel was calling for repentance. He wanted the king to change his mind, acknowledge his sins, turn from them, and put his faith in the true and living God, the Most High God of the Hebrews. Nebuchadnezzar knew enough about Daniel's God to know that what Daniel spoke was the truth, but he did nothing about it.9 The king was passing up a gracious opportunity to make a new beginning and submit to the will of the Most High God. He made the wrong decision.

Exhortation: The King's Decision (4:27) Daniel concluded his explanation of prophecy with an exhortation to obedience and urged the king to turn from his sins and humble himself before the Lord (v. 27). Unlike some preachers, Daniel didn't divorce truth from responsibility. There was a "therefore" in his message. I have participated in numerous prophetic conferences and heard a great deal of interpretation and some speculation, but I haven't always heard personal and practical application. Some of the speakers talked a great deal about what God would do in the future, but they said very little about what He expected of His people in the present. An understanding of God's plan imposes on the hearer the responsibility to do God's will. To hear and understand the Word but not obey it is to deceive ourselves into thinking we have grown spiritually when we have actually moved backward (James 1:22–27).

Humiliation: The King's Discipline (4:28–33) "All this came upon the king Nebuchadnezzar" (v. 28), because God's Word never fails to fulfill its purposes.10 God graciously gave the king an entire year in which to heed His warning and repent of his sins, but the king refused to yield. Pride had so gripped his heart that he would not submit to the Most High God. "Because the sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil" (Eccl. 8:11 nkjv). God waited patiently in the days of Noah and gave the inhabitants of the world 120 years to turn from their sins, but they refused (1 Peter 3:20; Gen. 6:3). He gave the city of Jerusalem almost forty years of grace after the religious leaders crucified their Messiah, and then the Romans came and destroyed the city and the temple. Just think of how longsuffering He has been with this present evil world (2 Peter 3:9)!

"We can speak so glibly about the coming of our Lord and about the judgment seat of Christ," said William Culbertson, late president of Moody Bible Institute. "You do not truly hold the truth of the doctrine of the return of the Lord Jesus Christ until that doctrine holds you and influences your manner of living as the Bible says it should."8 Peter's admonition in 2 Peter 3:11–18 explains how Christians behave when they really believe the Lord will return.

Nebuchadnezzar was probably walking on the flat roof of his palace, looking out over the great city when he spoke those fateful words recorded in Daniel 4:30.11 One thing is sure: he was walking in pride (v. 37), and pride is one of the sins that God hates (Prov. 6:16ff.). "When pride comes, then comes shame; but with the humble is wisdom" (11:2 nkjv). "God resists the proud but gives grace to the humble" (James 4:6 nkjv; Prov. 3:34; 1 Peter 5:5). It was pride that transformed the angel Lucifer into the devil (Isa. 14:12–15), and it was pride that brought about the downfall of King Uzziah (2 Chron. 26:16–21).

In ancient times, an Eastern monarch exercised supreme authority and was master of life and death. Daniel knew that the king had a violent temper (Dan. 2:12; 3:19) and that he was walking a dangerous path as he confronted him with his sins; and yet the faithful prophet must proclaim the Word and leave the consequences with the Lord. Moses learned that in the court of Pharaoh, and so did Nathan in the court of David when he told the king "You are the man!" (2 Sam. 12:7 nkjv). Elijah boldly confronted wicked King Ahab and Queen Jezebel (1 Kings 18:17ff.), Isaiah rebuked Hezekiah (Isa. 39), and John the Baptist told King Herod to break off his evil relationship with Herodias (Mark 6:14–29). Preachers who tailor their messages to please people will never enjoy the blessing of God.

A solemn voice from heaven interrupted the king's egotistical meditations and announced that the time of probation had ended and judgment was about to fall. We never know when God's voice will speak or His hand touch our lives. Whether it's the call of Moses in Midian (Ex. 3), the drafting of Gideon to lead the army (Judg. 6), the opportunity of David to kill a giant (1 Sam. 17), the summons to the four fishermen to leave all and follow Christ (Matt. 4:18–22), or the warning that life has come to an end (Luke 12:16–21), God has every right to break into our lives and speak to us. What the king had learned from Daniel's interpretation of the dream, he now heard from heaven! "No man knows when his hour will come" (Eccl. 9:12 niv).

Unlike the Jewish rulers, who were supposed to be accessible to their people and serve them as shepherds, Eastern kings lived in splendid isolation and heard only the good news. Being a high official in the land, Daniel knew that Nebuchadnezzar had not been concerned about the poor or shown mercy to those in need. Daniel also knew how many times in the law of Moses the Lord spoke of Himself as the protector and defender of the poor, the aliens, and the oppressed. Perhaps Nebuchadnezzar had exploited the people in pursuing his extensive building operations, and wealth that should have helped the poor had been used to gratify the selfish appetites of the proud king. "If a king

God is longsuffering with sinners, but when the time comes for Him to act, there is no delay. The words

Daniel 4 earth are regarded as nothing" (Dan. 4:35a niv)—and that would include the king! Perhaps Daniel had quoted the prophet Isaiah to the king: "Behold, the nations are as a drop in a bucket, and are counted as the small dust on the scales. … It is He who sits above the circle of the earth, and its inhabitants are like grasshoppers" (Isa. 40:15, 22 nkjv).

were still on Nebuchadnezzar's lips when everything began to change. His heart became like that of an animal (Dan. 4:16), and he was driven from the royal palace to live in the fields with the beasts. Since the man was beastly at heart, God allowed his brutish nature to be revealed openly. It's likely that Daniel and the other officers managed the affairs of the kingdom during the king's seven years of discipline, so that when the king returned to the throne, he found everything in good order. That in itself was a strong witness to Nebuchadnezzar of God's grace and Daniel's faithfulness. How much the common people knew about this judgment isn't revealed in the record. It's been suggested that the court officials kept the king in the palace gardens and not in the public eye, but Daniel 5:21 states that he was driven from people and lived with wild donkeys. His mind and heart, and even his body, became beastly for seven years.12

The king acknowledged the sovereignty of God (v. 35b), which was the main lesson God wanted him to learn through this difficult experience (vv. 17, 25, 32). It's too bad that this wonderful Bible doctrine has been so maligned and misinterpreted by amateur Bible students, because an understanding of God's sovereignty brings the believer assurance, strength, comfort, and the kind of surrender that produces faith and freedom. The Bible teaches both divine sovereignty and human responsibility, and when you accept both, there is no contradiction or conflict. No person is more free than the believer who surrenders to the sovereign will of God. To ignore God's sovereignty is to exalt human responsibility and make man his own savior, but to deny responsibility is to make man a robot without accountability. The Bible preserves a beautiful balance that exalts God and enables His people to live joyously and victoriously no matter what the circumstances might be (Acts 4:23–31; Rom. 8:31–39).

God could have destroyed both the king and his kingdom, but He still had purposes to fulfill for His people and His prophet Daniel. Furthermore, God wanted the king to tell the whole empire what He had done for him so that His name would be glorified among the nations. It was the privilege and responsibility of Israel to be a light to the Gentiles (Isa. 42:6; 49:6), but they failed miserably and started practicing the darkness of the pagan nations. So, God used a pagan king to give glory to His name!

Because God is sovereign, He can do as His pleases and nobody can hinder Him or call Him to account (Rom. 9:14–23). The heart of sinful man rebels at the very idea of a sovereign God, for the human heart wants to be "free" of all outside control (Ps. 2:1–6). Sinners think they are "free" and don't realize how much they are in bondage to their fallen nature and to the forces of Satan and the world. Charles Spurgeon was very balanced in his theology, and he said:

Restoration: The King's Deliverance (4:34–37, 1–3) The first-person narrative picks up again in verse 34, for at the end of the seven years, as God had promised, Nebuchadnezzar was delivered from his affliction and restored to sanity and normal human life. It began with the king lifting his eyes to God, which suggests both faith and submission. "I lift up my eyes to you, to you whose throne is in heaven" (Ps. 123:1 niv). "Look to Me, and be saved, all you ends of the earth!" (Isa. 45:22 nkjv). Some students believe that Nebuchadnezzar experienced spiritual conversion, and his testimony in these verses would seem to back that up. We have no idea what the king had learned about the God of Israel as he had listened to Daniel over those many years, but now the seed was producing fruit.

Most men quarrel with this [the sovereignty of God]. But mark, the thing that you complain of in God is the very thing that you love in yourselves.

Every man likes to feel that he has a right to do with his own as he pleases. We all like to be little sovereigns. Oh, for a spirit that bows always before the sovereignty of God.13

The first thing the king did was to praise the Lord (vv. 34–35). What a concise compendium of biblical theology this is, and what an exciting expression of worship! Theology and doxology belong together (Rom. 11:33–36), for spiritual experience that isn't based on truth is only superstition. The God of the Hebrews is the Most High God. Nebuchadnezzar's kingdom was limited, but God's kingdom includes everything in heaven and earth. Babylon would one day fall and give way to another empire, but God's kingdom will remain forever. Nothing can destroy His kingdom or defeat His purposes.

The Most High God is so wise and powerful that He can ordain that His creatures have the freedom to make decisions and even disobey His revealed will, and yet He can accomplish His divine purposes on this earth. "Man's will is free because God is sovereign," said A. W. Tozer, who was not a confessed Calvinist. "A God less than sovereign could not bestow moral freedom upon His creatures. He would be afraid to do so."14 Submitting to God's sovereign will didn't make Nebuchadnezzar any less of a man; in fact, this commitment transformed him from living like a beast to living like a man!

Seven years before, the king considered himself a great man and his kingdom a great kingdom, but now he had a different viewpoint. "All the peoples of the

Finally, Nebuchadnezzar gave joyful witness to

Daniel 4—5 all peoples of the marvelous grace of God (vv. 1–3). In this preamble to the official account of his experience, the king extolled God's mighty wonders and His eternal kingdom, and he boldly announced that God had done great signs and wonders on his behalf. How different from Pharaoh's response to what the Lord did in Egypt! Instead of obeying the word given by Moses, Pharaoh saw God's power demonstrated in the plagues and continued to resist the Lord. He arrogantly declared, "Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go" (Ex. 5:2). As a result of his rebellion, his country was ruined, thousands of people died, and Israel was still delivered from his power! When God isn't permitted to rule, He overrules and accomplishes His divine purposes for His glory.

and may be translated "God." But it's not likely that Nebuchadnezzar had the true God of Israel in mind. 5 The KJV translates it "astonished for one hour," but the text can be translated "for a moment, for a brief time." It's difficult to believe that the king would wait that long for one of his officers to reply or that the conversation recorded in verse 19 consumed that much time. The NASB reads "appalled for a while." 6 In Isaiah 10:33—11:5, a similar image is used with reference to Messiah. God permitted the "tree" of Israel to be cut down by their enemies, but out from the stump the Messiah would eventually come. 7 In Daniel 5, Belshazzar is called the son of Nebuchadnezzar (vv. 18–22), but it's likely that he was his grandson through his mother who was a daughter of Nebuchadnezzar. In Scripture, the words son and father are sometimes used in a general sense to mean "relative, descendant." 8 William Culbertson, The Faith Once Delivered (Chicago: Moody Press, 1972), 54–55. 9 Did God know that the king would not repent that day? Of course He did, because He knows all things. Did that make His offer less than sincere? No, because neither Daniel nor the king knew what might happen when Daniel urged Nebuchadnezzar to repent. Had the king repented, the Lord would have relented and called off the judgment. The situation was similar to that of Jonah and Nineveh. 10 It's obvious that someone else wrote verses 28–33 since the first person "I" is replaced by the third person "the king." It was likely Daniel who added this to the official report. 11 The phrase "great Babylon" reappears in Revelation 17 and 18, but the city wasn't very great after God finished with it! See also Jeremiah 50—51. 12 While much that's written about werewolves is based on mythology, medical science has recorded the strange mental disease lycanthropy in which the victims think they are animals and they start to look and act like animals. What happened to Nebuchadnezzar was a direct judgment from the Lord that began immediately and ended when Daniel said it would end. This would not be true of a natural affliction. 13 Charles H. Spurgeon, The New Park Street Pulpit (Puritan Publications, 1981), vol. 4, 82. 14 A. W. Tozer, The Knowledge of the Holy (New York: Harper, 1961), 118.

What was the result of this "conversion" experience? God not only restored the king's reason and removed the beastly heart and mind, but He also graciously restored the king's honor and splendor and gave him back his throne! He testified that he "became even greater than before" (Dan. 4:36). Where sin had abounded, grace abounded even more (Rom. 5:20). Instead of boasting about his own accomplishments, Nebuchadnezzar said, "Now I Nebuchadnezzar praise and extol and honor the King of heaven" (Dan. 4:37).

He closed his official statement with a word of warning based on the lessons the Lord had taught him: "Those that walk in pride, he [God] is able to abase" (v. 37). The world today doesn't think that pride is a wicked and dangerous sin, but instead practices flattery and exaggeration and exalts the words and the works of the "successful people" of the day. Some of them lack moral character, but as long as they are achievers, they get worldwide attention in the media. One day, the Lord will come in judgment, and His promise is this: "I will punish the world for its evil, the wicked for their sins. I will put an end to the arrogance of the haughty and will humble the pride of the ruthless" (Isa. 13:11 niv).

Our Lord has the last word: "For whoever exalts himself will be humbled, and whoever humbles himself will be exalted" (Matt. 23:12 niv).

D.Interpreting the handwriting on the wall—5

Notes

CHAPTER FIVE Daniel 5 NUMBERED, WEIGHED, AND REJECTED M

1 Verses 28–33 were written by another hand, but Nebuchadnezzar picks up the narrative in verse 34. Daniel himself may have written verses 28–33 and inserted them in the official royal document. Luke followed a similar approach in Acts 23:25–30. Neither the Babylonian king nor the Roman officer was inspired by the Spirit when they wrote, but Daniel and Luke were led by the Spirit to include their writings in what we know as Holy Scripture. 2 Since verses 1–3 were written after the king's recovery, we'll consider them when we study verses 34–37. 3 The Hebrew word translated "flourishing" (v. 4) and "prosperous" (NIV) means "growing green like a tree" (see Job 15:32; Ps. 92:14; Hos. 14:5). It describes luxurious growth. 4 The word gods in verses 9 and 18 is "Elohim" in the original any people who know little or nothing about the Babylonians, Belshazzar's feast, or Daniel's prophecies use the phrase "the handwriting on the wall." The phrase comes from this chapter (v. 5) and announces impending judgment. Belshazzar, his wives and concubines, and a thousand notable guests were feasting and drinking while the army of the

Daniel 5 gold (Babylon) would be replaced by the breast and arms of silver (the Medo-Persian Empire). Daniel had seen this truth further verified in his vision recorded in Daniel 7, when he saw the Babylonian lion defeated by the Medo-Persian bear (vv. 1–5). This was in the first year of Belshazzar (v. 1). In his arrogant false confidence, Belshazzar was defying the will of God. "He says to himself, 'Nothing will shake me; I'll always be happy and never have trouble'" (Ps. 10:6 niv).

Medes and Persians waited at the city gates, ready to invade. The city of Babylon boasted that it was impregnable and that there was enough food stored away to feed the population for twenty years! But the Lord said that Babylon's time had come. "The Lord brings the counsel of the nations to nothing; He makes the plans of the peoples of no effect. The counsel of the Lord stands forever, the plans of His heart to all generations" (Ps. 33:10–11 nkjv). The will of God shall be done, no matter what.

Irreverence (vv. 2–4). Was the king drunk when he ordered the servants to bring in the consecrated vessels that had been taken from the temple in Jerusalem? (See 1:2; 2 Chron. 36:9–10.) His grandfather2 Nebuchadnezzar had decreed that all peoples were to give respect to the God of the Jews (Dan. 3:29), and he himself had praised the Lord for His sovereignty and greatness (4:34–37). But as the years passed, the great king's words were forgotten, and his grandson Belshazzar treated the God of Israel with arrogant disrespect. Both the men and the women at the feast impudently used these valuable consecrated vessels like common drinking cups, and while they were drinking, they praised the false gods of Babylon! After all, the gods of Babylon had defeated the God of the Hebrews, so what was there to fear? Belshazzar and his guests could not have behaved more blasphemously. But people can defy the will of God and blaspheme His name only so long, and then the hand of the Lord begins to move.

We shall look at the persons involved in this drama and see how they related to the plan of God.

Belshazzar—Judgment Defied (5:1–4) The great King Nebuchadnezzar died in 562 BC and was succeeded by his son Evil-Merodach, who reigned for only two years. His brother-in-law Neriglissar murdered him in 560, usurped the throne, and ruled for four years. Then a weak puppet ruler (LabashiMarduk) held the throne for two months, and finally Nabonidus became king and reigned from 556 to 539. Historians believe Nabonidus was married to a daughter of Nebuchadnezzar and was the father of Belshazzar. Nabonidus ruled the Babylonian Empire, but Belshazzar, his son, was coregent and ruled the city of Babylon.1

Indulgence (v. 1). Oriental despots took great pleasure in hosting great banquets and displaying their wealth and splendor (see Est. 1). Archeologists tell us that there were halls in the city of Babylon adequate for gatherings this large and larger. This feast was a microcosm of the world system and focused on "the lust of the flesh, and the lust of the eyes, and the pride of life" (1 John 2:16). "What shall we eat?" and "What shall we drink?" are the questions most people want answered as they go through life (Matt. 6:25–34), and they're willing to follow anybody who will entertain them and gratify their appetites. Why worry about the enemy when you have security and plenty to eat?

The Lord—Judgment Declared (5:5–9) "Do you not know this of old, since man was placed on earth, that the triumphing of the wicked is short, and the joy of the hypocrite is but for a moment? Though his haughtiness mounts up to the heavens, and his head reaches to the clouds, yet he will perish forever like his own refuse" (Job 20:4–7 nkjv). Zophar's words didn't apply to Job, but they certainly applied to Belshazzar, and they apply today to anybody who defies the will of God.

Indifference (v. 1). Belshazzar knew that the army of the Medes and Persians was encamped outside the city, but he was indifferent to the danger that they posed. After all, the city was surrounded by a complex series of walls, some of them over three hundred feet high, and there were numerous defense towers on the walls. Could any army break through the fortified bronze gates? Wasn't there sufficient water for the people from the Euphrates River that flowed through the city from north to south, and wasn't there adequate food stored in the city? If ever a man was proud of his achievements and basked in self-confidence, it was Belshazzar. But it was a false confidence, not unlike what will happen to the people of this world before God declares war. "For when they say, 'Peace and safety!' then sudden destruction comes upon them" (1 Thess. 5:3 nkjv).

Look at the wall (v. 5). Without warning, the fingers of a human hand appeared in an area of the plastered wall that was illuminated by a lampstand, and it must have been an awesome sight. The revelry gradually ceased, and the banquet hall became deathly quiet as the king and his guests stared in amazement at words being written on the wall. Both Hebrew and Aramaic are read from right to left, and the vowels must be supplied by the reader; but we aren't told whether the four words were written in a line

N S R H P L K T N M N M or in a square to be read from the top down

Belshazzar had been indifferent to the information God had given his grandfather Nebuchadnezzar in his famous dream (Dan. 2). It was decreed that the head of

Whether the message followed either pattern or a

Daniel 5 defined an optimist as "a person who believes that what's going to happen will be postponed."

different one, the writing was a miracle from the God of Israel that the idols of Babylon could never accomplish. "They have hands, but they handle not" (Ps. 115:7). It was the finger of God that defeated the Egyptians when Pharaoh refused to let the people go (Ex. 8:19), and the finger of God that wrote the holy law for Israel on the tablets of stone (31:18). Jesus said that He cast out demons "by the finger of God" (Luke 11:20), referring to the power of the Spirit (Matt. 12:28). Now the finger of God was writing a warning to the Babylonian leaders that the hand of God would very soon execute judgment.

Her attitude didn't match the gravity of the situation, but her suggestion was a good one: summon Daniel, the king's greatest adviser. Her words reveal another characteristic of King Belshazzar—ignorance. It seems incredible that he didn't know Daniel, one of the highest officers in Babylon, and certainly the wisest counselor in the empire. Belshazzar had been told about his grandfather's dreams and Daniel's interpretations (v. 22), but too often younger leaders are so concerned about themselves and the present that they forget to catch up on the past. Had young King Rehoboam listened to the counsel of the elders of Israel, he would have avoided a great deal of trouble (1 Kings 12).

Look at the king (vv. 6–7). Neither his exalted position nor his arrogant self-confidence could keep Belshazzar's face from turning pale, his heart from being overcome by terror, and his knees from knocking together. It must have been humiliating for the great ruler to be so out of control before so many important people. God had turned the banquet hall into a courtroom and the king was about to be declared guilty. If the king couldn't control the moving fingers, at least he could try to understand the message, so he called for his wise men and commanded them to explain the meaning of the message on the wall, offering royal honors and gifts to the one who explained the message. He would wear a royal robe and a golden chain, both of which denoted authority, and he would become third ruler under Nabonidus and Belshazzar.

The queen mother's description of Daniel certainly shows what God can do in and through dedicated people. Daniel brought "light and understanding and wisdom" into every situation and was able to explain mysteries, solve riddles, and unravel hard problems. His interpretations always proved correct and his prophecies were always fulfilled. During my many years of ministry, I have known a few men and women who were especially gifted in "understanding the times" and determining what the Lord wanted us to do. And yet every believer can claim the promise of James 1:5 and seek the mind of the Lord about any perplexing problem.

Look at the wise men (vv. 8–9). History repeats itself (2:10–13; 4:4–7) as the counselors confessed their inability to interpret the message on the wall. Even if they could have read the words, they didn't have the key to deciphering the meaning of the message. Mene could mean "mina," which was a measure of money, or the word numbered. Tekel could mean "shekel" (another unit of money) or the word weighed; and peres (the plural is parsin) could mean "halfshekel," "half mina," or the word divided. It could also refer to Persia!

Daniel—Judgment Described (5:13–29) If he was sixteen when he was taken to Babylon in 605 BC, and Babylon fell to the Medes and Persians in 539, then Daniel was eighty-two years old when Belshazzar summoned him to the banquet hall, and perhaps he had been retired from royal service for many years. However, true servants of God never abandon their ministries even in retirement but are always available to respond to God's call "in season, out of season" (2 Tim. 4:2). The king's offer (vv. 13–17). To the king's shame, he knew Daniel only by name and reputation but did not know him personally. Yet Daniel had "done the king's business" in the third year of his reign (8:1, 27), which would have been 554 BC. What a tragedy that the ruler of the mighty city of Babylon should ignore one of the greatest men in history and turn to him only in the last hours of his life when it was too late. Had the queen mother told her son about this remarkable Jewish exile and yet he paid no attention? What kept the king so busy that he had no time to sit at the feet of God's prophet and learn from him the things that really mattered in life? "The older I grow, the more I distrust the familiar doctrine that age brings wisdom," wrote newspaper editor H. L. Mencken. But Daniel possessed much more than the human wisdom that comes from experience; he had the kind of supernatural knowledge and wisdom that can come only from God. How much Belshazzar could have learned from him!

The ignorance of the wise men made the king even more terrified, and his lords were perplexed and confused and could offer him no help. The time had come when political authority, wealth, power, and human wisdom could do nothing to solve the problem. Once again, the Lord had exposed the ignorance of the world and the futility of human power to discover and explain the mind and will of God.

The Queen Mother—Judgment Disregarded (5:10–12) The rest of the palace heard about the crisis in the banquet hall, and when the news came to the queen mother, she immediately went to her son to offer counsel and encouragement. He first words were, "Don't be alarmed! Don't look so pale!" (v. 10 niv). Things aren't as bad as they appear to be! She was optimistic about the whole situation and certain that, once the handwriting was accurately interpreted, everything would be fine. The American humorist Kin Hubbard once

Daniel 5 ing and apply God's revelation to the people in the banquet hall, especially the king. Daniel didn't interpret the words to signify units of money (mina, shekel, half-mina, or half-shekel) but to convey warning to the king. The word mina meant "numbered," and the repetition of the word indicated that God had determined and established the end of the kingdom and it would happen shortly (Gen. 41:32). Babylon's days were numbered! More than that, tekel indicated that the king himself had been weighed by God and found wanting; so the king's days were numbered. Who would bring an end to the kingdom and the king of Babylon? The answer was in the third word, peres, which carried a double meaning: "divided" and "Persia." Babylon would be divided between the Medes and the Persians, whose armies were at the gates of the city that very night.

The scenario wasn't a new one for Daniel: a revelation from God, a fearful and frustrated ruler, incompetent counselors, and God's servant to the rescue. He paid little attention to the king's flattering speech, and he had no use for the king's generous offer. Even if he had been younger, Daniel would have had no interest in either personal wealth or political power. "Not greedy for money" is one of the qualifications of a servant of God (1 Tim. 3:3 nkjv; see 1 Peter 5:2). Along with Daniel, servants like Moses (Num. 16:15), Samuel (1 Sam. 12:3), and Paul (Acts 20:33) exemplify this unselfish attitude. They simply were not for sale.

The prophet's rebuke (vv. 18–24). Daniel was respectful to the king but he was not afraid to tell him the truth. Even if we don't respect the officer and the way he or she lives, we must respect the office, for "the powers that be are ordained of God" (Rom. 13:1). From the very beginning of their lives in Babylon (Dan. 1), Daniel and his friends had always exercised humility and tact when dealing with the authorities, and because of this, God blessed them. "Sound speech, that cannot be condemned" (Titus 2:8) is standard equipment for the obedient servant of God.

There are times when God gives warnings in order to bring sinners to repentance, such as when he sent Jonah to Nineveh (Jonah 3); but there are also times when His warnings are final and divine judgment is determined. When God warned Nebuchadnezzar about his pride and unconcern for the poor, He gave the king a year in which to repent and seek God's forgiveness (Dan. 4:28–33). The king refused to humble himself and judgment fell. But when Daniel confronted Belshazzar, he offered him no way of escape.

The king didn't know Daniel personally, but Daniel certainly knew the personal life of the king! He knew of his pride and his knowledge of the history of his grandfather, but Daniel reviewed that history just the same. "Those who do not remember the past are condemned to relive it," wrote philosopher George Santayana, and Belshazzar qualified. The lesson that Nebuchadnezzar learned and that his grandson Belshazzar heard about but ignored was that "the Most High God ruled in the kingdom of men" (Dan. 5:21). The God of Israel alone is the true and living God and rules sovereignly in all the affairs of this world, including the affairs of the great empire of Babylon!

Even though Daniel didn't want the rewards, the king kept his promise and clothed him in royal purple, hung the golden chain around his neck, and declared that he was third ruler in the kingdom. Daniel didn't protest; he knew that the city would fall that very night and that the conquerors wouldn't care who was in office. They were now in command.

Darius—Judgment Delivered (5:30–31) The phrase "that very night" (v. 30 niv) has an ominous ring to it. "He who is often reproved, and hardens his neck, will suddenly be destroyed, and that without remedy" (Prov. 29:1 nkjv). Belshazzar was slain that very night and the head of gold was replaced by the arms and chest of silver. According to historians, the date was October 12, 539 BC.

Nebuchadnezzar showed his pride by boasting about his achievements and taking credit for what God had helped him accomplish (4:29–30), but his grandson displayed his pride by desecrating the holy vessels from the temple of the Most High God and treating the Lord with contempt. By using the vessels of the true God to praise the idols of Babylon, the king was guilty of both blasphemy and idolatry; by ignoring what he knew of Babylonian royal history, he displayed his ignorance. Belshazzar acted as though he was in command and his life would go on for many more years, yet the very breath in his mouth was controlled by the hand of God (5:23). "For in him we live, and move, and have our being" (Acts 17:28). "This night your soul will be required of you" (Luke 12:20 nkjv).

The conquest of Babylon was engineered by Cyrus, king of Persia (1:21; 6:28; 10:1; and see 2 Chron. 36:22–23; Ezra 3—5, passim), who was God's chosen servant for the task (Isa. 44:28; 45:1–4). Who then was "Darius the Mede," mentioned in Daniel (Dan. 5:31; 6:1, 9, 25, 28; 9:1)? Many students believe that Darius was Gubaru, an important officer in the army whom Cyrus made ruler of the province of Babylon. Darius the Mede must not be confused with Darius I, who ruled from 522 to 486 and encouraged the Jewish remnant in the restoration of the temple (Ezra 1; 5—6).4

Like King Belshazzar and his guests, many people in our world today are unmindful of the lessons of the past, unintelligent when it comes to interpreting the present, and totally unprepared for the consequences that lie in the future.

Because of the high walls, the guard towers, and the strong bronze gates, the people in the city of Babylon thought they were safe from the enemy; but the MedoPersian army found a way to get into the city. The Euphrates River flowed through Babylon from north

The Lord's warning (vv. 25–29). Anyone who knew Aramaic could have read the words written on the wall, but Daniel was able to interpret their mean-

Daniel 5—6 to south, and by diverting the stream, the army was able to go under the city gates and into the city. The conquest of Babylon and its ultimate destruction had been predicted by Isaiah (Isa. 13—14; 21; 47) and Jeremiah (Jer. 50—51). Babylon had been God's chosen instrument to chasten His people Israel, but the Babylonian army had carried things too far and mistreated the Jews (50:33–34). The conquest of Babylon was also God's punishment for what they had done to His temple (50:28; 51:11).

the first and third years of Belshazzar's reign (7:1; 8:1). From the king's dream in chapter 2 and the vision in chapter 7, Daniel knew the succession of empires and that the Medes and Persians would conquer the city. 2 The word father in vv. 1, 11, 13, 18, and 22 simply means "relative," in this case, his grandfather. 3 The apostrophes represent the letter aleph, which is the "soundless" first letter of the Hebrew alphabet. The U in UPHARSIN represents the character for "and." 4 Some scholars think that "Darius" was the title of the Persian ruler just as "Pharaoh" was the title of the Egyptian ruler. This would mean that "Darius the Mede" could have been Cyrus himself.

The prophecies were fulfilled and ancient Babylon is no more, but "mystery Babylon" is still with us (Rev. 17:5, 7; 18:2, 10). Throughout Scripture, Babylon (the rebel city) is contrasted to Jerusalem (the Holy City). Babylon was founded by Nimrod, a rebel against the Lord (Gen. 10:8–10). It is seen in Scripture as the great city of this world, while Jerusalem symbolizes the eternal city of God. Revelation 17 and 18 describe the rise and fall of "mystery Babylon" in the end times, the satanic system that will seduce the world's peoples and entice them to reject the message of God and live for the sinful pleasures of this life. If you compare Jeremiah 50—51 with Revelation 18, you will see many similarities between the Babylon of ancient history and the Babylon of future prophecy. The future Babylonian world system will help Antichrist, the man of sin, rise to power in this world, but his kingdom will be destroyed by Jesus Christ when He returns to reign (19:11–21).

CHAPTER SIX Daniel 6 LIARS, LAWS, AND LIONS D arius the Mede must not be confused with Darius I, who ruled Persia from 522 to 486 and during whose reign the temple was restored by the Jewish remnant at Jerusalem. Darius the Mede was probably the name (or title) of the man King Cyrus appointed ruler of the city of Babylon (9:1) until he himself took charge; or it may have been the title Cyrus himself took when he came to reign.1 King Cyrus ruled the Persian empire from 539 to 530 and was succeeded by Cambyses (530–522).

E.Daniel in the lions' den—6

Years ago, Dr. Harry Rimmer published a book on prophecy called Straight Ahead Lies Yesterday, a title that could well be given to the book of Daniel. The world has always had its great cities, its mighty empires, and its powerful dictators, but the Most High God still reigns in heaven and on the earth and accomplishes His purposes. No nation, leader, or individual citizen can long resist Almighty God and win the battle.

As is often the case after a conquest, the new ruler wants to reorganize the government of the conquered kingdom so as to establish his authority and make things conform to his own leadership goals. But when Darius began to reorganize Babylon, he brought to light a conflict between his officers and Daniel, a veteran administrator who was now in his eighties. Today, wherever you find dedicated believers living and working with unbelievers, you will often see the same forces at work that are described in this chapter, whether in families, churches, corporations, or governments.

On the occasion of Queen Victoria's Diamond Jubilee in 1897, poet and novelist Rudyard Kipling wrote a poem titled "Recessional." It wasn't received with great applause and approval because he warned the celebrating nation (and empire) that God was in charge and that pride eventually leads to defeat. One stanza reads:

Honesty Versus Corruption (6:1–4) Darius must have suspected that the officers he had inherited were not doing their work faithfully but were robbing him of wealth, and his suspicions were correct. It was impossible for Darius to keep his hands on everything in the empire, because that would have involved supervising every worker, auditing every account, and checking on every assignment. The king had to depend on his officers to see that the work was done well, and this meant he had to appoint officers he could trust. Darius was a man experienced in the ways of the world, and he knew that there was plenty of opportunity for graft in the Babylonian government (see Eccl. 5:8–9).

The tumult and the shouting dies; The captains and the kings depart— Still stands Thine ancient Sacrifice, An humble and a contrite heart. Lord God of Hosts, be with us yet, Lest we forget—lest we forget!

Belshazzar forgot the Word of God and the lessons of history and lost his kingdom and his life.

May we not make the same mistakes today!

Notes

A wise leader first gathers information, and Darius soon learned about Daniel and the reputation he had for honesty and wisdom, what the KJV calls "an excellent

1 At least twenty-three years elapsed between Daniel 4 and Daniel 5, and Daniel 7 and 8 occurred during those years, in

Daniel 6 had been careful not to include him. However, they deceptively included him in their speech, for they claimed that all the royal administrators had agreed on the plan presented to Darius. In fact, they included all the officers in the empire—"administrators, prefects, satraps, advisers and governors" (v. 7 niv)—to give the king the impression that his leaders were united behind him and desirous of magnifying him and his office. The men who hatched the plot probably had not consulted with the lesser officers throughout the empire, but these officers weren't likely to disagree with the plan. Anything that pleased the king would only strengthen their positions.

spirit" (Dan. 6:3). It's likely that Daniel was in semiretirement at this time, but the king appointed him to be one of three key administrators over the kingdom. These three men were to manage the affairs of the 120 leaders who ruled over the provinces2 and to report directly to the king. Daniel proved to be such a superior worker that Darius planned to make him his number-one administrator over the entire kingdom.

When the other leaders heard about this plan, it irritated them and they tried to find something wrong in his work, but nothing could be found. They opposed Daniel for several reasons, including just plain envy; but their main concern was financial. They knew that with Daniel in charge, they wouldn't be able to use their offices for personal profit and would lose their share of the graft that could go into their pockets. It's also likely that these younger men resented an older man—and a Jewish exile at that—telling them what to do and checking on their work. It was another case of anti-Semitism, a grievous sin that is found in Scripture from the days of Pharaoh to the end times (Rev. 12). Apparently these officers didn't know God's covenant with Abraham that promised to bless those who blessed the Jews and curse those who cursed them (Gen. 12:1–3). When these men started to attack Daniel, they were asking for God's judgment.

The administrators were very clever in the plot they conceived and the way they presented it. They knew that Darius wanted to unify the kingdom and as quickly as possible transform the defeated Babylonians into loyal Persians. What better way than to focus on the great king himself and make him not just the supreme leader but the only god for an entire month! To emphasize the importance of this law, the officers requested the ultimate sentence: anyone who didn't obey it would be thrown into a den of lions. Of course, their flattery fed the king's pride, and he quickly agreed with them, had the law written out, and signed it. Once it was signed, the law could not be changed or nullified (vv. 8, 12, 15; Est. 1:19).

It isn't always the case that the honest employee gets the promotion while his enemies are judged. Joseph and Daniel were both promoted by pagan rulers, but I have a friend who was fired because he worked too hard! Apparently his Christian integrity and his diligent work showed up the laziness of the other workers, so the foreman found reason to dismiss him. However, it's better to maintain your integrity and testimony than to sacrifice them just to keep your job. If we put the Lord first, He'll care for us, even if we don't get the promotion (Matt. 6:33). Many a faithful Christian has been bypassed for promotion or a salary increase just because somebody higher up didn't like him, but the workers' rewards will one day come from the hand of the Lord.

There's every evidence that Darius loved and appreciated Daniel, but in his haste, the king had put his friend in peril. It has well been said that flattery is manipulation, not communication, and in his pride, Darius succumbed to the flattery of evil men. "For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulcher; they flatter with their tongue" (Ps. 5:9).

Daniel's response (vv. 10–11). The scheming officers lost no time in proclaiming the king's decree. Daniel probably prayed "evening and morning and at noon" (Ps. 55:17 nkjv),3 and his enemies wanted to use the earliest opportunity to arrest him. The sooner Daniel was out of the way, the sooner they could start running the country for their own profit. When Daniel prayed toward the Holy City and the temple, he was claiming the prayer promise that Solomon stated when he dedicated the temple (1 King 8:28–30, 38–39, 46–51). Jonah claimed this same promise when he was in the belly of the great fish (Jonah 2:4). The exiled Jews no longer had a temple or priesthood, but God was still on the throne and would hear their cries for help.

Believing Versus Scheming (6:5–11) It's certainly a commendable thing when people possess character so impeccable that they can't be accused of doing wrong except in matters relating to their faith. The conniving officers could never tempt Daniel to do anything illegal, but they could attempt to make his faithful religious practices illegal. Daniel didn't hide the fact that he prayed in his home three times each day with his windows opened toward Jerusalem (v. 10), and his enemies knew this. If the king made prayer to other gods illegal, then Daniel was as good as in the lions' den!

During the first year of Darius, Daniel had learned from the book of Jeremiah that the Jewish captivity would end after seventy years, and he turned this great promise into prayer (Dan. 9:1ff.). Daniel was interceding for his people and asking God to keep His promise and deliver them. Like the plot against the Jews recorded in the book of Esther, the plot against Daniel the intercessor was an attack on the whole Jewish nation.

The king's response (vv. 5–9). King Darius must have been impressed when 122 government officials assembled in his throne room to have an audience with him. Of course, Daniel wasn't there, even though he was chief among the administrators; but the leaders

Daniel 6

Had he not been a man of faith and courage, Daniel could have compromised and found excuses for not maintaining his faithful prayer life. He might have closed his windows and prayed silently three times a day until the month was over, or he could have left the city and prayed somewhere else. But that would have been unbelief and cowardice; he would have been scheming just like the enemy, and the Lord would have withheld His blessing. No, a man like Daniel feared only the Lord; and when you fear the Lord, you need not fear anyone else. "We ought to obey God rather than men" (Acts 5:29 nkjv). Some of the leaders spied on him, heard him pray, and brought the report to the king.

God was with His exiled people and within the next twenty-four hours would vindicate His servant.

As they take their stand for what is right and what the Lord has commanded them to do, God's people in every age have been falsely accused, cruelly persecuted, and unjustly killed. "Yes, and all who desire to live godly in Christ Jesus will suffer persecution" (2 Tim. 3:12 nkjv). The Puritan preacher Henry Smith said, "God examines with trials, the devil with temptations and the world with persecutions." Another Puritan, Richard Baxter, said that God's people should be more concerned that they deserved the persecution than that they be delivered from it, because deserving it would be evidence of their faithfulness to the Lord.

The most important part of a believer's life is the part that only God sees, our daily private time of meditation and prayer. "You pray as your face is set," said British theologian P. T. Forsythe, "towards Jerusalem or Babylon." Most of the world begins the day looking toward the world and hoping to get something from it, but the Christian believer looks to the Lord and His promises and enters each new day by faith. Outlook determines outcome, and when we look to the Lord for His guidance and help each day, we know that the outcome is in His hands and that we have nothing to fear. "Real true faith is man's weakness leaning on God's strength," said D.L. Moody, and we might add, man's weakness transformed into God's strength (Heb. 11:34).

The king distressed (vv. 14–18). The king was distressed mainly because Daniel was both his friend and his greatest help in the governing of the empire, and he didn't want to sign his death warrant. But Darius was also distressed because of the way he had acted. His pride had gotten the best of him, he had believed the lies of the leaders, and had hastily signed the law. Had Darius taken time to consult with Daniel, he would have discovered the plot; but perhaps the Lord allowed events to proceed as they did so that Daniel's enemies could be exposed and judged. God works "all things after the counsel of his own will" (Eph. 1:11) and He knows what He is doing.

The king made it clear that he wanted to save Daniel from execution, but all his efforts failed. The situation is similar to the one described in the book of Esther: once the law had been signed, nothing could change it. Since Darius was a "god" and the people were praying to him, how could he make any mistakes? And how could a "god" not punish someone who had broken one of his laws? Furthermore, the laws of the Medes and Persians couldn't be annulled or changed. For the entire day, Darius ignored all other matters concerning the kingdom and tried to free Daniel, but his attempts all failed. Of course, Daniel's enemies were on hand to remind the king that he had to enforce the law whether he liked it or not. At the end of the day, Darius had to call Daniel and have him put in the lions' den.

God's Power Versus Man's Authority (6:12–23) Three times a day for many years, Daniel had prayed, given thanks, and made supplication (vv. 10–11), which is the same pattern Paul instructed us to follow (Phil. 4:6–7). No wonder Daniel had such peace and courage! Ernest Wadsworth, a champion of effective prayer, said, "Pray for a faith that will not shrink when washed in the waters of affliction." Daniel had that kind of faith. He had walked with the Lord for more than eighty years and knew that his God wouldn't fail him. Hadn't the Lord helped him stand true during his time of training? Didn't the Lord save his life by giving him the wisdom he needed to interpret the king's dream, and didn't the Lord deliver his three friends out of the fiery furnace? Daniel had a copy of the prophecy of Jeremiah (Dan. 9:2), so he must have read: "Behold, I am the Lord, the God of all flesh: is there anything too hard for me?" (Jer. 32:27). No doubt he responded with "there is nothing too hard for thee" (v. 17). A believer who knows how to kneel in prayer has no problem standing in the strength of the Lord.

The lions' den was a large pit divided by a moveable wall that could be pulled up to allow the lions to go from one side to the other. The keeper would put food in the empty side and lift up the wall so the lions would cross over and eat. He would quickly lower the wall and clean the safe side of the pit. The animals weren't fed often or great amounts of food so that their appetites would be keen in case there was to be an execution. Living at the gnawing edge of hunger didn't make them too tame!

Daniel accused (vv. 12–13). The men who had spied on Daniel hurried to inform Darius that his favorite officer had disobeyed the law and shown disrespect to the king. It's remarkable how people can work together quickly to do evil but find it difficult to get together to do anything good. "Their feet are swift to shed blood" (Rom. 3:15). They showed no respect to Daniel, who held a higher office than they did, but disdainfully called him "one of the exiles from Judah" (Dan. 6:13 niv). These proud men didn't realize that

Before Daniel was lowered into the pit and the wall lifted up, the king offered a prayer that Daniel's God would deliver him because Daniel was faithful to serve Him continually (Dan. 6:16; see v. 20; 3:17). He then had the pit covered and the rock sealed so that everything was done according to the law. Nobody would

Daniel 6 death in some miraculous way. Hebrews 11:1–35 names some great men and women of faith and describes their achievements, but verses 36–40 describe the "others" who also had great faith and yet were persecuted and martyred. These unnamed "others" had just as much faith as the people in the first group but were not granted special deliverance. James the brother of John was martyred, but Peter was delivered from prison (Acts 12), yet both men were apostles and faithful servants of the Lord. It's unwise to draw conclusions from consequences lest we end up making wrong evaluations (Acts 14:8–20; 28:1–6).5 dare break the king's official seal, so that when the pit was opened, everybody would have to confess that God had performed a great miracle. It makes us think of the stone at our Lord's tomb that was sealed by the Roman authorities, and yet Jesus came forth alive!

The king had a bad night, not unlike the night Xerxes experienced in the story of Esther (Est. 6:1ff.). Oriental kings were given all kinds of diversions to entertain them and help them relax and go to sleep, but Darius refused all of them. He spent a sleepless night and even fasted! He wondered if the Lord would deliver the old Jewish prophet from the lions' den.

The Lord victorious (Dan. 6:19–23). Darius arose with the first light of dawn and hastened to the lions' den. Even before he got to the pit and ordered the seals broken and the stone removed, he called out to Daniel in an anguished voice. In what he said, he confessed that Daniel's God was the living God, not a dead idol, and that He had the power to deliver His faithful servant. Daniel's faith brought him peace and assurance, but the king's faith was weak and wavering. "Is your God able to deliver you?"4 When Darius heard Daniel's voice saying "O king, live forever," he knew that his friend and faithful officer and been delivered (Heb. 11:33).

God's Glory Versus Man's Disgrace (24–28) Daniel's night of confinement in the lions' den ended in a morning of glory and deliverance, with the king himself setting him free. Imagine the excitement in the city as the news spread that Daniel had spent the night in the lions' den and had come out unhurt. God could have prevented Daniel from going into the lions' den, but by allowing him to go in and bringing him out unhurt, the Lord received greater honor.

The traitors were judged (v. 24). Eastern monarchs had absolute power over their subjects (5:19), and no one dared to question their decisions, let alone try to change them. Darius didn't throw all 122 officers and their families into the den of lions but only those men and their families who had accused Daniel (6:11–13). "The righteous is delivered from trouble, but the wicked takes his place" (Prov. 11:8 nasb). The only exception to this law occurred when Jesus Christ the Righteous One took the place of guilty sinners when He died for them on the cross (1 Peter 3:18).

Daniel was always quick to give God the glory (Dan. 6:22; see 2:27–28; 4:25; 5:21–23). God could have closed the lions' mouths by simply saying the word, but He chose to send an angel to do the job. The angel not only controlled the hungry beasts but also kept Daniel company, just as the Lord had come to walk with the three Jewish men whom Nebuchadnezzar had thrown into the fiery furnace (3:24–25). The book of Daniel reveals a great deal about the work of angels in this world, not only their ministries to God's people but also their influence on nations (10:10–13, 20–21). When we think of an angel delivering Daniel, promises like Psalms 34:7 and 91:11 come to mind, and we remember the angels' ministry to Jesus (Mark 1:13; Luke 22:43). We don't know when angels are with us (Heb. 13:2), but we do know that they are present to serve us and sent by God to assist us (1:14). When Daniel was removed from the lions' den, he bore no wounds, just as the three Jewish men bore no evidence they had even been in the furnace (Dan. 3:27).

There is a law of compensation that says, "Whoever digs a pit will fall into it, and he who rolls a stone will have it roll back on him" (Prov. 26:27 nkjv). For example, Pharaoh ordered the Hebrew male babies destroyed in Egypt, and at Passover, all the Egyptian firstborn died. He commanded the newborn Jewish babies to be drowned in the Nile River, and his own army was drowned in the Red Sea (Ex. 14—15). Haman tried to destroy the Jewish nation and ended up being hanged on the gallows he had made for Mordecai (Est. 7:9–10; 9:25). Even if sinners aren't judged in this present life, they will be judged after they die (Heb. 9:27), and the judgment will be just.

The Lord delivered Daniel because of his faith (6:23) and because he was innocent of any crime before the king or any sin before the Lord (v. 22). This means that the king's law about prayer was rejected in heaven and that Daniel was right in disobeying it. By suggesting such a law, the scheming officers disobeyed the true and living God (Ex. 20:1–6) and robbed Him of the glory He deserved. God saved Daniel because it brought great glory to His name and also because he still had more work to do. God's servants are immortal until their work is done.

It seems cruel to us that the families were destroyed along with the conspirators, but that was an official Persian law and the conspirators knew it. Jewish law prohibited punishing the children for the sins of the fathers (Deut. 24:16; Ezek. 18:20), but Eastern despots took a different view. They didn't want any remaining member of a traitor's family to conspire to kill the ruler who ordered the father's execution. It was much easier to bury corpses than to keep an eye on potential assassins, and besides, the example put fear into the hearts of potential troublemakers. Another important factor is God's covenant with Abraham. The Lord promised that those who blessed the people

However, it must be pointed out that not every faithful servant of the Lord is delivered from trial and

Daniel 6—7 people played an important role in the positive attitude Cyrus had toward the Jewish people.

of Israel would themselves be blessed, but those who cursed them would be cursed (Gen. 12:1–3).6 In allowing the families to be slain, God was only being faithful to His Word.

Along with the account of the deliverance of the three men from the fiery furnace (Dan. 3), the report of Daniel's deliverance from the lions' den must have brought great encouragement to the Jews in exile. They knew about Jeremiah's prophecy and wondered if their God would really deliver them. But if He could deliver three men from a furnace and Daniel from the lions, surely He could deliver the exiles from Babylon and take them back to their own land.

The Lord was glorified (Dan. 6:25–27). But Darius did more than execute the criminals. He also issued a decree to the whole empire, commanding his subjects to show fear and reverence to the God of Daniel, the God of the Hebrew exiles (vv. 25–27). Darius' first decree in this chapter declared that he was god (vv. 7–9), but this second decree declared that the God of the Hebrews was the true and living God! In doing this, Darius joined King Nebuchadnezzar by giving public testimony to the power and glory of the true and living God (2:47; 3:28–29; 4:1–3, 34–37). God could have kept Daniel out of the lions' den, but by rescuing him from the lions, God received greater glory.

But Daniel has a message for God's people today who are being attacked by the enemy and suffering because of their righteous stand for the Lord. Whether we face the fiery furnace (1 Peter 1:6–8; 4:12–19) or the roaring lion (5:8–10), we are in the Lord's care and He will work out His divine purposes for His glory. "Casting all your care upon Him, for He cares for you" (v. 7 nkjv).

The Jews had been humiliated by the destruction of Jerusalem and the temple because their defeat made it look as though the false gods of the Babylonians were stronger than the true God of Israel. The idolatry of the Jewish people, especially their kings and priests, had brought about the ruin of Judah, and the Lord used an idolatrous nation to defeat them. Jehovah hadn't been honored by His own people, but now He was receiving praise from pagan rulers whose decrees would be published throughout the Gentile world. These decrees were a witness to the Gentiles that there was but one true God, the God of the Jews; but the decrees were also a reminder to the Jews that Jehovah was the true and living God. The Jewish exiles were surrounded by idols and were constantly tempted to worship the gods of the conquerors. What a paradox that the Jews, who were supposed to be witnesses to the Gentiles of the true and living God, were being witnessed to by the Gentiles!

Notes

1 Daniel 6:28 can be translated, "Even in the reign of Cyrus, the Persian." This would make Darius and Cyrus the same person. However, most translators and Old Testament scholars avoid this approach and see Darius and Cyrus as two different persons. 2 Esther 1:1 and 8:9 state that there were 127 provinces in the Persian kingdom in the reign of Xerxes (486–465). No doubt the political boundaries changed from time to time. 3 In the time of Christ, pious Jews prayed at the third hour (9 a.m.), the ninth hour (3 p.m, the time of the sacrifice at the temple), and at sunset. 4 This question reminds us of the affirmation of faith given by the Daniel's three friends: "Our God whom we serve is able to deliver us" (3:17). 5 The Lord so worked that King Darius obeyed his own law and yet Daniel was still delivered from death. This reminds us that God has worked in a similar way in His great plan of salvation. "The wages of sin is death" (Rom. 6:23), so Jesus Christ died for the sins of the world and paid the debt we cannot pay. But He arose from the dead so that He might forgive all who will receive Him by faith. God obeyed His own law and is therefore "just and the justifier of the one who has faith in Jesus" (Rom. 3:26 nkjv). 6 Daniel's intervention in interpreting Nebuchadnezzar's dream saved the lives of the wise men (Dan. 2:24), and perhaps he would have saved these men and their families also; but it wasn't his decision.

The theology expressed in the decree of Darius is as true as anything written by Moses, David, or Paul. Jehovah is the living and eternal God whose kingdom will never be destroyed (v. 26; see Deut. 5:26; Josh. 3:10; Ps. 42:2; Jer. 10:10; Ps. 145:13; Rev. 11:15). He is the God who saves people and rescues them from danger and death, and who performs signs and wonders (Dan. 6:27; see 3:28–29; 4:3; Deut. 6:22; Neh. 9:10; Ps. 74:9; 105:26–36; 135:9; Jer. 32:20–21). God's servant prospered (v. 28). Since Darius the Mede is a "shadowy figure" in ancient history, we aren't sure how long he ruled Babylon and exactly when Cyrus took over the throne personally. It's been suggested that since Darius was sixty-two years old when he took Babylon (5:31), he may have died within a few years and then Cyrus ascended the throne. Regardless of what transpired, Daniel was respected by Darius and Cyrus and continued to be a witness for the Lord. He lived to see Cyrus issue the edict that permitted the Jews to return to their land and rebuild their temple (2 Chron. 36:22–23; Ezra 1:1–4) and may have been used of God to help bring about this fulfillment of Jeremiah's prophecy (Dan. 9:1–2; Jer. 25:11–12). Certainly his prayers for his

III. Daniel the seer (7:1—12:13)

CHAPTER SEVEN Daniel 7 "THY KINGDOM COME" K ing Nabonidus was monarch over the empire, but he made his son Belshazzar ruler over Babylon; and the first year of his reign was probably 553. This means that the events described in chapters 7 and

Daniel 7

49:19–22; 50:17; Ezek. 17:3, 12; see also Hab. 1:6–8). The description of the lion being lifted up to stand like a man, and then given a man's heart, reminds us of how God humbled King Nebuchadnezzar and made him live like a beast for seven years (Dan. 4:16, 28–34). God told Daniel that the Babylonian Empire would fall.

8 preceded those described in chapters 5 and 6, and Daniel was nearly seventy years old at the time these events occurred. Perhaps Daniel arranged the material in his book this way so that the records of his interpretations of the dreams and visions of others came before the visions that the Lord gave to him (7:1–2; 8:1; 9:20–27; 10:1ff.). Except for Nebuchadnezzar's dream of the great image explained in chapter 2, the other visions in Daniel 2—6 don't have the wide sweep of application as do the visions granted to Daniel. The vision explained in this chapter parallels the vision God gave to Nebuchadnezzar in chapter 2.

The bear with three ribs in its mouth (v. 5) symbolized the empire of the Medes and Persians who defeated Babylon (Dan. 5) and parallels the arms and chest of silver in the great image (2:39). The bear was raised up on one side because the Persians were stronger than the Medes. In the later vision of the ram with two horns (Dan. 8), the higher horn represented the Persians (vv. 3, 20). Interpreters aren't agreed on the meaning of the three ribs that the bear carried in its mouth. The best explanation is that they stand for Lydia, Egypt, and Babylon, nations that the Medes and Persians had conquered. The armies of the MedoPersian Empire did indeed "devour much flesh" as they marched across the battlefields.

In this vision, Daniel learned about six different kingdoms, four of them kingdoms of this world, one of them the kingdom of Satan, and the last one the kingdom of Messiah.

The Kingdoms of This World (7:1–7, 15–23) God communicated with Daniel while he was asleep by giving him disturbing visions in a dream (vv. 1–2, 15). During this vision, Daniel was also a part of the event because he was able to approach an angel and ask for an interpretation (v. 16). Daniel doesn't explain how he could be asleep in his bed and yet be able to speak to an angel standing before the throne of God. Perhaps like Paul, he didn't know if he was in the body or out of the body (see 8:2; 2 Cor. 12:1–3).

A.The vision of the four beasts—7

The leopard with four wings (v. 6) represented Alexander the Great and the swift conquests of his army, resulting in the incredible expansion of the kingdom of Greece. This beast is identified with the number four: four heads and four horns (see 8:8, 21–22). Alexander's untimely death in 323 left him without a successor, and his kingdom was divided into four parts and assigned to his leaders. Palestine and Egypt went to Ptolemy I; Syria was ruled by Seleucus I; Thrace and Asia Minor were assigned to Lysimachus; and Macedon and Greece were governed by Antipater and Cassander.

The restless sea is a frequent biblical image for the nations of the world (Isa. 17:12–13; 57:20; 60:5; Ezek. 26:3; Rev. 13:1; 17:15). Just as the ocean is sometimes stormy, so the nations of the world are sometimes in confusion or even at war; and just as the waves and currents of the ocean are unpredictable, so the course of world history is beyond man's ability to chart or predict. Historians like Oswald Spengler and Arnold Toynbee have attempted to find a pattern to world history, but to no avail. From the human point of view, the nations seem to work out their own destinies, but the invisible winds of God blow over the surface of the water to accomplish His will in His time. If there's one message that is emphasized in the book of Daniel it's that "the Most High rules in the kingdom of men" (Dan. 4:32 nkjv).

The "dreadful and terrible" beast (v. 7) represented the Roman Empire, as strong and enduring as iron and as uncompromising as a beast on the rampage. The Roman armies swept across the ancient world and defeated one nation after another until the empire extended from the Atlantic Ocean east to the Caspian Sea and from North Africa north to the Rhine and Danube Rivers. Egypt, Palestine, and Syria were all under Roman domination.

This beast corresponds with the legs of iron on Nebuchadnezzar's image (2:40–43), but the ten toes (ten kings, vv. 43–44) are represented by ten horns (7:7, 24). Often in Scripture, a horn is a symbol of a ruler or of royal authority (1 Sam. 2:10; Ps. 132:17). Later in this study we will have more to say about the "little horn" of Daniel 7:8.

The angel told Daniel that the four beasts represented four kingdoms (7:17), the same sequence of empires that Nebuchadnezzar had seen in his dream (chap. 2). However, the king saw a great and impressive image made of valuable metals, while Daniel saw dangerous beasts that ruthlessly devoured peoples and nations. To human eyes, the nations of the world are like Nebuchadnezzar's great image, impressive and important; but from God's viewpoint, the nations are only ferocious beasts that attack and seek to devour one another.

In the great movement of ancient history, one empire has replaced another, leading up to the establishing of the Roman Empire. The two visions (chaps. 2 and 7) make it clear that God knows the future and controls the rise and fall of nations and rulers. Daniel was then living in the Babylonian Empire, but he knew that Babylon would be taken by the Medes and Persians, and that Greece would conquer the MedoPersian Empire, and Rome would eventually conquer all. Prophecy is history written beforehand.

The lion with the wings of an eagle (v. 4) represented the empire of Babylon, which in Nebuchadnezzar's image was the head of gold (2:37–38). In Scripture, Babylon is identified with both the lion and the eagle (Jer. 4:7, 13; 48:40;

Daniel 7

The Kingdom of Satan (7:8, 11–12, 21–26) The four kingdoms represented by the four beasts have already come and gone; however, verse 12 indicates that each kingdom continues to exist in some way within the succeeding kingdom that "devoured" it. But Daniel saw in his vision something that wasn't revealed to Nebuchadnezzar: the last human kingdom on earth would be a frightful kingdom, unlike any of the previous kingdoms, and it would even declare war on God! This is the kingdom of Antichrist, described in Revelation 13—19, an evil kingdom that will be destroyed when Jesus Christ returns to earth. This judgment was depicted in Nebuchadnezzar's vision as the "stone cut out without hands" that tumbled down the mountain and destroyed the image (Dan. 2:34–35, 44–45). The ten horns (vv. 7–8, 24; Rev. 13:1; 17:3, 7, 12, 16). These represent ten kings or kingdoms that will exist in the last days. Daniel wrote in language the people of his day could understand, and the concept of nations as we have them today would be foreign to the ancients. In Daniel's day countries were ruled by kings, but the "kingdoms" spoken of here will be nations as we know them. Some students of prophecy think that a ten-nation "United States of Europe" will emerge in the last days, and recent developments in Europe—the organization of the European Union and the use of the eurodollar—seem to point in that direction. However, there are more than ten nations in the E.U., so we had better not draw hasty conclusions.1 It is out of this confederation of ten nations, which in some way is an extension of the Roman Empire, that the Antichrist will come and the final world kingdom will be organized and actively oppose God and His people.

years, another significant time span in prophecy. We shall learn from Daniel 9:24–27 that the Antichrist will make a covenant with the Jewish nation for seven years, but in the midst of that period will break the covenant and begin to persecute God's people.

The scenario seems to look like this. Antichrist will be leading one of ten confederated nations in Europe. He will overcome three other nations and, with the help of Satan, move into becoming a world dictator. At first he will appear to be friendly to the Jews and will sign a seven-year covenant to protect them (v. 27).3 The signing of that covenant is the signal for the start of the last seven years of Daniel's seventy weeks outlined in verses 24–27. This period is generally known as "the tribulation" and is described in Matthew 24:1–14; Mark 13:1–13; and Revelation 6—19. After three and a half years, the Antichrist will break the covenant and set up his own image in the Jewish temple in Jerusalem, forcing the world to worship him and the devil, who is energizing him. Using the language of Daniel, Jesus called this "the abomination of desolation" (Dan. 11:31; Matt. 24:15; Mark 13:14; 2 Thess. 2:1–4). This signals the last half of the tribulation, a period that is known as "the wrath of God" (Rev. 14:10, 19; 15:1, 7; and see Matt. 24:15–28; Mark 13:14–23). It will climax with the return of Jesus Christ to the earth and the defeat of Antichrist and his army (Matt. 24:29–44; Mark 13:24–27; Rev. 19:11–21). Jesus Christ will then establish His kingdom on earth (Dan. 7:13–14, 26–27; Rev. 20:1–6).4

Daniel doesn't go into all the details that John shares in the book of Revelation, but he does assure us that the kingdom of Satan and his counterfeit Christ will be defeated and destroyed by Jesus Christ (Dan. 7:22, 26; see 2 Thess. 1:7–2:10). War on the saints (vv. 21–23, 25). The "saints" are mentioned in verses 18, 21–22, 25, and 27, and refer to the people of God living on the earth during the tribulation period. The apostle John makes it clear that there will be believing Jews and Gentiles on the earth during the seven years of the tribulation (Rev. 7). If the church is raptured before the tribulation, then these will be Jews and Gentiles who believe on Jesus Christ after the church departs. If the church goes through either part or all of the tribulation, then they will be the "saints" mentioned by Daniel. In either case, some of them will die for their faith (14:9–13).

The "little horn" (vv. 8, 11, 24–26). This represents the last world ruler, the man called Antichrist. The Greek prefix anti can mean "against" and "instead of." The final world ruler will be both a counterfeit Christ and an enemy who is against Christ. John described the appearance of this "man of sin" (2 Thess. 2:3) in Revelation 13:1–10.2 According to Daniel, the Antichrist has to overcome the power of three other rulers to be able to do what he wants to do and what Satan has planned for him to do (Dan. 7:24). The mention of his eyes suggests that he has remarkable knowledge and skill in planning his exploits. He will also be a man skilled in using words and able to promote himself so that people follow him (vv. 11, 25; Rev. 13:5–6). He will also blaspheme God and ultimately convince the unbelieving world that he is a god (2 Thess. 2:1–12). He will become the ruler of the world, and will control not only the economy and the religion, but also seek to change the times and the laws.

Three of the texts describe the saints as victorious over their enemies (Dan. 7:18, 22, 27), while two texts inform us that the Lord permits them to be defeated before their enemies (vv. 21, 25). The saints "receive" the kingdom (not "take" as in v. 18), "possess" the kingdom (v. 22), and the kingdom is "given" to them (v. 27). All of this is the work of the Most High God. He permits Antichrist to rise to power and rule the world, and even allows him to make war on the saints and temporarily win the victory (v. 21). The phrase "wear out the saints" (v. 25) describes Antichrist's continual

According to Daniel 7:25 and Revelation 13:5, his dictatorship will last for three and a half years, a significant period of time in the prophetic Scriptures. It's stated as "time, times and half a time" (Dan. 7:25 niv; Rev. 12:14), "forty-two months" (11:2; 13:5) and "1,260 days" (11:3; 12:6). This period is half of seven

Daniel 7

The Son of Man is presented before the throne of the Father and given dominion over all nations, an everlasting dominion that will never pass away. This is the prelude to the stone being cut out of the mountain and coming down to destroy the kingdoms of the world (Dan. 2:34–35, 44–45), and it parallels Revelation 5:1–7. The Father promised the Son, "Ask of Me, and I will give You the nations for Your inheritance, and the ends of the earth for Your possession" (Ps. 2:8 nkjv). Unlike the previous four kingdoms, and the kingdom of Antichrist, the kingdom of Jesus Christ can never be removed or destroyed. This is the kingdom that God had in mind when He told David that his throne would never end (2 Sam. 7:13, 16). He will share this kingdom with His people (Dan. 7:27) and they shall reign with Him (Rev. 5:10; 11:15; 20:4).

oppression of God's people and his blasphemous words against the Lord and His people.

John wrote the book of Revelation at a time when Rome was persecuting the church and trying to force Christians to worship the emperor. To confess "Jesus Christ is Lord" could mean imprisonment and even death. Both the book of Daniel and the book of Revelation brought encouragement and strength to the early church, just as they bring encouragement to suffering believers today.

The Kingdom of Christ (7:9–14, 27–28) Daniel has seen the rise and fall of five kingdoms: the Babylonians, the Medes and Persians, the Greeks, the Romans, and the kingdom of Satan headed by the Antichrist. But the most important kingdom of all is the kingdom that Christ shall establish on earth to the glory of God, the kingdom that Christians long for each time they pray, "Thy kingdom come" (Matt. 6:10). Two aspects of the kingdom are seen in Scripture: "The kingdom of God," which is the spiritual reign of Christ over all who belong to Him (John 3:1–8; Col. 1:13) and the glorious kingdom on earth, prepared for God's people (Matt. 16:28; 25:34; 26:29; Luke 22:29).5

The kingdom covenant that God made with David (2 Sam. 7) will one day be fulfilled in Jesus Christ. God's promise that David's seed would have a throne and a kingdom forever (2 Sam. 7:12–13) was certainly not fulfilled in Solomon or any of his successors, but it will be fulfilled in Jesus Christ (Luke 1:30–33, 68–79).6 In Revelation 20:1–8, we are told six times that the kingdom will last for a thousand years, which is why it is called "the millennium," which is Latin for "thousand years." During that time, the Lord will fulfill the many kingdom promises made in the Old Testament Scriptures. Nature will be delivered from the bondage of sin and decay (Isa. 35; Rom. 8:18–25) and there will be peace in the world (Isa. 2:1–5; 9:1–7).

The heavenly throne of the Father (vv. 9–12). The thrones were put into place and not "cast down" as in the King James Version. This event takes place before the kingdom of Antichrist is destroyed, so it probably parallels Revelation 4—5, where John describes the throne room of God. "Ancient of Days" (Dan. 7:9, 13, 22) is a name for God that emphasizes His eternality; He is the God who had existed from eternity past, has planned all things, and is working out His plan. The description of God must not be taken literally, because God doesn't have a body, wear clothes, or grow white hair. These things are symbolic of His nature and character: He is eternal, holy, and sovereign. In Revelation 1:12–20, these same characteristics are applied to Jesus Christ, thus proving that He is the eternal Son of God.

In this dramatic vision, Daniel had seen the vast sweep of history, beginning with the Babylonian kingdom and closing with the thousand-year reign of Christ on earth. What comfort and strength it must have given to him and to his people in exile that the prophecies would one day be fulfilled and their Messiah would reign on the throne of David. The church of Jesus Christ today looks for the Savior to return, and then we will be caught up to meet Him in the air (1 Thess. 4:13–18). We shall return with Him to earth, reign with Him, and serve Him. "Even so, come, Lord Jesus" (Rev. 22:20 nkjv).

The vision of God's throne parallels Ezekiel 1:15–21, 26–27. The fire speaks of His holiness and judgment against sin and the wheels symbolize His providential working in the world in ways we can't understand. "Our God is a consuming fire" (Deut. 4:24; Heb. 12:29; see Ps. 97:1–4). He is praised by a multitude of saints and angels (Deut. 33:2; Rev. 5:11) as the books are opened and the Lord prepares to judge evil on the earth. No matter what Satan and the Antichrist do on earth, God is still on the throne and He executes judgment.

How did Daniel respond to this great revelation? He was deeply troubled and his face turned pale (Dan. 7:28 niv), but he didn't tell anyone what the Lord had shown him. We shall learn in later chapters that after he had received a vision from the Lord, Daniel often became ill and was unable to work. This is quite unlike some "prophetic students" today who, when they think they've discovered a great truth, go on radio or television and tell everybody what they think they know. It's a dangerous thing to study prophecy just to satisfy our curiosity or to give people the impression that we are "great Bible students." If divine truth doesn't touch our own hearts and affect our conduct, then our Bible study is only an intellectual exercise to inflate our own ego.

The earthly throne of the Son of God (vv. 13–14, 27). "Son of Man" is a familiar title for our Lord Jesus Christ; it is used eighty-two times in the gospels, frequently by Jesus Himself. (See also Rev. 1:13; 14:14.) The phrase "clouds of heaven" reminds us of His promise to return in glory and reign on the earth (Matt. 24:30; 25:31; 26:64; Mark 13:26; 14:62; Rev. 1:7).

Said A. W. Tozer: "The Bible doesn't approve of

Daniel 7—8

7 A. W. Tozer, I Call It Heresy (Camp Hill, PA: Christian Publications, 1974), 144–145.

this modern curiosity that plays with the Scriptures and which seeks only to impress credulous and gullible audiences with the 'amazing' prophetic knowledge possessed by the brother who is preaching or teaching!"7

CHAPTER EIGHT Daniel 8 BEASTS, ANGELS, AND THE END TIMES F

To this, I say a hearty "Amen!"

B.The vision of the ram and he-goat—8

Notes

1 During the years between the two world wars, some prophetic students went out on a limb and named Mussolini as the Antichrist and began counting how many nations allied with Italy. Over the centuries, the chief candidate for Antichrist has been the pope, and each time a new pope is elected, prophecy addicts try to make his name fit in with the number 666 (Rev. 13:18). One man calculated that Napoleon Bonaparte was the Antichrist, but you had to write his name in Arabic and leave out two letters! All sorts of numerical gymnastics have been used to identify "the little horn," but they aren't very convincing. 2 First John 2:18–23 states that "many antichrists" were already in the world at the end of the first century, in the days of the apostle John. These were false teachers who denied the deity and eternal sonship of Jesus Christ. These heretics were not taught by the Holy Spirit but by the spirit of Antichrist, which has its origin in Satan (4:1–4). Satan is a counterfeiter and his agents, posing as authentic Christian teachers, invaded the churches of the first century and attempted to change the apostolic doctrine (2 Peter 2; Jude). 3 It is possible that the covenant guarantees protection for Israel so they can rebuild their temple in Jerusalem and restore their worship. Of course, Antichrist plans to use the temple for the world to worship him. 4 In the traditional premillennial dispensational interpretation of prophetic Scripture, which is what I have outlined here, the church will be "raptured" and taken to heaven before the final week in Daniel's prophecy occurs (1 Thess. 4:13—5:11). How much time elapses between the rapture of the church and the signing of the covenant hasn't been revealed in Scripture. However, there are those of the dispensational persuasion who believe that the church will be raptured in the middle of the tribulation (Rev. 11:3–19) or at the very end—caught up to be with Christ and then returning with Him in glory (Rev. 19:11–21). All three schools believe that at His glorious return, Christ will establish a literal kingdom on earth in fulfillment of the Old Testament prophecies. 5 There appears to be no distinction between "the kingdom of God" and "the kingdom of heaven." The Jews were afraid to use God's name lest they be guilty of blasphemy, so they substituted "heaven." Writing especially to the Jews, Matthew uses primarily "kingdom of heaven," while the other writers prefer "kingdom of God." 6 Those who believe that Christ will return before the millennium are called "premillennialists." Those who think that man through the preaching of the gospel will establish the kingdom on earth, and then Christ will return, are called "postmillennialists." Amillennialists are those who do not believe there will be a literal Jewish kingdom on earth, but that the Old Testament's prophecies given to the Jews should be applied spiritually to the church.

rom chapter 8 to the end of the book of Daniel, the text is written in Hebrew, for the major emphasis of these chapters is God's plan for the nation of Israel in the end times. From 2:4—7:28, the book is written in Aramaic because the emphasis in those chapters is on the Gentile kingdoms in history and prophecy. It was the nation of Israel that God chose to be the vehicle of His revelation and redemption in the world. Through the Jewish people came the knowledge of the one true and living God, the written Scriptures and, most important of all, the Savior, Jesus Christ. "Salvation is of the Jews" (John 4:22). In this chapter, five persons move across the great stage of prophecy and history.

Daniel the Prophet (8:1–2, 15–19, 26–27) King Belshazzar's third year was 551, so this vision came to Daniel before the fateful banquet described in chapter 5. This explains why the Babylonian Empire isn't mentioned, for within a dozen years Babylon would be taken by Cyrus, who would usher in the rule of the Medes and Persians. In terms of Nebuchadnezzar's great image (Dan. 2), the era of the head of gold would end and the era of the silver arms and chest would begin. The lion with the eagle's wings would be defeated by the bear with the ribs in its mouth (7:4–5).

Receiving the vision (vv. 1–2). Shushan (Susa) was a city about two hundred miles southeast of Babylon and at that time wasn't too important to the Babylonians. Eventually it became the capital of the Persian Empire (Neh. 1:1; Est. 1:2). The River Ulai (Dan. 8:2, 16) was probably a canal that flowed through Susa.

It's unlikely that Daniel left Babylon and traveled to Susa to receive the vision.1 It's more likely that God transported him to Susa just as He transported Ezekiel to Jerusalem (Ezek. 8; 40) and the apostle John to the wilderness (Rev. 17:3) and to the high mountain (21:10). Since Daniel was about to describe the victory of the Medes and Persians over the Babylonians, God put him into the future capital of the Persian Empire.

Requesting the meaning of the vision (vv. 5–19). In the earlier part of the book, Daniel was able to interpret and explain the dreams and visions of others; but here he had to ask an angel for the meaning of the ram defeating a goat and the little horn becoming a mighty kingdom. The voice that commanded Gabriel may have been the voice of the Lord. Gabriel means "man

Daniel 8

(45:1) before whom He would go and open the way. Even the great gates of Babylon couldn't stand before his victorious march!

of God," and it was he who explained to Daniel the vision given in chapter 8 as well as the vision about the seventy weeks (9:21–22). Centuries later, Gabriel would be sent to Zechariah to announce the birth of John the Baptist (Luke 1:11–20), and to Mary to announce that she would give birth to the Messiah (vv. 26–38). The only other angel who is named in Scripture is Michael ("Who is like God?"), who has been especially assigned to care for the nation of Israel (Dan. 10:13, 21; 12:1; Jude 9; Rev. 12:7).

Why did God call Cyrus? "For the sake of Jacob my servant, of Israel my chosen" (v. 4 niv). No matter how brutally the Gentile nations may treat the people of Israel, God uses the nations to accomplish His ordained purposes. His plans for Israel will be fulfilled no matter how much the Gentile nations may oppose His chosen people.

When Gabriel moved closer to Daniel, the prophet became very frightened and fell into a faint and a deep sleep. (See Dan. 10:9, 15, 17; Rev. 1:17.) Gabriel called him "son of man," which is a messianic title (Dan. 7:13); but here it was used to emphasize the weakness and humanness of the prophet. Gabriel's touch awakened Daniel (10:10–11, 16, 18), and the angel explained to him that the vision applied to the latter days of Jewish history. "The indignation" refers to God's displeasure with His people and the times of intense suffering Israel would endure before the coming of the end and the establishing of the promised kingdom.

Alexander the Great of Greece (8:5–8, 21–22) In Nebuchadnezzar's image, Greece was depicted as the thigh of brass (2:32, 39), and in Daniel's vision described in chapter 7, Greece was a swift leopard with four heads. Now Daniel sees Greece as an angry goat who runs so swiftly his feet don't even touch the ground! The large protruding horn represents Alexander the Great, who led the armies of Greece from victory to victory and extended his empire even beyond what Cyrus had done with the Persian army. But the horn was broken, for Alexander died in Babylon in June 323, at the age of thirty-three, and his vast kingdom was divided among four of his leaders, symbolized by the four horns that grew up (see 7:4–7; 11:4). However, the remarkable conquests of Alexander were more than battle trophies, for they accomplished God's purposes in the world and helped to prepare the world for the coming of Christ and the spread of the gospel. For one thing, Alexander put an end to the Oriental influence that threatened to take over the Western world. At the same time, he "shook the ancient world to its very foundations" and "compelled the old world to think afresh."3 By extending Greek culture and language, he helped to bring peoples together; and eventually the common (koine) Greek became the language of the New Testament. Even though his empire divided four ways after his death, Alexander brought nations together so they could interact with each other. His policy of kindness toward conquered peoples introduced a powerful example of brotherhood into the world. He literally "wedded East to West" when nine thousand of his soldiers and officers (some historians say ten thousand) married Eastern women in one mass wedding.

Cyrus, King of Persia (8:3–4, 20) This is the man who conquered Babylon. Centuries before Cyrus appeared on the scene, the prophet Isaiah called him by name and even called him God's "shepherd"2 (Isa. 41:2, 25; 44:28–45:4). It was Cyrus whom God chose to defeat the Babylonians and permit the Jews to return to their land. Just as Babylon was identified with the lion and eagle, Persia was identified with the ram. The two horns symbolize the Medes and Persians, the Persians being the higher (stronger) of the two.

Cyrus and his armies did indeed "push westward and northward and southward" and defeat their enemies, taking Libya, Egypt, all of Asia Minor and moving as far as India, creating the largest empire ever in the ancient east until the time of Alexander the Great. Once his conquests were consolidated, he attacked Babylon and took it in 539. Cyrus was kind to those he took captive and permitted the Jews to return to their land to rebuild the temple and restore the nation (Isa. 44:28; 2 Chron. 36:22–23; Ezra 1:1–3; 6:2–5). He also allowed them to take with them the sacred vessels that Nebuchadnezzar had taken from the temple (Ezra 1:5–11).

What Alexander and the Greeks began, the Romans completed, helping to prepare the ancient world for the coming of Christ. They are represented by the legs of iron (2:33, 40) and the "dreadful beast" (7:7). Roman roads and bridges enabled people to travel and share their ideas; Roman law kept nations under control; Roman legions enforced that law with an iron fist; and the Roman peace (Pax Romana) gave people the opportunity to experience more security than they had known before. All of this contributed to the taking of the Christian message throughout the Roman Empire, and sometimes, as in the case of Paul, Rome paid the bill for the missionaries to travel!

The imagery used in connection with Cyrus is fascinating. He is called "the righteous man" (Isa. 41:2), or as the NIV puts it, "calling him in righteousness." This means that he was called to fulfill God's righteous purposes in freeing Israel from their Babylonian yoke and allowing them to return to their land. Our sovereign Lord can use even a pagan king to accomplish His purposes! Isaiah 41:25 pictures his victorious conquest as a man walking on mortar or on soft clay, because these materials can't resist him. The prophet Isaiah also called Cyrus the Lord's anointed

Daniel 8

Antiochus IV Epiphanes (8:9–14)4 As we have already seen, after the death of Alexander the Great (the "notable horn," v. 5), his empire was divided into four parts with four of his officers taking control (v. 8). Out of one of those horns a "little horn" appears who becomes a great leader, and this is Antiochus Epiphanes, the ruler of Syria from 175 to 163 BC and known as one of the cruelest tyrants in history.

Matthew 24:15 and Mark 13:14. What Antiochus did was a foreshadowing of what the Antichrist will do when he puts his image in the temple and commands the world to worship him (2 Thess. 2; Rev. 13). Daniel 8:13 and 11:31 refer to Antiochus, and the other references to Antichrist, of whom Antiochus is a picture.

The two angels (8:13–14; "saints") spoke together about this matter and from their conversation, Daniel learned the prophetic timetable. Between the desecration of the temple and its cleansing and restoration 2,300 days would pass. The Hebrew text reads "2,300 evenings and mornings," because burnt offerings were sacrificed at the temple each morning and each evening of every day. But does this mean 2,300 days or 1,150 days, 2,300 divided by two? And what date or event signals the beginning of the countdown? Some students opt for 2,300 days, that is, about six years, if you use 360 days for the year. Others prefer 1,150 days, which give us slightly over three years.

Antiochus gave himself the name "Epiphanes," which means "illustrious, manifestation," for he claimed to be a revelation (epiphany) of the gods. He even had the word theos (god) put on the coins minted with his features on it, and his features on the coins came to look more and more like the Greek god Zeus. He had a passionate desire to turn the Jews into good Greeks. One of his first acts was to drive out the high priest Onias, an ardent Jew, and replace him with Jason, a patron of the Greeks. But Jason was replaced by Menelaus, who actually purchased the priesthood. Believing a rumor that the king was dead, Jason attacked Jerusalem only to learn that Antiochus was very much alive. The angry king attacked Jerusalem and plundered the temple. In 168 he sent an army of twenty thousand men under Apollonius to level Jersualem. They entered the city on the Sabbath, murdered most of the men, and took the women and children as slaves. The remaining men fled to the army of the Jewish leader Judas Maccabeus.

But what is the starting point for the countdown? The six-year advocates begin with 171 BC, when Antiochus deposed the true high priest. Subtract six years and this takes you to 165 when Judas Maccabeus defeated the enemy and reconsecrated the temple. However, the three-year advocates begin with the establishment of the pagan altar in the temple on 25 Kislev, 168, and this takes us to 165. Either approach meets the requirements of the prophecy.

We'll meet Antiochus Epiphanes again before we complete our study of the book of Daniel.

But the king wasn't satisfied, so he issued an edict that there would be one religion in his realm and it wouldn't be the Jewish religion. He prohibited the Jews from honoring the Sabbath, practicing circumcision, and obeying the Levitical dietary laws, and he climaxed his campaign on December 14, 168, by replacing the Jewish altar with an altar to Zeus—and sacrificing a pig on it! Any Jew found possessing a copy of the law of Moses was slain. Jerusalem was eventually delivered by the courageous exploits of Judas Maccabeus and his followers, and on December 14, 165, the temple was purified, the altar of burnt offering restored, and Jewish worship once again restored. It is this event that the Jewish people celebrate as "The Feast of Lights" or Hanukkah (see John 10:22). Antiochus went mad while in Persia, where he died in 163.

The Antichrist (8:23–27) The angel awakened Daniel from his deep sleep and told him there was yet more prophetic truth for him to hear, and it related to "the time of wrath" (v. 19 niv) and the "time of the end" (vv. 17, 19, 23), which is the time of tribulation. The Old Testament prophets called this period "the time of Jacob's trouble" and "the day of the Lord," the period when God's wrath would be poured out on an evil world (Jer. 30:7; Isa. 2:11–12; 13:6, 9; Joel 2:1ff.; Zeph. 1). In other words, what Daniel learns in Daniel 8:23–27 relates to the end times when Antichrist will oppose God and God's people.

The "king of fierce countenance" is the Antichrist, not Antiochus Epiphanes; but if you compare verses 23–27 with verses 9–14, you will see that the characteristics and career of Antiochus parallel those of Antichrist.

Knowing these facts about Antiochus helps us better understand the text of Daniel's prophecy. Antiochus started in a small way but gradually accumulated power as he magnified himself and dealt ruthlessly with the Jewish people. He attacked the Jews in their "pleasant [beautiful]" land and put a stop to their religious practices. He even claimed that he was a god. In verse 10, the Jews are described as "the host of heaven" (i.e., "godly people") and "stars" (Gen. 15:5; 22:17). When Antiochus stopped the daily sacrifices in the temple and substituted pagan worship, this was called "the abomination that makes desolate" ("the transgression of desolation," Dan. 8:13). This concept is found in 9:27; 11:31; and 12:11, and is used by Jesus in

Both begin modestly but increase in power and influence. • Both blaspheme God with mouths that speak great things. • Both persecute the Jewish people. • Both claim to be gods and put images in the temple. • Both impose their own religion on the people.

Daniel 8—9

Both are opposed by a believing remnant that knows God. • Both are energized by the devil and are great deceivers. • Both appear to succeed marvelously and seem to be invincible. • Both are finally defeated by the coming of a redeemer (Judas Maccabeus and Jesus Christ).

mission when he received this vision, but Daniel 5:13 indicates that Belshazzar didn't know Daniel and therefore wasn't likely to send him anywhere. 2 "Shepherd" in the Old Testament was the title of a king or royal officer. In the New Testament, it referred to spiritual leaders in the church. The word pastor comes from the Latin word for "shepherd." 3 S. Angus in The Environment of Early Christianity (London: Duckworth and Co., 1914), 8. In this discussion, I have borrowed a number of helpful thoughts from this excellent book. 4 His name is pronounced "An-TY-i-cus E-PIPH-uh-nees."

Many other parallels exist, which you will discover as you study the relevant Scriptures.

The "Prince of princes" (v. 25) is Jesus Christ, who is also the "God of gods" (11:36) and the "King of Kings" (Rev. 19:16). Antichrist opposes Jesus Christ and seeks to replace Him, but ultimately Jesus Christ defeats Antichrist and consigns him, his false prophet, and Satan to the lake of fire (20:1–3).

CHAPTER NINE Daniel 9 THE PROPHETIC CALENDAR W

As a result of this experience of receiving the vision and communing with angels, Daniel became ill. One cause of his physical and emotional collapse was his inability to understand where this vision of the "king of fierce countenance," prefigured by "the little horn," fit into the prophetic scheme for Israel. He knew that the "little horn" would appear in the last days, but what would occur between his day and that day? He would learn from Jeremiah's prophecy that his people would be released from bondage and allowed to return to their land and rebuild their temple, but Daniel knew nothing about God's "mystery" concerning the church (Eph. 3:1–13) or the "mystery" concerning the partial blinding and hardening of Israel (Rom. 11:25–36). And who was the "king of fierce countenance" and why would he attack the Jewish people? Daniel felt the burden of the suffering his people would experience, and he knew the awful consequences of truth being cast to the ground (Dan. 8:12; Isa. 59:14–15).

hen speaking at a press conference in Cairo on February 1, 1943 Sir Winston Churchill said, "I always avoid prophesying beforehand, because it is a much better policy to prophesy after the event has already taken place."

C.The seventy weeks appointed to Israel—9

Among the Jewish people, that kind of "prophetic" activity could have resulted in the death of the so-called prophet (Deut. 18:20–22). Worshipping false gods and listening to false prophets had led to Israel's spiritual decay and ultimate collapse as a nation. The people hadn't obeyed what the prophets commanded, so Israel was exiled in Babylon; and there they learned to take the prophetic word very seriously, because it was the only hope they possessed. The church today needs to heed the word of prophecy because it's the light of certainty in a world of darkness and uncertainty (2 Peter 1:19–21).

Note three stages in Daniel's experience with the prophetic message that spoke concerning his people and the city of Jerusalem.

Daniel is a good example for students of prophecy to follow. He asked the Lord for the explanation (Dan. 8:15) and allowed the Lord to instruct him. But his investigation into God's prophetic program wasn't a matter of satisfying curiosity or trying to appear very knowledgeable before others. He was concerned about his people and the work they had to do on earth. He so identified with what he learned that it made him ill! Too many "prophetic students" don't wait before God for instruction and insight, nor do they feel burdened when they learn God's truth about the future. Instead, they try to display their "knowledge" and impress people with what they think they know. The whole exercise is purely academic; it's all in the head and never changes the hearts.

Insight: Learning God's Plan (9:1–2) The first year of Darius was 539 BC, the year that Babylon fell to the Medes and the Persians.1 This great victory was no surprise to Daniel, because God had already told him that the Medo-Persian Empire would conquer Babylon. In Nebuchadnezzar's great "dream image," the head of gold would be replaced by the chest and arms of silver (chap. 2); and later visions revealed that the bear would conquer the lion (chap. 7). But long before Daniel's day, both Isaiah and Jeremiah had predicted the fall of Babylon, so it's no surprise that Daniel started studying afresh the scroll of the prophet Jeremiah.

The Word of God. One of the beautiful things about the inspired Word of God is its constant freshness; no matter how often we read it, there is always something new to learn or something familiar to see in a new light. Had Jeremiah's scrolls of the Old Testament been organized like our modern Bibles, he would have read Jeremiah 24 and been reassured that the Lord would care for His people no matter what

When he got over his weakness and sickness, the prophet went back to work for the king and didn't tell anybody what he had learned. But God still had more truth to teach him, and he was ready to receive it.

Notes

1 Some have suggested that Daniel was in Susa on a diplomatic

Daniel 9 ruler was on the throne. From 25:1–14, he would learn the reason for the exile as well as the length of the exile—seventy years—and this would be corroborated in 29:10–14. The exile of the Jews in Babylon was no accident; it was a divine appointment, and they would not be released until the very time that God had ordained.

ple to give the land a "sabbath rest" every seven years and a "Year of Jubilee" every fifty years (Lev. 25). Both the forty-ninth and the fiftieth years would be "sabbatic years" when the people were not allowed to sow seed or cultivate their orchards. They had to trust God to make the food grow to meet their daily needs. This law was not only good for the land, helping to restore its fertility, but it was also good for the spiritual life of the nation. However, it was not until the nation's captivity in Babylon that the land enjoyed its sabbath rests (2 Chron. 36:20–21).

Daniel called Jeremiah's writings "the word of the Lord." King Jehoiakim had tried to burn up Jeremiah's prophecies, but the Lord preserved them because they were His very words (Jer. 36). "Heaven and earth will pass away, but my words will never pass away" (Matt. 24:35 niv). "The grass withers and the flowers fall, but the word of our God stands forever" (Isa. 40:8 niv). "Long ago I learned from your statutes that you established them to last forever" (Ps. 119:152 niv). Over the centuries, people have ignored, denied, attacked, and sought to destroy the Holy Scriptures, but the Word of God is still here! God especially protected the scrolls written by Jeremiah because He wanted Daniel to have a copy to take with him to Babylon.

From what date do we begin to count off the seventy years, and when did the captivity officially end? To answer these important questions, we must highlight the key dates in Jewish history at that time. Babylon began to attack the kingdom of Judah in 606 BC, and Jerusalem and the temple were destroyed in 586. The first Jewish captives were taken to Babylon in 605, Daniel and his three friends being among them. In 538, Cyrus issued the decree that permitted the Jews to return to their land and rebuild the temple (Ezra 1:1–4), and in 537 about fifty thousand Jews returned to Jerusalem under the leadership of Zerubbabel and Joshua the high priest (Ezra 1—2). If we decide that the captivity officially began in 606–605 with the attack on Jerusalem and the deporting of the first captives, then seventy years later would take us to 537–536, when the first exiles returned to their land and the foundations of the temple were laid. In other words, the first captives left Judah in 605 and the liberated exiles returned to the land in 537–36, a time period of roughly seventy years. However, some students feel that the destruction of Jerusalem and the temple should be the starting point (586), with the captivity not officially ending until the second temple had been built and dedicated (515), another period of approximately seventy years. Since both interpretations make sense, it shouldn't be necessary to debate the issue.

"All scripture is given by inspiration of God" (2 Tim. 3:16), the Old Testament as well as the New, and Holy Scripture is the only dependable source of truth about God, man, sin, salvation, and the future events God has in His great plan. In these days of rapidly changing ideas, events, and situations, the unchanging Word of God is our dependable light and unshakable foundation.

The God of the Word. This is the first time that Jehovah, the covenant name of God, is used in the book of Daniel, and it is used only in this chapter (vv. 2–3, 10, 13–14, 20). But we must remember that, at that time, the Lord was calling the nation of Israel "LoRuhama—not loved" and "Lo-Ammi—not my people" (Hos. 1) because Israel had broken His holy covenant. When you are outside the covenant, you can't sincerely use His covenant name and expect to receive covenant blessings.

We need to be aware of three important facts. First, in sending His people into captivity, the Lord was keeping His covenant promise, for He had warned them that they would be punished if they persisted in disobeying Him (Lev. 26). It appears that Israel's years of captivity in Babylon helped to cure the Jewish people of their detestable sin of idol worship.

However, Daniel came to God pleading for mercy and forgiveness for himself and his people, and that's the kind of praying the Lord Jehovah wants to hear. In fact, the promise of God's forgiveness was written right into the covenant. "But if they confess their iniquity and the iniquity of their fathers, with their unfaithfulness in which they were unfaithful to Me, and that they also have walked contrary to Me … then I will remember My covenant with Jacob, and My covenant with Isaac and My covenant with Abraham I will remember; I will remember the land" (Lev. 26:40–42 nkjv). Certainly as Daniel studied the Scriptures and prayed to Jehovah, he had in his mind and heart both the holy covenant (Lev. 26; Deut. 27—28) and Solomon's prayer at the dedication of the temple (1 Kings 8:33–36). God's plan for His people. God revealed to Jeremiah that the people of Israel would be taken to Babylon and be exiled from their land for seventy years (Jer. 25:11–12; 29:10). God had commanded His peo-

Second, the captivity brought blessing to the land, for the land had been abused by farmers who would not let the land enjoy its sabbatical rests. The land belonged to the Lord (25:23; see Deut. 11:12), and He would not permit His people to defile it by sin and idolatry and waste it by not giving it times of rest. For every sabbatical year the Jews failed to honor, they added one more year to their own bondage in Babylon.

Third, when Daniel made this discovery about the seventy years, the period of captivity was about to end! If Daniel was taken to Babylon in 605, and he discovered Jeremiah's prophecy in 539, then he had been in Babylon sixty-six or sixty-seven years. The next year

Daniel 9 burdens and needs in proper perspective. By exercising even little faith in a great God, we can move the hand of God to accomplish wonders that will glorify His name. Dr. Robert A. Cook used to say, "If you can explain what's going on in your ministry, God didn't do it."

(538), Cyrus would make his decree permitting the Jews to return to their land. The prophet was probably eighty-one years old at this time. He himself would not be able to return to the land, but he rejoiced that others could return.

Intercession: Praying for God's Mercy (9:3–19) Daniel is a wonderful example of balance in the spiritual life, for he devoted himself to both the Word of God and prayer (Acts 6:4). Some believers are so wrapped up in prophetic studies that they have little concern for the practical outworking of God's will. All they want to do is satisfy their curiosity and then proudly share their "insights" with others. When Daniel learned God's truth, the experience humbled him and moved him to worship and to pray.

Confessing sin (vv. 5–15). Several times in Israel's ministry, the intercession of one person brought about the nation's deliverance from judgment. On two occasions, God was ready to wipe out the entire Jewish nation, but the intercession of Moses stayed His hand (Ex. 32:7–14; Num. 14:10–25). God answered Elijah's prayer and sent the rain that was so desperately needed (1 Kings 18), and He heard Jehoshaphat's prayer and gave Israel victory over the large invading army of Moabites and Ammonites (2 Chron. 20). King Hezekiah cried out to God when the Assyrian army surrounded Jerusalem, and the Lord sent His angel to slay 185,000 enemy soldiers (Isa. 37; 2 Kings 19). "The prayer of a righteous man is powerful and effective" (James 5:16 niv). God doesn't have to wait for the entire nation to repent and cry out for mercy; He will start to work when He hears the believing prayers of one faithful intercessor.

Preparing for prayer (v. 3). You don't have to read very far in the book of Daniel before you discover that he was a man of prayer. Daniel and his three friends sought the face of God when Nebuchadnezzar threatened to slay all the magicians and counselors (2:16–23). It was Daniel's habit to pray to the Lord three times each day (6:10–11), a practice he continued even when it was illegal to pray to anyone except the king. When God showed Daniel visions of future events, the prophet wasn't satisfied until he had asked for an explanation (7:15ff.; 8:15ff.). Prayer was a vital part of Daniel's life.

While Daniel's prayer was certainly personal, he so identified with the people of Israel that his prayer involved national concerns. The pronoun he uses is "we" rather than "they" or "I." He confessed that he and the people had sinned greatly against the Lord and broken the terms of His gracious covenant. According to Daniel 9:5–6, the Jews had sinned, rebelled, turned away from His law, disobeyed His commands, done wrong, and refused to listen to the messengers God had sent to them. "And the Lord God of their fathers sent warnings to them by His messengers, rising up early and sending them, because He had compassion on His people and on His dwelling place. But they mocked the messengers of God, despised His words, and scoffed at His prophets, until the wrath of the Lord arose against His people, till there was no remedy" (2 Chron. 36:15–16 nkjv). God had been longsuffering with His covenant people, but the time came when He had to act.

Daniel prepared himself to pray, because he knew that his prayer would affect the future of the Jewish nation and the lives of the Jewish captives in Babylon. It would be his holy task to confess the sins of the Jewish nation, asking God to forgive His people and receive them back again. He humbled himself in sackcloth and ashes; he fasted; and he directed his heart and mind to the Lord. Preparation for prayer and worship is as important as prayer itself, for without a heart that is right with God, our prayers are just so many pious words. Daniel met the conditions for answered prayer set forth in Leviticus 26:40–45 and 2 Chronicles 7:14.

Worshipping the Lord (v. 4). Too often we rush into God's presence and ask for things, without first pausing to worship Him. Daniel prepared himself for prayer, as did Ezra (Ezra 9:3–5) and the Levites (Neh. 9:5–6). It's important that we focus on the character of God and not become too preoccupied with ourselves and our burdens. The "invocation" to Daniel's prayer is a primer of biblical theology. His words describe a God who is great and faithful to keep His promises, a God who loves His people and gives them His Word to obey so that He can bless them. He is a merciful God (Dan. 9:18) who forgives the sins of His people when they come to Him in contrition and confession.2 This is also the way Nehemiah prayed when he sought God's will concerning rebuilding the walls of Jerusalem (Neh. 1:5ff.). It's one thing to pray to the Lord and quite something else to be a worshipping intercessor. When we see the greatness and glory of God, it helps to put our own

What were the consequences of the nation's rebellion? They became a sinful people, a people covered with shame ("confusion of face," Dan. 9:8), and a scattered people. Their land was overrun by enemy soldiers, their great city of Jerusalem was destroyed, and their holy temple was desecrated, robbed, and burned. No wonder the Jews were ashamed! But it was their own sins that had brought these disasters, because their kings, princes, and priests had disobeyed God's laws and refused to obey God's prophets.

The leaders and the people knew the terms of God's covenant, but they deliberately violated them. The Jews were unfaithful to God's covenant, but God was faithful to keep His word. If the nation had obeyed, God would have been faithful to bless them (Ps. 81:11–16); but because they rebelled, He was faithful to chasten

Daniel 9 them. "You have fulfilled the words spoken against us and against our rulers by bringing upon us great disaster" (Dan. 9:12 niv). Daniel didn't make excuses for the nation, nor did he say that God's covenant was too demanding. Israel had enjoyed great blessings when they had obeyed the law, so why should they complain when they experienced great suffering because they disobeyed the law?

pray, but he was still praying at the time of the evening burnt offering, which was about three o'clock in the afternoon. He was living in Babylon but was still measuring time by Jewish religious practices! His body was in Babylon, but his mind and heart were in Jerusalem. Had the temple been standing and the priests still officiating, this would have been "the ninth hour," when the lamb was offered as a burnt offering (Ex. 29:38–41; Acts 3:1; 10:30). It was one of the three occasions during the day when Daniel set aside time to offer special prayer to the Lord (Dan. 6:10; Ps. 55:17). This was also the time when Ezra the scribe prayed for God to forgive the sins of the Jewish remnant that had returned to the land (Ezra 9:5). There is a sense in which prayer is seen by God as a spiritual sacrifice to Him (Ps. 141:1–2).

But there was something even worse than the sins that brought divine punishment to Israel. It was the refusal of the Jews to repent and confess their sins even after being taken captive! They spent their time praying for judgment against Babylon (Ps. 137) rather than seeking God's face and asking for His forgiveness. God's will for Israel in captivity was outlined in Jeremiah 29, but the Jews didn't always follow it. Daniel's approach was biblical: "For the Lord our God is righteous in everything He does" (Dan. 9:14 niv). Why would He bring His people out of Egypt and then allow them to waste away in Babylon? Daniel knew that God had purposes for Israel to fulfill, and so he reminded God of His past mercies (v. 15).

While Daniel was praying, the angel Gabriel came swiftly to him, interrupted his prayer, touched him, and spoke to him. Daniel had met Gabriel before after seeing the vision of the ram and the goat, and Gabriel had explained its meaning to him (Dan. 8:15ff.). Now the angel had come to explain to Daniel what God had planned for Jerusalem, the temple, and the Jewish people. The phrase "fly swiftly" (v. 21) has given rise to the idea that angels have wings and fly from place to place, but arrows, bullets, and missiles fly swiftly and don't have wings. Angels are spirits and therefore don't have bodies (Ps. 104:4; Heb. 1:7). When they appear to humans, they take on temporary human form. The angelic creatures seen by Isaiah (Isa. 6:2) and Ezekiel (Ezek. 1:6, 8, 11) did have wings, but they were special creatures performing a special ministries. The NIV translates the phrase "in swift flight"and makes no mention of wings.

Asking for mercy on Israel (vv. 16–19). God in His grace gives us what we don't deserve, and God in His mercy doesn't give us what we do deserve. Daniel asked the Lord to turn away His anger from Jerusalem and the holy temple. He admitted that the sins of Israel (including Daniel) were the cause of that great catastrophe, but that God had promised to forgive if His people would repent and confess their sins. "We do not make requests of you because we are righteous, but because of your great mercy" (v. 18 niv). But even more, Daniel desired the nation to be restored that God might be glorified. After all, the Jews were God's chosen people, and Jerusalem was the place of His holy temple; the longer the people and the land were under God's wrath, the less glory the Lord would receive. "Your city and your people bear your Name" (v. 19 niv).3

The seventy "weeks" (v. 24). The word weeks means "sevens," so Gabriel was speaking about seventy periods of 7 years, or 490 years. Keep in mind that these years relate specifically to Daniel's people, the Jews, and their Holy City, Jerusalem. In his prayer, Daniel's great concern was that his people be forgiven their sins against the Lord, the city be rebuilt, and the temple be restored (v. 16); and these are the matters that Gabriel will discuss. To apply this important prophecy to any other people or place is to rob it of its intended meaning.

God answered Daniel's prayer. The next year, Cyrus issued a decree that permitted the Jews to return to their land, take the temple treasures with them, rebuild the temple, and restore the worship. What a remarkable ministry Daniel had in Babylon! He was counselor to four kings, intercessor for the people of Israel, a faithful witness to the true and living God, and the author of one of the basic books of prophecy in the Old Testament.

Gabriel explained that during those 490 years, the Lord would accomplish six specific purposes for the Jewish people. The first three have to do with sin and the last three with righteousness. The Lord would "finish the transgression," that is, the transgression of the Jewish people, and "make an end of" Israel's national sins. This was one of the main burdens of Daniel's prayer. Israel was a scattered suffering nation because she was a sinful nation. How would the Lord accomplish this? By making "reconciliation for iniquity," that is, by offering a sacrifice that would atone for their sin. Here we come to the cross of Jesus Christ, Israel's Messiah.

Daniel now knew God's immediate plans for the nation of Israel, but what about the distant future? He had already learned from the visions God gave him that difficult days lay ahead for God's people, with a kingdom to appear that would crush everything good and promote everything evil. Would God's people survive? Would the promised Messiah finally appear? Would the kingdom of God be established on the earth?

Daniel is about to receive the answers to those questions.

Instruction: Discovering God's Timetable (9:20–27) We don't know at what time of day Daniel began to

When Jesus died on the cross, He died for the sins

Daniel 9 world (Acts 1:8), beginning in Jerusalem (Luke 24:46–53). But the same nation that allowed John the Baptist to be slain and asked for Jesus to be crucified went on to persecute the church and themselves kill Stephen (Acts 7). In AD 70, the prophecy in Daniel 9:26 was fulfilled when the Roman armies destroyed Jerusalem and the temple, and the Jewish nation was scattered. The Romans are "the people of the prince that shall come," and that prince is the future Antichrist that Daniel described as "the little horn" and the blasphemous king (7:8, 24–25; 8:23–27). This takes us to the third period.

of the whole world (1 John 2:2; John 1:29), and therefore we can proclaim the good news of the gospel to sinners everywhere. But He also died for the church (Eph. 5:25) and for the people of Israel. "For the transgression of my people was he stricken" (Isa. 53:8). Jesus died for sinners in every tribe and nation (Rev. 5:9; 7:9), but in a very special way, He died for His own people, the Jewish nation (John 11:44–52).

The last three divine purposes focus on righteousness and the future kingdom of Messiah. When Jesus returns, He will establish His righteous kingdom (Jer. 23:5–6; 31:31–34) and rule in righteousness (Isa. 4:2–6). In that day, the Old Testament prophecies of Israel's glorious kingdom will be fulfilled, and there will be no need for visions or prophets. "To anoint the most holy" refers to the sanctifying of the future temple that is described in Ezekiel 40—48.

Period #3—7 years (v. 27). The pronoun "he" refers to "the prince that shall come" (v. 26), this is the Antichrist.6 We are now in the final seven years of the prophetic calendar that Gabriel gave Daniel, the period that we know as "the tribulation" or "the day of the Lord." While the world has always known wars and desolations (Matt. 24:3–24), the end of the age will introduce a time of terrible suffering that will climax with the return of Jesus Christ (Rev. 6—19; Matt. 24:15–35). The event that triggers this last seven-year period is the signing of a covenant between the Antichrist and the Jewish nation. At this time, the Antichrist is a key political figure in Europe—one of the ten toes of the image in Daniel 2, and the "little horn" who emerges from the ten horns in 7:8, 24ff.—and he has the authority and ability to end the "Middle East problem." He covenants to protect the Jews from their enemies, probably so they can build their temple and restore their sacrifices. The spiritually blind Jewish leaders, ignorant of their own Scriptures, will gladly enter into the covenant. "I have come in My Father's name, and you do not receive Me," Jesus told the Jewish leaders of His day; "if another comes in his own name, him you will receive" (John 5:43 nkjv).

These six purposes declare the answers to Daniel's prayer! Ultimately, Israel's sins will be forgiven (Zech. 12:10—13:1), the city of Jerusalem will be rebuilt, and the temple and its ministry will be restored, all because of the atoning death of Jesus Christ on the cross. All of these wonderful accomplishments will be fulfilled during the 490 years that Gabriel goes on to explain. He divides the seven sevens—490 years—into three significant periods: 49 years, 434 years and 7 years.4

Period #1—49 years (v. 25). During this period, the Jews will rebuild the city of Jerusalem in troubled times. The key issue here is the date of the decree. This is not the decree of Cyrus in 538 permitting the Jews to return to their land and rebuild their temple (Ezra 1; Isa. 44:28), because the emphasis of this decree is on the city of Jerusalem. While some students opt for the decree of Artaxerxes in 457, sending Ezra to Jerusalem (Ezra 7:12–26), that decree also emphasized the temple and its ministry. The decree of Daniel 9:25 is probably that of Artaxerxes in 445 authorizing Nehemiah to go to Jerusalem to rebuild the walls and restore the gates (Neh. 2:5–8).

After three and a half years, the Antichrist will break the covenant, seize the temple, and put his own image there, and will force the world to worship him (2 Thess. 2; Rev. 13). This is the "abomination of desolation" (Dan. 11:31; 12:11 nkjv) that Jesus spoke about that marks the midpoint of the tribulation period (Matt. 24:15; Mark 13:14). The "man of sin" and "son of perdition" (2 Thess. 2:3), who up till now has deceived the world by playing a shrewd political game, will now reveal himself as a tool of Satan and a cruel world dictator. Christ will defeat him when He returns to establish His kingdom (Rev. 19:11–21).

Period #2—483 years (v. 26). Gabriel affirmed that 483 years are involved from the giving of the decree to the coming of "the Anointed One, the ruler" (7 x 7 = 49; 7 x 62 = 434; total = 483). When you count 483 solar years from the year 445, you end up with AD 29/30, which brings us to the time of Christ's ministry on earth.5 But this Anointed One, the Christ, will not be permitted to rule; for His people cried out, "We have no king but Caesar" (John 19:15). "We will not have this man to reign over us" (Luke 19:14). The Messiah will be "cut off, but not for himself" ("and will have nothing," NIV). This speaks of His rejection by the Jewish nation (John 1:11; Luke 13:33–35) and His crucifixion as a criminal, turned over to the Roman authorities by His own people and one of His own disciples. But He died for the sins of the world, including the sins of the Jewish nation.

The strange parenthesis. Whether Daniel understood all that he heard is not revealed to us, but Gabriel's message assured him that the nation of Israel would be restored to their land, the city of Jerusalem and the temple would be rebuilt, and God would make provision for the cleansing of the nation. But Gabriel didn't tell Daniel what would happen between the sixty-ninth and the seventieth "weeks." Between Daniel 9:26–27 there is a strange parenthesis. Why?

We know that Jesus arose from the dead and returned to heaven. He sent the Holy Spirit to empower His people to bear witness to the whole

Because this prophecy has to do with the Jews, the

Daniel 9—10

Testament economy in the plan of God, the Jewish sacrifices continued for nearly forty years. Jesus did not bring any "abomination of desolation" into the temple; instead, He sought to purge it of its defilement. It takes a great deal of stretching the text to put it into the past tense. 7 It isn't unusual in Old Testament prophecy for the writer to move his outlook to the end times without warning. In Isaiah 9:6, after the word given you move from the birth of Messiah to His kingly reign. Isaiah 61:2 moves suddenly from the gracious ministry of Jesus into the "day of vengeance" (see Luke 4:18–20). Zechariah 9:9 predicts the entrance of Jesus into Jerusalem, but verse 10 moves ahead into the final victory of Christ and His reign of peace.

Jewish temple, and the city of Jerusalem (v. 24). But the period of time between the sixty-ninth and seventieth weeks has to do with the church, the body of Christ, which was a mystery God had hidden in Old Testament times and didn't reveal until the time of Christ and the apostles (Eph. 3:1–13).7 Daniel wasn't told that the rejection and death of the Messiah would bring about a new thing, a spiritual body that would include Jews and Gentiles and in which all natural differences would be unimportant (Eph. 2:11–22; Gal. 3:22–29). One reason the Jewish legalists opposed Paul was because he put Jews and Gentiles on the same level in the church, and the traditionalists wanted to maintain the "superiority" of the Jews as revealed in the law and the kingdom prophecies.

CHAPTER TEN Daniel 10 A REMARKABLE EXPERIENCE T

Some of the prophecy in Daniel 9:24–27 has already been fulfilled, and the rest will be fulfilled in the end times. We are today living in the age of the church, when Israel has been partially blinded and temporarily set aside (Rom. 9—11). Like Paul, we must have a heart concern for the Jewish people, pray for them, and seek to share the gospel with them. Gentile believers have a debt to the people of Israel (Rom. 15:24–27) because they gave us the knowledge of the true and living God, the inspired written Scriptures, and the Savior, Jesus Christ.

D.The vision of Israel's future and the end—10–12 he third year of Cyrus would be 536 BC, which is the latest date given in the book of Daniel. This statement doesn't contradict 1:21, which tells us how long Daniel continued in the king's court. As we have seen, Daniel lived long enough to see Jeremiah's prophecy fulfilled and the first group of Jewish exiles return to their land and start to rebuild the temple. If he was fifteen when he was taken to Babylon, then he would be eighty-four or eighty-five at this time.

The Lord still has more to teach Daniel about the future of His people, and we will consider these prophecies in the chapters to come.

The fact that 10:1 speaks of Daniel in the third person suggests that the statement that opens this chapter may be an official "identification title" for the last three chapters of his book. In verse 2 and throughout the chapter, Daniel speaks in the first person. Also, the use of his Babylonian name, "Belteshazzar," indicates that this opening statement is probably an official "label" for the document. The vision God showed him was true, and Daniel understood the message of the vision and realized that it would be fulfilled many years later. The phrase "the time appointed was long" can also be translated "and of great conflict" (NIV, "and it concerned a great war"). Daniel would learn that his people would experience great suffering in the years ahead, but that the Lord would watch over them and ultimately establish the promised kingdom.

Notes

1 The Ahasuerus (Xerxes) named in verse 1 is not the same monarch found in the book of Esther. 2 Note the repetition of the word great: a great God (v. 4), the great evil ("disaster," NIV) Israel had brought upon themselves (v. 12), and God's great mercies (v. 18). These three phrases summarize the prayer. 3 Note how often Daniel uses the pronouns "you" and "your" as he refers to the Lord: "your commands … your people … your Name … your truth … your holy hill." The prayer emphasizes the character of God and not the suffering of the people. This is God-centered praying. 4 The Jewish calendar is based on a series of sevens. The seventh day is the Sabbath day and the seventh year is a sabbatic year (Ex. 23:11–13). The fiftieth year (7 x 7 + 1) is the Year of Jubilee (Lev. 25). The Feast of Pentecost is seven weeks after Firstfruits (Lev. 23:15–22), and during the seventh month of the year, the Jews observed the Feast of Trumpets, the day of Atonement, and the Feast of Tabernacles. 5 If you start with the 457 decree and use lunar years (360 days), you arrive at a similar figure. 6 To make "Messiah, the Prince" (v. 25) and "the prince that shall come" (v. 27) the same person is to confuse Daniel's words. Those who hold to an amillennial interpretation of prophecy take this approach and apply verses 24–27 to the earthly life and ministry of Christ. But His earthly ministry was three years long, not seven years, and the only covenant He established was the New covenant in His blood, a covenant He did not break. While His death on the cross ended the Old

A Concerned Prophet (10:1–3) For three weeks, Daniel had fasted and prayed and used no ointments as he sought the face of the Lord. Why? One reason was probably his concern for the nearly fifty thousand Jews who a year before had left Babylon and traveled to their native land to rebuild the temple. Since Daniel had access to official reports, he no doubt heard that the remnant had arrived safely in Jerusalem and that all of the tabernacle treasures were intact. He also would have heard that the men had laid the foundation of the temple but that the work had been opposed and finally stopped (Ezra 4). He knew that his people were suffering hardship in the ruined

Daniel 10 the place where God met with him and revealed Israel's future in the greatest prophecy God ever gave to His servant.

city of Jerusalem, and he wondered if God would fail to fulfill the promises He made to Jeremiah (Jer. 25:11–12; 29:10–14). Daniel may not have understood that the prophecy of the seventy years had a dual application, first to the people and then to the temple. The first Jews were deported to Babylon in 605, and the first captives returned to their land in 536, a period of seventy years. The temple was destroyed in 586 by the Babylonian army, and the second temple was completed and dedicated in 515, another period of seventy years. Daniel was burdened that the house of God be rebuilt as quickly as possible, but he didn't realize that God was fulfilling His plans without a mistake. The work was stopped in 536, it resumed 520 and it was completed in 515. That sixteen-year delay kept everything right on schedule. This is a good reminder to us as we serve the Lord today, that our times are in His hands (Ps. 31:15) and He is never late in accomplishing His will.

It was during the first month of the Hebrew year that the Jews celebrated Passover, the Feast of Unleavened Bread, and the Feast of Firstfruits (Lev. 23:1–14). Daniel couldn't celebrate these special events in Babylon, but certainly his heart was meditating on them. Passover spoke of Israel's release from Egyptian bondage, and now the Jews were being permitted to leave Babylon for their own land. During the week before Passover, the Jews had to remove every bit of leaven from their houses, a picture of sin being put out of their lives (Matt. 16:6–12; Mark 8:15; Luke 12:1; 1 Cor. 5:6–8; Gal. 5:9). Though he lived for eight decades in a pagan land, Daniel had kept his heart and life pure before God. He was praying that the Jewish remnant living in Jerusalem would be a holy people to the Lord so that He could bless them in their work.

Suddenly, without announcement, Daniel saw an awesome sight: a man wearing a linen garment and a golden girdle, with a body like chrysolite (topaz) and a face like lightning, his eyes like flaming torches, his arms and feet gleaming like polished brass, and his voice sounding like a great multitude. We aren't told what the man said when he spoke, but the combination of his appearance and his speech was overwhelming. The men with Daniel didn't see the vision, but they felt the terror of a powerful presence and hid themselves.1 Daniel was left alone, without strength, listening to the man's words but not able to respond. All he could do was stand there and stare at this great vision, and then he fell to the earth in a deep sleep.

But there may have been a second reason why Daniel was fasting and praying: he wanted to understand more about the visions and prophecies he had already received, and he longed for the Lord to reveal additional truth to him about the future of Israel. Daniel was an aged man, and before he went to his grave, he wanted to leave behind a prophetic message that would encourage and strengthen his people. Doubtless the prophecy of Daniel was a treasured book to the people of Israel in the centuries that followed. They knew they would experience great trials and persecutions, and yet they also knew that the Lord would be faithful and that they would one day enter into the promised kingdom.

When one day we gather in heaven, we will discover that what happened to God's people on earth depended a great deal on the prayers of burdened people like Daniel. "For who will have pity on you, O Jerusalem? Or who will bemoan you? Or who will turn aside to ask how you are doing?" (Jer. 15:5 nkjv). Nehemiah asked about the plight of Jerusalem and ended up being an answer to his own prayers (Neh. 1—2)! Jeremiah wept over Jerusalem and its people and wished that he could have wept more (Jer. 9:1–2; 8:21; 10:19; 23:9). Jesus also wept over the city (Matt. 23:37–39), and the apostle Paul was willing to be condemned himself that his people might be saved (Rom. 9:1–3; 10:1). "Rivers of tears gush from my eyes because people disobey your law" (Ps. 119:136 NLT).

Who was this man? Was he an angel sent to assure Daniel that God's heavenly armies would care for the Jewish people and see to it God's will was accomplished?2 Was it Gabriel, who had already visited Daniel? Or was it a preincarnate appearance of Jesus Christ, the Son of God? Students of the Scriptures have ably defended each of these three views, and so it's unlikely we can be dogmatic. If we decide that this glorious man is the same being who touched Daniel and spoke to him (Dan. 10:10–15), then we will have to opt for Gabriel or another angel, because it's not likely that Jesus would need help from Michael to defeat an evil angel (v. 13). However, it appears that the being who touched Daniel and spoke to him is different from the glorious man that appeared in the vision (see NASB and NIV), and most students think it was Gabriel.

God laid a burden on Daniel's heart, and because Daniel fasted and prayed, we are studying his prophecies today. May the Lord help us to leave something behind in the journey of life so that those who come after us will be encouraged and helped!

The description of the glorious man resembles the description of the glorified Christ given in Revelation 1:12–16—and John's response was the same as Daniel's! Daniel had already seen the Son of Man at the throne of God in heaven (Dan. 7:9–14), but this man was on the earth and very near to Daniel. I believe that this was a vision of the glorious Son of God and that the angel who spoke to Daniel was Gabriel. But why would the Son of God appear to Daniel at this time?

An Awesome Vision (10:4–9, 14) Three days after the end of his fast, Daniel saw an awesome vision as he stood by the Tigris River. Why Daniel was there isn't explained in the text, but it was

Daniel 10

(Matt. 4:11; Mark 1:13) and in the garden when He prayed (Luke 22:41–43). This is the third time Daniel was touched by an angel (Dan. 8:18; 9:21; and see 10:16, 18–19). This is the second time Daniel was addressed as "dearly beloved" (9:23; and see 10:19). We recall that our Lord Jesus Christ was spoken of this way by the Father (Matt. 3:17; 17:5; Mark 1:11; 9:7; 12:6; Luke 3:22; 20:13; and cf. Isa. 42:1–4 with Matt. 12:15–21). Because we His children are "in Christ," we are "accepted in the beloved" (Eph. 1:6), and the Father loves us as He loves His Son (John 17:23, 26). It isn't enough for us to know that God loves us; we must so live in fellowship with Him that we "keep [ourselves] in the love of God" (Jude 21; John 14:19–24).

Frequently in the biblical account of salvation history, you find the Lord Jesus Christ appearing to His servants at special times, either to deliver a special message or to prepare them for a special ministry. He usually appeared in a fashion compatible with their circumstances or their calling. To Abraham, the pilgrim, Jesus came as a traveler (Gen. 18), but to Jacob the schemer, He came as a wrestler (Gen. 32). Before Joshua attacked Jericho, Jesus came as Captain of the Lord's armies (Josh. 5:13–15), and to Isaiah, He revealed Himself as the King on the throne (Isa. 6; John 12:37–41). But to the two Jewish exiles—Daniel in Babylon and the apostle John on Patmos—Jesus appeared as the glorified King-Priest. After seeing the Son of God, both men were given visions of future events that involved the people of God, events that would be difficult to accept and understand.

Daniel's conversation with the angel reveals to us the important fact that there is an "invisible war" going on in the heavenlies between the forces of evil and the forces of God. For three weeks, Daniel had been praying for wisdom to understand the visions he had already seen, but the answer to that prayer was delayed. Why would the Lord not immediately answer the petitions of His beloved prophet? Because "the prince of the kingdom of Persia"—an evil angel—had attacked the angel bearing the answer, probably Gabriel. This evil angel was assigned to see to it that the king of Persia did what Satan wanted him to do. Michael, the archangel assigned to minister to Israel (Dan. 12:1; Rev. 12:7; Jude 9), assisted Gabriel and together they won the battle.

At the beginning of Daniel's prophetic ministry, he interpreted the meaning of the awesome image that King Nebuchadnezzar had seen in his dream (Dan. 2), and now at the end of his ministry, Daniel saw an even greater sight—the glorious King of Kings and Lord of Lords! When we know that Jesus is standing with us and fighting for us, we can accept any circumstance and accomplish any task He gives us.

Apart from the prophetic significance, there is a sense in which Daniel's experience by the Tigris River conveys a lesson to all Christian leaders. There is a price to pay if we're to see what God wants us to see and hear what He is saying to us. Daniel didn't have this great vision early in his ministry but at the end of a long and faithful life. "Blessed are the pure in heart, for they shall see God" (Matt. 5:8). Spiritual leaders often see what others can't see and hear what they fail to hear. They must stand when others flee, and they must receive God's message even if it makes them feel weak and helpless. By seeing the greatness and glory of God, Daniel was prepared to accept and record the prophetic message the angels brought.

Well-meaning people may scoff at the idea of demonic forces and good and evil angels, and they may caricature Satan, but the fact remains that this is biblical theology. When Lucifer rebelled against God and was judged, some of the angels fell with him and became the demonic evil angels that oppose Christ and obey Satan (Isa. 14:12–15; Rev. 12:7–12; Matt. 25:41). According to Ephesians 6:10–18, Satan has a well-organized army of evil spirits that obey his every command. Through His sacrificial work on the cross, Christ defeated Satan and his army (1:20–23; Col. 2:15; John 12:31; Rev. 12:11), and we can claim that victory by faith. The believer's responsibility is to put on the whole armor of God by faith and use the Word of God and believing prayer to oppose and defeat the wicked one.

The angel had come to give Daniel a special revelation concerning the Jewish people and what would happen to them in the latter days (Dan. 10:14). As we study this complex prophecy, we must focus on Israel and not on the church, even though all Scripture is profitable for all believers at all times. Parts of this prophecy have already been fulfilled, but much of it remains to be fulfilled in "the end times," that is, during the seventieth week of the "prophetic calendar" given in verses 24–27.

It appears that there are specific evil angels assigned to various nations; some students of angelology call them "territorial spirits." That's why Paul told the Ephesian believers that the Christian's battle was not against flesh and blood but against demonic forces in the heavenlies that oppose the holy angels who always do God's will. The problems that the Jewish remnant were having in Jerusalem at that time weren't being caused by the local officials but by Satan's evil powers using those officials. Christians are never to worship angels (Col. 2:18–19; Rev. 19:10; 22:8–9) or pray to angels, for our worship and prayer belong to God alone. But when we pray, God directs the armies of

An Invisible War (10:10–21) We get the impression that the glorious man clothed in linen vanished from the scene and one of the angels, perhaps Gabriel, touched Daniel. The old prophet was on his face on the ground, but the ministry of the angel enabled him to lift himself to his hands and knees. Then the angel spoke to him, and this gave him the strength to stand upright. This reminds us that the angels ministered to our Lord after His temptation

Daniel 10—11 complex. The first thirty-five verses of Daniel 11 were prophecy in Daniel's day but are now history. They deal with important but, for the most part, forgotten historical characters with difficult names and complicated relationships. The chapters may be outlined as follows: heaven to fight on our behalf, even though we may know nothing about the battles that are being waged in this invisible war. (See 2 Kings 6:17.)

The prophet Daniel realized the great significance of God's plans for Israel, and once again he fainted and was unable to speak. Here he had been involved in a cosmic spiritual conflict and didn't even know it, and the Lord was using some of His highest angels to answer his prayers! This certainly lifts prayer out of the level of a humdrum religious exercise and shows it to be one of our strongest and most important spiritual weapons. The neglect of prayer is the reason why many churches and individual believers are so weak and defeated. The late Peter Deyneka, missionary to the Slavic peoples, often reminded us, "Much prayer, much power; no prayer, no power!" Jesus taught His disciples that the demonic forces could not be defeated except by prayer and fasting, the very activities that Daniel had been involved in for three weeks (Matt. 17:14–21).

1. Prophecies already fulfilled (11:1–35) a. About Persia —11:1–2 b. About Greece—11:3–4 c. About Egypt and Syria—11:5–20 d. About Antiochus Epiphanes and Syria—

11:21–35 2. Prophecies yet to be fulfilled (11:36—12:3) a. About the tribulation and Antichrist—

11:36—12:1 b. About the promised kingdom—12:2–3 c. Final instructions to Daniel (12:4–13)

These prophecies fill in the details of previous prophecies the Lord had given to Daniel and were the answer to his prayer for greater understanding of God's plans for Israel. The focus is on Israel in the last days.

Our Lord Jesus took seriously the reality of Satan and his demonic forces, and so should we. This doesn't mean we should blame every headache and interruption on the demons, but it does mean we should respect Satan's power (like a roaring lion, 1 Peter 5:8) and his subtlety (like a serpent, 2 Cor. 11:3). One of Satan's chief traps is to get people to think he doesn't exist or, if he does exist, he's not worth worrying about.

Notes

1 This reminds us of the men who were with Saul of Tarsus when he had his vision of Christ. They could hear the Lord's voice but couldn't see the glorious vision that Saul beheld (Acts 9:1–7; 22:9). 2 For the description of another glorious angel, see Revelation 10.

Once again, the angel restored Daniel's strength so he could hear the prophetic message from the messenger and record for our learning. Twice the angels told him, "Fear not" (Dan. 10:12, 19). The angel also said, "Peace! Be strong now; be strong" (v. 19 niv). Daniel needed strength to be able to hear the long message the angel brought to him.

CHAPTER ELEVEN Daniel 11:1–35 A REMARKABLE PROPHECY—PART 1 F

Finally, the angel made it clear that the battle wasn't yet over. As soon as he finished instructing Daniel, Gabriel would return to assist Michael in battling the prince of Persia and the prince of Greece, two satanic evil angels who were opposing the plans of the Lord for these nations. The ruler of Persia had shown great kindness and mercy to the Jews in allowing them to return home, and Satan was against this decision. God also had plans for Greece (11:2–4) and Satan wanted to interfere there. One reason why God commands His people to pray for those in authority is so that God's will, not Satan's plans, might be fulfilled in their lives (1 Tim. 2:1–3). The destiny of more than one nation has been changed because God's people have fervently prayed.

ulfilled prophecy is one of the proofs of the inspiration of the Bible, for only an omniscient God can know future events accurately and direct His servants to write them down. "He reveals deep and secret things; He knows what is in the darkness, and light dwells with Him" (Dan. 2:22 nkjv). It is no surprise, then, that the radical critics have attacked the book of Daniel, and especially these chapters, because they claim that nobody could write in advance so many accurate details about so many people and events. Their "scientific conclusion" is that the book of Daniel is a fraud; it was written centuries after these events, and therefore is not a book of prophecy at all. These critics can't deny the historicity of the events, because the records are in the annals of ancient history for all to read and cannot be denied. Therefore, to maintain their "scientific theories," they must deny the reality of prophecy.1 Those of us who believe in a great God have no problem accepting "the word of prophecy" (2 Peter 1:19–21). First, we will consider the verses that were prophecy

"For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ" (2 Cor. 10:4–5 nkjv).

INTERLUDE The prophecy given in chapters 11 and 12 is long and

Daniel 11 in Daniel's day but have been fulfilled and are now ancient history. As we do, we will try to glean some practical spiritual lessons to help us in our Christian walk today.

The mighty king of 11:3 is, of course, Alexander the Great, who was determined to punish the Persians for Xerxes' invasion. We have already met Alexander and know about his vast army and his lightning-like conquest of the nations. Indeed, he did what he pleased and nobody could stand in his way. In 332, Alexander defeated the Persians and in 323 he died and his kingdom was divided among four of his generals.

Prophecies about Persia (11:1–2) It's likely that verse 1 should be at the end of the previous chapter since it deals with the holy angels' conflict with Satan's angels. The rulers of Persia had no idea that Satan was seeking to control their minds and lead them into making decisions that would hurt the people of God. The Persian rulers were much more considerate of the Jews than were the Babylonian rulers, and Satan didn't want this to happen. He hates the Jews and is the father of anti-Semitism wherever it is found (Rev. 12). However, Michael and Gabriel won that battle, and Darius and Cyrus showed compassion for the Jewish exiles. In fact, it was Cyrus who issued the important edict that permitted the Jews to return to their land and rebuild their temple (Ezra 1:1–4).

Once again, Alexander's incredible conquests were part of the sovereign plan of God. The spread of the Greek language and Greek culture assisted in the eventual spread of the gospel and the Greek New Testament. Alexander's goal was not just to conquer territory but to bring people together in a "united empire." His soldiers married women from the conquered nations, and Alexander's empire became a "melting pot" for all peoples. This too assisted in the spread of the gospel centuries later.

The Kings of the North and the South (11:5–20) The nations here are Egypt (south) and Syria (north), and the rulers change regularly. The little nation of Israel was caught between these two great powers and was affected by their conflicts. All of these people and events may not be interesting to you, but the prophecies Daniel recorded tally with the record of history, thus proving that God's Word can be trusted. The Ptolemy line provided the rulers in Egypt, and the Seleucid line the rulers in the north (Syria). These paragraphs are merely summary statements, but if you read them in the light of the related verses, you will see how Daniel's prophecies were fulfilled. Along with reading your KJV, you may also want to read these verses in the NASB or the NIV.

The four kings that would rule in the future were Cambyses (529–522), Pseudo-Smerdis (522–521), Darius I Hystapes (521–486), and Xerxes (496–465), the Ahasuerus of the book of Esther.

Cambyses was the son and successor of Cyrus the Great, and perhaps is the Ahasuerus of Ezra 4:6. His passionate ambition was to invade Egypt and regain the territory that Nebuchadnezzar had gained but that was later lost. Cambyses manufactured an excuse for the war, saying that he had asked for the hand in marriage of one of the Egyptian princesses but had been rejected by her father. He did conquer Egypt, but when he tried to take Ethiopia and Carthage, he failed miserably and had to retreat. He ruled Egypt with an iron hand and gave every evidence of being insane. He married two of his sisters, murdered his brother and heir Smerdis, and then murdered the sister who protested the murder of the brother. One of the leading Persian priests plotted an insurrection and seized the throne, taking the name of the dead prince. (Historians call him Pseudo-Smerdis.) Cambyses died while marching home to unseat the new king, who reigned for about a year.

V. 5—Ptolemy I Soter and Seleucus I Nicator. Seleucus was the stronger of the two and ruled over a large empire, but it was his alliance with Ptolemy that enabled him to seize the throne of Syria.

V. 6—Ptolemy II Philadelphus and Antiochus II Theos. As was often done in the days of monarchies, the rulers used marriage as a means of forming strong political alliances, a policy Solomon had followed (1 Kings 3:1; 11:1ff.). However, Ptolemy demanded that Antiochus divorce his wife Laodice in order to marry his daughter Berenice. Ptolemy died after two years, so Seleucus took back his former wife, who then murdered both him and Berenice. It was one marriage where they all didn't live happily ever after. "She will not retain her power, and he and his power will not last" (Dan. 11:6 niv).

But the most important of the four kings, and the wealthiest, was Xerxes I, the Ahasuerus of the book of Esther. He ruled an empire that reached from Ethiopia to India and he had a great passion to conquer Greece. In 480 he tried to invade Greece, but his vast fleet was defeated at Salamis and Samos, and his army was defeated at Plataea. All of this occurred between chapters 1 and 2 of the book of Esther. He came home a bitter and angry man and sought to find relief for his wounded pride by enjoying his harem. It was at this time that Esther entered the picture. Xerxes was assassinated in August 465.

Vv. 7–9—Ptolemy III Euergetes and Seleucus II Callinicus. The new king of Egypt was the brother of Berenice, and he was intent on defending his sister's honor and avenging her death. He attacked the northern power, won the victory, and collected a great deal of wealth. Then the two kings ignored each other for some years until Seleucus attacked Egypt in 240, was defeated, and had to return home in shame. He was killed by a fall from his horse, and his son Seleucus III

Prophecies about Greece (11:3–4) From the previous visions, Daniel already knew the sequence of the great empires.

Daniel 11 work out His plans for humankind. Studying the evil deeds of past rulers could make us cynical, but we must remember that one day "the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea" (Hab. 2:14).

Soter took the throne, only to be assassinated four years later. Antiochus III the Great, who ruled from 223 to 187, succeeded him. Vv. 10–19—Ptolemy IV Philopater and Antiochus III the Great.2 The sons of Seleucus II were Seleucus III, who was a successful general but was killed in battle, and Antiochus III the Great, who carried out the Syrian military program with great skill. He regained lost territory from Egypt, but in 217 the Egyptian army defeated the Syrians. This didn't stop Antiochus, for he took his army east and got as far as India.

Prophecies about Antiochus Epiphanes and Syria (11:21–35) We have already met this wicked man (8:9–14) who in his character and activities is a picture of the future Antichrist. He gave himself the name "Epiphanes," which means "glorious one," but Gabriel calls him "a vile [contemptible] person." Antiochus wasn't the heir to the throne, but he obtained it by guile. The true heir was Demetrius Soter, who was very young, so Antiochus claimed to be his lawful protector and seized the throne.

In 201, Antiochus mustered another large army, joined forces with Philip V of Macedon, and headed for Egypt (vv. 13–16), where he won a great victory against Ptolemy V Epiphanes. Contrary to God's law, but in fulfillment of the prophecies (vision), some of the Jews in Palestine joined with Antiochus, hoping to break free of Egyptian control; but their revolt was crushed (v. 14). Antiochus not only conquered Egypt and Sidon (v. 15), but also "the glorious land" of Palestine (v. 16).

He was very successful in his military endeavors and knew how to combine deceptive strategy with brute force. In his first campaign against Egypt (11:25–28), he won the battle even though he failed to take all of Egypt. He sat down at the bargaining table with the Egyptian leaders, never intending to keep any agreements. In spite of deception on both sides, the Lord was still in control and was watching the calendar. He has His appointed times and He is always on time.

Once again marriage enters the scene. Antiochus offered to negotiate with the Egyptian leaders and to marry his daughter Cleopatra I3 to Ptolemy V, who was seven years old at the time! He hoped that his daughter would undermine the Egyptian government from within and use her position to help him take over. However, Cleopatra was loyal to her husband, so the marriage stratagem didn't succeed.

On his return to Syria in 170, Antiochus turned his attention to Israel and the wealth in the temple (v. 28). He plundered and defiled the temple, abolished the daily sacrifices, killed a great many Jews, and left soldiers behind to keep things in control. Two years later (168) he again invaded Egypt, but this time the Romans (v. 30, "ships of Chittim") confronted him and told him to stop. He obeyed grudgingly and took out his anger on the Jews, with the help of Jewish traitors who forsook their own covenant to support him. He promised to reward them generously for their help.

Antiochus decided to attack Greece but was defeated at Thermopylae (191) and Magnesia (189). The "prince on his own behalf" (v. 18) was the Roman consul and general Lucius Cornelius Scipio Asiaticus, who led the Roman and Greek forces to victory over Antiochus. At an earlier meeting, Antiochus had insulted the Roman general, but the Romans had the last word. The Syrian leader died in 187, and his successor was his son Seleucus IV Philopator, who oppressed the Jewish people by raising taxes so he could pay tribute to Rome. Shortly after he sent his treasurer Heliodorus to plunder the Jewish temple, Seleucus Philopator suddenly died (probably poisoned), thus fulfilling verse 20. This opened the way for the wicked Antiochus Epiphanes to seize the throne.

On December 14, 168, Antiochus desecrated the temple by erecting an altar to Zeus and by offering a pig as a sacrifice. Gabriel calls this "the abomination that maketh desolate" (v. 31). The future Antichrist will put his own image in the Jewish temple when he breaks his covenant with the Jews in the middle of the seven-year tribulation period, Daniel's seventieth week (9:27; 11:31; 12:11; Matt. 24:15; Mark 13:14). Antiochus was doing his best not only to exterminate the Jewish people but also to eliminate their religion from the earth. He promised to reward the Jews who followed his orders, and there were those who forsook their holy covenant to obey him. This was a time of testing and refining for the Jewish people, when they had to decide to obey the God of their fathers and possibly be slain, or submit to the pagan Syrian leaders and live as traitors to their faith (Dan. 11:34–35).

As you review the history of the relationship between Egypt and Syria, and the family relationships among the Seleucids, you can't help but realize that human nature hasn't changed over these thousands of years. The ancient world had its share of intrigue, political deception, violence, greed, and war. The lust for power and wealth drove men and women to violate human rights and break divine laws, to go to any length to get what they wanted. They slaughtered thousands of innocent people, plundered the helpless, and even killed their own relatives, just to wear a crown or sit on a throne.

According to verses 33–35, there was a small group of faithful Jews who opposed the godlessness of Antiochus and trusted God to enable them to fight back. A Jewish priest named Mattathias, with his five sons, gathered an army and were able to fight back. His

While God is not responsible for the evil that men and women have done in the name of government and religion, He is still the Lord of history and continues to

Daniel 11 son Judas, nicknamed Maccabeus ("the hammerer"), was one of the heroes of this revolt. Many Jews laid down their lives for their city, their temple, and their faith, and finally they won. On December 14, 165, the temple was purified and the altar dedicated. (See 8:9–14, 23–25.) The Jews celebrate this occasion annually as the Feast of Lights (Hanukkah). Their enemy Antiochus Epiphanes died in Persia in 163. He was judged insane, and it was no wonder people called him "Antiochus Epimanes—Antiochus the madman."

The tribulation—12:1 • War and invasions—11:40–43 • The battle of Armageddon—11:44–45a • The return of Christ to defeat Antichrist—11:45b • The resurrection of the dead—12:2 • The glorious kingdom—12:32

The Time of Tribulation (11:36—12:1) Both the Old Testament and the New Testament teach that a time of great tribulation will one day come to the world, and our interpretation of Daniel's seventy weeks (9:24–27) locates this period in the last "week" of his prophecy. The event that triggers the beginning of those last seven years is the signing of the covenant with Israel by the powerful leader in the ten-nation confederacy in Europe (see 7:7–28). The reason for the covenant seems to be the guarantee of his protection for Israel while the Jews rebuild their temple in Jerusalem. The tribulation period will end with the return of Christ and the confinement of Antichrist and Satan in the lake of fire (Rev. 19:11–21).

Gabriel closes this section about Antiochus by reminding Daniel that what he had related to him had implications for Israel in "the time of the end" (11:35). Although he had spoken about leaders who would appear after the fall of Persia, Daniel could see in those events some of the things that would happen to the Jews in the end times. This was especially true of Antiochus Epiphanes, a clear picture of the future Antichrist. Daniel knew that his people would endure great suffering for their faith, that some would apostasize and join the enemy, and that others would trust the Lord and "do exploits" (v. 32). No matter how difficult the times, God has always had His faithful remnant, and He will keep His covenant with His people to the very end.

The rise of Antichrist (vv. 36–39). This evil ruler doesn't suddenly appear in his true character and assume leadership over the world. He begins his rise to power as a part of the ten-nation European coalition; he is the "little horn" that emerges from the ten horns (7:24ff.). He begins as a man of peace who "solves" the Arab/Israeli problem and proves himself to be a master politician.3 Gradually his evil designs are revealed, and at the middle of the seven-year period, he will break that covenant, claim world control, and set himself up as god (9:27; 2 Thess. 2; Rev. 13).

Having mentioned "the time of the end," Gabriel will now speak about the future Antichrist and the terrible time of Jacob's trouble (11:36—12:1).

Notes

1 It doesn't seem very "scientific" for scholars to assume without proof that their theories are true and the book of Daniel is false. A true scientist considers all the facts impartially and tries to avoid pretrial prejudice. Jesus called Daniel "the prophet" (Matt. 24:15; Mark 13:14), even though nowhere in the book is Daniel called a prophet. 2 This is not the infamous Antiochus Epiphanes whom we met in Daniel 8 and who will appear in 11:21–35. 3 This is not the Cleopatra that Hollywood has glamorized, who lived from 69 to 30 BC She was mistress to Julius Caesar and later to Mark Antony. She murdered her own brother (who was also her husband) and seized the throne, which she shared with her son Cesarion. Discovering that Octavianus planned to exhibit her in his "triumph celebration" in Rome, she committed suicide.

Gabriel describes this evil ruler (king) as a selfish and willful person, a spellbinding orator who will arrogantly exalt himself. He is a man with no religious faith. He shall have a successful career until the tribulation ends with the return of Jesus Christ to set up His kingdom.4 "He [Antichrist] shall come to his end, and none shall help him" (Dan. 11:45). Since verse 37 uses the phrase "the God of his fathers," does this mean that this world ruler must be Jewish? Some hold that the answer is yes, arguing that the nation of Israel would not sign a pact with a Gentile, but no Scripture supports such a view. Over the centuries, the Jews have often negotiated with political leaders who were not Jewish. The phrase "God of our fathers" (or "Lord God of our fathers") does indeed refer to the God of Israel (Deut. 26:7; 1 Chron. 12:17; 2 Chron. 20:6; Ezra 7:27; Acts 3:13; 5:30; 22:14), but that may not be the meaning in Daniel 11:37. The phrase can be translated "the gods of his fathers" as is done by both the NIV and the NASB.5 The Antichrist will be an atheist and reject all religions except the one he establishes when he declares himself "god."

CHAPTER TWELVE Daniel 11:36—12:13 A REMARKABLE PROPHECY—PART II A t Daniel 11:36, the prophecy shifts from Antiochus Epiphanes to the man he foreshadowed, the Antichrist, the last world dictator.1 We have moved to "the time of the end" (v. 35; see 12:4), when the following events are predicted to occur:

Some have suggested that his rejection of "the desire of women" indicates that he has a homosexual orientation. But the phrase "desire of women" probably relates

• The rise of Antichrist—11:36–39

Daniel 11—12

The word Armageddon means "mountain of Megiddo," and this battle ("campaign") occurs at the end of the tribulation period.

to Haggai 2:7, a title of the Messiah, for it was the desire of Jewish women to give birth to the promised Messiah. Not only will Antichrist reject all religion in general but he will oppose the Jewish religion in particular, especially the hope their Messiah will return and deliver them from their enemies. His god is the god of might and of military power. When the people of the world worship the man of sin, they are actually worshipping Satan, the one who empowers the Antichrist. Like Antiochus centuries before him, Antichrist will reward those who worship him and his manufactured god.

The return of Christ. As the huge army from the east gets positioned to attack the forces of Antichrist in Israel, the sign of the returning Son of Man will appear in the heavens (Matt. 24:29–30), and the opposing armies will unite to fight Jesus Christ. But the Lord will descend from heaven with His armies, defeat both armies, and take captive Satan, Antichrist, and the false prophet and cast them into the lake of fire (Rev. 19:11–21; see also Zech. 12:1–9; 14:1–3). "He [Antichrist] shall come to his end, and no one shall help him" (Dan. 11:45).

The tribulation (12:1). "At that time" means "during the time of the end," the time period the angel is describing in this part of the prophecy. We have now reached the middle of the tribulation when Antichrist breaks his covenant with Israel, seizes the temple, and sets himself up as world dictator and god. This is the "abomination of desolation" that Daniel wrote about in 9:27; 11:31; and 12:11, and that Jesus referred to in His Olivet Discourse (Matt. 24:15; Mark 13:14). The last three and a half years of Daniel's seventieth week will usher in a time of terrible suffering. "For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be," said Jesus (Matt. 24:21; and see Rev. 13—19).

Daniel doesn't reveal this truth, but the prophet Zechariah promises that the nation of Israel will see their Messiah as He comes from heaven, recognize Him, repent of their sins, and trust Him, and the nation will be cleansed (Zech. 12:10—13:1). Jesus will stand on the Mount of Olives (14:4; Acts 1:11–12), "and the Lord shall be king over all the earth" (Zech. 14:9) and will establish His glorious kingdom for a thousand years (Rev. 20:1–7).

The Kingdom (12:2–3) Six times in Revelation 20:1–7 you find the words "thousand years." The Latin for "thousand years" (mille, annum) gives us the English word millennium, the word we use for the time when Christ will reign on earth. Those Christians who believe that the Old Testament prophecies of a kingdom on earth will be fulfilled literally are called "millennialists"; those who reject this view are called "amillennialists—not millennialists." They usually spiritualize the Old Testament prophecies of the Jewish kingdom and apply them to the church today. Certainly there are spiritual applications to the church from the Old Testament kingdom prophecies, but the basic interpretation seems to be that there will be a literal kingdom on earth with Jesus Christ as King and His people reigning with Him. (See Isa. 2:1–5; 4:1–6; 11:1–9; 12:1–6; 30:18–26; 35:1–10.) The Father has promised a kingdom to His Son (Ps. 2; Luke 1:30–33), and He will keep His promise. One day Jesus will deliver that promised kingdom up to the Father (1 Cor. 15:24). Knowing the Father's promise, Satan tempted Jesus by offering Him all the kingdoms of the world in return for His worship (Matt. 4:8–10); and Jesus refused. Jesus affirmed the kingdom promise to His disciples (Luke 22:29–30), and when they asked Him when it would be fulfilled (Acts 1:6–8), He only told them not to speculate about the times but to get busy doing the work He left them to do. However, He didn't deny the fact that one day there would be a kingdom. Paul used the return of Christ and the establishment of the future kingdom to motivate Timothy in his ministry (2 Tim. 4:1ff.), and this promise ought to be a motivating factor in our lives.

One of the features of this terrible time will be Antichrist's (Satan's) war against the Jewish people (Rev. 12), but Michael, the angel assigned to care for the Jewish people (Dan. 10:13, 21; Rev. 12:7), will come to their aid. God's elect people will be preserved (Matt. 24:22). This will include the 144,000 who are sealed by the Lord (Rev. 7:1–8). God will keep His covenant with Abraham and see to it that the Jewish remnant will enter into their promised kingdom.

Military invasion (11:40–43). When Antichrist moves into the land of Israel and sets up his image in the Jewish temple and declares himself the ruler and god of the whole world, not everybody will bow down to his will. The kings of the north and the south will oppose him and bring their armies to Palestine. In previous prophecies in Daniel, the king of the south has been Egypt and the king of the north has been Syria, but those designations may not apply to the nations in the end times. Some students equate this invasion with the battle described in Ezekiel 38—39, and they see in it a northern confederacy headed by Russia and a southern confederacy headed by Egypt and its allies.6 The Antichrist will overcome his enemies and acquire great wealth as a result.

Armageddon (11:44–45). Throughout the last three and a half years of the tribulation period, nations will submit to the rule of Antichrist, but there will be growing dissent and opposition, even though his work is energized by Satan. The news report in verse 44 refers to the growing army from the east that will meet the forces of Antichrist on the Plain of Esdraelon to fight what is called "the battle of Armageddon" (Rev. 9:13–21; 16:12–16; Joel 3:1–2, 12–14; Zech. 14:1–3).

Daniel 12

Him today will lead to reward and ministry in the future kingdom (Matt. 13:43; 19:27–28; 25:14–30; Luke 19:12–27; Rev. 2:26–27; 5:9–10). During His reign on earth, we will share in whatever work He has for us to do, according to how we have lived for Him and served Him here on earth. Believers who have suffered in their service for Christ will be more than compensated as they share in His glory (Rom. 8:18; 2 Cor. 4:7–18).

Resurrection (v. 2). The doctrine of the resurrection of the human body is hinted at in the Old Testament but isn't presented with the clarity found in the New Testament. When Abraham went to Mount Moriah to offer up Isaac, he believed that God could raise his son from the dead (Gen. 22; Heb. 11:19). Job expected to see God in his resurrection body (Job 19:25–27), and this anticipation was shared by the writers of the psalms (17:15; 49:15; 71:20). The prophets believed in a future resurrection (Isa. 25:7; Hos. 13:14). Jesus brought "life and immortality to light" (2 Tim. 1:10) and clearly taught the fact of His own resurrection as well as what the resurrection meant to His followers (John 5:19–30; 11:17–44). First Corinthians 15 is the great resurrection chapter in the Bible.

Final Instructions to Daniel (12:4–13) The servant of the Lord never has to fret over what to do next, for the Lord always has a word of encouragement and instruction for him at the right time. During all of his long life, Daniel prayed faithfully, studied the Scriptures, and sought to serve God, and the Lord always guided him, protected him, and used him for His glory. We today are able to study prophecy because Daniel was faithful in his day.

Resurrection is not "reconstruction"; the Lord doesn't put back together the body that has turned to dust (Gen. 3:19), for that dust has become a part of other bodies as people eat food grown in the soil. The resurrection body is a new and glorious body. The relationship between the body that's buried and the body that's raised is like that of a seed to the mature plant (1 Cor. 15:35–53). There is continuity (the plant comes from the seed) but not identity (the plant is not identical to the seed). The burial of a body is like the planting of a seed, and the resurrection is the harvest.

The book (v. 4). In the ancient world, official transactions were ratified with two documents, one that was sealed and kept in a safe place and one that was kept available (Jer. 32:1–12). God looked upon Daniel's book as the "deed" that guaranteed that He would faithfully keep His promises to the people of Israel. To close up the book and seal it didn't mean to hide it away, because God's message was given so His people would know the future. The book was to be treasured and protected and shared with the Jewish people. However, the book was "sealed" in this sense: the full meaning of what Daniel wrote would not be understood until "the time of the end" (see Matt. 24:15). Even Daniel didn't fully understand all that he saw, heard, and wrote (Dan. 12:8)!

When Jesus Christ returns in the air to call His church, the dead in Christ will be raised first, and then the living believers will be caught up with them to be with the Lord (1 Thess. 4:13–18). When Jesus returns to earth at the end of the tribulation, He will bring His people with Him to share in the victory and the glory. At that time, the Old Testament saints and the tribulation martyrs will be raised to enter into the kingdom. However, those who died without faith in Christ will not be raised until after the Kingdom Age, and they will be judged (Rev. 20:4–6, 11–15). As Daniel states it, some will awake to enjoy the glorious life with God, and some will awake (a thousand years later) to enter into shame and everlasting contempt—and everlasting judgment.7 Hell is called "the second death" (Rev. 20:14). If you have been born only once, you can die twice; but if you have been born twice—born again through faith in Christ—you can die only once.

When the apostle John completed the book of Revelation, he was told to keep the book unsealed because the time was at hand (Rev. 22:10). We need the book of Daniel so we can better understand the book of Revelation. At least seventy-one passages from Daniel are quoted or alluded to in sixteen New Testament books, most of them in the book of Revelation. All of Daniel 6 is referred to in Hebrews 11:33. "Many shall run to and fro, and knowledge shall be increased" is not a reference to automobiles and jet planes or the advancement of education. It has reference to the study of God's Word in the last days, especially the study of prophecy. Amos 8:11–12 warns us that the day will come when there will be a famine of God's Word, and people will run here and there seeking for truth but won't find it. But God's promise to Daniel is that, in the last days, His people can increase in their knowledge of prophetic Scripture as they apply themselves to the Word of God. Some interpret "to and fro" to mean running one's eyes to and fro over the pages of Scripture.

Reward (v. 3). How we have lived and served will determine the rewards the Lord will give us at the judgment seat of Christ (Rom. 14:9–12; 2 Cor. 5:6–10). Every cup will be full in heaven, but some cups will be larger than others. We will share in the glory of Christ, and those who have sought to win others to Christ will shine like the stars in the heavens. There is a special application here to those who have faithfully witnessed during the tribulation period, when it will be a costly thing to identify with Christ and His people (Matt. 24:14; Rev. 7:9–17). Our Lord emphasized the truth that faithfulness to

The times (vv. 5–7). Two more angels arrived on the scene, one on each side of the Tigris River. The man clothed in linen refers to the awesome person Daniel saw

Daniel 12 purging, and their preparation to enter the promised kingdom.

at the beginning (10:5–6), probably Jesus Christ. When one of the angels asked, "How long shall it be to the end of these wonders?" the Lord replied "for a time, times, and a half," that is, three and a half years (7:25). The last half of the tribulation period is described in several ways: time, times and half a time (12:7 nkjv; Rev. 12:14); forty-two months (Rev. 11:2; 13:5); and 1,260 days (11:3). Once the treaty is signed between Antichrist and Israel, the clock starts ticking off seven years, and once Antichrist sets himself up as god in the temple, the last half of Daniel's seventieth week begins. The Lord Jesus spoke this under oath, raising both hands to heaven, so it is certain.

Though the Lord had taught Daniel many things and revealed to him many mysteries, it was not for him to know everything before he died. As the end of his life drew near, it was enough to know that he had been faithful to the Lord and would one day rest from his labors (Rev. 14:13). He will one day be raised from the dead and receive the reward the Lord has allotted for him (Matt. 25:21). "I shall be satisfied, when I awake, with thy likeness" (Ps. 17:15; 1 John 3:1–3; Rom. 8:29).

Notes

The key to God's timing is the purpose He fulfills for "the holy people," the nation of Israel. Throughout the book of Daniel, the emphasis is on the nation of Israel, and the only reason other nations are mentioned is because of their relationship to the Jews. While the tribulation period is a time for punishing the Gentile nations for the way they have sinned against the Jews (Joel 3:2–8), it's also a time for sifting and purging Israel and preparing the Jews for the return of their Messiah (Amos 9:9–12).

1 Some expositors try to fit Antiochus into this section, but they have to twist and turn to do it. In his opposition to everything religious and Jewish, Antichrist will go far beyond anything Antiochus attempted or accomplished. Antiochus wasn't against religion in general, just the Jewish religion. He tried to make his subjects worship the Greek gods and he put a statue of Zeus in the Jewish temple. Antichrist will make himself a god and put his own image in the temple. 2 This outline follows the generally accepted premillennial position and seems to agree with the text. 3 Many students believe that Revelation 6:1–2 describes Antichrist as he begins his rise to power. He has a bow but no arrows; his crown is given to him; and he goes out to conquer. Since he is an "imitation Christ," we expect him to wear a crown and ride a white horse (Rev. 19:11ff.). But Jesus uses the sword of the Word of God, and His crowns are His own. 4 The historic premillennial position teaches that the church will go through the tribulation, be called up when Christ returns, and then come to earth with Him to reign in the kingdom. However, there are those who hold that the church will be raptured before the tribulation (1 Thess. 4:13–18) and will therefore escape the predicted troubles. 5 The Hebrew word is elohim, which can mean God or gods. The context determines which you use. 6 Daniel's use of words like chariots, horsemen, and ships doesn't suggest that in the last days nations will revert to ancient methods of warfare. He used words that were meaningful to readers in his day, but we who read this text today will interpret them in modern terms. The same principle applies to the geographical names in the text, such as Moab, Edom, and Ammon. He is identifying the territories once occupied by those ancient peoples. One argument for making this the battle described in Ezekiel 38—39 is that it occurs at a time when Israel is at peace because of the protection of the man of sin (Ezek. 38:11). Note also that both invasions are like a storm or a whirlwind (Ezek. 38:9; Dan. 11:40). 7 It is the body, not the soul, that sleeps and that is "awakened" at the resurrection. Nowhere does the Bible teach "soul sleep." Death occurs when the spirit leaves the body (James 2:26; Luke 23:46). The spirit of the believer goes immediately to be with the Lord (2 Cor. 5:1–8; Phil. 1:20–24); the spirit of the unbeliever goes to a place of punishment, awaiting the final judgment (Luke 16:19–31). At the last judgment, death will give up the bodies of the unbelievers and hades will give up the spirits (Rev. 20:13).

The end (vv. 8–13). "How long?" and "How will it end?" are questions that we ask when the times are difficult and the future in doubt. "What's the purpose of it all?" Daniel did what all of us must do: he humbly asked God for the wisdom that he needed. But He may not tell us (Deut. 29:29)! He knows how much we need to know and how much we can take (John 16:12). He did promise that all these things would be clearer for those living in the end times, which is an encouragement for us to prayerfully study the prophetic Scriptures.

But the Lord did reveal that, in the end times, as trials come to the people on the earth, these trials will make the believers purer and wiser, but the wicked will only become more wicked. "But evil men and impostors will grow worse and worse, deceiving and being deceived" (2 Tim. 3:13 nkjv; see Rev. 22:11). The unbelievers will be ignorant of the truth but the believers will have their eyes opened to the truths of the Word. The Word of prophecy is our light when things get dark (2 Peter 1:19).

The significance of the 1,290 days and the 1,335 days isn't made clear, but there is a blessing attached to the second number. The starting point is the middle of the tribulation, when the abomination of desolation is set up in the temple. Since there are 1,260 days (three and a half years) before the tribulation ends, the 1,290 days would take us 30 days beyond the return of the Lord, and the 1,335 days 75 days beyond the end of the tribulation. We aren't told why these days are important or how they will be used to bring blessing to God's people. Certainly there are activities that the Lord must direct and tasks to accomplish, all of which will take time. Perhaps the greatest task is the regathering of His people from the nations of the world (Ezek. 20:33–38; Isa. 1:24–2:5; 4:2–6; 11:1–16), their

Daniel given in Daniel 1:8—"But Daniel purposed in his heart that he would not defile himself." He was a resolute man. He wasn't intimidated by powerful people or frightened by difficult circumstances. Like Martin Luther at the Diet of Worms, he said, "Here I stand. I can do no other. God help me. Amen."

CHAPTER THIRTEEN A Review of Daniel A RESOLUTE MAN GOD GREATLY LOVED I

But what was the source of this man's courageous and resolute heart? For the answer to that important question, let's review the life of Daniel.

t's important to study the prophecies that Daniel wrote, but it's also important to understand the life that Daniel lived. Knowing God's future plan and obeying God's present will should go together. "And everyone who has this hope in Him purifies himself, just as He is pure" (1 John 3:3 nkjv). "Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness?" (2 Peter 3:11 nkjv)

He Believed in a Sovereign God "The Most High rules in the kingdom of men" (Dan. 4:25, 32 nkjv; 5:21) is one of the basic truths taught in the book of Daniel. Dictators and petty politicians may have thought they were in control, but Daniel knew better. As a devoted Jew, Daniel knew that there was but one true God, the Lord Jehovah, and that He ruled all things with wisdom and power. The Babylonians changed Daniel's address, his name, and his education, and they tried to change his standards, but they couldn't change his theology! God was sovereign when He permitted Babylon to conquer Judah, and He was sovereign in sending Daniel and his friends to Babylon. In every aspect of Daniel's life and service, he depended totally on the God of heaven who is sovereign over all things.

Both Daniel and Joseph were called of God to serve Him in difficult places at the center of authority in pagan empires. Both were cruelly taken from their homes and handed over to foreign masters. Both went through periods of testing, both were lied about and falsely accused, but both maintained godly character and conduct and became respected leaders in the nation. Most of all, both were able to minister to God's people and help preserve and encourage the nation of Israel when the days were difficult. What Daniel wrote gave the Jews courage in the centuries following their release from captivity, and it will encourage them in the end times when they again experience severe persecution from their enemies.

Some people associate sovereignty with slavery, when actually our surrender to God's sovereign will is the first step toward freedom. "And I will walk at liberty, for I seek Your precepts" (Ps. 119:45 nkjv). We can yield ourselves to Him with great confidence because He is our Father, and He loves us too much to harm us and He is too wise to make a mistake.

It's interesting to note that the book of Daniel and Paul's letter to the Ephesians have much in common. Ephesians teaches us about the spiritual battle in the heavenlies (Eph. 6:10–18), and Daniel participated in such a battle (Dan. 10:10–21). Paul prays two prayers in Ephesians, the first for enlightenment (Eph. 1:15–23) and the second for enablement (3:14–21). Daniel and his friends also prayed that way, that they might understand God's plan and receive the power they needed to serve Him and remain true to the end.

Nor should divine sovereignty be confused with fatalism, "What will be will be." Fatalism is belief in an impersonal force that's working out its blind but inevitable purposes in this world, whether it's the economic forces of materialism and Communism or the "survival of the fittest" in Darwinian evolution. One is tempted to ask, "What established this force? What keeps it going? If it's inevitable, why can we resist it or choose not to accept it?" The Christian believer's faith is in a personal God, a loving God who plans for us the very best (Jer. 29:11). "The Lord is my shepherd; I shall not want" (Ps. 23:1).

Paul's epistle to the Ephesians emphasizes the spiritual posture of believers: we are seated with Christ (2:5–6), we walk with Him (4:1, 17; 5:1–2, 8, 15), we take our stand in Christ (6:11, 13–14), and we bow our knees to Christ (3:14). Daniel was a man who bowed his knees to the Lord, walked with Him, and was able to take his stand against Satan. He was given a place of authority in Babylon, but that was nothing compared to the authority God gave him from the throne of heaven. Daniel was a pilgrim and stranger in Babylon because his home was in Israel, and we are pilgrims and strangers on this earth because our citizenship is in heaven (Phil. 3:20–21). Like Daniel and Joseph, we live in an alien culture with people whose thinking, values, actions, and goals are totally different from and opposed to that of God's people. And yet, just as Daniel and Joseph kept themselves pure and helped to transform people and circumstances, so we can become transformers in our world today.

He Had a Disciplined Prayer Life Jewish people were accustomed to pray at nine o'clock in the morning, noon, and three o'clock in the afternoon, the third, sixth, and ninth hours of the day, and Daniel carried that discipline with him to Babylon. Those who set aside special times of prayer are more likely to "pray without ceasing" (1 Thess. 5:17), for the special times of prayer help to sanctify all times and keep us in touch with God.

When Daniel and his friends needed to know Nebuchadnezzar's dream and understand it, they gave themselves to prayer, and when the Lord gave them the answer, they prayed further and thanked Him (Dan. 2:14–23). When Daniel's life was in danger, he went to

The key to Daniel's successful life and ministry is

Daniel and depend on God's power, God gives us the ability to "stand" and to "withstand" (Eph. 6:10–14). We aren't just brave targets—we're energized combatants! We hold the ground God has given us and we move ahead to capture new ground.

his home and prayed, and the Lord delivered him from the lions (6:10). Frequently Daniel asked the Lord or His messengers for wisdom to understand the visions the Lord gave to him. Daniel depended on prayer.

In the church today, it seems that many people turn to prayer only when everything else has failed. Their translation of Psalm 46:1 is, "God is our last refuge when our own strength is gone and we don't have anywhere else to turn." What a tragedy! A. W. Tozer used to say, "Whatever God can do, faith can do, and whatever faith can do prayer can do, when it is offered in faith."1 Daniel not only prayed alone but he also prayed with his friends, because he knew the value of two or three believers assembling together to cry out to God. "I'd rather be able to pray than to be a great preacher," said evangelist D.L. Moody; "Jesus Christ never taught His disciples how to preach, but only how to pray."

I recognize the fact that the whole concept of spiritual warfare has been abused by some and ridiculed by others, but that shouldn't stop us from imitating great saints like Daniel and Paul who invaded Satan's territory and stood their ground when they were threatened. Isaac Watts said it perfectly:

Are there no foes for me to face? Must I not stem the flood? Is this vile world a friend to grace, to help me on to God? Sure I must fight, if I would reign; increase my courage, Lord; I'll bear the toil, endure the pain,

He Studied the Word of God and Believed It When Daniel and his friends left Jerusalem for Babylon, they carried with them some of the scrolls of the Old Testament Scriptures. We know that Daniel studied the prophecies of Jeremiah (Dan. 9:2), and we can assume that these godly young men had other portions of the Word as well.

supported by Thy word.

He Sought Only to Glorify God "There is a God in heaven who reveals secrets," Daniel told the powerful monarch, giving all the glory to the Lord (Dan. 2:28 nkjv), and later Nebuchadnezzar himself was glorifying God (v. 47; 4:34–35). When the king rewarded Daniel for his service, Daniel asked him to include his three friends, for they were an important part of the praying that brought the answer. When Belshazzar tried to smother Daniel with compliments and influence him with gifts, the prophet brushed it all aside and courageously interpreted the bad news to the king (5:13–17).

Prayer and the Word of God go together (Acts 6:4). Someone asked an old saint, "Which is more important in my Christian life, praying or studying God's Word?" The saint replied, "Which wing on a bird is more important for his flight, the right one or the left one?" As we read the Word of God and study it, we must pray for wisdom to understand and power to obey. We should also turn the Word into prayer. As we pray, we must remember what we've learned from the Scriptures, for the Word increases our faith (Rom. 10:17) and helps us pray in God's will (John 15:7). Daniel didn't study the Word to impress people; he studied it to ascertain the will of God and obey it. When God enlightened him concerning the seventy years of captivity, Daniel immediately began to pray that God would forgive His people and fulfill His promises, and He did. When you know the Word of God and walk in communion with the God of the Word, you will have a resolute heart and be able to withstand the attacks of the devil.

Throughout his long life, Daniel was a great man in the kingdom, but he used his gifts, abilities, and opportunities to honor God and minister to others. It has well been said that true humility isn't thinking meanly of yourself, it's just not thinking of yourself at all! Jesus came as a servant (Phil. 2), and His example is the one we should follow. I see many leadership conferences for Christians advertised these days; perhaps we need to organize some "servanthood" conferences; for a true leader is always a humble servant. This was true of Joseph, Moses, Joshua, David, and Nehemiah, as well as our Lord and His apostles. Can we improve on what they teach us?

He Had an Understanding of Spiritual Warfare Daniel 10 is a key chapter for prayer warriors, people who wrestle in prayer (Col. 4:12) and seek under God to tear down the strongholds that block God's truth from getting into the minds of unbelievers (2 Cor. 10:1–6). When I was pastoring the Moody Church in Chicago, I met regularly with three ministerial friends, and together we devoted ourselves to warfare praying. By faith, we sought to attack Satan's strongholds and open the way for the Word of God to change the lives of people in trouble. God gave us many wonderful victories in ways that we could never have imagined.

He Realized That He Had a Work to Do Like Joseph in Egypt, Daniel didn't complain about his lot in life but tried with God's help to make the best use of it. He knew that the sovereign Lord whom he trusted had a special plan for his life and he sought to fulfill it. He didn't campaign for promotions; the Lord brought them to him. He did his work well, he was a faithful and dependable servant, and even his enemies couldn't find anything to criticize (Dan. 6:1–5). If anybody deserved the divine approval of Jesus found in Matthew 25:21, it was Daniel.

Daniel was both a government employee and a

When by faith we put on the whole armor of God

Daniel changed him into an animal (Dan. 4), and it is pride that turns leaders into worse than animals as they devour one another. In one sense, our world is improving, and we're grateful for every advancement in medicine, communications, transportation, security, and comfort. But in another sense, the nations of the world are becoming "cheaper and cheaper," as God revealed in the vision of the great image (Dan. 2). It goes from gold to silver, from silver to bronze, from bronze to iron, and from iron to clay! There's not only a decrease in value, but there's also a decrease in strength. By the time you get to the feet and toes of the image, there's nothing but clay to hold it together!

prophet of the Lord. God gave him his high position so he could use it to serve the Lord and the Lord's people. The record doesn't tell us, but there may have been many times when Daniel represented the Jewish captives before the king and helped to make life easier for them. He may have influenced the decision of Cyrus to allow the Jews to go back home. We need dedicated believers in places of authority, men and women who can be examples of godliness and instruments of righteousness.

He Was Tactful and Considerate Some people have the idea that the only way to change things in the political world is to blow up buildings, block traffic, or attack people they consider evil. Daniel exerted considerable influence during the reigns of four kings, and yet he never resorted to force, accusations, or threats. "And a servant of the Lord must not quarrel but be gentle to all" (2 Tim. 2:24 nkjv).

Daniel had no illusions about the future. He knew what the human heart was like and he knew what God had planned to do. No wonder his heart was resolute and nothing moved him or changed him! He could say as Paul did in the storm, "Therefore take heart, men, for I believe God that it will be just as it was told me" (Acts 27:25 nkjv).

When Daniel and his friends wanted to eat clean food, not food dedicated to idols, they didn't stage a hunger strike or argue with those in charge. Daniel knew that any problems they created would reflect on the prince who was assigned to them and get him into trouble, so he took a different approach. He tactfully asked if they could be tested for ten days, knowing that the Lord would make the test successful. He won the respect and confidence of the prince in charge, and the word got out in the palace that the four Jewish boys in the training classes weren't troublemakers.

He Lived Up to His Name Daniel means "God is my judge." Daniel lived his life before the all-seeing eyes of the Lord and did the things that pleased Him. He didn't worry about what the king thought of him or his interpretations; he simply delivered the message God gave him and left the results with the Lord. What difference did it make that the other counselors despised him and tried to have him killed? His life and reputation were in the hands of the Lord, and the will of the Lord was always best. Is it any wonder that the Lord greatly loved Daniel?

Certainly Daniel didn't agree with the theology or lifestyle of the people in charge, but even if he couldn't respect the officers, he respected their offices. (See Paul's teaching on this subject in Rom. 13.) He spoke respectfully to them and about them and cultivated "sound speech that cannot be condemned" (Titus 2:8 nkjv). Too often believers adopt a "holier than thou" attitude and fail to show proper respect for officials they disagree with, and this always hurts the cause of Christ.

D. L. Moody often preached on Daniel, and here's an excerpt from the message:

Daniel thought more of his principles than he did of earthly honor or the esteem of men. Right was right with him. He was going to do right today and let the morrows take care of themselves. That firmness of purpose, in the strength of God, was the secret of his success.2

He Had Insight into Human History Scholars have attempted to put together the pieces of the jigsaw puzzle that we call "history," but their best attempts have failed. Like the telephone book, the book of history has a huge cast of characters but no plot. Apart from knowledge of Scripture, we can't interpret history accurately.

One of Mr. Moody's associates, musician Philip P. Bliss, expressed this truth in a song that's not used much today, but the message is certainly needed. The chorus says:

At the center of history is the nation of Israel. Why? Because Israel is God's chosen vehicle to bring salvation to the world, for "salvation is of the Jews" (John 4:22). At the center of the Israel's history is God's covenant with Abraham (Gen. 12:1–3) as well as God's covenant with the Jews at Sinai (Ex. 20—24) and in the plains of Moab (Deut. 27–30). If Israel obeyed, God would bless them and make them a blessing to the Gentiles; if Israel disobeyed, God would discipline and use the Gentile nations to do it.

Dare to be a Daniel! Dare to stand alone! Dare to have a purpose firm! Dare to make it known!

Be resolute!

Notes

But the visions also taught Daniel that the nations of the world were beastly in character, like lions, bears, leopards, rams, and goats. Nebuchadnezzar's pride

1 A. W. Tozer, The Set of the Sail (Christian Publications), 33. 2 D. L. Moody, Bible Characters (New York: Fleming H. Revell, 1888), 9.

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

OUTLINE Key theme: Devotion to the Lord is like faithfulness

CONTENTS

Hosea 1—3 1394 You Married a What?

in marriage. Idolatry is like adultery. Key verse: Hosea 2:20

Hosea 4—10 1397 What Will I Do with You?

I. ISRAEL'S UNFAITHFULNESS DESCRIBED

Hosea 11—14 1402 Love So Amazing

(1—3)

A. God is gracious—1:1—2:1 B. God is holy—2:2–13 C. God is love—2:14—3:5

II. ISRAEL'S SINS DENOUNCED (4—7)

A. Ignorance—4:1–11 B. Idolatry—4:12—5:15 C. Insincerity—6:1—7:16

III. ISRAEL'S JUDGMENT DETERMINED (8—10)

A. The Assyrian invasion—8 B. The nation scattered—9 C. Reaping what they have sown—10

IV. ISRAEL'S RESTORATION DECLARED (11—14)

A. God's past mercies—11 B. God's present disciplines—12—13 C. God's future promises—14

Hosea 1 into the land, and the result was a mixed race known as the Samaritans.

CHAPTER ONE Hosea 1—3 YOU MARRIED A WHAT? P

What a time to be serving the Lord! Murder, idolatry, and immorality were rampant in the land, and nobody seemed to be interested in hearing the Word of the Lord! On top of that, God told His prophet to get married and raise a family!

rophets sometimes do strange things. For three years, Isaiah embarrassed people by walking the streets dressed like a prisoner of war. For several months, Jeremiah carried a yoke on his shoulders. The prophet Ezekiel acted like a little boy and "played war," and once he used a haircut as a theological object lesson. When his wife suddenly died, Ezekiel even turned that painful experience into a sermon.1

The marriage (1:2). Here we meet a bit of a problem because not every Bible student agrees on the kind of woman Hosea married. Hosea either married a pure woman who later became a prostitute, or he married a prostitute who bore him three children.2

I. Israel's unfaithfulness described (1—3) A.God is gracious—1:1—2:1

In the Old Testament, prostitution is symbolic of idolatry and unfaithfulness to God (Jer. 2—3; Ezek. 16; 23). Since the Jews were idolatrous from the beginning (Josh. 24:2–3, 14), it seems likely that Gomer would have to be a prostitute when she married Hosea; for this would best symbolize Israel's relationship to the Lord. God called Israel in the idolatry; He "married" them at Mount Sinai when they accepted His covenant (Ex. 19—21); and then He grieved over them when they forsook Him for the false gods of the land of Canaan. Like Gomer, Israel began as an idolater, "married" Jehovah, and eventually returned to her idolatry.

Why did these men do these peculiar things? "These peculiar things" were really acts of mercy. The people of God had become deaf to God's voice and were no longer paying attention to His covenant. The Lord called His servants to do these strange things—these "action sermons"—in hopes that the people would wake up and listen to what they had to say. Only then could the nation escape divine discipline and judgment.

If Hosea had married a pure woman who later became unfaithful, "wife of whoredoms" in 1:2 has to mean "a wife prone to harlotry who will commit it later" but this seems to be a strained reading of the verse.3 But could God ask His faithful servant to marry a defiled woman? Why not? We might as well ask, "Could God permit Ezekiel's wife to die?" Though marrying a prostitute might not be the safest step to take, such marriages were forbidden only to priests (Lev. 21:7). Salmon married Rahab the harlot who became the great-grandmother of King David and an ancestress of Jesus Christ (Matt. 1:4–5).

But no prophet preached a more painful "action sermon" than Hosea. He was instructed to marry a prostitute named Gomer, who subsequently bore him three children, and he wasn't even sure the last two children were fathered by him. Then Gomer left him for another man, and Hosea had the humiliating responsibility of buying back his own wife.

What was this all about? It was a vivid picture of what the people of Israel had done to their God by prostituting themselves to idols and committing "spiritual adultery." Since God's people today face the same temptation (James 4:4), we need to heed what Hosea wrote for his people. Each of the persons in this drama—Hosea, Gomer, and the three children—teach us important spiritual lessons about the God whom Israel was disobeying and grieving.

The names (1:3–9). As with Isaiah's two sons (Isa. 7:3; 8:3), and numerous other people in Scripture, Gomer's three children were given meaningful names selected by the Lord.

The first child, a son, was called Jezreel (Hos. 1:4–5), which means "God sows" or "God scatters." Jezreel was a city in the tribe of Isaachar, near Mount Gilboa, and is associated with the drastic judgment that Jehu executed on the family of Ahab (2 Kings 9— 10; and see 1 Kings 21:21–24; 2 Kings 9:6–10). So zealous was Jehu to purge the land of Ahab's evil descendants that he murdered far more people than the Lord commanded, including King Ahaziah of Judah and forty-two of his relatives (9:27—10:14).

The Children: God Is Gracious (1:1—2:1) The times (1:1). Hosea names four kings of Judah and only one king of Israel, Jeroboam II. The kings of Judah, of course, belonged to David's dynasty, the only dynasty the Lord accepted (1 Kings 11:36; 15:4). The kings of Israel were a wicked lot who followed the sins of Israel's first king, Jeroboam I, and refused to repent and turn to God (2 Kings 13:6).

After Jeroboam II died, his son Zechariah reigned only six months and was assassinated by his successor Shallum, who himself was assassinated after reigning only one month. Menahem reigned for ten years; his son Pekahiah ruled two years before being killed by Pekah, who was able to keep the throne for twenty years. He was slain by Hoshea, who reigned for ten years, the last of the kings of Israel. During his evil reign, the nation was conquered by Assyria, the Jews intermingled with the foreigners the Assyrians brought

Through the birth of Hosea's son, God announced that He would avenge the innocent blood shed by Jehu and put an end to Jehu's dynasty in Israel. This was fulfilled in 752 BC when Zechariah was assassinated, the great-great-grandson of Jehu and the last of his dynasty to reign. (See 2 Kings 10:30.) God also announced that the whole kingdom of Israel would come to an end with the defeat of her army, which occurred in 724.

The second child was a daughter named Lo-ruhamah

Hosea 1—2 famine in the land, the Jews repeatedly turned to Baal for help instead of turning to the Lord. (See 1 Kings 18—19.) Pagan worship involved sensual fertility rites; and for these rites, both male and female prostitutes were provided. In a literal as well as a symbolic sense, idolatry meant prostitution.6

(Hos. 1:6–7), which means "unpitied" or "not loved." God had loved His people and proved it in many ways, but now He would withdraw that love and no longer show them mercy. The expression of God's love is certainly unconditional, but our enjoyment of that love is conditional and depends on our faith and obedience. (See Deut. 7:6–12; 2 Cor. 6:14—7:1.) God would allow the Assyrians to swallow up the northern kingdom, but He would protect the southern kingdom of Judah (Isa. 36—37; 2 Kings 19). Lo-ammi (Hos. 1:8–9) was the third child, a son, and his name means "not My people." Not only would God remove His mercy from His people, but He would also renounce the covenant He had made with them. It was like a man divorcing his wife and turning his back on her, or like a father rejecting his own son (See Ex. 4:22; Hos. 11:1).

Since the people were acting like prostitutes, God would treat them like prostitutes and shame them publicly. He would no longer claim the nation as His wife because she had broken the solemn marriage covenant and consorted with idols. According to Hebrew law, adultery was a capital crime, punishable by death, but God announced that He would discipline Israel and not destroy her.7

Unfaithfulness to the Lord is a serious sin, just as unfaithfulness to one's mate is a serious sin. The man who says he's 90 percent faithful to his wife isn't faithful at all. As Israel was tempted to forsake God for idols, the church is tempted to turn to the world system that hates God and wants nothing to do with God.

The new names (1:10—2:1). Here is where the grace of God comes in, for God will one day change these names.4 "Not my people" will become "My people," "unloved" will become "My loved one." These new names reflect the nation's new relationship to God, for all of them will be "the sons of the living God."5 Judah and Israel will unite as one nation and will submit to God's ruler, and the centuries' old division will be healed.

We must be careful not to love the world (1 John 2:15–17), be friendly with the world (James 4:4), become spotted by the world (1:27), or conform to the world (Rom. 12:2). Each believer and each local church must remain true to Jesus Christ the Bridegroom until He returns to take His bride to the heavenly wedding (2 Cor. 11:1–4; Eph. 5:22–33; Rev. 19:6–9). Ingratitude (vv. 5b–9). Instead of thanking the true God for His blessings of food, water, and clothing, the nation thanked the false gods and used those gifts to serve idols. What ingratitude! God provided rain for the land (Deut. 11:8–17), but the Israelites gave the credit to Baal, the rain god. Because it is God who gives us power to earn wealth (8:17–18) and enjoy the blessings of life (1 Tim. 6:17), we must thank Him and acknowledge His goodness. What wickedness it is to take the gifts of God and use them to worship false gods!

Instead of "Jezreel" being a place of slaughter and judgment, it will be a place of sowing, where God will joyfully sow His people in their own land and cause them to prosper. Today, the Jews are sown throughout the Gentile world (Zech. 10:9), but one day God will plant them in their own land and restore to them their glory. As God promised to Abraham, Israel will become like the sand on the seashore (Gen. 22:17).

When will these gracious promises be fulfilled for the Jews? When they recognize their Messiah at His return, trust Him, and experience His cleansing (Zech. 12:10—13:1). Then they will enter into their kingdom, and the promises of the prophets will be fulfilled (Isa. 11—12; 32; 35; Jer. 30—31; Ezek. 37; Amos 9:11–15). The three children teach us about the grace of God. Now we'll consider the lesson that Gomer teaches us.

God had every right to abandon His people, but instead, He chose to discipline them. The nation would chase after false gods, but Jehovah would block their paths and confuse their plans so that they would stumble on the way. He would take back His gifts and leave the nation as naked as a newborn baby and as barren as a desert.

B.God is holy—2:2–13

Gomer: God Is Holy (2:2–13) Hosea is preeminently the prophet of love, but unlike some teachers today, he doesn't minimize the holiness of God. We're told that "God is love" (1 John 4:8, 16), but we're also reminded that "God is light, and in him is no darkness at all" (1:5). God's love is a holy love, not a sentimental feeling that condones sin and pampers sinners.

It's remarkable how many times God's people are admonished in Scripture to be thankful. I've noted at least fifteen places where we're commanded to "give thanks to the Lord," and Psalm 100:4 and Colossians 3:15 both admonish us to be thankful. Both Jesus and Paul set the example by giving thanks often to the Lord for His blessings. One of the first steps toward rebellion against God is a refusal to give God thanks for His mercies (Rom. 1:21). God will not allow us to enjoy His gifts and at the same time ignore the Giver, for this is the essence of idolatry.

The prophet focuses on three particular sins: idolatry (spiritual adultery), ingratitude, and hypocrisy.

Idolatry (vv. 2–5a). God speaks to the children and tells them to rebuke their mother for her unfaithfulness. Israel was guilty of worshipping the gods of the pagan nations around them, especially the Canaanite rain god, Baal. Whenever there was a drought or a

Hypocrisy (vv. 10–13). The people still enjoyed celebrating the Hebrew festivals, but in their hearts,

Hosea 2—3

God's third promise is "I will take away" (Hos. 2:16–17). God declares an end to idolatry among His people. They would have a new vocabulary and the "baals" would never be named again. "Ishi" means "my husband" in Hebrew and "Baali" means "my master." Both terms were used by Jewish wives when addressing their husbands, but in the future kingdom, every Jew will call God "my Husband," for the divine marriage relationship will be restored. Israel will no longer prostitute herself before idols, but will love and serve the true living God.

they gave the glory to Baal and the other false gods that they worshipped. Unfortunately, the same sin was being committed by their brothers and sisters in the temple of Jerusalem (Isa. 1). How easy it is to attend divine services and go through the motions of worshipping God when our hearts are really far from Him (Matt. 15:7–9).

But the truth would eventually come out, for God would judge His people and expose their hypocrisy. He would take away their blessings and abandon them to their sins, for one of the greatest judgments God can inflict on any people is to let them have their own way. God is holy and will not permit His people to enjoy sin for long or to live on substitutes. Eight times in the Bible we read, "Be holy, for I am holy"; God means what He says.

God's fourth promise is "I will betroth" (vv. 18–20). God's wooing of Israel will result in her yielding to Him and entering into a covenant relationship that would never end. This new covenant will include a restored creation (see Gen. 9:1–10; Rom. 8:18–22) and peace among the nations. Among the "wedding gifts" will be such blessings as righteousness, justice, love, compassion, and faithfulness—everything that Israel had lacked during her years of separation from her Husband, Jehovah God.

Hosea: God Is Love (2:14—3:5) The three children have taught us about the grace of God, and Gomer has taught us about the holiness of God. Now Hosea will teach us about the love of God.

The fifth promise is "I will respond" (Hos. 2:21–22 niv), (kjv, "I will hear"). These two verses describe a tremendous cosmic conversation in which the Lord speaks to the heavens and the earth and they respond to each other and bring blessings to God's people. The heavens send the rain, the earth brings forth the produce, and the Lord sends His rich blessings. It's the picture of a restored universe where sin and death no longer reign (Rom. 5:12–21).

"Hosea takes his place among the greatest lovers of all the ages," wrote Kyle M. Yates. "His love was so strong that the vilest behavior could not dull it. … Gomer broke his heart but she made it possible for him to give to the world a picture of the heart of the divine Lover."8

C.God is love—2:14—3:5

God's love promised (vv. 14–23). The repeated "I will" statements in these verses assure us that God has a wonderful future planned for the Jewish people. Let's note His promises.

The final promise in this text is "I will plant" (Hos. 2:23 niv). The word Jezreel means "God sows." The image is that of God sowing His people in their land the way a farmer sows seed. He says to them, "You are my people." They respond, "You are my God" (niv). This relates back to the names of the children that God in His grace had changed.

He begins with "I will allure" (v. 14). God doesn't try to force His people to love him. Instead, He "allures" (woos) them as a lover woos his beloved, seeking her hand in marriage. Certainly God spoke tenderly to His people through His Word and through the manifold blessings He bestowed on them in their land. Just as He led her through the wilderness and "married" her at Sinai, so God will meet His beloved in the wilderness in the last days and lead her into her land and her glorious kingdom.

God's love pictured (3:1–5). This is another "action sermon" as Hosea reclaims his estranged wife and brings her home to himself. Gomer had left Hosea and was living with a lover, another picture of the way Israel had treated the Lord. Hosea had to buy her back at a cost of fifteen pieces of silver (half the price of a slave, Ex. 21:32) and about ten bushels of barley. This was not an exorbitant price, but she had cheapened herself by her sins. We need to remember that God has purchased us at the tremendous cost of the precious blood of His only Son (1 Peter 1:18–19).

The next promise is "I will give" (v. 15) as the Lord guarantees a return to their land and a restoration of their prosperity. Once again, the Lord changes the meaning of a name, this time, "the Valley of Achor." To Israel, the Valley of Achor ("trouble") was the place where Achan stole from God and brought shameful defeat to Israel's army (Josh. 7), but that memory would be erased from their minds. The valley would become a "door of hope" through which Israel would enter into a new life. The experience would produce singing, as when Israel escaped from Egypt and saw her enemies defeated before their very eyes (Ex. 14–15). "And Sharon shall be a fold of flocks, and the valley of Achor a place for the herds to lie down in, for my people that have sought me" (Isa. 65:10). This is an Old Testament version of Romans 8:28, for only the Lord can take defeat and shame and turn it into victory and glory.

Hosea 3:3 suggests that Hosea didn't immediately enter into intimate relations with Gomer, but waited awhile to make sure she would be true to him. It's also possible that he wanted to make sure she wasn't pregnant with another man's child. But even this has a spiritual message attached to it: Israel today, though purchased by their Messiah (John 11:47–52; Isa. 53:8), has not yet returned to the Lord.

Israel today is without a king because she rejected her King and therefore has no kingdom. "We will not have this man to reign over us" (Luke 19:14). "We have

Hosea 3—4

Hosea ultimately divorced her and married another woman who was an adulteress (3:1). It's easy to lose sight of the main message God wanted to get across: He loved His people and wanted them to return that love to Him. They were committing evil by worshipping idols, just like a woman who is unfaithful to her husband. They were not only sinning against God's law, but also sinning against God's love. As to the legitimacy of the children, the fact that 1:6 and 8 don't read "and bore him a daughter … a son" does not mean Hosea wasn't the father of these children. It seems natural to assume from the context that Hosea is the father. See Genesis 30:17–24 for a similar statement. 3 TLB reads, "Go and marry a girl who is a prostitute." 4 In Scripture, a change of names is often evidence of God's gracious working in people's lives. Abram became Abraham, and Sarai was renamed Sarah (Gen. 17). Simon became Peter (John 1:42), and Saul of Tarsus became Paul (Paulus = little). 5 Paul quoted Hosea 1:10 and 2:23 in Romans 9:25–26 to prove that the salvation of the Gentiles was always a part of God's plan. He applied "not My people" to the Gentiles as he did in Ephesians 2:11–22. In the early church, some of the more legalistic believers thought that the Gentiles had to first become Jews before they could be Christians (Acts 10–11; 15), but Paul defended the gospel of the grace of God and proved that both Jews and Gentiles are saved by grace through faith in Jesus Christ. 6 The Hebrew words referring to prostitutes and prostitution (kjv, "whoredom," "harlotries") are used twenty-two times in Hosea's prophecy (1:2, 2:2, 4–4; 3:3, 4:10–15, 18; 5:3–4; 6:10; 9:1). Words connected with adultery are used six times (2:2; 3:1; 4:2, 13–14; 7:4). God looked upon His covenant relationship with His people as a marriage, and He saw their idolatry as marital unfaithfulness. 7 Hebrew law stated that a divorced woman could not return to her former husband and marry him again (Deut. 24:1–4). God gave unfaithful Israel a "divorce" in that He no longer shared His intimacy and His mercies with her (Isa. 50:1; Jer. 3:1–5). One day He will take her back and restore the broken relationship and heal their land (Isa. 54:4–8; 62:4). 8 Kyle M. Yates, Preaching From the Prophets (New York: Harper and Brothers, 1942), 53.

no king but Caesar" (John 19:15). She has no prince because there is no reigning dynasty in Israel. All the records were destroyed when the Romans captured Jerusalem in AD 70, and nobody can prove to which tribe he or she belongs.

The Israelites have no sacrifice because they have no temple, altar, or priesthood. They don't have a pillar (image) or a household god (teraphim), because idolatry was purged from their culture during the Babylonian captivity. (Like the Gentiles, they may have other kinds of idols in their hearts!) They lack an ephod (Ex. 28:1–14) because they have no high priest. The only High Priest God will acknowledge is the interceding Son of God in heaven.

But there is an "afterword"! Israel won't stay "without," for she will see her Messiah, repent of her sins, and say, "You are my God." They will enter into that blessed relationship in which the Lord says, "You are My people." This will occur in "the latter days" when the messianic King sits on David's throne and judges righteously (Matt. 19:28; Luke 1:32–33).

The key word is return (Hos. 3:5), a word that's used twenty-two times in Hosea's prophecy. When Israel repents and returns to the Lord, then the Lord will return to bless Israel (2:7–8). God has returned to His place and left Israel to herself (5:15) until she seeks Him and says, "Come, and let us return to the Lord" (6:1 nkjv).

This is Hosea's message: "O Israel, return to the Lord thy God.… Take with you words, and turn to the Lord: say unto Him, 'Take away all iniquity, and receive us graciously'" (14:1–2).

That prayer is good for any sinner, Jew or Gentile. To summarize:

God is gracious, and no matter what "name" our birth has given to us, He can change it and give us a new beginning. Even the "valley of trouble" can become a "door of hope."

God is holy and He must deal with sin. The essence of idolatry is enjoying the gifts but not honoring the Giver. To live for the world is to break God's heart and commit "spiritual adultery."

God is love and promises to forgive and restore all who repent and return to Him. He promises to bless all who trust him.

CHAPTER TWO Hosea 4—10 WHAT WILL I DO WITH YOU? I

Notes

1 See Isaiah 20; Jeremiah 27—28; Ezekiel 4:1–8; 5:1ff.; 12:1–16; 24:15ff. 2 When you study the commentaries, you discover a number of different views defended: (1) Gomer was a pure woman who later became a prostitute and bore Hosea three children; (2) Gomer was a pure woman who became a prostitute and bore Hosea a son, but also gave birth to a daughter and son who were not fathered by Hosea; (3) Gomer was a prostitute from the beginning and bore Hosea three children; (4) Gomer was a prostitute from the beginning and bore Hosea his own son, but also bore two children by another man; (5) Gomer was a prostitute who already had three children, but ndeed I tremble for my country when I reflect that God is just."

Thomas Jefferson wrote those words about the United States of America, and as the prophet Hosea surveyed the kingdom of Israel, he would have agreed. From his bitter experience with his wife, Hosea knew that sin not only breaks the heart of God, but also offends the holiness of God, for "righteousness and justice are the foundation of [His] throne" (Ps. 89:14 nkjv).

II. Israel's sins denounced (4—7)

God wanted to forgive the sins of His people and

Hosea 5—6

God to discipline His people. Whether to bless or to judge, God always keeps His covenant promises.2 restore their fellowship with Him, but they weren't ready. They not only would not repent, they wouldn't even admit that they had sinned! So God conducted a trial and brought them to the bar of justice. It's a basic spiritual principle that until people experience the guilt of conviction, they can't enjoy the glory of conversion.

The priests (4:4–14). When Jeroboam I set up his own religious system in Israel, many of the true priests fled to Judah; so the king ordained priests of his own choosing (2 Chron. 11:13–15). Of course, these counterfeit priests knew neither the Lord nor His law. They were primarily interested in having an easy job that would provide them with food, clothing, and pleasure, especially opportunities to be with the shrine prostitutes. "Don't blame the people for what's happening," Hosea said to the corrupt priests, "because they're only following your bad example!"

God Convenes the Court (4:1—5:15) Just as Hosea had experienced a quarrel with his wife, so God had a quarrel with His estranged wife, the people of Israel. But it wasn't a personal quarrel; it was an official controversy: "The Lord has a charge to bring against you who live in the land" (4:1 niv). The picture of God bringing men and nations to trial in His courtroom is a familiar one in Scripture (see Isa. 1:13; Jer. 2:9, 29; 25:31; Mic. 6:2; Rom. 3:19). "Rise up, O Judge of the earth; pay back to the proud what they deserve" (Ps. 94:2 niv).

When you obey God's Word, you walk in the light and don't stumble (Prov. 3:21–26; 4:14–19), but when you reject the Word, you walk in the darkness and can't find your way (Isa. 8:20). Worldly and ignorant spiritual leaders produce worldly and ignorant people, and this brings destruction to the land. The phrase "your mother" in Hosea 4:5 refers to the nation of Israel (2:2, 5). As goes spiritual leadership, so goes the church; as goes the church, so goes morality; and as goes morality, so goes the nation. God's people are both salt and light in society (Matt. 5:13–16); when they are corrupt, society becomes corrupt.

A.Ignorance—4:1–11 B.Idolatry—4:12—5:15

The Judge read the charges to the accused as they stood before him.

The nation as a whole (4:1b–3). The basis for judgment was the holy law of God, the covenant God made with Israel at Mount Sinai. "All that the Lord has spoken we will do," was their promise (Ex. 19:8), but that promise was soon broken. Just as Gomer didn't take her marriage vows seriously but went to live with another man, so Israel reneged on her promises to God and turned to pagan idols. There was no faithfulness (truth) in the land, no loyal love to the Lord.

God rejected Jeroboam's man-made religion3 and warned the priests that their easy jobs would soon end in disaster. Instead of seeking God's will, they consulted their idols.4 The more the people sinned, the more food the priests enjoyed. The more shrines the people built, the more they and the priests could indulge in lustful pleasures as they participated in the fertility rites. But the rites wouldn't accomplish anything, because God would cause the population and the produce to decrease instead of increase. Furthermore, the priests' own daughters and daughters-in-law would become shrine prostitutes and commit adultery!5 Their sins would bring judgment to their families and to the land.

When people reject God's covenant, they begin to exploit each other, for the Ten Commandments deal with our relationship with our neighbor as well as with the Lord. If we love the Lord, we will also love our neighbor (Matt. 22:34–40; Rom. 13:8–10). But there was no mercy in the land, no love for one's neighbor, no compassion for the poor and needy. People were falsehearted toward God and hardhearted toward one another.

The basic sin was ignorance; there was "no knowledge of God in the land." "My people are destroyed for lack of knowledge" (Hos. 4:6).1 This means much more than knowledge about God; it refers to a personal knowledge of God. The Hebrew word describes a husband's most intimate relationship with his wife (Gen. 4:1; 19:8). To know God is to have a personal relationship with Him through faith in Jesus Christ (John 17:3).

The spectators in the court (4:15–19). Now the prophet turns to the people of the southern kingdom of Judah who were carefully watching events in Israel. Hosea's warning is clear: don't meddle in the affairs of Israel because their doom is sure! "Ephraim is joined to idols: let him alone" (v. 17). The people of Judah were supposed to worship in Jerusalem and not go to the hill shrines in Israel or to the special shrines at Gilgal6 and Bethel. (Hosea calls Bethel "Bethaven," which means "house of evil or deceit." Bethel means "house of God.") Israel was like a stubborn heifer, not a submissive lamb; and God's whirlwind of judgment would sweep the kingdom away.

The Judge pointed to the Ten Commandments (Ex. 20:1–17) and reminded the people of how they had violated His law by pronouncing curses, telling lies, murdering, stealing, and committing adultery. As a result, they had brought suffering to themselves, to the land, and even to the animals. God's covenant promise was that He would bless the land if the people obeyed Him, but that He would punish the land if they disobeyed (Lev. 26; Deut. 27—28).

Priests, rulers, and people (5:1–7). This is a summation of the evidence that the Judge applied to all the accused. He condemned the leaders for trapping innocent people and exploiting them. There was no justice in the land. They were sinking deep in sin and lacked the power to repent and turn back to God, for their sins had paralyzed them.

The land belonged to God (Lev. 25:23), and the sins of the people polluted the land (18:25–28; 26:32–33). Natural calamities like droughts, famines, and the devastations of war were sometimes sent by

Hosea 6—7 cians putting suntan lotion on a cancerous tumor instead of calling for drastic surgery. Expecting a "quick fix" is one of the marks of an unrepentant heart that doesn't want to pay the price for deep cleansing (Ps. 51:6–7). There is a third evidence of their shallowness: they saw forgiveness and restoration as a "mechanical" thing that was guaranteed and not as a relational matter that involved getting right with God. To paraphrase Hosea 6:3, "If we seek Him, His blessing is sure to come just as the dawn comes each morning and the rains come each spring and winter." This is formula religion, like getting a candy bar out of a vending machine: put in the money, push the button, and out comes the candy. The Christian life is a relationship with God, and relationships aren't based on cut-and-dried formulas.

What was the cause? They did not know the Lord (5:4; 6:3) and their arrogance only led them to stumble and fall (5:5; Prov. 16:18). Even if they came to the Lord with entire flocks and herds to sacrifice, God would not meet them; for He had withdrawn Himself from them. He rejected their illegitimate children,7 and their monthly feasts would soon become funerals.

The sentence is pronounced (5:8–15). There could be only one verdict: "Guilty!" A day of judgment was coming when the cites of Israel would be conquered by the invading Assyrian army and the citizens taken into capitivity. "Ephraim will be laid waste on the day of reckoning" (5:9 niv).8 The inner decay of the nation was like the slow hidden destruction caused by a moth (v. 12), but the coming of the Assyrians was like the sudden open attack of a lion (v. 14). Both were unavoidable and both brought ruin.

One more evidence of their shallowness is the fact that they depended on religious words rather than righteous deeds. When we truly repent, our words will come from broken hearts and they will cost us something. Hosea considered words to be like "spiritual sacrifices" brought to the Lord (14:2), and we must not give Him something cheap (2 Sam. 24:24). Words can reveal or conceal, depending on the honesty and humility of the sinner.10 We must take to heart the warning in Ecclesiastes 5:1–2.

Israel and Judah were weak, sick nations (Isa. 1:5–6; Jer. 30:12–13), but instead of turning to the Lord for healing, both of them turned to the king of Assyria for help (Hos. 5:13).9 They needed prayer and true repentance, but instead, they trusted politics and useless treaties. All the Lord could do was withdraw and wait for them to seek His face in truth and humility.

God Rejects the Appeal (6:1—7:16) It isn't unusual for the accused in a trial to express regret and remorse for what they've done and to ask for another chance. That's just what Israel did, but God anticipated their hypocritical subterfuge and exposed not only their duplicity but the sinful way they had treated their Lord.

The nation's true condition (6:4—7:16). In a series of vivid similes and metaphors, Hosea revealed the true character of the people of Israel.

Their love for the Lord was like a morning cloud and the dew (6:4–11). Early in the morning, the dew looks like sparkling jewels, but as soon as the sun comes up, the dew is gone. Israel's devotion to the Lord was temporary, lovely but not lasting. To give some substance to their faith, God sent them His prophets with the Word of God, which is like a penetrating sword (Eph. 6:17) and a flash of lightning (Hos. 6:5), but the people turned a deaf ear.

The nation's false repentance (6:1–3). When you read these words, you get the impression that the nation is sincerely repenting and seeking the Lord, but when you read what God says, you see how shallow their "confession" really was. "They do not return to the Lord their God, nor seek him" (7:10). "They have spoken lies against me" (v. 13). "They return, but not to the Most High" (v. 16). What went wrong with this "confession"?

C.Insincerity—6:1—7:16

God doesn't want our relationship with Him to be one of shallow, transient feelings and empty words and rituals, hearts that are enthusiastic one day and frigid the next. "For I desired mercy [loyal love], and not sacrifice, and the knowledge of God more than burnt offerings" (v. 6). A superficial ritual can never take the place of sincere love and faithful obedience (1 Sam. 15:22–23; Amos 5:21–24; Mic. 6:6–8; Matt 9:13; 12:7). "But like Adam they have transgressed the covenant" (Hos. 6:7 nasb).11 God promised Adam His blessings if he obeyed His commands, but Adam deliberately destroyed and plunged the human race into sin and death (Rom. 5:12–21; 1 Cor. 15:21–22). God promised Israel the blessings of the Promised Land if they would obey Him (Deut. 28), but they broke the covenant and suffered the consequences. For both Israel and Judah, God had appointed a harvest, and they would reap just what they had sown (Gal. 6:7–8).

To begin with, their concern was for healing and not for cleansing. They saw their nation in difficulty and wanted God to "make things right," but they did not come with broken hearts and surrendered wills. They wanted happiness, not holiness, a change of circumstances, but not a change in character. Many times in my own ministry I've met people in trouble who treated God like a celestial lifeguard who should rescue them from danger but not deliver them from their sins. They shed tears of remorse over their suffering, but not tears of repentance over their sin.

Furthermore, the people of Israel thought that the remedy would work quickly: "After two days will he revive us; in the third day he will raise us up" (6:2). What blind optimism! They were like the false prophets in Jeremiah's day who offered the nation superficial remedies but never got to the heart of the problem (Jer. 6:14; 8:11–16). They were like physi-

Their lust was like an overheated oven (Hos. 7:1–7). It's probable that the last statement in 6:11

Hosea 7—8 and there" would come to an end when He caught them in His net and gave them to the king of Assyria. God is in control of the nations, but His people would not obey Him.

should be joined with 7:1 to read, "When I would have returned the captivity of my people, when I would have healed Israel." What prevented God from helping His distressed people? They wanted Him to act on their terms and not according to the condition of His holy covenant. They thought they could get away with their many sins, but God saw them all and remembered them (v. 2; contrast Heb. 10:16–17).

According to the covenant God had with His people, the Jews could trade with the other nations, but they were not to enter into political alliances that would compromise their obedience to the Lord. "I see a people who live apart and do not consider themselves one of the nations" (Num. 23:9 niv). "You are to be holy to me because I, the Lord, am holy, and I have set you apart from the nations to be my own" (Lev. 20:26 niv). Solomon used many wives to form alliances with other nations, and this was the beginning of the nation's downfall (1 Kings 11:1ff.).

Their passion for sin was like a fire in an oven: bank the fire at night, and it will be ready to blaze out in the morning. The oven was so hot that the baker could ignore it all night and know it would be ready for baking his bread in the morning. The "fuel" for the fire was wine, for alcohol and sin often go together.

Hosea describes a palace celebration during which the king and his officers get drunk, and this gives the king's enemies opportunity to overthrow him and even kill him. Remember, Israel had five kings in thirteen years, and four kings were assassinated in twenty years. From Jeroboam I, the first king of Israel, to Hoshea, the last king, there were nine different dynasties! Because the leaders were far from the Lord, the political situation was confused and corrupt.

The final image is a faulty bow (Hos. 7:13–16), because God couldn't depend on Israel to be faithful. (This image is also used in Ps. 78:57.) God had called Israel and trained them, so they should have been able to "hit the target." But because they had strayed from the Lord, rebelled against Him, lied to Him (in their feigned repentance), and refused to call upon Him, they could not win the battle.

The third simile is that of a half-baked cake (Hos. 7:8). The nomadic peoples of the East baked their bread on hot rocks. If the dough wasn't turned, one side of the loaf would be burned and the other side uncooked. Instead of remaining separate from the nations, Israel mixed with the nations and became like them. Because of her compromising political posture, the nation was "burned" by Assyria on the one hand and left uncooked on the other.

As we review these images, we might take inventory of our own devotion to the Lord. How lasting is it? How deep is it? How strong is it? How serious is it? How dependable is it?

God Pronounces the Sentence (8:1—10:15) For the second time, Hosea calls for the trumpet to be blown (8:1; 5:8). According to Numbers 10, the Jews used trumpets to announce special occasions, to sound alarms, to gather the people for assemblies, and to proclaim war. This call was a trumpet of alarm because the enemy was coming and God was giving His people opportunity to repent. Hosea again used a number of familiar images to show the people what God would do to them because of their sin.

When it comes to our relationship with the Lord, we must be thorough and not "half-baked." His gracious work must permeate our whole being so that heart, mind, and strength are all devoted to Him. Compromise with the world leads to unbalanced conduct and immature character.

III. Israel's judgment determined (8—10) A.The Assyrian invasion—8

Continuing the theme of compromise, Hosea pictures Israel as a man getting gray and not knowing it (vv. 9–10). By mixing with the nations and ignoring the Lord, the nation was secretly losing her strength, like someone getting older and weaker but in her pride refusing to admit it. This is the tragedy of undetected losses that quietly lead to ultimate failures. Samson made this mistake (Judg. 16:20) and so did the church in Laodicea (Rev. 3:17). Israel saw her political strategy failing, but the leaders still refused to turn to the Lord. "The pride of Israel" (Hos. 7:10; see 5:5) refers to Israel's national glory, which had greatly eroded since the days of David and Solomon. Selfish politicians and corrupt priests had brought the nation to ruin.

The eagle (8:1–6). "The house of the Lord" refers to the nation of Israel, for the people were God's dwelling-place (9:15; Ex. 15:17; Num. 12:7). The Assyrian eagle was about to swoop down and destroy God's house because the nation was given over to idolatry, and the leaders were not seeking God's will in their decisions. They made kings and removed kings to satisfy their own desires, and they manufactured gods (especially the golden calves at Bethel and Dan) that could not help them.12

Sowing and reaping (8:7). The concept of sowing and reaping as it relates to conduct is often used in Scripture (Job 4:8; Prov. 22:8; Jer. 12:13; Gal. 6:7–8), and Hosea used it twice (Hos. 8:7; 10:12–13). In their idolatry and political alliances, the Israelites were trying to sow seeds that would produce a good harvest, but they were only sowing the wind—vanity, nothing— and would reap the whirlwind. Nothing could stop the force of the Assyrian army. The harvest would be more powerful than the seed!

In their political policies, the Israelites were like a silly dove (7:11–12). First they turned to Egypt for help and then to Assyria, and both nations proved to be false allies (5:13; 8:8–10; 12:1). If the leaders had listened to the prophets, they would have known that Assyria would one day invade the land (9:3; 10:5–6; Isa. 7:18—8:10). God warned that Israel's "flying here

The sowing/reaping image continues with the

Hosea 8—10

Assyria, Israel fortified her towns and sought help from foreign nations, and from a spiritual point of view, this was like prostitution. (During the harvest season, prostitutes frequented the threshing floors where the men slept to guard the grain.) The harvest season was a time of great joy (Isa. 9:3), but there would be no joy in Israel. And when the people ended up in a foreign land, everything would be unclean to them, but they were an unclean people anyway, so what difference would it make?

picture of a blighted crop of grain. The rulers of Israel thought their worship of Baal and their foreign alliances would produce a good crop of peace and prosperity; but when the time came for the harvest, there was nothing to reap. And even where heads of grain did appear, the enemy reaped the harvest and Israel gained nothing. In the image of the wind, Hosea said, "You will reap far more than you sowed, and it will be destructive!" In the image of the grain, he said, "You will reap nothing at all, and your enemies will get the benefit of all the promises you made."

B.The nation scattered—9 C.Reaping what they have sown—10

Agriculture (9:10—10:10). God reviews the history of His relationship with the Jews. You don't find grapes in the desert, but if you did, it would thrill you. That's how God felt when He called Israel. The early fruit of the fig tree is especially good, and Israel was special to the Lord. But this joyful experience didn't last, for King Balak gave Israel her first taste of Baal worship, and the nation indulged in idolatry and immorality with its neighbors (Num. 25).

Worthless pottery (8:8). There was no grain for Israel to swallow, but she herself would be "swallowed up" by Assyria. She was a useless vessel "in which no one delights" (nasb). Their compromise had so cheapened them that Israel was of no value to the community of nations. Nobody feared them, nobody courted them, nobody wanted them.

A stupid donkey (Hos. 8:9a) Israel wanted to be a part of the alliances that were forming to fight Assyria, but she was actually very much alone. She was like a dumb animal that had lost its way in the wilderness. Israel had forsaken her God, and she had been forsaken by her allies, so she was abandoned to face a terrible future alone.

God planted His people in a special land, but they polluted the land with their idols (Hos. 9:13). The more prosperous they became, the more they turned away from God. Now they must suffer a bitter harvest for their sins, they and their children.13 The nation is blighted, having no roots and bearing no fruits. She was a "spreading vine" (10:1 niv), but now she is without fruit.14 These agricultural images remind us that we reap what we sow.

A prostitute (8:9b–10). In negotiating with the Gentile nations for protection, Ephraim (Israel) acted like a common prostitute selling herself for money. Israel's kings paid tribute to the king of Assyria and also sent gifts to Egypt (12:1). Instead of being faithful to her Husband, Jehovah God, Israel prostituted herself to the Gentile nations—and lost everything. God promised to gather them together for judgment, and they would "waste away" (niv) under the ruthless hand of the Assyrian king.

There's an interesting agricultural image in 10:4: "Therefore lawsuits spring up like poisonous weeds in a plowed field" (niv). People couldn't trust one another and few were keeping their promises; therefore, they had to sue one another to get what they deserved. The multiplying of laws and lawsuits is one evidence that integrity and credibility are vanishing from society.

Egyptian bondage (8:11—9:9). Hosea mentions Egypt thirteen times in his book, and these references fall into three distinct categories: past—the exodus of the Jews from Egypt (2:15; 11:1; 12:9, 13; 13:4); present—Israel's unholy alliances with Egypt (7:11, 16; 12:1); future—Egypt as a symbol of their impending bondage to Assyria (8:13; 9:3, 6; 11:5, 11). Three times in this section, the prophet announces, "They shall go to Egypt" (8:13; 9:3, 6); but 11:5 makes it clear that "Egypt" is a symbol for Assyrian bondage: "He shall not return to the land of Egypt; but the Assyrian shall be his king" (nkjv).

The final agricultural image is in verse 8: the idolatrous shrines will become nothing but clumps and weeds, and the people will beg the Lord to destroy them quickly (v. 8; see Luke 23:30; Rev. 6:16).

Twice in this passage, Hosea mentions "the days of Gibeah" (Hos. 9:9; 10:9). The reference is to the awful sins of the men of Gibeah and the tragic civil war that followed (Judg. 19—21). The men of Gibeah practiced unnatural lust and killed an innocent woman in a gang rape episode. The city would not punish the offenders, so the whole nation attacked Benjamin and almost destroyed the tribe. In Hosea's day, all the ten tribes of Israel were practicing these abominable things, but God would judge them and they would reap what they had sown.15

The prophet contrasts the past exodus from the bondage of Egypt with the impending "exodus" into bondage of Assyria, the new "Egypt." When the Jews left Egypt, they had not yet received the law, nor did they have the tabernacle and its system of sacrifices. But now the Jews had heard the law for centuries, and the temple had been standing since Solomon's time. Yet they ignored the law, and the priesthood became corrupt. The NIV catches the irony in 8:11, "Though Ephraim built many altars for sin offerings, these have become altars for sinning."

The chapter closes (Hos. 10:11–15) by comparing Israel to a young heifer that enjoys treading out the grain because she can eat and work at the same time. But then she is yoked to another beast and forced to do the hard work of plowing. Israel's "salad days" were over and she would feel the Assyrian yoke.

In verse 12, the prophet gives one more appeal to the nation to repent and seek the Lord. "Fallow ground" is land that has lain idle and become hard and

Instead of trusting the Lord to protect her from

Hosea 10—11 full of weeds. This appeal sounds like the preaching of John the Baptist: "Repent! Bear fruits worthy of repentance!" (Matt. 3:1–12). The plow of conviction must first break up hard hearts before the seed of the Word can be planted and the gracious rain be sent from heaven.

contend, to strive." This could be a nickname for the king of Assyria, such as "King Contention." Israel and Judah turned to the king of Assyria for help and all he did was pick a fight! 10 This is made clear in 1 John 1, where the phrase "if we say" is repeated three times. See also King Saul's "religious lies" in 1 Samuel 15:10–35. 11 Since the Hebrew word translated "Adam" means "red earth," it's been suggested that verse 7 be translated, "They have treated the covenant like dirt."Adam also stands for mankind in general, so we might translate it, "Like mere humans, they have transgressed the covenant." 12 Dr. Leon Wood translated Hosea 8:5, "Your calf stinks!" The Expositor's Bible Commentary, Frank E. Gaebelein, gen. ed. (Grand Rapids: Zondervan, 1985), vol. 7, 201. J. B. Phillips isn't quite that blunt in his translation: "Samaria, I reject your calf with loathing!" Four Prophets: A Translation Into Modern English (New York: Macmillan, 1963), 41. 13 The adults sin and the children have to suffer: "Ephraim shall bring forth his children to the murderer" (9:13 kjv). When Hosea speaks in verse 14, he asks God to keep the women from having children so they won't be murdered. He is pleading for mercy for the innocent. See our Lord's words in Luke 23:29. 14 The vine as a symbol of the Jewish nation is also found in Deuteronomy 32:32; Psalm 80:8–11; Isaiah 5:1–7; and Jeremiah 2:21. The vine also pictures Christ and His church (John 15) and the Gentile world system ripening for judgment in the last days (Rev. 14:17–20). 15 The references to Israel's past history—Baal-Peor (Hos. 9:10) and Gibeah (9:9; 10:9)—show that "the only thing we learn from history is that we don't learn from history." Both of these events brought the judgment of God on the nation, yet later generations turned a blind eye to this fact. The sins of the fathers are committed by their children—and grandchildren. 16 Any group that calls itself "the lost tribes of Israel" is suspect, for only God knows where all the tribes are. See Acts 26:7; James 1:1; and Revelation 7:1–8.

The nation did not repent, and judgment fell. In 722 BC, the Assyrian army invaded the land, and the ten tribes as a nation vanished from the pages of history.16

Righteousness exalts a nation, but sin is a reproach to any people" (Prov. 14:34 nkjv).

"Blessed is the nation whose God is the Lord" (Ps. 33:12 nkjv).

Notes

1 See Hosea 2:8, 20; 5:4; 8:2; 11:3; 13:4–5. 2 Compare Hosea 4:3 with Genesis 9:8–11 and Revelation 4:7–11 and you will see that God takes seriously His covenant with creation. He will one day judge those who destroy the earth (Rev. 11:18). The basis for ecology is not politics or comfort but the holy law of God. We are stewards of God's creation. 3 Jesus said to the Samaritan woman at Jacob's well, "You worship what you do not know; we know what we worship, for salvation is of the Jews" (John 4:22 nkjv). So much for the Samaritan religion or for any other man-made system of worship! 4 "A stick of wood" (Hos. 4:12 niv; kjv, "their staff") may refer to the idol or to the heathen practice called rhabdomancy. (The Greek word rhabdos means "a rod.") The priest drew a circle on the ground and divided it into sections, with each section assigned a meaning. A rod was held in the center and then allowed to fall, and where it fell revealed the future. 5 Hosea 4:14 is a clear statement that God expects sexual purity and marital faithfulness from both men and women. In Israel, the men often got away with their sexual sins, while the women were punished. See Genesis 38 and John 8 for tragic examples of an unbiblical one-sided morality. Where was the man who assisted the woman in committing adultery? Wasn't he also supposed to be punished? See Leviticus 20:10 and Deuteronomy 22:22. 6 At one time, Gilgal was a sacred place where the Word of God was taught (2 Kings 2:1; 4:38). How quickly religious institutions can drift from their mooring and abandon the faith! 7 This may mean literal illegitimate children because of sexual promiscuity or children who were not a part of the covenant because of the sins of their parents during the pagan fertility rites. The sins of the fathers bring tragic consequences in the lives of the children. 8 Even Judah will be included in this discipline (Hos. 5:10). The Assyrians devastated Judah but were unable to capture Jerusalem, for God delivered King Hezekiah and his people in a miraculous way. See Isaiah 36—37. The sin of Judah, according to Hosea, was that of seizing territory that wasn't rightfully theirs, like people who moved the boundary markers in order to increase their holding (Deut. 19:14; Isa. 5:8; Mic. 2:2). 9 The phrase "King Jareb" in Hosea 5:13 (kjv, nasb) is translated "the great king" in the NIV. The Hebrew word means "to

IV. Israel's restoration declared (11—14) A.God's past mercies—11

CHAPTER THREE Hosea 11—14 LOVE SO AMAZING H ow could Hosea's unfaithful wife Gomer ever question her husband's love? Didn't he demonstrate it by seeking her out, pleading with her to come home, and paying the price to set her free?

How could Israel ever question God's love and refuse to respond to it? After all, the nation had not only broken the law of God; they had broken the heart of God. In the closing chapters of this book, Hosea reminded them of God's compassion for His people, and he did it by presenting three clear evidences of God's love.

God's Mercies in the Past (11:1–12) At least fourteen times in the book of Deuteronomy, Moses used the word remember. Deuteronomy is

Hosea 11

Moses' farewell address to the new generation of Israelites as they were preparing to enter the Promised Land. But why would Moses ask these young people to look back when they were getting ready to move forward? Because a correct understanding of God's dealings in the past is the best way to be certain of success in the future. Philosopher George Santayana expressed this truth succinctly: "Those who do not remember the past are condemned to relive it."1 have destroyed the nation and started over again (Ex. 32:10), but He chose to be longsuffering. When the journey became difficult, the Jews wanted to go back to Egypt; they complained when they should have been praying and giving thanks for God's mercies.

We have already seen that some of the references to Egypt in this book refer to the "new bondage" in Assyria (Hos. 11:5). Israel refused to repent, so the nation had to go into captivity. They made plans without consulting God, so their defenses would fall before the invaders. The only time they called on God was when they were in trouble, and God graciously helped them; but now the end had come.

God's love demonstrated at the exodus (vv. 1–2). God sent Joseph ahead into Egypt to prepare the way for Jacob and his sons. What Joseph's brothers did to their brother was meant for evil, but God used it for good (Gen. 50:20). Because of Joseph, the people of Israel were kept alive during the severe famine and were able to multiply in the ensuing years. From this humble beginning, God formed a nation; Moses led that nation out of Egypt in great power and triumph (Ex. 12—15). Hosea pictures the God of the exodus as a tender father who freed his son from bondage. The emphasis here is not on Israel the unfaithful wife, but on Israel the ungrateful son. (For God as "Father" and Israel as a "son," see Ex. 4:22–23; Isa. 1:2–4; Deut. 32:5). After all God did for His son, he will refuse to return His love or obey His will.

God's love demonstrated by His faithfulness to His promises (vv. 8–9). What a revelation we have in 11:8 of the compassionate heart of God! According to Jewish law, a rebellious son was supposed to be turned over to the elders of the city and stoned to death (Deut. 21:18–21), but how could God do this to His beloved son, Israel? (Centuries later, His innocent, only begotten Son would suffer for the sins of the whole world.) God destroyed the cities of the plain because of their sins (Gen. 18:16—19:29), and those people didn't have the same privileges of learning about God that Israel had. What right did Israel have to expect God to spare them, especially since they were sinning against a flood of light.

God's love demonstrated in the wilderness (vv. 3–4). The loving father not only carried His son out of bondage, but He taught him to walk and tenderly cared for him during the wilderness journey. When a child stumbles and gets bruised, mother and father are there to give healing and encouragement, and that's what God did for His people. He taught them, healed them, and led them; He was careful to lead them as you would a child and not as you would an animal. He bound Himself to them with cords of love, not with bit and bridle (Ps. 32:8–9) or a galling yoke.

What motivated God to spare Israel from total destruction? Not only His deep compassion, but also His faithfulness to His covenant. "For I am God, and not man" (Hos. 11:9). "God is not a man, that He should lie, nor a son of man, that He should repent. Has He said, and will He not do? Or has He spoken, and will He not make it good?" (Num. 23:19 nkjv).

God's covenant with Abraham (Gen. 12:1–3) is unconditional and will not change; therefore, the nation of Israel is preserved. But His covenant with Israel at Sinai had conditions attached, and if the people failed to meet those conditions, God was obligated to withdraw His blessings. Israel's possession of the land and its blessings is based on the Abrahamic covenant, but their enjoyment of the land and its blessings is based on the Mosaic covenant. God was faithful to both covenants: He preserved the nation, but He disciplined them for their sins.

Read Hosea 11:1–4 again, but instead of noting what God did for Israel, notice how Israel treated God. Like spoiled children, they rebelled against their Father and turned to idols. God spoke to them through His prophets, but the more God called to Israel, the more they strayed from Him! They were happy to enjoy His gifts, but they didn't want to obey the Giver. He sought to lead them with ties of love, but they said, "Let us break their bands asunder, and cast away their cords from us" (Ps. 2:3).

God's love demonstrated by the hope of future restoration (vv. 10–12). Often in Scripture you will find a declaration of judgment immediately followed by a promise of hope, and that's the case here. Hosea looks ahead to the end times when Israel will be gathered together from all the nations, brought to their own land, cleansed of their sins, and established in their kingdom. In the past, God roared like a lion when He judged the nation (5:14; 13:7), but in the future, His "roar" will call His people to come back to their land. Like birds turned loose from their cages, the people of Israel will swiftly fly to their own land, and God will "settle them in their homes" (11:11 niv).

Throughout history, whether Jewish or Gentile, human nature is pretty much the same, and all of us are prone to do what Israel did: enjoy God's blessings, but take God for granted. "My people are determined to turn from me" (Hos. 11:7 niv). "Alas, sinful nation, a people laden with iniquity, a brood of evildoers, children who are corrupters!" (Isa. 1:4 nkjv), God set them free and guided them to their inheritance, but within one generation after the death of Joshua, the nation turned to idolatry and forsook the Lord (Judg. 2:7ff.).

God's love demonstrated by His longsuffering (vv. 5–7). On more than one occasion, God could

Meanwhile, God is longsuffering with His people,

Hosea 11—13 ning for his whole family; for Jacob commanded them to abandon their foreign gods and worship Jehovah alone. It does a family good to experience this kind of dedication. Alexander Whyte said that the victorious Christian life is a series of new beginnings, and he was right.

as He is with all sinners (2 Peter 3:9), even though they lie to Him and rebel against Him (Hos. 11:12). What Jesus said to Jerusalem in His day, God was saying through Hosea to the people of that day: "How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!" (Matt. 23:37 nkjv).

But the Bethel experience also included some pain, for it was on that journey that Jacob's beloved wife Rachel died in giving birth to Benjamin (35:16–22). She called the boy Ben-Oni, which means "son of my sorrow"; but by faith, Jacob renamed him Benjamin, "son of my right hand."5

God's mercies in the past certainly proved His love, but Hosea offered a second evidence that God loved His people.

God's Disciplines in the Present (12:1—13:16) "For whom the Lord loves He chastens, and scourges every son whom He receives" (Heb. 12:6 nkjv; Prov. 3:11–12). Chastening isn't a judge inflicting punishment on a criminal in order to uphold the law. Rather, chastening is a loving parent disciplining his or her child in order to perfect his character and build his endurance.2 Punishment has to do with law, which is important, but chastening has to do with love, which is also important.

The divine title "Lord God of hosts [armies]" (Hos. 12:5) reminds us of Jacob's experience at Mahanaim when he was about to meet his brother Esau (Gen. 32). Mahanaim means "the two camps," for Jacob saw an army of angels watching over his camp. He was afraid of Esau and tried to appease him with gifts instead of trusting the Lord to deliver him. After all, didn't God promise to care for Jacob and bring him safely back to Bethel? It was there that the angel of God wrestled with Jacob and "broke" him.

The need for discipline (12:1). The Jewish people were living for vanity—"the wind"—and receiving no nourishment. The word translated "feed" means "to graze"; but whoever saw hungry sheep ignoring the green grass and chewing on the wind? The very idea is ridiculous, but that's the way God's people were living.

Jacob's experiences getting a wife and raising a family are examples of God's loving discipline (Gen. 29—30). In order to get the family blessing, Jacob had schemed and lied to his father Isaac, but now Laban would scheme and lie to Jacob in order to marry off two daughters in one week! Trying to please two wives, only one of whom he really loved, and trying to raise a large family brought many burdens to Jacob, but he persisted, and God blessed him and made him a wealthy man. However, during those difficult years, Jacob suffered much (31:36–42), yet the Lord was working out His purposes.

Israel was committing two sins: First, they were worshipping idols, which are nothing, even less than nothing, and turning from the true God to live on empty substitutes. They were feeding on the wind. Second, they were depending for protection on treaties with Egypt and Assyria instead of trusting their great God. This too was emptiness and chasing after the wind, and God had to discipline Israel to bring them back to Himself and His Word.

B.God's present disciplines—12—13

The reasons for discipline (12:7—13:6). Now Hosea names some of the sins that his people had committed. Some of these he has dealt with before, so there's no need to discuss them in detail.

The example of discipline (12:2–6, 12). Abraham is the father of the Jewish nation (Matt. 3:9), but it was Jacob who built the twelve tribes of Israel (Gen. 46:8–27).3 Hosea used the name "Jacob" for the nation because Jacob is an illustration of God's loving discipline. Hosea cited several key events in Jacob's life.

He begins with dishonesty in business (12:7), defrauding people so as to make more money. Their prosperity led to pride (v.8), the kind of self-sufficiency that says, "We don't need God" (see Rev. 3:17). But the Lord warned that He would humble them. Instead of enjoying their houses, they would live in tents as they did during their wilderness journey. When the Assyrians were through with Israel, the Jews would be grateful even for the booths they lived in for a week during the Feast of Tabernacles.

Jacob struggled with his brother even before he and Esau were born (25:20–23), and at birth, Jacob tried to trip up his brother Esau even as they were coming from the womb (vv. 24–26). The name "Jacob" means "he grasps the heel," which is another way of saying, "He's a deceiver, a trickster."4 During most of his life, Jacob struggled with himself, with others, and with the Lord, and until he surrendered to God at Jabbok, he never really walked by faith. God had to discipline him to bring him to that place of surrender.

The prophets God sent had warned the people, but the people wouldn't listen (Hos. 12:10). They turned from the word of the living God and practiced idolatry (vv. 11–14). This provoked God to anger, and the way they shed innocent blood provoked Him even more. (On Gilead's wickedness, see 6:8–9).

In obedience to God's command, Jacob left Shechem and went to Bethel (Gen. 35), for it was at Bethel that he had first met the Lord years before (28:10–22). There God had revealed Himself and given Jacob promises for himself and his descendants, and there Jacob had made solemn vows to the Lord. Actually, the return to Bethel was a new spiritual begin-

Hosea singled out the arrogant attitude of the tribe of Ephraim (13:1–3). The name "Ephraim" is found thirty-seven times in Hosea's prophecy. Sometimes "Ephraim" is a synonym for the whole northern kingdom, but here the prophet was addressing the tribe of

Hosea 13—14 too stupid to come out of the womb! All the travail was wasted.

Ephraim in particular. Ephraim and Manasseh were the sons of Joseph whom Jacob "adopted and whose birth order he reversed (Gen. 48). Manasseh was the firstborn, but Jacob gave that honor to Ephraim.

The invasion of the Assyrians will be like a hot, dry wind from the desert that will smother the people and dry up the watercourses. All the nation's treasures will be plundered, and their greatest treasure, their children, will be slain mercilessly. Why? Because the nation would not return to God.

The people of Ephraim felt they were an important tribe that deserved to be listened to and obeyed. After all, Joshua came from Ephraim (Num. 13:8) and so did the first king of the northern kingdom, Jeroboam I (1 Kings 11:26). The tabernacle of testimony was pitched in Shiloh, which was in Ephraim (Josh. 18:1). In their arrogance, the tribe of Ephraim created problems for both Gideon (Judg. 7:24–25; 8:1–3) and Jephthah (12:1–6). After the death of King Saul, the Ephraimites refused to submit to David's rule (2 Sam. 2:8–11); in fact, they had a strong prejudice against the tribe of Judah, the ruling tribe (19:40–43). When the northern kingdom was established, so powerful were the Ephraimites that the kingdom was even called by their name.

Paul quoted Hosea 13:14 in 1 Corinthians 15:55 to emphasize the victory of Jesus Christ over death and the grave because of His resurrection, but Hosea's words in this context may have a different meaning.6

The next statement ("I will have no compassion") supports our interpretation that Hosea 13:14 refers to judgment and not victory over the enemy. This doesn't suggest that God no longer loved His people, because God's love for His people is the major theme of this book. But the time had come for God to discipline the nation, for they had rejected every other manifestation of His love. "For I will not relent!" is the way The Living Bible states it.

But Ephraim abandoned Jehovah for Baal, and that brought spiritual death. They gladly participated in Jeroboam's man-made religion by sacrificing to the golden calves—even offering human sacrifices—and kissing the calves in worship. But idols are nothing, and those who worship them become like them— nothing (Ps. 115:8). Hosea compared the people to the "nothings" with which they were familiar: morning dew that the sun burns away; chaff that the wind blows away; smoke that disappears out the window and is seen no more.

C.God's future promises—14

God revealed His love to Israel in His past mercies and now in His present disciplines. Hosea closes his book with a third evidence of God's love.

God's Promises for the Future (14:1–9) Though His people may turn away from Him, God will not abandon them, even though He disciplines them, for He is true to His covenant and His promises. "If we are faithless, He remains faithful; He cannot deny Himself" (2 Tim. 2:13 nkjv).

One more sin that Hosea condemned was the nation's ingratitude (Hos. 13:4–6). It was the same old story: the Jews were glad for what God had done for their forefathers—the Exodus, God's provision and guidance in the wilderness, the abundant wealth in the Promised Land—but they didn't really show Him sincere appreciation. In their trials, they turned to God for help, but in their prosperity, they became proud and turned away from God to idols. Moses had warned them about this sin, but they committed it just the same (Deut. 8:10–20).

God pleads with His people to return to Him and forsake the sins that were causing their downfall (Hos. 14:1). He had already told them to plow up their hard hearts and seek the Lord (10:12) and to turn to God for mercy (12:6), but now He talks to them like little children and tells them just what to do. The Lord gives them promises to encourage them to repent.

He will receive us (vv. 2–3). God had every reason to reject His sinful people, but He chose to offer them forgiveness. Instead of bringing sacrifices, they needed to bring sincere words of repentance and ask God for His gracious forgiveness. "For You do not desire sacrifice, or else I would give it; You do not delight in burnt offering. The sacrifices of God are a broken spirit, a broken and a contrite heart—these, O God, You will not despise" (Ps. 51:16–17 nkjv).

The name "Ephraim" means "fruitful," and this was a very fruitful tribe. Through Jacob, God had promised abundant blessings to Joseph and his sons (Gen. 48; 49:22–26), and that promise was fulfilled. It's too bad the people didn't use what God gave them for God's glory.

The kinds of discipline (13:7–16). Once again, Hosea uses a number of similes and metaphors to describe the trials that God was sending on His disobedient people. Like a ferocious beast, He would suddenly attack them (vv. 7–8; see 5:14), a reference to the invasion of the Assyrian army. The rulers of Israel would be weak, temporary, and ineffective (13:9–11; see 8:4). Now the time had come for the nation to have no king (3:4), a situation that would last for centuries.

He will restore us (v. 4). God restores the penitent to spiritual health and heals their backsliding (Jer. 14:7). When a person collapses with sickness, it's usually the result of a process that's been working in the body for weeks or months. First an infection gets into the system and begins to grow. The person experiences weariness and loss of appetite, then weakness, and then the collapse occurs. When sin gets into the inner person and isn't dealt with, it acts like an insidious infection: it grows quietly; it brings loss of spiritual appetite; it creates weariness and weakness; then comes the collapse.

The woman in travail is used often in Scripture to picture extreme pain and sorrow (13:13; Isa. 13:8; Jer. 4:31; Matt. 24:8), but Hosea adds a new twist. He sees the woman too weak to deliver the child and the baby

Hosea 14

For example, when Peter denied his Lord three times, that sin didn't suddenly appear; it was the result of gradual spiritual deterioration. The denial began with Peter's pride, when he told the Lord he would never forsake Him and would even die for Him. The next stage was sleeping when he should have been praying, and then fighting when he should have put away his sword. Peter should have left the scene ("I will smite the shepherd, and the sheep of the flock shall be scattered abroad" [Matt. 26:31; Zech. 13:7]); but instead, he followed to see what would happen and walked right into temptation.

Sam. 12; Ps. 32; 51), while Joseph is an example of perfecting discipline (Gen. 39–42; Ps. 105:16–22). Note that the context of Hebrews 12 is that of athletics, running the race (12:1–3). Athletes must experience the pain of discipline (dieting, exercising, competing) if they ever hope to excel. Nobody ever mastered a sport simply by listening to a lecture or watching a video, as helpful as those encounters may be. At some point, the swimmer must dive into the water, the wrestler must hit the mat, and the runner must take his or her place on the track. Likewise, the children of God must experience the pain of discipline—correcting and perfecting—if they are to mature and become like Jesus Christ. 3 "Israel" is the new name God gave Jacob after struggling with him at Jabbok (Gen. 32:24–32), but scholars aren't agreed on its meaning. The generally accepted meaning is "prince with God," i.e., a "God-controlled person." Others suggest "he persists with God," which certainly fits the account; for Jacob wrestled with the angel of the Lord and didn't want to give in. Though Jacob made some mistakes and sometimes trusted his own ingenuity too much, he did persist with God and seek God's help, and God used him to build the nation of Israel. Some people have been too hard on Jacob, forgetting that believers in that day didn't have the advantages we have today. God has deigned to call Himself "the God of Jacob," and that's a very high compliment to a great man. 4 All of us are Jacobs at heart according to Jeremiah 17:9: "The heart is deceitful above all things, and desperately wicked; who can know it?" The Hebrew word translated "deceitful" is the root word for the name "Jacob." It means "to take by the heel, to supplant." The English word supplant comes from a Latin word that means to "to overthrow by tripping up." Jacob tripped up his brother and took his place when it came to both the family birthright and the blessing (Gen. 27:36). Of course, God had given both to Jacob before his birth (25:23), but instead of trusting God, Jacob used his own devices to get what he wanted. Faith is living without scheming. 5 These two names suggest the two aspects of our Lord's life and ministry, a Man of Sorrows and the resurrected Son exalted to the Father's right hand. 6 When New Testament writers quoted Old Testament statements, the Holy Spirit directing them had every right to adapt those passages as He wished, since the Spirit is the author of Scripture. Surely God sees much more in His Word than we do! For example, Hosea 11:1 refers to Israel's exodus from Egypt, but Matthew used it to point to Christ's coming out of Egypt when a child (Matt. 2:11–15). 7 Biblical images must be studied carefully and identified accurately, for the same image may be used with different meanings in different contexts. The dew is a case in point. In Hosea 6:4, it represents the fleeting religious devotion of the hypocrites, while in 13:3, it symbolizes the transiency of the people who think they're so secure. Both Jesus and Satan are represented by the lion (Rev. 5:5; 1 Peter 5:8).

When we confess our sins to the Lord, He forgives us and the "germs of sin" are cleansed away (1 John 1:9), but, as with physical sickness, often there's a period of recuperation when we get back our strength and our appetite for spiritual food. "I will love them freely" describes that period, when we're back in fellowship with the Lord and enjoying His presence. We see the smile of His face, for His anger is turned away.

He will revive us (vv. 5–8). Hosea pictures the restoration of the penitent as the emergence of new life in a dry field on which the refreshing dew has fallen.7 In the summer and early autumn in the Holy Land, the dew is very heavy and greatly appreciated (Ps. 133:3; Isa. 18:4). That's what the word revive means: to bring new life. The rich vegetation appears, producing beauty and fragrance where once the farmer saw only ugliness and emptiness. The fallow ground becomes a fruitful garden!

The closing verse presents us with only two alternatives: rebel against the Lord and continue to stumble, or return to the Lord and walk securely in His ways. The first choice is foolish; the second choice is wise.

"I have set before you life and death, blessing and cursing; therefore, choose life" (Deut. 30:19).

Notes

1 The prophet Hosea was very familiar with Jewish history, not only what happened but why it happened and how it related to the present and the future of his people. He refers to the exodus (2:15; 11:11;12:9, 13; 13:4), the events surrounding Jehu and Jezreel (1:4, 11; 2:22), Achan and the Valley of Achor (2:15), the wickedness of Gibeah (9:9; 10:9), Israel's sins at Baal-Peor (9:10), the destruction of the cities of the plain (11:8), and events in the life of Jacob (12:3–4, 12). 2 Hebrews 12:11–17 is the classic passage in Scripture on chastening. The Greek word paideia means "the rearing of a child," because the purpose of discipline is maturity. Sometimes God disciplines us to correct our disobedience, but He may also discipline us when we're obedient in order to equip us to serve Him better. David is an example of correcting discipline (2

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

OUTLINE Key theme: "the day of the Lord" (1:15; 2:1, 11,

CONTENTS

Joel 1—2:27 1408 Watching the Day of the Lord

31; 3:14) Key verses: Joel 2:12–13

Joel 2:28—3:21 1411 Expecting the day of the Lord

I. THE IMMEDIATE DAY OF THE LORD (1:1–20)

A. Hear! (elders, citizens)—1:2–4 B. Wake up! (drunkards)—1:5–7 C. Mourn! (farmers)—1:8–12 D. Call a fast! (priests)—1:13–20

Joel in His Time Each prophet had his own unique approach to his own special message. Hosea's message was an application of his sad domestic trials, emphasizing God's jealous love; but Joel's message was an interpretation of a national calamity—a plague of locusts and a drought—and emphasized God's glorious kingdom.

II. THE IMMINENT DAY OF THE LORD (2:1–27)

A. The invading army, like locusts—2:1–11 B. The call to repent—2:12–17 C. The promise of restoration—2:18–27

Joel may well have been the first of the writing prophets; he probably ministered in Judah during the reign of King Joash (835–796 BC). You find the record in 2 Kings 11—12 and 2 Chronicles 22—24. Joash came to the throne at the age of seven, and Jehoiada the priest was his mentor. This may explain why Joel says nothing about the king, since Joash was learning the job.

III. THE ULTIMATE DAY OF THE LORD (2:28—3:21)

A. Before that day—Spirit poured out—

2:28–32 B. During that day—judgment poured out—

3:1–16 C. After that day—blessing poured out—

3:17–21

Joel's major theme is the "day of the Lord" and the need for God's people to be prepared. "The day of the Lord" is used in Scripture to refer to different periods when God sent judgment to His people,1 but the main emphasis is on the future "day of the Lord" when the nations will be judged and Christ shall return to set up His glorious kingdom.

The "imminent" day of the Lord refers to the future invasion of Judah by the Assyrians, when the land would be devastated and Jerusalem surrounded by armies. (See Isa. 36—37; 2 Kings 18—19; 2 Chron. 32.) This occurred during the reign of King Hezekiah (715–686 BC). Jerusalem was miraculously delivered from Assyria by the Angel of the Lord who killed 185,000 Assyrian soldiers in one night. However, not every Old Testament student sees a distinction between I and II. Some see II as an amplification of I. Regardless of how you outline the book, the message remains the same: each national calamity reminds us that the "day of the Lord" is coming and we must be prepared.

Joel refers to three important events, each of which he calls a "day of the Lord." He sees the plague of locusts as an immediate day of the Lord (Joel 1:1–20), the invasion of Judah by Assyria as an imminent day of the Lord (21:27), and the final judgment of the world as the ultimate day of

Joel 1

Notes 1 The term "day of the Lord" is used to describe the fall of Israel in 722 BC (Amos 5), the fall of Judah in 586 BC (Ezek. 13:5), and the battle of Carchemish in 605 BC (Jer. 46:10). Each of these local calamities was a precursor of the worldwide judgment that is promised by the prophets and also by our Lord (Matt. 24; Mark 13).

the Lord (2:27—3:21). In the first, the locusts are a metaphorical army; in the second, the locusts symbolize a real army; in the third, the locusts aren't seen at all, and the armies are very real and very dangerous.

future invasion of the Assyrians, and the distant judgment that the Lord would send on the whole world. In this chapter, we want to focus on the first two applications of "the day of the Lord."

CHAPTER ONE Joel 1—2:27 WATCHING THE DAY OF THE LORD I

The Immediate Day of the Lord (1:1–20) When you're in a crisis, you'll hear all kinds of voices interpreting what's going on and telling you what to do. The optimists will say, "This crisis isn't going to last. Be brave!" The pessimists will sob, "It's going to get worse and there's no escape! We're done for!" The alarmists will see the enemy behind every tree, and the scoffers will question the news reports and shrug their shoulders saying, "What difference does it make anyway?"

f there had been newspapers in Joel's day, the headlines might have read

LOCUSTS INVADE THE LAND! NATION FACES SEVERE ECONOMIC CRISIS NO END TO DROUGHT IN SIGHT

A wise preacher or teacher will get the people's attention by referring to something they're all concerned about. In this case, the people of Judah were talking about the economic crisis, so the Lord led Joel to use that event as a the background for his messages. The people didn't realize it, but they were watching the day of the Lord unfold before their very eyes, and the prophet Joel explained it to them.

I. The immediate day of the Lord (1:1–20) A.Hear! (elders, citizens)—1:2–4 B.Wake up! (drunkards)—1:5–7

But Joel was a realist who looked at life from the standpoint of the Word of the Lord. He addressed himself to five groups of citizens and gave them four admonitions from the Lord.

The elders and citizens in general: "Hear this!" (vv. 2–4). He addressed the old men1 first for probably two reasons: they had long experience and could authenticate what he was saying, and they were respected citizens in the land. With their support, Joel wasn't just a voice crying in the wilderness. They agreed with the prophet that the nation faced a catastrophe of monumental proportion such as they had never seen before. It was something people would tell to their children and grandchildren for years to come.

The name "Joel" means "the Lord is God." Like all true prophets, Joel was commissioned to call the people back to the worship of the true God; and he did this by declaring "the word of the Lord" (1:1; see Jer. 1:2; Ezek. 1:3; and the first verses of Hosea, Micah, Zephaniah, Haggai, Zechariah, and Malachi). It was the task of the priests to teach the people the law, and it was the responsibility of the prophets to call the people back to the Lord whenever they strayed from His law. The prophets also interpreted historical events in the light of the Word of God to help the people understand God's will for their lives. They were "forth-tellers" as well as "foretellers."

Joel used four different words to describe the plague (v. 4; see 2:25), and it's been suggested that they represent four stages in the life cycle of the locusts. However, the words probably convey the idea of successive swarms of locusts invading the land, each swarm destroying what the others had left behind. A swarm of locusts can devastate the vegetation of a countryside with amazing rapidity and thoroughness, and nothing can stop them (Ex. 10:1–20).

Joel wanted the people of Judah to understand what God was saying to them through the plague and the drought. In our own times, the nations of the world are experiencing severe droughts and famines, frightening epidemics, unexpected earthquakes, devastating floods, and other "natural disasters," all of which have greatly affected national and global economies; yet very few people have asked, "What is God saying to us?" Joel wrote his book so the people would know what God was saying through these critical events.

To the drunkards: "Wake up and weep!" (vv. 5–7). Except for pointing out the insincerity of some of the worshippers (2:12–13), drunkenness is the only sin that Joel actually names in his book. However, this was a serious sin that the prophets often condemned (Hos. 7:5; Amos 4:1). Perhaps the drunkards represented all the careless people in the land whose only interest was sinful pleasure.

As you can see from the suggested outline of Joel's book, the prophet announced "the day of the Lord" and applied it to three events: the plague of locusts, the

These people had good reason to weep because there was no wine and wouldn't be any more until the

Joel 1—2 next season, if there was a next season. Because of the locusts and the drought, "the new wine is dried up … the vine is dried up" (Joel 1:10,12). Keep in mind that bread and wine were staples in the Jewish diet, so that even the people who didn't get drunk were affected by the loss.

of the bondage of sin in the world (Rom. 8:18–22; Gen. 3:17–19). Creation longs for that day when the Creator will return to earth and set it free from sin's shackles, and then "the wilderness and the solitary place shall be glad … and the desert shall rejoice, and blossom like the rose" (Isa. 35:1).

Joel compared the locusts to an invading nation and to hungry lions with sharp teeth (v. 6; see 2:2, 11). They attacked the vines and the fig trees, two things essential to Jewish life. Having one's own vineyard and fig trees was a symbol of success and contentment in the East (2:22; Isa. 36:16; Amos 4:9; Ps. 105:33). Note how Joel uses the personal pronoun "my" as he speaks of the land and its vegetation, for all of it belonged to the Lord, and He had a right to do with it whatever He pleased.

It wasn't enough for the people to humble themselves and lament; they also had to pray. This is what God required in His covenant with His people (2 Chron. 6:26–27; 7:12–15; see Deut. 28:23–24). Joel didn't ask God for anything; he simply told the Lord of the suffering of the land, the beasts, and the people, knowing that God would do what was right. "The fire" (Joel 1:20) refers to the drought, which left the land looking like it had been burned.

C.Mourn! (farmers)—1:8–12 D.Call a fast! (priests)—1:13–20

Too often we drift along from day to day, taking our blessings for granted, until God permits a natural calamity to occur and remind us of our total dependence on Him. When water is rationed and food is scarce, and when prices for necessities escalate, then we discover the poverty of our artificial civilization and our throwaway society. Suddenly, necessities become luxuries, and luxuries become burdens.

II. The imminent day of the Lord (2:1–27) A.The invading army, like locusts—2:1–11

To the farmers: "Despair and wail!" (vv. 8–12). Joel named some of the crops that had been ruined: the grain (wheat and barley), the new wine, the oil, and the fruit from the pomegranate, palm, and apple trees. From season to season, the locusts ate whatever was produced, and the drought kept the soil from producing anything more. In verses 18–20, Joel includes the flocks and herds and their pastures. All that the farmers could do was express their grief and lament like an engaged girl whose fiancé had died. It seemed a hopeless situation.

God didn't have to send great battalions to Judah to bring the people to their knees. All He needed was a swarm of little insects, and they did the job. Sometimes He uses bacteria or viruses so tiny that you need a special microscope to see them. He is the "Lord of hosts," the Lord of the armies of heaven and earth. He is "the Almighty" (v. 15) and none can stay His powerful hand.3

To the priests: "Call a fast!" (vv. 13–20). Not only were the people in need, but so was the temple. Nobody could bring the proper sacrifices because no meal, wine, or animals were available. Joel called the priests to lament and pray, including those who worked "the night shift" (Ps. 134:1).2

The Imminent Day of the Lord (2:1–27) Now that he had their attention, Joel told the people to stop looking around at the locusts and to start looking ahead to the fulfillment of what the locust plague symbolized: the invasion of a fierce army from the north (v. 20). Unless Joel had some other attack in mind, about which we know nothing, he was probably referring to the Assyrian invasion, during the reign of King Hezekiah, which took place in 701 BC (Isa. 36—37). God allowed the Assyrians to ravage the land, but He miraculously delivered Jerusalem from being taken captive.4 The prophet gave the people three timely instructions.

The Jews were required to observe only one fast, and that was on the annual day of Atonement (Lev. 16:29, 31). But the religious leaders could call a fast whenever the people faced an emergency and needed to humble themselves and seek God's face (Judg. 20:26; 2 Chron. 20:3; Ezra 8:21; Neh. 9:1–3; Jer. 36:9). This was such an emergency. "Gird yourself" (Joel 1:13) means "Put on sackcloth!" (See Jer. 4:8; 6:26.) It was time for the people to humble themselves and pray (2 Chron. 7:14).

In Joel 1:15–18, we have the lament of the nation, and in verses 19–20, the prayer of the prophet as he interceded for the nation. The lament is a vivid description of the sad condition of the land, the crops, the flocks, and the herds; for "the day of the Lord" had come to the nation. The immediate reference is to the assault of the locusts and the devastating effects of the drought, but later, Joel uses the phrase to describe the terrible "day of the Lord" when the nations will be judged. God is the Lord of creation, and without His blessing, nature cannot produce what we need for sustaining life (Ps. 65; 104:10–18, 21; 145:15). We should never pray lightly, "Give us this day our daily bread," for only God can sustain life (Acts 17:25, 28).

"Blow the trumphet!" (vv. 1–11). This was real war, so Joel commanded the watchmen to blow their trumpets and warn the people. The Jews used trumpets to call assemblies, announce special events, mark religious festivals, and warn the people that war had been declared (Num. 10; Jer. 4:5; 6:1; Hos. 5:8). In this case, they blew the trumpet to announce war and to call a fast (Joel 2:15). Their weapons against the invading enemy would be repentance and prayer; the Lord would fight for them.

Twice in this passage, Joel tells us that invasion is "the day of the Lord" (vv. 1, 11), meaning a very special period that God had planned and would direct. "The Lord thunders at the head of his army" (v. 11

"How the cattle moan!" (Joel 1:18 niv). This reminds us that all creation "groans and labors" because

Joel 2

Israel's covenant privileges as God's heritage and (2) the glory of God's name before the other nations. Moses used these same arguments when he pled for the people (Ex. 32:11–13; 33:12–23).

niv). It was God who brought the locusts of the land and God would allow the Assyrians to invade the land (Isa. 7:17–25; 8:7). He would permit them to ravage Judah just as the locusts had done, only the Assyrians would also abuse and kill people. "Woe to Assyria, the rod of My anger and the staff in whose hand is My indignation. I will send him against an ungodly nation … to seize the spoil, to take the prey, and to tread them down like the mire of the streets" (Isa. 10:5–6 nkjv).

The Jews are indeed God's special treasure and heritage (Ex. 15:17; 19:5–6; Ps. 94:5; Jer. 2:7; 12:7–9). To Israel, He gave His laws, His covenants, the temple and priesthood, a special land, and the promise that they would bless the whole world (Gen. 12:1–3; Rom. 9:1–5). From Israel came the written Word of God and the gift of the Savior (John 4:22).

In his vivid account of the invading army, Joel sees them coming in great hordes, "like dawn spreading across the mountains" (Joel 2:2 niv). Once again, he uses the locusts to describe the soldiers. Just as the locusts had destroyed everything edible before them, so the army would use a "scorched earth policy" and devastate the towns and the land (Isa. 36:10; 37:11–13, 18). The locusts looked like miniature horses, but the Assyrians would ride real horses and conquer the land.5

Israel was called to bear witness to the other nations that their God was the only true God. How could God be glorified if His people were destroyed and the pagans could gleefully ask, "Where is their God?" (See Ps. 79:10; 115:2; also Mic. 7:10.) The nation had to choose between revival (getting right with God) or reproach (robbing God of glory).

"Believe His promises!" (vv. 18–27). Joel now looks beyond the invasion to the time when God would heal His land and restore His blessings to His people. Just as He blew the locusts into the depths of the Dead Sea and the Mediterranean Sea (eastern and western seas), so He could drive the invading army out of the land. In one night, God killed 185,000 Assyrian soldiers, and Sennacherib went home a defeated king (Isa. 37:36–38). The corpses must have created quite a stench before they were buried.

The prophet makes it clear that the Lord will be in charge of this invasion; this is His army fulfilling His word (Joel 2:11). God can use even heathen nations to accomplish His purposes on this earth (Isa. 10:5–7; Jer. 25:9). The awesome cosmic disturbances described in Joel 2:10 are Joel's way of announcing that the Lord is in charge, for these signs accompany "the day of the Lord" (3:15; see Zeph. 1:14).

"Rend your hearts!" (vv. 12–17). Once again, Joel called for a solemn assembly where God's people would repent of their sins and seek the Lord's help. The nation didn't know when this invasion would occur, so the important thing was for them to turn to the Lord now. But they must be sincere. It's easy to participate in a religious ceremony, tear your garments, and lament, but quite something else to humbly confess your sins and bring to God a repentant heart (Matt. 15:8–9). "The sacrifices of God are a broken spirit, a broken and a contrite heart—these, O God, You will not despise" (Ps. 51:17 nkjv).

Some Bible scholars believe that Psalm 126 grew out of this event, for it describes a sudden and surprising deliverance that startled the nation. (Judah's return from Babylonian captivity was neither sudden or surprising.) "The Lord hath done great things for us; whereof we are glad" (v.3) is echoed in Joel 2:21: "Be glad and rejoice; for the Lord will do great things." Both Joel 2:23–27 and Psalm 126:5–6 describe the restoration of the ravaged earth and the return of the harvests. This fulfilled what Isaiah promised to King Hezekiah (Isa. 37:30).

B.The call to repent—2:12–17 C.The promise of restoration—2:18–27

The one thing that encourages us to repent and return to the Lord is the character of God. Knowing that He is indeed "gracious and compassionate, slow to anger and abounding in love" (Joel 2:13 niv) ought to motivate us to seek His face. This description of the attributes of God goes back to Moses' meeting with the Lord on Mount Sinai, when he interceded for the sinful nation of Israel (Ex. 34:6–7). You find echoes of it in Numbers 14:18 (another scene of Moses' intercession); Nehemiah 9:17; Psalms 86:15, 103:8, and 145:8; and Jonah 4:2. Such a gracious God would "turn and have pity" (Joel 2:14 niv).6 Note that Joel's concern was that the people would once again have offerings to bring to the Lord, not just food on their tables.

Without the former rain (March-April) and the latter rain (October-November), the land could not bear its crops; and one way God disciplined His people was to shut off the rain (Deut. 11:13–17). But the Lord promised to give such bumper crops that the harvest would more than compensate for all the people lost during the locust plague and the drought. "I will repay you for the years the locusts have eaten" (Joel 2:25 niv) is a word of promise to all who return to the Lord with sincere and broken hearts.

"You cannot have back your time," said Charles Spurgeon, "but there is a strange and wonderful way in which God can give back to you the wasted blessings, the unripened fruits of years over which you mourned. … It is a pity that they should have been locust-eaten by your folly and negligence; but if they have been so, be not hopeless concerning them."7

But all the people must assemble and then turn to the Lord (vv. 15–17). This includes elders and children, nursing babies and priests, and even the newlyweds who were not supposed to be disturbed during their first year of marriage, not even because of war (Deut. 24:5). The prophet even gave them a prayer to use (Joel 2:17) that presents two reasons why God should deliver them: (1)

And why will God do this for His deserving people? So that they will praise His name and never again be shamed before the heathen. "Then you will know that

Joel 2 led to a description of the imminent "day of the Lord," the impending invasion of the northern army. All that remains is for him to describe the ultimate "day of the Lord" when God will judge all the nations of the earth. "For the day of the Lord is near upon all the heathen" (Obad. 15).

I am in Israel, that I am the Lord your God, and that there is no other; never again will my people be shamed" (v. 27 niv).8

As never before, our lands today need healing. They are polluted by the shedding of innocent blood and the exploiting of both resources and people. We can claim God's promise in 2 Chronicles 7:14 because we are "His people."

Joel describes a sequence of events relating to this "great and terrible day of the Lord" (Joel 2:31), what will happen before that day, during that day, and after that day.

Notes

1 In the KJV, the Hebrew word is translated "old men" in 1:2 and 2:28, and "elders" in 1:14 and 2:16. The NIV uses "elders" everywhere except 2:28, where the contrast between "young men" and "old men" is quite obvious. It's possible that the "old men" were indeed the official elders of the land. 2 The phrase "your God" is used eight times in this book to remind the people of their personal relationship to Jehovah and their accountability to Him (1:13–14; 2:13–14, 23, 26–27; 3:17). 3 "Almighty" is a translation of the Hebrew word Shaddai, which is related to the Hebrew word for "breast." He is the all-sufficient One, the bountiful One, the God who can do anything. The name is found forty-eight times in the Old Testament, thirty-one of them in the book of Job, where the greatness of God is one of the major themes. "Almighty" is used eight times in the book of Revelation. 4 Why should Joel call the people to repent in order to avoid an invasion that would take place a century later? Because they didn't know when the invasion would come, and their brokenness before God was the means of postponing it. We look back and see that Isaiah 36—37 fulfilled what Joel wrote, but the people of Judah were looking ahead into an unknown future. It's always right to repent and submit to the will of God. That's the best way to secure the future. 5 The repeated use of the word like in 2:4–7 indicates that Joel is using a simile and not describing the actual army. The locusts looked and acted like an army, and the invading Assyrian army would be like them: numerous, ruthless, destructive, and invincible. When you get to 2:8–11, you are reading about real soldiers in a real battle: for locusts don't worry about swords. 6 God is said to "repent" when from man's point of view He changes His attitude and turns away His wrath. The word "relent" might be a better choice. 7 Charles H. Spurgeon, Metropolitan Tabernacle Pulpit (Pasadena, TX: Pilgrim Publications, 1977), vol. 35, 217. 8 There may be a hint here that some of the people were involved in idolatry and needed to turn from heathen vanities and worship only the Lord (Ex. 20:1–6).

Before That Day: The Spirit Poured Out (2:28–32) In the Hebrew Scriptures, these five verses form chapter 3 of Joel's prophecy; and chapter 4 in the Hebrew Scriptures is chapter 3 in the English Bible. The Jewish scholars who arranged the Old Testament Scriptures evidently thought that this paragraph was important enough to warrant a chapter by itself. However, now that we have a completed Bible, this important passage must be studied both in its Jewish context and in the context of the New Testament church.

The Jewish context. The "afterward" in 2:28 refers to the events described in 2:18–27 when the Lord heals the nation after the Assyrian invasion. However, it doesn't necessarily mean immediately afterward, for many centuries passed before the Spirit was poured out. When Peter quoted this verse in his sermon on the day of Pentecost, the Holy Spirit led him to interpret "afterward" to mean "in the last days" (Acts 2:17).

III. The ultimate day of the Lord (2:28— 3:21) A.Before that day—Spirit poured out—2:28–32

"The last days" began with the ministry of Christ on earth (Heb. 1:2) and will conclude with "the day of the Lord," that period of worldwide judgment that is also called "the tribulation" (Matt. 24:21, 29) and "the time of Jacob's trouble" (Jer. 30:7). Many students of prophecy think that this special time is detailed in Revelation 6—19, climaxing with the return of Christ to earth to deliver Israel and establish His kingdom (Isa. 2:2–5; Zech. 12—14; Rev. 19:11—20:6).1 Joel promised that before the "day of the Lord" begins, there will be a remarkable outpouring of the Holy Spirit accompanied by signs in the heavens and on the earth. During the Old Testament era, the Holy Spirit was given only to special people who had special jobs to do, like Moses and the prophets (Num. 11:17), the judges (Judg. 3:10; 6:34; 11:29), and great men like David (1 Sam. 16:13). But the promise God gave through Joel declared that the Spirit will come upon "all flesh," which includes men and women, young and old, Jew and Gentile. "And it shall come to pass that whoever calls on the name of the Lord shall be saved" (Joel 2:32 nkjv; see Acts 2:39).

CHAPTER TWO Joel 2:28—3:21 EXPECTING THE DAY OF THE LORD J

The church context. In Acts 2, Peter did not say that Joel's prophecy was being fulfilled. He said that the same Holy Spirit Joel wrote about ("this is that") had now come and was empowering the believers to praise God in various languages understood by the Jews who were assembled in Jerusalem from many parts of the Roman Empire (Act 2:5–12). In his prophecy, Joel oel's message to Judah (and to us) is reaching its conclusion. He has described the immediate "day of the Lord," the terrible plague of the locusts. This

Joel 2—3

Esdraelon where the "battle of Armageddon" will be fought (Rev. 16:16).

promised "wonders in the heavens, and in the earth, blood, and fire, and pillars of smoke. … The sun … turned into darkness, and the moon into blood" (Joel 2:30–31), but there is no record that any of these things occurred at Pentecost. The miracle that fascinated the crowd was the miracle of the tongues, not remarkable signs of nature.2

Joel lists some of the sins that the Gentiles have committed against the Jews: scattering them among the nations; selling them into slavery; treating them like cheap merchandise for which people cast lots; plundering the land of its wealth; and taking what belonged to the Lord and using it for their own gods. Of course, many of the tragic experiences that came to the Jewish people were disciplines from God because they had violated His covenant, but the Gentile nations went beyond discipline to exploitation. Jeremiah said to the Babylonians, "[Y]ou rejoice and are glad, you who pillage my inheritance, because you frolic like a heifer threshing grain and neigh like stallions" (Jer. 50:11 niv).

Furthermore, Joel's promise included a much wider audience than the one Peter addressed at Pentecost. Peter's audience was made up of men (Acts 2:22, 29) who were either Jews or Gentile proselytes to Judaism (v. 11). The Gentiles didn't enter into the blessing of the Spirit until Cornelius and his family and friends were converted (Acts 10—11). Peter used Joel's prophecy to declare that the promised Spirit had come and this was why the believers, men and women (1:14), were praising God in such an ecstatic manner. Peter was answering the accusastion that the believers were drunk (2:13–16) and backing up his defense from the Scriptures.3

It's worth noting that God refers to the Jews as "my people" and to the land as "my land." The wealth is "my silver and my gold." Even though the Jews have not obeyed the covenant or sought to please the Lord, He has not abandoned them. Even when they rejected their Messiah, God was merciful to them. He has preserved them as a nation and will one day come to their aid and defeat their enemies.

When it comes to Israel, "the last days" (or "latter times") will involve both tribulation and exaltation (Isa. 2:1–5; Mic. 4:1–5), a time of trouble followed by a time of triumph and glory. As far as the church is concerned, "the last days" involve "perilous times" of satanic opposition in the world and apostasy in the church (1 Tim. 4:1–5; 2 Tim. 3:1–8; 2 Peter 3:1–9; 1 John 2:18–23; Jude 18–19). Many Christians believe that during those trying "last days," the Lord will send a great moving of His Spirit, and many sinners will turn to the Savior before the awful "day of the Lord" is ushered in.

"Nations, prepare for war!" (vv. 9–15). This passage describes what is generally called "the battle of Armageddon," when the armies of the nations unite against the Lord and His Christ (Ps. 2:1–3) and gather to destroy Jerusalem (Joel 3:16; Zech. 12—14). Joel compares the battle to the harvesting of grain and grapes, when God will defeat the enemy as easily as a farmer wields a sickle or plucks grapes and crushes them to make wine (Joel 3:13). You will find a similar image in Revelation 14:14–20, when God reaps "the harvest of the earth" and "the vine of the earth" and crushes armies like clusters of grapes.

Certainly the church today needs a new filling of the Spirit of God. Apart from the ministry of the Spirit, believers can't witness with power (Acts 1:8), understand the Scriptures (John 16:13), glorify Christ (v. 14), pray in the will of God (Rom. 8:26–27), or develop Christian character (Gal. 5:22–23). We need to be praying for revival, a deeper working of the Spirit in His people, leading to confession of sin, repentance, forgiveness, and unity.

B.During that day—judgment poured out—3:1–16

Frightening signs from the Lord will accompany this battle (Joel 3:15; see 2:10, 30–31), signs that Jesus mentioned in His prophetic discourse on the Mount of Olives (Matt. 24:29–31; Mark 13:19–27; Luke 21:25–28). Jesus taught that these signs would prepare the way for His personal coming to earth when He will defeat Israel's enemies, cleanse His people, and establish His kingdom (Zech. 12—14; Rev. 19:11ff.).

During the Day: Judgment Poured Out (3:1–16) The phrase "bring again the captivity" (3:1) means "reverse the fortunes" or "restore the fortunes" (niv). Because of the judgments set during the "day of the Lord," Israel's situation in the world will be dramatically changed, and God will deal justly with the nations of the world for the way they have treated His people Israel. Joel gives three important announcements.

Joel 3:10 commands the nations to arm for battle, even to the point of turning farm tools into weapons, but Isaiah 2:4 and Micah 4:3 describe a different scene: "they shall beat their swords into plowshares, and their spears into pruning hooks" (Isa. 2:4). But Isaiah and Micah are describing the future kingdom, when people will learn war no more and no longer need weapons; while Joel is describing the battle that ushers in that peaceful kingdom.

"Nations, prepare for judgment!" (vv. 1–8). This great battle will take place in the Valley of Jehoshaphat (vv. 2, 12), a site mentioned nowhere else in Scripture. In verse 14, it's called "the valley of decision," referring to God's decision (decree) to punish the nations.4 Since the name "Jehoshaphat" means "the Lord judges," the name "Valley of Jehoshaphat" might well be symbolic, but some students believe it refers to the Plain of

"Nations, prepare for defeat!" (v. 16). The name "Armageddon" is found only in Revelation 16:16, referring to the Plain of Esdraelon, where many major battles were fought in Old Testament times. Revelation 16:13–16 informs us that Satan, through his demonic powers, gathers the armies of the nations to fight

Joel 3

Zion; instead, a mosque stands there. But God promises that He will restore Zion and dwell there in all His glory. "For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody" (Isa. 51:3). The prophets anticipate that great day when "sorrow and mourning shall flee away" (v. 11) and God will once again dwell with His people (see Isa. 12; 33:20–24; 35; 52; Jer. 31; Mic. 4; Zech. 1). Jerusalem is called "the Holy City" at least eight times in Scripture (Neh. 11:1, 18; Isa. 48:2; 52:1; Dan. 9:24; Matt. 4:5; 27:53; Rev. 11:2), and we still call it "the Holy City" today. Like every other city in this world, Jerusalem is inhabited by sinners who do sinful things. But the day will come when Jerusalem shall be cleansed (Zech. 13:1) and truly become a Holy City dedicated to the Lord (Isa. 4:1–6).

against God at Jerusalem. But the invasion will fail, because Jesus will return in power and slaughter the enemy, turning the whole "battle" into a supper of flesh for the scavengers of the earth (19:17–19).

Like a fierce lion, God will "roar out of Zion" and conquer the enemy (see Amos 1:2, Hos. 11:10–11). When the Lamb becomes a Lion, the nations had better tremble (Rev. 5:5). The lost nations of the earth will perish when He utters His voice in judgment, but to His own people the Lord will be a refuge and a stronghold. "Come, My people, enter your chambers, and shut your doors behind you; hide yourself as it were, for a little moment, until the indignation is past. For behold, the Lord comes out of His place to punish the inhabitants of the earth for their iniquity" (Isa. 26:20–21 nkjv).5 A Jewish proverb says, "No misfortune avoids a Jew." No people have suffered more at the hands of their fellow men than have the Jews. Pharaoh tried to drown the Jews, but instead, his own army was drowned by God (Ex. 14—15). Balaam tried to curse the Jews, but God turned the curse into a blessing (Num. 22:25; Deut. 23:5; Neh. 13:2). The Assyrians and Babylonians captured the Jews and put them in exile, but both of those great kingdoms are no more, while the Jews are still with us. Haman tried to exterminate the Jews, but he and his sons ended up hanging on the gallows (the book of Esther). Nebuchadnezzar put three Jews into a fiery furnace, only to discover that their God was with them and was able to deliver them (Dan. 3).

A restored land (vv. 18–19). Over the centuries, the land of Israel had been ravaged by wars, famines, droughts, and the invasions of marauding insects such as Joel wrote about in the first chapter of his book, but there is coming a day when the land will be like the Garden of Eden for beauty and fruitfulness. "He will make her deserts like Eden, her wastelands like the garden of the Lord" (Isa. 51:3 niv).

In the first chapter of Joel's prophecy, the people were wailing because they had no food, but that will not happen when God restores His people and their land. It will not only be a "land of milk and honey," but it will have plenty of wine and water as well. The land of Israel has always depended on the early and latter rains for water, but God will give them fountains and a river to water the land.

C.After that day—blessing poured out—3:17–21

My friend the late Dr. Jacob Gartenhaus, gifted missionary to his own people, used to say, "We Jews are waterproof and fireproof; God has blessed us so that nobody can successfully curse us, and we shall be here long after our enemies have perished." God knows what the nations have done to the Jews, and He will one day settle accounts. Meanwhile, believers must pray for the peace of Jersusalem (Ps. 122:6) and lovingly witness to them in word and deed that Jesus is indeed their Messiah and Lord.

Jerusalem is the only city of antiquity that wasn't built near a great river. Rome had the Tiber; Nineveh was built near the Tigris and Babylon on the Euphrates; and the great Egyptian cities were built near the Nile. But in the kingdom, Jerusalem will have a river that proceeds from the temple of God. "On that day living water will flow out from Jerusalem, half to the eastern sea [the Dead Sea] and half to the western sea [the Mediterranean], in summer and in winter" (Zech. 14:8 niv). You find this river and its special blessings described in Ezekiel 47.

After That Day: Blessing Poured Out (3:17–21) Everything will change when the King comes back and begins His reign! Joel promises a Holy City, a restored land, a cleansed people, and a glorious King.

In contrast to the land of Israel, the lands of their enemies, Egypt and Edom, will be desolate as a punishment for the way they treated the Jewish people. This means that Egypt and Edom will have to depend on Israel for the basic things of life, such as food and water.

A Holy City (v. 17). When Solomon dedicated the temple, the glory of the Lord came down and filled the building (1 Kings 8:10–11; 2 Chron. 5:11–14). Mount Zion, on which Jerusalem was built and the temple stood, was a very special place to the Jews because it was the place God chose for His own dwelling (Ps. 48; 87; 132:13). When the Babylonians destroyed the temple, the Jews prayed for the time when their temple would be restored and God's glory would return. "For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession" (69:35).

A cleansed people (vv. 20–21a). What good would it be to have a restored land if it were populated with a sinful people? God's people must be cleansed before they can enter into the promised kingdom. God promises to cleanse His people of their sins, forgive them, and restore them to Himself. "In that day there shall be a fountain opened to the house of David and

Today, the Jewish people have no temple on Mount

Joel 3

"Thy kingdom come" (Matt. 6:10)! "Even so, come, Lord Jesus" (Rev. 22:20)!

to the inhabitants of Jerusalem for sin and for uncleanness" (Zech. 13:1).

The prophet Ezekiel describes this cleansing: "For I will take you from among the nations, gather you out of all countries, and bring you into your own land. Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them" (Ezek. 36:24–27 nkjv).

Notes

1 Note that the phrase "a thousand years" is used six times in Revelation 20:1–7. The Latin word for "thousand years" is millennium; it is used to describe the kingdom Jesus Christ will establish on earth in fulfillment of the Old Testament promises to Israel. However, some students prefer to "spiritualize" these promises and apply them to the church today, and these people are called amillennialists, meaning "no millennium." Premillennialists are Christians who believe Jesus will return before the kingdom is established, for how can you have a kingdom without the King? There was a time when a postmillennial interpretation was popular: the church would "change the world" and "bring in the kingdom," and then Jesus would return to reign. The wars and atrocities of this past century and the spread of apostasy in the church have pretty well done away with this optimistic outlook. 2 Some say that the darkening of the sun from noon until three o'clock (Matt. 27:45) and the local earthquake (vv. 51–54) fulfilled Joel's promise, but Matthew doesn't say so. Invariably, when something happened that fulfilled Scripture, Matthew calls it to our attention (26:24, 56; 27:9, 35). At least twelve times in his gospel, Matthew uses the word fulfilled to point to an Old Testament messianic prophecy, but he doesn't include Joel 2:28–32. 3 In Scripture, you sometimes find "near" and "distant" fulfillments of God's promises. The "near" fulfillment is partial, while the "distant" fulfillment is complete. In 2 Samuel 7, God promised to build David a house. The near fulfillment was the Davidic dynasty that ruled until Judah was exiled to Babylon. The distant fulfillment is found in Jesus Christ, the Son of David, whose reign shall never end (Luke 1:32–33). 4 To make the "valley of decision" a place where lost sinners decide to follow Christ is to twist the Scripture. It is God who makes the decision, and His decision (decree) is to judge and not save. The nations have had their opportunity; now it is too late. 5 Pretribulationists believe that the church will be taken to heaven (raptured) before the day of the Lord breaks upon the world (1 Thess. 1:10; 5:9–10). This event is described in 1 Thessalonians 4:13–18. The saints will then return to the earth with Jesus when He returns in glory to defeat His enemies and establish His kingdom (Rev. 19:11ff.; 2 Thess. 2). Prophetic students differ as to the details of the end-times scenario, but they agree that the world will grow hostile against God, the people of God will suffer persecution, and the Lord will return to conquer His enemies and rescue His people. This is what we are asking when we pray, "Thy kingdom come."

Under Old Testament law, the Jews could cleanse that which was defiled by using water, fire, or blood. The priests were washed with water and sprinkled with blood when they were installed in office (Lev. 8—9), and the healed lepers were likewise washed with water and sprinkled with blood (Lev. 14). The priests had to wash their hands and feet and keep ceremonially clean as they served in the tabernacle (Ex. 30:17–21). If anything became defiled, it had to be purified with "the water of sprinkling" (Num. 19). Zechariah used this Old Testament truth to teach about the permanent internal cleansing that would come when the people saw their Messiah and trusted Him (Zech. 12:10). They would experience a new birth and become a new people for the Lord.

A glorious King (v. 21b). What a wonderful way to close a book: "The Lord dwells in Zion!" (niv). The prophet Ezekiel watched as the glory of God departed from the temple that was about to be destroyed (Ezek. 8:4; 9:3; 10:4, 18; 11:23), and then he saw that glory return to the new temple in the restored nation (43:1–5). He saw a new Jerusalem that had been given a new name: "Jehovah Shammah—the Lord is there" (48:30–35).

The prophecy of Joel begins with tragedy, the invasion of the locusts, but it closes with triumph, the reign of the King of Kings and Lord of Lords. Jesus said to His disciples, "Assuredly I say to you, that in the regeneration [the future kingdom], when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging [ruling over] the twelve tribes of Israel" (Matt. 19:28 nkjv).

May we never lose the wonder of His glorious kingdom!

"The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever" (Rev. 11:15 niv).

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