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diff --git a/old/36857-h.zip b/old/36857-h.zip Binary files differdeleted file mode 100644 index 035e7ea..0000000 --- a/old/36857-h.zip +++ /dev/null diff --git a/old/36857-h/36857-h.htm b/old/36857-h/36857-h.htm deleted file mode 100644 index 0a436f0..0000000 --- a/old/36857-h/36857-h.htm +++ /dev/null @@ -1,13654 +0,0 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" - "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> - -<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> - <head> - <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> - <meta http-equiv="Content-Style-Type" content="text/css" /> - <title> - The Project Gutenberg eBook of The Prophet Ezekiel, by Arno C. Gaebelein. - </title> - <style type="text/css"> - -body { - margin-left: 10%; - margin-right: 10%; -} - - h1,h2,h3,h4 { - text-align: center; /* all headings centered */ - clear: both; -} - -p { - margin-top: .75em; - text-align: justify; - margin-bottom: .75em; -} - -hr { - margin: 3em auto 3em auto; - height: 0px; - border-width: 1px 0 0 0; - border-style: solid; - border-color: #dcdcdc; - width: 500px; - clear: both; -} - -hr.hr2 { - width: 250px; - margin: 3em auto 3em auto; -} - -table { - margin-left: auto; - margin-right: auto; -} - -table.toc { - margin: auto; - width: 50%; -} - -td.c1 { - text-align: right; - vertical-align: top; - padding-right: 1em; -} - -td.c2 { - text-align: left; - margin-left: 0em; - padding-left: 2em; - text-indent: -2em; - padding-right: 1em; - vertical-align: top; -} - -td.c3 { - text-align: right; - padding-left: 1em; - vertical-align: bottom; -} - -td { padding: 0em 1em; } -th { padding: 0em 1em; } - - .pagenum { /* uncomment the next line for invisible page numbers */ - /* visibility: hidden; */ - position: absolute; - left: 92%; - font-size: smaller; - text-align: right; - color: #999; -} /* page numbers */ - - .blockquot { - margin-left: 5%; - margin-right: 10%; -} - - - .bb {border-bottom: solid 1px;} - - .bl {border-left: solid 1px;} - - .bt {border-top: solid 1px;} - - .br {border-right: solid 1px;} - - .bbox {border: solid 2px;} - - .center {text-align: center;} - - .smcap {font-variant: small-caps;} - - .caption {font-weight: bold;} - - .gap { margin-top: 1em; } - -/* Images */ - .figcenter { - margin: auto; - text-align: center; -} - -p.caption { - margin-top: 0; - font-size: 70%; - text-align: left; -} - -p.caption2 { - margin-top: 0; - font-size: 70%; - text-align: center; -} - -/* Transcriber Notes */ -div.tn { - background-color: #eee; - border: dashed 1px; - color: #000; - margin-left: 20%; - margin-right: 20%; - margin-top: 5em; - margin-bottom: 5em; - padding: 1em; -} - - -/* Footnotes */ -div.fn { - background-color: #EEE; - border: dashed 1px; - color: #000; - margin-left: 20%; - margin-right: 20%; - margin-top: 5em; - margin-bottom: 5em; - padding: 1em; -} - - .footnote { - margin-left: 10%; - margin-right: 10%; - font-size: 0.9em; -} - - .footnote .label { - position: absolute; - right: 84%; - text-align: right; -} - - .fnanchor { - vertical-align: super; - font-size: .8em; - text-decoration: none; -} - -/* Poetry */ - .poem { - margin-left: 10%; - margin-right: 10%; - text-align: left; -} - - .poem br { display: none; } - - .poem .stanza { margin: 1em 0em 1em 0em; } - - .poem span.i0 { - display: block; - margin-left: 0em; - padding-left: 3em; - text-indent: -3em; -} - - .poem span.i2 { - display: block; - margin-left: 2em; - padding-left: 3em; - text-indent: -3em; -} - - .poem span.i4 { - display: block; - margin-left: 4em; - padding-left: 3em; - text-indent: -3em; -} - - .signature { - text-align: right; - margin-right: 5%; -} - - .signature2 { - text-align: right; - margin-right: 15%; -} - - </style> - </head> -<body> - - -<pre> - -The Project Gutenberg EBook of The Prophet Ezekiel, by Arno C. Gaebelein - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Prophet Ezekiel - An Analytical Exposition - -Author: Arno C. Gaebelein - -Release Date: July 26, 2011 [EBook #36857] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE PROPHET EZEKIEL *** - - - - -Produced by Julia Neufeld, Júlio Reis and the Online -Distributed Proofreading Team at https://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - - - - - -</pre> - -<p><span class="pagenum"><a name="Page_-7" id="Page_-7"></a></span></p><p><span class="pagenum"><a name="Page_-6" id="Page_-6"></a></span></p><p><span class="pagenum"><a name="Page_-5" id="Page_-5"></a></span></p><p><span class="pagenum"><a name="Page_-4" id="Page_-4"></a></span></p><p><span class="pagenum"><a name="Page_-3" id="Page_-3"></a></span></p><p><span class="pagenum"><a name="Page_-2" id="Page_-2"></a></span></p><p><span class="pagenum"><a name="Page_-1" id="Page_-1"></a></span></p> -<p> </p> -<p> </p> -<p> </p> -<p> </p> -<h1>THE PROPHET EZEKIEL</h1> - -<h3>AN ANALYTICAL EXPOSITION</h3> -<p> </p> -<h2>By ARNO C. GAEBELEIN</h2> - -<div class='center'>Author of Commentaries on Daniel, Joel, Zechariah,<br /> -Matthew, Acts, Revelation, etc.,<br /> -Editor of "Our Hope."</div> -<p> </p> - -<div class="figcenter" style="width: 67px;"> -<img src="images/image000-7.png" width="67" height="100" alt="Logo" title="Logo" /> -</div> -<p> </p> - -<div class='center'><span class="smcap">New York Chicago Toronto</span></div> -<h4>FLEMING H. REVELL COMPANY</h4> -<div class='center'><span class="smcap">London and Edinburgh</span></div> -<p><span class="pagenum"><a name="Page_-8" id="Page_-8"></a></span></p> - - -<hr style="width: 65%;" /> -<div class='center'>Copyright 1918<br /> -<span class="smcap">By A. C. Gaebelein.</span></div> -<p><span class="pagenum"><a name="Page_1" id="Page_1"></a></span></p> - - - -<hr style="width: 65%;" /> -<h2>CONTENTS</h2> - - - - -<div class="center"> -<table border="0" cellpadding="4" cellspacing="0" summary="Contents"> -<tr><td align="left"> </td><td align="right">PAGE</td></tr> -<tr><td align="left">Introduction by <span class="smcap">James M. Gray</span></td><td align="right"><a href="#Page_3">3</a></td></tr> -<tr><td align="left">The Prophet Ezekiel</td><td align="right"><a href="#Page_5">5</a></td></tr> -<tr><td align="left">Analysis of the Book</td><td align="right"><a href="#Page_11">11</a></td></tr> -<tr><td align="left">Predictions Before the Fall of Jerusalem</td><td align="right"><a href="#Page_15">15</a></td></tr> -<tr><td align="left">Predictions After the Fall of Jerusalem</td><td align="right"><a href="#Page_215">215</a></td></tr> -<tr><td align="left">Map of Ground Plan of the Temple</td><td align="right"><a href="#Page_269">269</a></td></tr> -<tr><td align="left">Map of The Division of the Land</td><td align="right"><a href="#Page_338">338</a></td></tr> -<tr><td align="left"><span class="pagenum"></span><span class="pagenum"><a name="Page_2" id="Page_2"></a></span></td></tr> -</table></div> - - -<a name="Page_3" id="Page_3"></a> -<hr style="width: 65%;" /> -<h2>INTRODUCTION</h2> - - -<p>I know of no expounder of Holy Scripture on this side of -the Atlantic in the same class as Mr. Gaebelein. His work -on the Old Testament prophets especially is unique. To -understand and expound them not for scholars but for the -people, calls for a combination of gifts bestowed upon very -few.</p> - -<p>Such a teacher must believe in the inerrancy of the autographs -of Scripture. He must interpret it literally except -where it clearly indicates to the contrary. He must apprehend -the dispensational scope of its teaching. He must -know and rely upon the Holy Spirit as the revealer of the -truth whose record He has inspired. He must have a -working knowledge of the Hebrew text and be able to pass -intelligently on questions of Biblical Criticism. He must -be familiar with the writings of others who have preceded -him. He must be a platform man in constant communication -with the people whom he would instruct. He must -be no dreamer, but wide-awake to current events and capable -of looking upon and dealing with them in a practical way. -He must use simple terms and express himself in plain -speech.</p> - -<p>Mr. Gaebelein meets all these demands, for which we -who reap the benefits give God the praise.</p> - -<p>Circumstances have prevented my reading all the chapters -of this present volume on Ezekiel, and hence I do not undertake -to endorse every detail of interpretation it contains, -but a general acquaintance with the author's point of view -as expressed in his volumes on Daniel, Joel, Zechariah, -Matthew and Revelation leads me to commend it strongly.</p> - -<p>Pastors, evangelists, Bible teachers and Christians generally -who would be counted among the wise who understand, -need such helps as this as an antidote to the false -teaching flooding the church today, and to enable them to -stand up against the wiles of Satan on every hand. Familiarity -with the revelation of God in the Old Testament is simply -indispensable to the Christian witness in this twentieth -century, and to the soldiers of Christ in this crucial hour of -spiritual combat.</p> - - -<div class="signature">JAMES M. GRAY</div> -<p>The Moody Bible Institute,<br /> - Chicago, Ill.<br /> -<a name="Page_5" id="Page_5"></a> -<span class="pagenum"></span><span class="pagenum"><a name="Page_4" id="Page_4"></a></span></p> - - - -<hr style="width: 65%;" /> -<h1>The Prophet Ezekiel.</h1> - - - -<hr style="width: 65%;" /> -<h2>INTRODUCTION.</h2> - - -<p>From the opening verses of the Book, which bears the name -of the prophet Ezekiel, we learn that he was the son of Buzi -the priest, and belonged consequently to the much honored -Zadok family. That he knew the nobility of Jerusalem well -and was intimate with them may be indirectly learned from -the eleventh chapter. Rabbinical tradition identifies Buzi -(which means "contempt") with Jeremiah and makes him a -son of that prophet. There is, however, no positive evidence -for this. Eleven years before the complete ruin of -the city and the temple was effected by the King of Babylon, -Ezekiel was carried away into the captivity. This -deportation is recorded in 2 Kings xxiv:14. "And he carried -away all Jerusalem, and all the princes, and all the mighty -men of valor, even ten thousand captives, and all the craftsmen -and smiths, none remained save the poorest sort of -the people of the land." Before Ezekiel with the princes -and the mighty men were taken into captivity, others had -been removed to Babylon, notably Daniel and his three -companions. This was in fulfillment of Isaiah xxxiv:6-7. -Ezekiel must have known Daniel personally. His name is -found three times in this book (chapters xiv:14, 20; xxviii:3).</p> - -<p>Ezekiel was not a youth, as generally supposed, when he -was deported to Babylon, for the matured character of a -priest which appears in his writings and his full and intimate -acquaintance with the temple service, render such a supposition -highly improbable. Jewish tradition declares that -he exercised already the prophetic office before he was carried -away. The much disputed phrase "in the thirtieth year" -(chapter i:1) we hope to examine more closely in our exposition.<span class="pagenum"><a name="Page_6" id="Page_6">[6]</a></span></p> - -<p>The name Ezekiel means "strengthened by God." It has -been stated by some that this is not the original name of the -prophet, but his official title, which he adopted on account of -his ministry among the people. Very interesting on this -controverted point is the statement of a rabbinical comment. -The declaration is made that the prophets of God -received their significant names, so closely linked with and -expressive of the character of their messages, from above and -not according to the will of their earthly parents. God -called them to their work and had them named accordingly -before they ever entered upon their offices as prophets. We -believe this may be correct, especially in view of Jeremiah i:5.</p> - -<p>The place where we find Ezekiel is the river Chebar. -This river is now known by the name <i>Kabour</i>. It emptied -into the Euphrates north of Babylon and was also called -<i>Nar-Kabari</i>, the great canal. Here Nebuchadnezzar had -started a colony of captives. In chapter iii:15, the name -of the place is given, it was at Tel-abib. In this settlement -the prophet seems to have lived. Two passages in the book -tell us that he had his own house (iii:24; viii:1). We also -know that he was married (xxiv:16-18). The death of -his wife is the only event he mentions of his personal history -and that would probably have not been recorded if it were -not connected with his prophetic office. The prophecies -he uttered among the captives are carefully dated. The -first date is found in chapter i:1-2. He began his prophetic -office on the fifth day of the fourth month (Tammuz) in the -fifth year of King Jehoiachin's captivity. The latest date -is recorded in chapter xxix:17. Here we have the twenty-seventh -year, so that the prophecies of Ezekiel cover a -period of about twenty-two years.</p> - -<p>Ezekiel's great prophetic ministry is closely connected -with that of Jeremiah. When Ezekiel had his first great -vision on the banks of the river Chebar, Jeremiah had<span class="pagenum"><a name="Page_7" id="Page_7">[7]</a></span> -already been a prophet for thirty-five years. Only a few -years more remained for this great man of God. That -Ezekiel must have been acquainted with Jeremiah and his -messages of warning and exhortation is more than likely. -Yet it is strange there is not a single reference to Jeremiah in -the entire book of Ezekiel. It is strange in view of the fact -that the messages of these two men have so much in common. -Critics make the assertion that Ezekiel as a prophet -was moulded by the teaching of Jeremiah. Kuenen claims -that Ezekiel must have been for many years the close student -of Jeremiah's writings. Before Ezekiel proceeded to write -his own prophecies, his mind, it is claimed, had become so -saturated with the ideas and language of Jeremiah that every -part of his book betrays the influence of his predecessor. -This view would make Ezekiel an enthusiastic admirer and -copyist of Jeremiah. But in the book of Ezekiel the phrases -"Thus saith the Lord God"—"The Word of the Lord came -unto me"—occur over and over again. The words he -spoke, the mighty messages he delivered, were not produced -by the influence of Jeremiah nor by his example, but by the -Spirit of God. Other critics have even done greater dishonor -to this chosen instrument of the Lord and to the Word -he preached. We quote from <i>The New Century Bible</i>: -"It would appear that there runs through all the prophet's -activities, at least in the earlier period, a strain of mental -abnormality—perhaps of actual malady. By some writers -this has been supposed to be a form of catalepsy. Probably -Ezekiel was no more a cataleptic than Paul; with equal -probability he was what would now be called a 'psychical -subject,' and as such liable to trances—and perhaps a -clairvoyant." Such are the ridiculous things invented by -men, who claim scholarship, and whose aim is to deny the -supernatural origin of the words and the visions of the -prophets of God.</p> - -<p><span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span></p> -<p>The fact is that Jeremiah and Ezekiel were called by -Jehovah to specific ministries. In their character and -natural temperament they differed greatly. Jeremiah -assuming, as a very young man, his prophetic office during the -reign of Josiah, was called to deliver the messages of the -awful judgments which were to come upon Jerusalem and he -had to witness these in their execution. He was an extremely -kind, gentle and tender-hearted man. Jeremiah is the -prophet of a dying nation; the agony of Judah's prolonged -death struggle is reproduced with ten-fold intensity in the -inward conflict which rends the heart of the prophet. Ezekiel -was of a different temperament. The deep soul exercise -we find so often in Jeremiah, his tender, loving sympathies -are almost entirely absent in Ezekiel. He lacked the -emotional character of Jeremiah. He was a man of great -energy and vigor; he was stern and had a deep sense of his -human responsibility. Both prophets uncover the corrupt -conditions of Judah and condemn them. The condemnations -in Ezekiel are far more severe than those of Jeremiah. -The style of Ezekiel is also different from that employed by -his contemporary.</p> - -<p>"The whole of his writings show how admirably he was -fitted, as well by natural disposition as by spiritual endowment, -to oppose the 'rebellious house,' the 'people of stubborn -front and hard heart,' to whom he was sent. The -figurative representations which abound throughout his -writings, whether drawn out into lengthened allegory, or -expressing matters of fact by means of symbols, or clothing -truths in the garb of enigma, all testify by their definiteness -the vigor of his conceptions. Things seen in vision are -described with all the minuteness of detail and sharpness -of outline which belong to real existence. But this characteristic -is shown most remarkably in the entire subordination<span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span> -of his whole life to the great work to which he was -called." -<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a></p> - -<p>In all this he differs from Jeremiah; and more so in the -greater and more complete visions concerning the future.</p> - -<p>There is an evident connection between the communication -which Jeremiah sent from Jerusalem unto the captives -in Babylon and the beginning of Ezekiel's ministry. The -letter of Jeremiah is found in chapter xxix of the Book of -Jeremiah. It is an interesting document. It seems to have -been occasioned by a number of false prophets who had -appeared among the captives, and who encouraged the -rebellious and disobedient spirit which prevailed among -the exiles. They prophesied falsely, led the people away -and awakened the delusive hope of an early return from the -captivity. While Jeremiah continued to minister to the -feeble few and the poor, who were left behind, Ezekiel was -engaged among the captives and contended against these -false prophets and against the false hopes of the people who -gave no evidences of repentance. Inasmuch as Jerusalem -had not yet been completely destroyed by Nebuchadnezzar, -the captives, who had listened to the false prophets, expected -a speedy return to their own land. To dispel this false hope -Jeremiah had sent them the message, "For thus saith the -Lord, that after seventy years be accomplished at Babylon -I will visit you, and perform my good word toward you, in -causing you to return to this place" (Jere. xxix:10). -Ezekiel then labored also to dispel this false hope preached -by the prophets, whom the Lord had not sent. By his -stern and solemn words, by divinely commanded actions -and symbols, he had to deliver the message that there was -no hope for Jerusalem. When the catastrophe came at last -his ministry changed. He comforts the disappointed and<span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span> -heartbroken people and delivers his great restoration -messages.</p> - -<p>This great prophet had to do certain divinely commanded -things in the presence of the people who were living in -deception after having listened to the false prophets.</p> - -<p>In chapter iii:24-26 he had to shut himself up, bind himself -and then he was made dumb.</p> - -<p>Then he was commanded to lie upon his right side and -upon his left for 430 days (chapter iv:4-8).</p> - -<p>In chapter iv:9 he had to eat unclean bread. Then he -had to shave his head and beard (chapter v:1); to carry -a captive's baggage (chapter xxii:3-7); when his wife died he -was not to mourn (chapter xxiv:15-20); and again he lost -his speech (chapter xxiv:27). The key to all this is found in -chapter xxiv:24.</p> - -<p>The visions of glory Ezekiel had belong to some of the -greatest recorded in the Word of God. Much in the beginning -of the book reminds of the last book of the Bible, the -Revelation. We mention a few passages to be compared: -Ezekiel i with Rev. iv and v. Ezekiel iii:3 with Rev. x:10. -Ezekiel viii:3 with Rev. xiii:14, 15. Ezekiel ix with Rev. -vii. Ezekiel x with Rev. viii:1-5. The critics declare upon -this striking correspondency that "much of the imagery of -Revelation is borrowed from Ezekiel."</p> - -<hr style="width: 65%;" /> - -<p><span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span></p> - -<h2>THE ANALYSIS OF THE BOOK.</h2> - - -<p>A careful reading of the Book of Ezekiel shows, in the -first place, that the Prophet received messages and saw -visions before the final destruction of Jerusalem, and after -that catastrophe had taken place in fulfillment of his inspired -predictions he received other prophecies. The predictions -preceding the fall of Jerusalem are the predictions of the -judgment to fall upon the city and upon Gentile nations, -the enemies of Israel. The predictions Ezekiel received -after the city had been destroyed are the predictions of -blessing and glory for Israel and Jerusalem in the future. -The first part of the book has found a fulfillment in the -destruction of the city by Nebuchadnezzar. The second -part is awaiting its fulfillment at the close of the times of the -Gentiles, when Israel will be regathered, restored and the -glory of the Lord returns to another temple, which Ezekiel -beheld in a magnificent vision. All will be accomplished -when the Lord returns to dwell in the midst of His people, -so that the name of the city will be "Jehovah-Shammah"—"the -Lord is there" (chapter xlviii:35). These two main -divisions are clearly marked in the book itself. In chapter -xxxiii:21, after the Prophet had received a renewed call as -watchman. We read: "And it came to pass in the twelfth -year of our captivity, in the tenth month, in the fifth day -of the month, that one that had escaped out of Jerusalem -came unto me, saying, The city is smitten." This determines -the two parts.</p> - -<p><b>Part I. Predictions before the Destruction of Jerusalem.</b><br /> -(Chapters i-xxxii.)</p> - -<p><b>Part II. Predictions after the Destruction of Jerusalem.</b><br /> -(Chapters xxxiii-xlviii).</p> - -<p><span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span></p> - -<p>To show the perfect and orderly arrangement of the -whole Book of Ezekiel we shall give a complete analysis.</p> - -<div class='center'><b>Part I. Predictions before the Destruction of Jerusalem.<br /> -Chapters i-xxxii.</b><br /> -<br /> -<b>Section A. Judgment Predictions concerning Jerusalem. -Chapters i-xxiv.</b></div> - -<p><i> 1. The Vision of the Glory of the Lord and the Call of the -Prophet</i> (i-iii:14).</p> - -<p><i> 2. The Judgment announced. Four signs and their meaning. -The two messages. ("The Word of the Lord came unto -me," chapters vi and vii; chapters iii:15-vii:27).</i></p> - -<p><i> 3. Visions in relation to Jerusalem (chapters viii-xi).</i><br /> - - - a. The vision of abomination in the Temple. Chapter viii.<br /> - - b. The vision of the man clothed in linen with the inkhorn. Chapter ix.<br /> - - c. The vision of the coals of fire. Chapter x.<br /> - - d. The vision concerning the leaders. The Glory departs. Chapter xi.<br /> -</p> - -<p><i> 4. Signs, Messages and Parables (chapters xii-xix).</i></p> - -<p> - a. Signs given through the Prophet. Chapter xii:1-20.<br /> - - b. The Message concerning a speedy judgment. Chapter xii:21-28.<br /> - - c. The Message against false prophets and prophetesses. Chapter xiii.<br /> - - d. The Message against the idolatrous elders. Chapter xiv.<br /> - - e. The Parable of the Vine given to the fire. Chapter xv.<br /> - - f. The Parable of abandoned child and Jerusalem's harlotry. Chapter xvi.<br /> - - g. The Parable and Riddle of the two eagles and the vine. Chapter xvii.<br /> - - h. The Message concerning the righteous judgments of God. Chapter xviii.<br /> - - i. The Lamentations for the Princes of Israel. Chapter xix.<br /> -</p> - -<p><i> 5. Further and Final Predictions concerning the Judgment -of Jerusalem (chapter xx-xxiv).</i></p> -<p><span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span></p> - -<p> - a. Jehovah rehearses His mercies bestowed upon Israel. Chapter xx.<br /> - - b. The impending Judgment announced. Chapter xxi.<br /> - - c. Jerusalem's sins and whoredoms. Chapter xxii-xxiii.<br /> - - d. The Parable of the boiling pot. The last word. Chapter xxiv.<br /> -</p> - -<div class='center'><b>Section B. Predictions of Judgments against the Nations. Chapters -xxv-xxxii.</b></div> - -<p><i> 1. Against Ammon, Moab, Edom and the Philistines -(chapter xxv).</i></p> - -<p><i> 2. Against Tyrus and Zidon (chapters xxvi-xxviii).</i></p> - -<p><i> 3. Against Egypt (chapters xxix-xxxii).</i></p> - - -<div class='center'><b>Part II. Predictions after the Destruction of Jerusalem.<br /> -Chapters xxxiii-xlviii.</b><br /> -<br /> -<b>Section A. The Watchman and the Shepherds. Chapters xxxiii-xxxiv.</b></div> - -<p><i> 1. The renewed call of Ezekiel as Watchman (chapter -xxxiii:1-20).</i></p> - -<p><i> 2. Ezekiel's mouth opened after Jerusalem's fall (chapter -xxxiii:21-33).</i></p> - -<p><i> 3. Message against the Shepherds of Israel (chapter xxxiv:1-19).</i></p> - -<p><i> 4. The true Shepherd and Restoration promised (chapter -xxxiv:20-26).</i></p> - -<div class='center'><b>Section B. Judgment announced against Mount Seir and Israel's<br /> -final Restoration promised. Chapters xxxv-xxxvi.</b></div> - -<p><i> 1. The Message against Seir and Idumea (chapter xxxv).</i></p> - -<p><i> 2. The Message of Comfort for Israel (chapter xxxvi).</i></p> - -<div class='center'><b>Section C. The Future Blessings of Israel. The Nation regathered.<br /> -Their enemies overthrown. The Millennial Temple.<br /> -Chapters xxxvii-xlviii.</b></div> - -<p><i> 1. The Vision of the Dry Bones. Judah and Israel reunited -(chapter xxxvii).</i></p> - -<p><span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span></p> - -<p><i> 2. The last enemies Gog and Magog and their destruction -(chapters xxxviii-xxxix).</i></p> - -<p><i> 3. The Millennial Temple and its Worship (chapter -xl-xlvii:12).</i></p> - -<p><i> 4. The Division of the Land (chapter xlvii:13-xlviii).</i></p> -<p> </p> -<p>To this Analysis of the entire Book of Ezekiel we add a -brief table, giving the different dates mentioned in the Book.</p> -<p> </p> - -<div> -<table class="table2" border="0" cellspacing="0" cellpadding="3" summary="Dates Mentioned in the Book of Ezekiel"> - <tr> - <td class="br bt"> </td> - <td class="bl br bt"> </td> - <td class="bl br bt"> Year of</td> - <td class="bl bt"> </td> - </tr> - <tr> - <td class="br"> </td> - <td class="bl br"> </td> - <td class="bl br">the Captivity</td> - <td class="bl"> </td> - </tr> - -<tr> - <td class="br">Month</td> - <td class="bl br">Day</td> - <td class="bl br">of Jehoiakin</td> - <td class="bl">Chapter</td> - </tr> - - <tr> - <td class="br bt"> </td> - <td class="bl br bt"> </td> - <td class="bl br bt"> </td> - <td class="bl bt"> </td> - </tr> - - <tr> - <td class="br"> 4</td> - <td class="bl br"> 5</td> - <td class="bl br"> 5</td> - <td class="bl">Chapt. i to vii</td> - </tr> - -<tr> - <td class="br"> 6</td> - <td class="bl br"> 5</td> - <td class="bl br"> 6</td> - <td class="bl"> " viii-ix</td> - </tr> - -<tr> - <td class="br"> 5</td> - <td class="bl br">10</td> - <td class="bl br"> 7</td> - <td class="bl"> " xx-xxiii</td> - </tr> - -<tr> - <td class="br">10</td> - <td class="bl br">10</td> - <td class="bl br"> 9</td> - <td class="bl"> " xxiv-xxv</td> - </tr> - -<tr> - <td class="br">10</td> - <td class="bl br">12</td> - <td class="bl br">10</td> - <td class="bl"> " xxix-xxx</td> - </tr> - -<tr> - <td class="br">11</td> - <td class="bl br"> 1</td> - <td class="bl br">11</td> - <td class="bl"> " xxvi-xxviii</td> - </tr> - -<tr> - <td class="br"> 1</td> - <td class="bl br"> 7</td> - <td class="bl br">11</td> - <td class="bl"> " xxx</td> - </tr> -<tr> - <td class="br"> 3</td> - <td class="bl br"> 1</td> - <td class="bl br">11</td> - <td class="bl"> " xxxi</td> - </tr> - - <tr> - <td class="br">10</td> - <td class="bl br"> 5</td> - <td class="bl br">12</td> - <td class="bl"> " xxxiii</td> - </tr> - - <tr> - <td class="br">12</td> - <td class="bl br"> 1</td> - <td class="bl br">12</td> - <td class="bl"> " xxxii:1-16</td> - </tr> - - <tr> - <td class="br">12</td> - <td class="bl br">15</td> - <td class="bl br">12</td> - <td class="bl"> " xxxii:17-32</td> - </tr> - - <tr> - <td class="br"> 1</td> - <td class="bl br">10</td> - <td class="bl br">25</td> - <td class="bl"> " xl-xlviii</td> - </tr> - - <tr> - <td class="br"> 1</td> - <td class="bl br"> 1</td> - <td class="bl br">27</td> - <td class="bl"> " xxix:17-21</td> - </tr> - - - <tr> - <td class="bb br"> </td> - <td class="bl bb br"> </td> - <td class="bl bb br"> </td> - <td class="bl bb" align="right"> </td> - - </tr> -</table> -<br /> -</div> - - -<hr style="width: 65%;" /> -<p><span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span></p> -<h2>I. PREDICTIONS BEFORE THE FALL OF<br /> JERUSALEM<br /> - -Chapter I-xxxii.</h2> - - -<h4>THE VISION OF THE GLORY OF JEHOVAH AND<br /> -THE CALL OF THE PROPHET.<br /> -Chapter I-iii:14.</h4> - - -<p><b>I. The Introduction.</b></p> - -<blockquote><p>Now it came to pass in the thirtieth year, in the fourth month, -in the fifth of the month, as I was among the captives by the river -Chebar, the heavens were opened, and I saw visions of God. -In the fifth of the month, which was the fifth year of king Jehoiachin's -captivity, The word of the Lord came expressly unto -Ezekiel the priest, the son of Buzi, in the land of the Chaldeans -by the river Chebar; and the hand of the Lord was there upon him.</p></blockquote> - -<p>The book of Ezekiel starts with the description of a great -vision, which the prophet had among the captives of the -river Chebar. The first word "now," which really means -"and," connects the book with Jeremiah, as Joshua is -connected in the same way with Deuteronomy. The two -statements "I was" and "I saw" in the first verse make it -clear that Ezekiel is the author of this book. The third -verse has been marked by the critics as an addition by some -person, who edited the book later. There is no evidence -for that. In describing his own person and descent, he no -longer uses the personal pronoun. When he describes the -vision itself, giving his experience, he resumes the "I"—"I looked." -The "thirtieth year" has often been taken as -the age of Ezekiel and upon this a parallel has been drawn -between Ezekiel and our Lord. As Ezekiel was thirty -years old and saw heaven open at the banks of a river, so, -it is taught, the Lord Jesus was thirty years of age, when He<span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span> -saw heaven open at His baptism in Jordan (Matt. iii:16; -Luke iii:21). There is nothing in the text to warrant this -application. The thirtieth year must be reckoned according -to the Babylonian era, beginning with Nabopolassar, father -of Nebuchadnezzar, who became King of Babylon 625 <span class="smcap">b. c.</span> -This was the date when Hilkiah found the book of the -law in the eighteenth year of King Josiah. This was the -thirtieth year before the fifth year of the captivity.</p> - -<p>Four things are mentioned by Ezekiel in the introduction -of his book. 1. The Heavens were opened. 2. He saw -visions of God. 3. The Word of the Lord came upon him. -4. The hand of the Lord was upon him. The opened -heavens are not mentioned elsewhere in the Old Testament. -Ezekiel, the priest, is the only prophet of whom it is said that -he saw the heavens opened. Four times this phrase is found -in the New Testament. In Matthew iii:16 heaven was -opened at the Baptism of our Lord. In John i:51 the Lord -speaks of the heavens opened and the manifestation of -angels, which is still future and refers to His Coming in -power and glory. In Revelations iv:1 a door was opened -in heaven and John heard the words "Come up hither"; -it is symbolical of the time, when the true church is taken -into the presence of the Lord. The last time opened heavens -are mentioned is in Revelations xix:11. It will be when our -Lord comes as King of kings and Lord of lords.</p> - -<p>The opened heavens brought for Ezekiel visions of God -and the Word of the Jehovah. Not visions of Jehovah and -the Word of God. He saw the visions of God in His governmental -dealings with Israel, but the commission to him is -the commission of Jehovah, the name which denotes the -closer covenant relationship with His people. The vision -of opened heavens in the New Testament sense was not -given to Ezekiel. New Testament believers behold heaven -opened and have a vision. In the language of the Scriptures,<span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span> -"We see Jesus, who was made a little lower than the -angels, for the suffering of death, crowned with glory and -honor, that He by the grace of God should taste death of -every man" (Heb. ii:9). Our vision in the opened heavens -is the glorified Son of Man, in whom we are saved and seated -in the Heavenlies, in Whom we are accepted and Whose -glory we shall share. And when the Word of Jehovah came -to him, calling the priest to the prophetic office, the hand -of the Lord came also upon him. Opened heavens, visions, -direct call and enablement by the power of God. Such is -still the order for God's servants. And after the great -vision is passed, the seer is upon his face (verse 28). Then -Jehovah lifts him up and the Spirit entered into him (ii:2).</p> - -<p>The phrase "the hand of the Lord was upon him" or -"came upon me" is found exactly seven times in the Book -of Ezekiel i:3; iii:14 and 22; viii:1; xxxiii:22; xxxvii:1 and -xl:1.</p> - - -<p><b>II. The Vision of Glory.</b></p> - -<blockquote><p>And I looked, and, behold, a whirlwind came out of the north, -a great cloud, and a fire infolding itself, and a brightness was about -it, and out of the midst thereof as the look of glowing brass out -of the midst of the fire. Also out of the midst thereof came the -likeness of four living creatures. And this was their appearance; -they had the likeness of a man. And every one had four faces, and -every one had four wings. And their feet were straight feet; -and the sole of their feet was like the sole of a calf's foot: and they -sparkled like the colour of burnished brass. And they had the hands -of a man under their wings on their four sides; and they four had -their faces and their wings. Their wings were joined one to -another; they turned not when they went; they went every one -straight forward. As for the likeness of their faces, they four had -the face of a man, and the face of a lion, on the right side: and -they four had the face of an ox on the left side; they four also had -the face of an eagle. And their faces and their wings were parted -above; two wings of every one were joined one to another, and two -covered their bodies. And they went every one straight forward:<span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span> -whither the spirit was to go, they went; they turned not when they -went. As for the likeness of the living creatures, their appearance -was like burning coals of fire, like the appearance of torches: it -went up and down among the living creatures; and the fire was -bright, and out of the fire went forth lightning. And the living -creatures ran and returned as the appearance of a flash of lightning.</p> - -<p>And I looked at the living creatures, behold one wheel upon the -earth by the living creatures, toward their four faces. The appearance -of the wheels and their work was like unto the colour of a -chrysolite: and they four had one likeness: and their appearance -and their work was as it were a wheel in the middle of a wheel. -When they went, they went upon their four sides: they turned -not when they went. As for their rims, they were high and -dreadful; and their rims were full of eyes round about them four. -And when the living creatures went, the wheels went beside them: -and when the living creatures were lifted up from the earth, the -wheels were lifted up. Whithersoever the spirit was to go, they -went, thither would their spirit to go; and the wheels were lifted -up over against them: for the spirit of the living creature was in the -wheels. When those went, these went; and when those stood, -these stood; and when those were lifted up from the earth, the -wheels were lifted up over against them: for the spirit of the living -creature was in the wheels. And there was the likeness of an -expanse upon the heads of the living creature as the colour of the -terrible crystal, stretched forth over their heads above. And -under the expanse their wings straight, the one toward the other: -every one had two, which covered on this side, and every one -had two, which covered on that side their bodies. And when they -went, I heard the noise of their wings, like the noise of great waters, -as the voice of the Almighty, a tumultous voice, as the noise of an -host: when they stood, they let down their wings. And there was -a voice from the firmament that was over their heads, when they -stood, they let down their wings.</p> - -<p>And above the expanse that was over their heads was the likeness -of a throne, as the appearance of a sapphire stone: and upon -the likeness of the throne was the likeness as the appearance of a -man above upon it. And I saw as the look of glowing brass, as the -appearance of fire round about within it, from the appearance -of his loins even upward, and from the appearance of his loins -even downward, I saw as it were the appearance of fire, and it had -brightness round about. As the appearance of the bow that is<span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span> -in the cloud in the day of rain, so was the appearance of the -brightness round about. This was the appearance of the likeness -of the glory of the Lord. And when I saw it, I fell upon my -face, and I heard a voice of one that spake.</p></blockquote> - -<p>Ezekiel describes the vision of God which he saw. It is -one of the greatest visions of the Bible. To explain all in this -vision is beyond any expositor. Much has been written on -it which is extremely fanciful and ridiculous. The vision is -mentioned repeatedly in the book. In the tenth chapter we -meet it again. In chapter xi:22-23 the prophet beholds the -cherubim and the wheels and the glory of the Lord God -above them. The glory of Jehovah is seen departing from -Jerusalem by way of the mountain which is on the east side -of the city (the Mount of Olives). The last time this -great vision is mentioned is in chapter xliii. "And behold, -the Glory of the God of Israel came from the way of the East; -and His voice was like the voice of many waters; and the -earth was lit up with His glory. And the appearance of -the vision that I saw was according to the vision that I -had seen when I came to destroy the city; and the visions -were like the vision that I saw by the river Chebar, and -I fell upon my face" (verses 2-4). We learn therefore that -the vision Ezekiel had was the vision of the glory of Jehovah. -This much is clear. The first chapter confirms this, for at the -end of the vision the statement is made: "This was the -appearance of the likeness of the glory of Jehovah" (i:28). -That it meant judgment upon the unfaithful city is learned -from the tenth chapter, where one is commanded to take coals -of fire from between the cherubim and to scatter them over -the city (compare this with Rev. viii:5). Then the Glory of -Jehovah, Ezekiel had seen, departed from the city. It left -Jerusalem and the land by the East (chapter xi:22-23). -Ultimately that glory will return and cover the land once -more (chapter xliii:2-4).<span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span></p> - -<p>The vision was seen coming from the North. This is -generally applied to mean the threatened judgment against -Judea from Babylon. A storm cloud of divine indignation -was about to burst on Judea out of the North, that is, -from Babylon. However, another meaning is more than -likely, inasmuch as Babylon was not directly north of -Jerusalem. In Psalm lxxv:6 we read: "For promotion -cometh neither from the East, nor from the West, nor from -the South." It is from the North, that is from above, -that promotion, or help comes. In Isaiah xiv:13 the North -is also given as the place of the throne of God. From out -of the opened heavens from above, this great vision was -sweeping before the eyes of the priest-prophet. The whirlwind, -the cloud and the fire Ezekiel beholds first of all are -symbols of the divine glory and often mentioned in connection -with His manifestation. The Lord repeatedly -appeared in a cloud. He led His people by a pillar of cloud -and of fire. Sinai was enveloped in a thick cloud and -Jehovah descended upon it in fire. David in describing a -theophany mentions the wind, clouds and fire (Ps. xviii:8-13). -Read also Habakkuk's great vision (Hab. iii). The whirlwind -symbolizes Jehovah's indignation. Jeremiah had -announced the coming judgment under the figure of the -wind (Jere. iv:12-13). All Ezekiel saw as he looked up -indicated the presence of the God of Israel and His glory, -ready to deal in judgment with His unfaithful people.</p> - -<p>Then the vision unfolds itself. First the living creatures -are seen. The tenth chapter calls them by the name of -cherubim. They are the same beings as described in Revelation -iv:6-9. The cherubim are not symbolical figures but -real beings, for they are called "living creatures." They are -not angels but belong to another class. Four cherubim -Ezekiel beheld with faces of the lion, the ox, the eagle and -the face of man. Their position is beneath the Throne.<span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span> -But while they had these four faces (representing God's -creation) they had the likeness of a man.</p> - -<p>The likeness of a man as mentioned in Ezekiel's vision -is significant. First, the cherubim had "the likeness of a -man" (verse 5). Then the hands of a man were seen under -their wings (verse 8). When Ezekiel beheld the throne -itself, the throne of God, he saw upon the throne "the -likeness as the appearance of a man." And this man -upon the throne was enshrouded in glory, with the rainbow -about him. "And I saw as the color of amber, as the appearance -of fire round about within it, from the appearance of -his loins even upward, and from the appearance of his loins -even downward, I saw as it were the appearance of fire, and -it had brightness round about. As the appearance of the -bow that is in the cloud in the day of rain, so was the appearance -of the brightness round about" (verse 27-28). That -all this anticipates the Lord Jesus Christ, and His exaltation -upon the throne, government and judgment being given -into His hands, who is the glorified Man, cannot be questioned. -The application of the faces of the cherubim to -the fourfold character of our Lord as King, Servant, Man and -Son of God is well known. However, judgment in the -government of God is in Ezekiel's vision the leading reason -of the prominence of these celestial beings. They occupy -the same position in the last book of the Bible, the book of -Revelation. When the Lamb opens the first four seals, -one of the cherubim speaks. These seals are judgments. -In Rev. xv:7 one of these living creatures hands to the -seven judgment angels the seven vials in which the wrath -of God is completed. "And one of the four living creatures -gave unto the seven angels seven golden vials full of the -wrath of God, who liveth forever and ever." In this solemn -capacity they appear in Ezekiel's vision as the attendants -of Jehovah's chariot and Jehovah's throne, which Ezekiel<span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span> -beholds above the expanse above their heads. All indicates -that this is the right interpretation. For instance, -verse 13. There we read of coals of fire, as they appeared; -lamps, or as it ought to be rendered, flaming torches, and out -of the bright fire came forth lightning. These are all -symbols of judgment. "And the living creatures ran and -returned as the appearance of a flash of lightning" (verse 14). -It denotes the swiftness of the threatened judgment.</p> - -<p>And then the wheels and their work, the wheels in which -there was the spirit of these beings, their rims (not rings) -full of eyes, the orderly movements of these wheels under -the direction of the spirit, is seen in this vision. Much has -been made of this. The most ridiculous interpretation -was made several years ago when some teacher declared -that Ezekiel had the vision of an—airship! The wheels -are the wheels of the chariot upon which rests the throne -of God. They are representing the purposes of God in His -inerrant governmental dealings with the earth. God -controls it all and His Spirit directs every movement.</p> - -<p>"Intelligence, strength, stability, and swiftness in judgment, -and, withal, the movement of the whole course of -earthly events, depended on the throne. This living energy -animated the whole. The cherubic supporters of the -throne, full of eyes themselves, moved by it; the wheels -of God's government moved by the same spirit, and went -straight forward. All was subservient to the will and -purpose of Him who sat on the throne judging right. Majesty, -government and providence united to form the throne -of His glory. But all the instruments of His glory were -below the firmament; He whom they glorified was above.<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a>"</p> - -<p>That "the bow that is in the cloud in the day of rain" is -mentioned in connection with the Throne itself and mentioned -<span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span>last in the vision has a blessed meaning. It reminds -us of Genesis ix:13-16. "I do set My bow in the cloud -and it shall be for a token of my covenant between Me and -the earth. And it shall come to pass, when I bring a cloud -over the earth that the bow shall be seen in the cloud.... -And the bow shall be in the cloud; and I will look upon it, -that I may remember the everlasting covenant between -God and every living creature of all flesh that is upon the -earth." The judgment by water was past, and upon -the dark storm-cloud, which had retreated, the beautiful -bow, the sign of God's mercy, appeared. God always -remembers mercy in His wrath. Israel's hour of judgment -had come, but the bow about the throne promised mercy -to His people according to "His everlasting covenant." -Judgment-vision and predictions of judgment stand first -in Ezekiel's prophecy; mercy, restoration and glory are -revealed after the storm-cloud has passed. Thus Ezekiel -beheld the Glory of Jehovah as He himself was commissioned -by the Word of Jehovah to make it known to the people.</p> - - -<h4>Chapter ii-iii:14.</h4> - -<p><b>I. Ezekiel's Commission.</b></p> - -<blockquote><p>And he said unto me, Son of man, stand upon thy feet, and I -will speak unto thee. And the Spirit entered into me when he -spake unto me, and set me upon my feet, that I heard him that -spake unto me. And he said unto me, Son of man, I send thee to -the children of Israel, to rebellious nations which have rebelled -against me: they and their fathers have transgressed against me, -unto this very day. For they are impudent and hard hearted. -I do send thee unto them; and thou shalt say unto them, Thus saith -The Lord Jehovah. And they, whether they will hear, or whether -they will forbear (for they are a rebellious house), yet shall know -that there hath been a prophet among them.</p> - -<p>And thou, son of man, be not afraid of them, neither be afraid -of their words, though briers and thorns be with thee, and thou -dost dwell among scorpions: be not afraid of their words, nor<span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span> -be dismayed at their looks, though they be a rebellious house. -And thou shalt speak my words unto them, whether they will hear -or whether they will forbear: for they are most rebellious. But -thou, son of man, hear what I say unto thee; Be not thou rebellious -like that rebellious house: open thy mouth, and eat that I give thee -(chapter ii:1-8).</p></blockquote> - -<p>The great vision left Ezekiel prostrate upon his face. -He was affected by it in the same way as Daniel and others -were. Then the voice spoke. It was not one of the Cherubim -whose voice the Prophet heard. The Cherubim speak -in the book of Revelation; in Ezekiel they are silent. It was -Jehovah Himself, who in the vision appeared in the likeness -of a man, and addressed Ezekiel. Jehovah addressed him -as "Son of Man." This title is found exactly one hundred -times in the book. Only Daniel, besides Ezekiel, is called -by that name in the Old Testament (Dan. viii:17). Our -Lord called Himself by that title. Eighty-six times we find -Him using this title of Himself, as the rejected One. In -Suffering, in Exaltation, in Glory and in His Second Coming -He is the the Son of Man. Ezekiel passed through much -suffering. As we shall find in our exposition he had to bear -in his person symbolically what was to come upon the nation. -Suffering and shame was connected with it which he endured -and despised. He must have, therefore, been called by the -title "Son of Man," because he is a type of the rejected -Messiah, who took Israel's sin and shame upon Himself.</p> - -<p>The voice commanded that the Prophet was to stand upon -his feet, and He, who spoke the word supplied the power to -do it. "And the Spirit entered into me <i>when He spoke -unto me</i>." Thus the Spirit and the Word are intimately -connected. After the Spirit had entered into him the -Prophet distinguished the words which Jehovah spoke, -"and I heard Him that spake unto me." Hearing and -knowing the Word is made possible by the Spirit.<span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span></p> - -<p>Then Ezekiel received his commission. A comparison -with Isaiah's and Jeremiah's commission shows them to be -like Ezekiel's. Isaiah had a great vision. He too saw the -Lord of Glory and the Seraphim, which differ from the Cherubim, -crying their three-fold "Holy." Then follows the -effect upon him, and the commission. "And He said, Go, -and tell this people, Hear ye indeed, but understand not; -and see ye indeed and perceive not. Make the heart of this -people fat, and make their ears heavy, and shut their eyes; -lest they see with their eyes, and understand with their -heart, and be converted and healed" (Isaiah vi:1-11). He -was chosen to pronounce hardening judgments upon the -nation. Jeremiah had no vision at all; but he also was chosen -to declare unto God's people their wicked ways and the -impending judgments (Jeremiah i). And so Ezekiel. He is sent -by Jehovah to the children of Israel, to a rebellious nation. -The word used here in Hebrew for nation is the same, which -has been translated "heathen." It is "gojim"; indicating -that the children of Israel had sunken as low as the heathen, -who surrounded them. It is noteworthy that the word -"rebellious" and "rebelled" is found seven times. This had -become the leading characteristic of the favored people. -They had turned away from Jehovah and His Word, and now -the time had come when, ripe for judgment, God was to -deal with them. May we think here of that solemn warning -given to Christendom in Romans xi:21: "For if God spared -not the natural branches, take heed lest He also spare not -thee." God dealt with Israel on account of their unbelief -and rebellious spirit. And now Gentile Christians are plunging -into the same unbelief and apostasy; nominal Christendom -is rebellious. A greater judgment is therefore coming -upon Christendom than that which came upon the rebellious -people.</p> - -<p>To this impudent and hard-hearted people Ezekiel was<span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span> -sent. The very first thing he was to say to them was that -great statement which appears hundreds of times in the Old -Testament scriptures, "Thus saith Jehovah God." The -sender is Jehovah-God; the commission and the message are -from Him. In the days of the darkest apostasy with judgment -about to come, the Lord told the prophet to face these -conditions and to stand in the midst of the rebellious nation -with a positive "Thus saith Jehovah God." He was His -mouthpiece. Such positiveness is demanded to-day. Oh! -for men who, like Jeremiah and Ezekiel, speak to-day the -Word, "Thus saith Jehovah God."</p> - -<p>And Jehovah who calls and sends forth His servant gives -also assurance and encouragement. He told Ezekiel not -to be afraid of them or of their words. Even so the Lord -had encouraged Jeremiah (chapter i:7-8). Every servant -of the Lord can rest in this assurance that if he is faithful -and obedient the Lord will strengthen and keep him. "Speak -my words unto them;" not his own words, but Jehovah's -words. Thus he heard the same command, which is given -to the Lord's servants in the days when sound doctrine is -no longer endured: "Preach the Word" (2 Tim. iv:1-3).</p> - - -<p><b>II. The Roll Eaten and the Repeated Commission.</b></p> - -<blockquote><p>And when I looked, behold, an hand was put forth unto me; -and, lo, a roll of a book was therein; And he spread it before me; -and it was written within and without: and there was written therein -lamentations, and mourning, and woe.</p> - -<p>And he said unto me, Son of man, eat that thou findest; eat -this roll, and go speak unto the house of Israel. So I opened my -mouth, and he caused me to eat that roll. And he said unto me, -Son of man, cause thy belly to eat, and fill they bowels with this -roll that I give thee. Then did I eat it; and it was in my mouth -as honey for sweetness.</p> - -<p>And he said unto me, Son of man, go, get thee unto the house of -Israel, and speak with my words unto them. For thou art not sent -to a people of a strange speech and of an hard language, but to the<span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span> -house of Israel; Not to any people of a strange speech and of an -hard language, whose words thou canst not understand. Surely, -had I sent thee to them, they would have hearkened unto thee. -But the house of Israel will not hearken unto thee; for they will -not hearken unto me: for all the house of Israel are impudent and -hardhearted. Behold, I have made thy face strong against their -faces, and thy forehead strong against their foreheads. As an -adamant harder than flint have I made thy forehead: fear them -not, neither be dismayed at their looks, though they be a rebellious -house. Moreover he said unto me, Son of man, all my words that -I shall speak unto thee receive in thine heart, and hear with thine -ears. And go, get thee to them of the captivity, unto the children -of thy people, and speak unto them, and tell them, Thus saith the -Lord God; whether they will hear, or whether they will forbear. -Then the spirit took me up and I heard behind me a voice of a great -rushing, saying, Blessed be the glory of the Lord from his place. -I heard also the noise of the wings of the living creatures that -touched one another, and the noise of the wheels over against them, -and a noise of a great rushing. So the spirit lifted me up, and -took me away, and I went in bitterness, in the heat of my spirit; -but the hand of the Lord was strong upon me (chapter ii:9; -iii:14).</p></blockquote> - -<p>He is commanded to open his mouth and to eat, after -the warning not to be rebellious. He then received a scroll -from a hand, no doubt, the hand he had seen in the vision. -It was written within and without with lamentations, -mourning and awe. He was commanded to eat and it was -like honey in his mouth. We are reminded at once of -Zechariah's flying scroll (Zech. v:1-4); of the scroll written -within and on the backside, sealed with seven seals, which -in John's vision the Lamb of God received to open the -seals (Rev. v and vi); and of the little book (or scroll) which -John received and ate, which was sweet in his mouth but -bitter in his belly (Rev. x:9-10). These scrolls have all one -meaning. They are symbolical of the Word itself, the -message of judgment and tribulation which are written -therein. All is symbolical and contains many spiritual<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span> -and helpful lessons. The Word must be received; it must -be eaten. The prophet obeyed and ate. It was self-surrender -and therefore, though the message he was to bear -was a hard message, it was sweet to him. Jeremiah too -speaks of a similar experience. "When Thy words were -found, I did eat them; and Thy Word was to me the joy -and rejoicing of mine heart" (Jer. xv:16). No servant of -God can speak thus unless he receives the Word, feeds -on it himself, eats what the Lord has given and finds out the -sweetness of obedience and self-surrender. The Word to -be spoken, the message to be given, must come from Jehovah. -"I have put my words in thy mouth" was spoken to Jeremiah -(chapter i:9); and Ezekiel makes the same experience. -And our Lord, the true Son of Man, said that His meat and -drink was to do the will of His Father. He too fed on His -Word and was obedient to it.</p> - -<p>In Ezekiel's experience there is a definition of divine inspiration. -The prophet received, accepted, took it in and -then gave it out. "Son of Man, go, get thee unto the house -of Israel, <i>and speak with my words unto them</i>." This is -inspiration. The Messages of God were given to the -prophets in the words of God. Such is the definition of -inspiration in the New Testament. "Which things also we -speak," saith the Apostle, "not in the words which man's -wisdom teacheth, but which the Holy Spirit teacheth" -(1 Cor. ii:13). May all the Lord's people receive His Word, -eat His Word, speak forth His Word and find that it is indeed -sweeter than honey and the honeycomb.</p> - -<p>Jehovah predicts failure for the message and the messenger. -The house of Israel will not hearken unto <i>thee</i>; -for they will not hearken unto <i>Me</i>. It was to make no difference -with the prophet. His commission was to speak -Jehovah's words, whether they heard or not. All this would -be branded by our own generation as extremely "pessimistic."<span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span> -That the message and the messenger should not be successful -is an unpalatable statement to well-meaning and enthusiastic -Christians. Yet this very fact is predicted for the last days. -"The time will come when they shall not endure sound -doctrine." Then the prophet was taken up by the Spirit. -Behind him a voice was heard, "Blessed be the Glory of -Jehovah from this place."</p> - -<p>Cherubim and wheels are in motion. He is lifted up and -Jehovah's hand was strong upon him.</p> - - -<h4>JUDGMENT ANNOUNCED. FOUR SIGNS AND TWO<br /> -MESSAGES.<br /> - -Chapter iii:15-vii:27.</h4> - -<p>The next section of the Book of Ezekiel extends from -chapter iii:15 to the close of the seventh chapter. Here we -find that the Lord laid upon the Prophet the great responsibilities -as the watchman over the house of Israel and gave -him the message. Then the Prophet had to enact four -signs. The signs of the tile upon which he pictured Jerusalem -(iv:1-3); the sign of the Prophet's posture, laying 390 days -upon his left side and forty days on his right and prophesying -during this time against the doomed city (verses 4-8); -the sign of the food he was to eat, and its preparation; this -covers the same period of 390 days (verses 9-17); the last -sign was that of shaving the hair from head and face, and -dividing it into three parts. This fourth sign (chapter v) -is minutely explained and symbolizes like the other signs -the judgments against Jerusalem. Two solemn messages of -denunciations close this section, the first message predicts -the sword to fall upon the land and the people and their -subsequent dispersion (chapter vi). The second message -predicts the end which was to come upon the four corners of -the land. The great desolation is described in a marvellous<span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span> -way. The seventh chapter, which contains this second message -is one of the sublimest in the book. Both messages end -in the same way: "And they shall know that I am Jehovah."</p> - - -<h4>Chapter iii:15-27.</h4> - -<p><b>I. The new charge and Ezekiel's new experience.</b></p> - -<blockquote><p>Then I came to them of the captivity at Tel-abib, that dwelt -by the river of Chebar, and I sat where they sat, and remained -there astonished among them seven days. And it came to pass -at the end of seven days, that the word of the Lord came unto me, -saying, Son of man, I have made thee a watchman unto the house -of Israel: therefore hear the word at my mouth, and give them -warning from me. When I say unto the wicked, Thou shalt surely -die; and thou givest him not warning, nor speakest to warn the -wicked from his wicked way, to save his life; the same wicked man -shall die in his iniquity; but his blood will I require at thine hand. -Yet if thou warn the wicked, and he turn not from his wickedness, -nor from his wicked way, he shall die in his iniquity; but thou -hast delivered thy soul. Again, When a righteous man doth turn -from his righteousness, and commit iniquity, and I lay a stumbling-block -before him, he shall die: because thou hast not given him -warning, he shall die in his sin, and his righteousness which he hath -done shall not be remembered; but his blood will I require at thine -hand. Nevertheless if thou warn the righteous man, that the -righteous sin not, and he doth not sin, he shall surely live, because -he is warned; also thou hast delivered thy soul.</p> - -<p>And the hand of the Lord was there upon me; and he said unto -me, Arise go forth into the plain, and I will there talk with thee. -Then I arose, and went forth into the plain: and, behold, the glory -of the Lord stood there, as the glory which I saw by the river of -Chebar: and I fell on my face. Then the spirit entered into me, -and set me upon my feet, and spake with me, and said unto me, -Go, shut thyself within thine house. But thou, O son of man, -behold, they shall put bands upon thee, and shall bind thee with -them, and thou shalt not go out among them: And I will make -thy tongue cleave to the roof of thy mouth, that thou shalt -be dumb, and shalt not be to them a reprover: for they are a -rebellious house. But when I speak with thee, I will open thy -mouth, and thou shalt say unto them, Thus saith the Lord God;<span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span> -He that heareth, let him hear; and he that forbeareth, let him -forbear: for they are a rebellious house (chapter iii: 15-27).</p></blockquote> - -<p>The Prophet had been transported from the place mentioned -in chapter i:1 to Tel-abib, which was also on the river -Chebar. Here a number of captives dwelt. For seven -days he sat in their presence astonished and did not open -his lips. Was it their sad condition, or the knowledge of -their rebellious spirit, or the threatening judgments which -produced this silence? Most likely these things filled the -Priest-Prophet with unspeakable sorrow and sadness, so -that he could not find words. And the captives must have -read the burden of his soul in his countenance. The scene -reminds us of Job and his three friends, who "sat down with -him upon the ground seven days and seven nights, and -none spoke a word unto him, for they saw that his grief -was very great" (Job ii:13). Job broke the silence by cursing -his day. But the silence of Ezekiel's seven days was broken -by the Lord Himself. He addressed the Prophet and told -him that He had made him "a watchman unto the house of -Israel." His duty and responsibility in that capacity was -twofold; first to hear the Lord's Word from His own lips, -then to give the warning from Him. Warning is the important -call of a watchman (chapter xxxiii:2, 6, 7; Isaiah lii:8; -lvi:10; Jer. vi:17). If the appointed watchman does not -hear the Word as it comes from Jehovah, he cannot sound -the alarm. The false prophets in Israel, who did not warn -the people, but said, "Peace, peace!" when there was no -peace, followed their own dreams instead of the Word. -They did not believe the solemn messages God had given -through former prophets. That was the curse among -the professing people of God then. It produced a false -security, decline and apostasy; it hastened the impending -judgments of God. It is the curse to-day in the professing -church. His Word is rejected. The solemn truths concerning<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span> -"judgment to come" upon an ungodly age and apostate -"church" are not heeded and mostly rejected. The -man who sounds the warning and stands by the declarations -of God's Word is as unpopular with the people to-day as -Jeremiah and Ezekiel were in their days.</p> - -<p>The Prophet was commissioned not to warn the nation -as such, but to warn individuals. The wicked and the -righteous are mentioned and the Prophet's responsibility -in delivering the message. If he does not warn the wicked -to turn from his wicked way to save his life, his blood will -be required from his hands. If he is faithful and the wicked -does not hear the warning, the wicked shall die, but the -faithful messenger delivers his own soul. And so with -the righteous, who turns from his righteous acts and commits -iniquity. He is threatened with death; but if he sins -not and is warned he shall live. After hearing the warning -Word each is to bear the consequences of his own conduct. -The nation as such was rebellious. Its doom could -not be averted. Yet God in His long-suffering still gave -the individual an opportunity to escape the threatening -judgment, that by hearing the Word he might live. This -gracious offer concerned the wicked. The righteous one in -Israel, who obeyed the law and did acts of righteousness -had to continue in obedience; if he failed in the midst of the -great national crisis when judgment was about to fall, -his former righteous deeds could not save his life. He also -would be swept away and die in his sins. The first part of -the third chapter reveals the hardened condition of the -nation; there was no remedy. The second part reveals the -possibility of the deliverance of all who harkened to the -divine warning and turned from their evil ways.</p> - -<p>The passage, as well as the corresponding one in chapter -xxxiii:1-20, has been often used in the defence of what is -termed "falling from Grace," that a true believer, who is<span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span> -saved by Grace, may by sinning become unsaved again and -then perish in his sins like the wicked. The words "fallen -from Grace" are found only once in the Bible, that is in -Gal. v:4. The context shows what they mean. If a believer -goes to the law to be justified before God, if he tries by his -own works, and by ordinances, to be righteous before God, -he abandons the ground of Grace. The dispensation in which -we live is the dispensation of Grace; Grace reigns through -righteousness unto eternal life through Jesus Christ our Lord. -(Rom. v:21). The message delivered by God to Ezekiel -is in fullest keeping with the character of the law-covenant, -though Grace is also manifested in it. Righteousness has -not the meaning here as in the New Testament. We are -constituted righteous by faith in Jesus Christ. It is now not -the question of doing righteous deeds in order to be saved -and live. We are saved by Grace through faith. "Now to -him that worketh is the reward not reckoned as of grace -but as of debt. But to him that worketh not, but believeth -on Him, who justifieth the ungodly, his faith is reckoned for -righteousness" (Romans iv:4). And he who is justified -by faith has peace with God. The true believer may -sin, but he does not deliberately practice and live in sin, for -"he that is born of God doth not commit (practice) sin" -(1 John iii:9). If he falls in sin a gracious provision is made. -We have an Advocate with the Father, Jesus Christ the -righteous, and therefore we can confess our sins; forgiveness -and cleansing follow according to the divine promise (1 John -i:9; ii:1-2).<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a></p> - -<p>After this solemn charge the hand of the Lord rested upon -Ezekiel and he was commanded to go into the plain, where<span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span> -Jehovah would talk with him. He obeyed and beheld -again the Glory of the Lord, which he had seen by the river -of Chebar. Once more he fell on his face. Then the -Spirit entered into him and said unto him: "Go, shut thyself -within thy house." He had no opportunity to exercise -his office as watchman and deliver the warning message. -Immediately after the charge he was commanded to separate -himself from the captives and then became a prisoner in -his house. But more than that. They were to put bands -upon him and bind him with them.</p> - -<p>Does this mean that the people would bind him so that he -could not leave the house? It probably meant the opposite. -He was to shut himself in the house and they came with bands -and bound him, to get him out of the house by force. But -he was not to go among them. Then God Himself made -the Prophet dumb. "And I will make thy tongue cleave -to the roof of thy mouth, that thou shalt be dumb, and -shalt not be to them a reprover, for they are a rebellious -house (verses 25-26). First he was to be bound so that he -could not go amongst them, and then God Himself would -make him dumb so that he could not reprove the people. -Different suggestions have been made about the meaning of -the condition in which the Prophet was put. Some have -even declared that there is a contradiction in all this, in -view of verses 16-21, while rationalistic expositors think -that the Prophet suffered from some nervous disorder which -deprived him temporarily of the power of speech. That -the Prophet was unfitted by God to go amongst the people -and deliver the message in public was a testimony against -the nation. They were beyond hope, therefore, on account -of their rebelliousness; he was not to be a reprover to them. -It witnessed to the fact that judgment upon the nation -could not now be arrested. And yet his dumbness was not -complete nor constant. The last verse of the chapter<span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span> -makes this clear. "But when I speak with thee, I will -open thy mouth, and thou shalt say unto them, Thus saith -the Lord God; he that heareth let him hear; and he that -forbeareth, let him forbear; for they are a rebellious house." -Thus the Prophet was completely cast upon Jehovah. -Jehovah directed him in being silent or in uttering His -message. Blessed are all servants of the Lord, who know -the same path of dependence and who declare the Word -of the Lord, "Thus saith the Lord," whenever they speak.</p> - -<p>The Prophet's mouth was opened completely and his -power of speech permanently restored after Jerusalem had -fallen. "And it came to pass in the twelfth year of our -captivity, in the tenth day, in the fifth day of the month, -that all that had escaped out of Jerusalem came unto me, -saying, the city is smitten. Now the hand of the Lord -was upon me in the evening, before he that escaped came; -and had opened my mouth, until he came to me in the -morning; and my mouth was opened, and I was no more -dumb" (chapter xxxiii:21-22). This had been previously -announced. "In that day shall thy mouth be opened to him -which is escaped, and thou shalt speak, and be no more dumb; -and thou shalt be a sign unto them, and they shall know -that I am the Lord" (chapter xxiv:27). Thus Ezekiel's -dumbness was a sign to the nation; the sign of God's displeasure -and the coming judgment upon Jerusalem.</p> - - -<h4>THE FOUR SYMBOLICAL SIGNS.<br /> - -Chapters iv and v.</h4> - -<p>The divine predictions of the impending doom for Jerusalem -was not believed by the exiles. The messages of the -false prophets who moved among them encouraged the -rebellious spirit and therefore the threatened disaster was -thought incredible by the captives. The mission of Ezekiel -was to dispel the false hope of a speedy return to the land.<span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span> -After he had received his solemn commission and the message -he was to deliver to the rebellious people, he is commanded -to enact four signs, which were to teach the captives that -which would speedily come upon their beloved city Jerusalem.</p> - -<p><b>I. The Sign of the Tile.</b> The first symbolical sign is -that of the tile, which the Prophet was to use to picture -the coming siege of Jerusalem.</p> - -<blockquote><p>Thou also, son of man, take thee a brick, and lay it before thee, -and portray upon it the city, Jerusalem; And lay siege against it, -and build forts against it, and cast a mound against it; set the -camps also against it, and set battering-rams against it round about. -Moreover take thou unto thee an iron plate, and set it for a wall -of iron between thee and the city; and set thy face against it, and -it shall be besieged, and thou shalt lay siege against it. This -shall be a sign to the house of Israel (verses 1-3).</p></blockquote> - -<p>The word translated "tile" means a brick. The Babylonians -used clay bricks to keep their records; whole libraries -consisting of a very large number of such bricks have been -uncovered by the spade of the excavator. These bricks -were almost square, fourteen by twelve inches. Many -have been found which have engraven upon them various -building plans and astrological figures. Such a brick -Ezekiel was commanded to take and draw upon the soft -clay surface a city, which was to represent Jerusalem. The -second verse shows Jerusalem in the state of siege. The -coming calamity was vividly pictured in this first sign. -The Prophet was also to take an iron pan (literally: plate) -and use it for a wall of iron between him and the city and set -his face against it. In all this the Prophet was to show -Jehovah's action against Jerusalem. He impersonated -Jehovah in laying siege against it in marking the clay brick -and raising the iron-plate between himself and the city. -In connection with the latter sign we may well think of -Isaiah lix:2: "Your iniquities have separated between you<span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span> -and your God." Thus in this first sign the certainty of the -successful siege of Jerusalem by the Chaldeans was set -forth in plain view of the captives. Yet they heard not -and continued their foolish dreams and believed rather the -false prophets. God has everywhere set forth in His Word -coming judgments. Our age, so self-secure and boasting -in many of its godless achievements, will end in a great -judgment-catastrophe. Every portion of God's Word testifies -of this fact. God will fulfil the prophecies of His -servants the prophets. The past fulfilment of God's threatened -judgments vouch for the literal fulfilment of those still -future. Yet our blinded age (2 Cor. iv:4) heeds it not. -More than ever they say, "Peace and safety," and ridicule -God's message and God's messengers, who give a faithful -warning.</p> - -<p><b>II. The Sign of the Prophet's Physical Position.</b> While -in the first sign Jehovah's action against Jerusalem was -pictured, in the next signs a portrayal is given of the punishments -which should come upon the people. The Prophet's -divinely commanded actions witnessed beforehand what -should come upon the disobedient, rebellious nation. In -his own person Ezekiel had to taste the great degradation -and judgment which was about to become the portion of -the people.</p> - -<blockquote><p>Lie thou also upon thy left side, and lay the iniquity of the house -of Israel upon it: according to the number of the days that thou -shalt lie upon it thou shalt bear their iniquity. For I have laid upon -thee the years of their iniquity, according to the number of the -days, three hundred and ninety days: so shalt thou bear them, -lie again on thy right side, and thou shalt bear the iniquity -of the house of Israel. And when thou hast accomplished them, -lie again on the right side, and thou shalt bear the iniquity of -the house of Judah forty days: I have appointed thee each day -for a year. Therefore thou shalt set thy face toward the siege of -Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy<span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span> -against it. And, behold, I will lay bands upon thee, and thou -shalt not turn thee from one side to another till thou hast ended -the days of thy siege (verses 4-8).</p></blockquote> - -<p>Expositors and critics have interpreted this and the -other signs in various ways. Higher Criticism maintains -that the whole description is purely ideal and that the -Prophet never did in person what was asked of him. They -point to the fact that nowhere is a statement made that he -did these things. We quote from the "Expositor's Bible":</p> - -<p>"It is clear that these signs could never have been enacted, -either in view of the people or in solitude, as they are here -described. It may be doubted whether the whole description -is not purely ideal, representing a process which passed -through the prophet's mind, or was suggested to him in the -visionary state but never actually performed."</p> - -<p>Other critics have tried to explain the Prophet's actions -by some kind of a catalepsy, from which, they claim, he -suffered. All these theories are pure inventions, springing -from a denial of inspiration. They make much of the -physical impossibility of this command to lie continuously -for 390 days on the left side and for 40 days on the right -side. But it does not say that the Prophet should be in -that position day and night during that allotted time. The -fact that he was to prepare food to eat during these days -excludes this extreme view. The Prophet no doubt carried -out the divine command as he understood it, and thereby -gave the people a sign concerning their iniquity and the -deserved punishment. But what do the 390 days of Israel -and 40 days of Judah mean? The text shows that the days -here mean years.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> The 390 and 40 days make 430 days.<span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span> -This reminds us of Exodus xii:40-41, where the sojourning -of the children of Israel who dwelt in Egypt is given as -430 years. The 40 years of Judah recall the years of wandering -in the wilderness. The 390 days apply to the period -of Israel's unfaithfulness, which lead up to their punishment. -These 390 years must be reckoned from Jeroboam, -who was the first King of the house of Israel by divine -appointment as revealed through Ahijah, the Prophet -(1 Kings xi:31). The 40 years of Judah, for which Ezekiel -was to lie upon his right side for 40 days must mean the -40 years of Solomon's reign. Solomon went after Ashtoreth, -the vile goddess of the Zidonians. Judah worshipped besides -Ashtoreth, Chemosh, the god of the Moabites and Milcom, -the god of Ammon (1 Kings xi:33). Thus the captives -were reminded by the Prophet's painful position of the -shameful history of the long years of apostasy of their -nation. But more than that. The Lord said expressly -to Ezekiel: "I have laid upon thee the years of their iniquity -... so shalt thou bear the iniquity of the -house of Israel." By consulting other passages in the Old -Testament, especially in Exodus and Leviticus,<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> it will be -found that the phrase "bear their iniquity" always means -to endure the punishment due to sin or iniquity. Ezekiel's -sign therefore pictured the actual results in punishment, -which was now to fall upon the people for their sins. The -390 years and the 40 years therefore must be primarily -applied to the period of their punishment. The Prophet, -therefore, had put upon him suffering typical of the nation's -punishment. He is in this a blessed type of the great Sinbearer, -who bore our sins in His own body on the tree. Of -Him it is written, "He shall bear their iniquities." And -the believing remnant of Israel in a future day, looking<span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span> -upon Him, whom they pierced, will yet confess "He was -wounded for our transgressions, He was bruised for our -iniquities; the chastisement of our peace was upon Him -and with His stripes we are healed" (Isaiah liii:5).</p> - -<p><b>III. The Sign of the Famine and the Defiled Bread.</b> The -siege of Jerusalem had been portrayed in the tile sign; the -hardships in divine judgments in the second and the third -sign describes additional punishments to come upon Jerusalem.</p> - -<blockquote><p>Take thou also unto thee wheat, and barley, and beans, and -lentils, and millet, and spelt, and put them in one vessel, and -make thee bread thereof, according to the number of the days that -thou shalt lie upon thy side, three hundred and ninety days shalt -thou eat thereof. And thy meat which thou shalt eat shall be by -weight, twenty shekels a day: from time to time shall thou eat it. -Thou shalt drink also water by measure, the sixth part of an hin: -from time to time shalt thou drink. And thou shalt eat it as barley -cakes, and thou shalt bake it with dung that cometh out of man, -in their sight. And the Lord said, Even thus shall the children -of Israel eat their defiled bread among the Gentiles, whither I -will drive them (verses 9-13).</p></blockquote> - -<p>Then the Priest-Prophet, horrified at the defilement he -was to be subjected to, spoke to Jehovah and received an answer -from Him granting his request and giving further instructions -about the sign.</p> - -<blockquote><p>Then said I, Ah, Lord God! behold, my soul hath not been -polluted: for from my youth up even till now have I not eaten of -that which dieth of itself, or is torn in pieces; neither came there -abominable flesh into my mouth. Then he said unto me, Lo, -I have given thee cow's dung for man's dung, and thou shalt -prepare thy bread therewith. Moreover he said unto me, Son -of man, behold, I will break the staff of bread in Jerusalem: and -they shall eat bread by weight, and with care; and they shall drink -water by measure, and with astonishment: That they may want -bread and water, and be astonished one with another, and consume -away for their iniquity (verses 14-17).</p></blockquote><p><span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span></p> - -<p>This sign then shows the horrors of the siege of Jerusalem -and what was to come upon the people during the period -of their punishment. The wheat, barley, beans, lentils, -millet and fitches<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> were to be put into one vessel, because -a little of each was available. To eat things by weight and -not to be satisfied with it, was announced through Moses -as one of the threatened judgments. "And when I have -broken the staff of your bread, ten women shall bake your -bread in one oven, and they shall deliver you your bread -again by weight; and ye shall eat and not be satisfied" -(Lev. xxvi:26). The sign meant famine as the Lord told -Ezekiel (verse 16).</p> - -<p>Then uncleanness, defilement, is added. The famine -stands connected with the siege, the defilement refers more -to that, which was to come upon them in their captivity -among the Gentiles. It pictured the unclean religious -conditions into which the people were to be plunged during -the exile. "Even thus shall the children of Israel eat their -defiled bread among the Gentiles, whither I will drive -them." The same judgment was announced by Hosea. -"They shall not dwell in the Lord's land; but Ephraim shall -return to Egypt, and they shall eat unclean things in Assyria. -They shall not offer wine to the Lord, neither shall they be -pleasing unto Him; their sacrifices shall be unto them as -the bread of mourners; all that eat thereof shall be polluted" -(Hosea ix:3-4). And Ezekiel baked the bread in the prescribed -way, while no doubt, the captives looked on in horror, -that a Priest like Ezekiel could act thus. The sign found -its fulfillment. God's predicted judgments were always -literally fulfilled. God means what He has declared in His -Word. The future will yet witness to it.</p> - -<p><span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span></p> -<p><b>IV. The Sign of the Shaving of the Head and the Face.</b></p> - -<blockquote><p>And thou, son of man, take thee a sharp knife, take thee a -barber's razor, and cause it to pass upon thine head and upon thy -beard: then take thee balances to weigh, and divide the hair. Thou -shalt burn with fire a third part in the midst of the city, when the -days of the siege are fulfilled: and thou shalt take a third part, and -smite about it with a knife: and a third part thou shalt scatter -in the wind; and I will draw out a sword after them. Thou shalt -also take thereof a few in number, and bind them in thy skirts. -Then take of them again, and cast them into the midst of the fire, -and burn them in the fire; for thereof shall a fire come forth into all -the house of Israel (chapter v:1-4).</p></blockquote> - -<p>In this final sign we have the symbol of what was to befall -the nation as such. Through the Prophet Isaiah a prediction -had been given concerning the King of Assyria, which -explains the meaning of the sharp knife. "In the same day -shalt the Lord shave with a razor that is hired, namely, by -them beyond the river, by the King of Assyria, the head, -and the hair of the feet, and it shall also consume the beard" -(Isa. vii:20). The sharp knife<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> represents in Ezekiel's sign -the King of Babylon. He was Jehovah's instrument executing -His wrath. The people are represented by the hairs. -The sharp knife, the sword of justice, was to cut them off. -The third part of the hair burned with fire pictured the fate -of a part of the people during the siege. Besides the fire, -the pestilence and the famine were to consume them (verse -12). Another part was to be destroyed by the sword round -about Jerusalem, while still another part should be scattered -unto all the winds, that is dispersed among the Gentiles, -where the sword would also follow the fugitives. Only a -few in number, a small remnant were to be preserved which -was symbolically enacted when Ezekiel took a few hairs and -bound them in his skirt. But even some of them should<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span> -be put into the fire. Such a remnant, saved and preserved -and ultimately blessed, is often mentioned in the prophetic -Word. See Isaiah vi:13; x:22; Jere. xxiii:3; Ezek. vi:8; -Zech. xiii:8-9. All these judgments came upon the city -and upon the nation. A remnant also was saved and in -due time returned.</p> - -<blockquote><p>Thus saith the Lord God; This is Jerusalem: I have set it in the -midst of the nations and countries that are round about her. And -she hath changed my judgments into wickedness more than the -nations, and my statutes more than the countries that are round -about her: for they have refused my judgments and my statutes, -they have not walked in them. Therefore thus saith the Lord God, -Because ye multiplied more than the nations that are round about -you, and have not walked in my statutes, neither have kept my -judgments, neither have done according to the judgments of the -nations that are round about you; Therefore thus saith the Lord -God; Behold, I, even I, am against thee, and will execute judgments -in the midst of thee in the sight of the nations. And I will do in -thee that which I have not done, and whereunto I will not do any -more the like, because of all thine abominations. Therefore the -fathers shall eat the sons in the midst of thee, and the sons shall eat -their fathers; and I will execute judgments in thee, and the whole -remnant of thee will I scatter into all the winds. Wherefore, as -I live, saith the Lord God; Surely, because thou hast defiled -my sanctuary with all thy detestable things, and with all thine -abominations, therefore will I also diminish thee; neither shall -mine eye spare, neither will I have any pity. A third part of thee -shall die with the pestilence, and with famine shall they be consumed -in the midst of thee; and a third part shall fall by the sword -round about thee; and I will scatter a third part into all the winds, -and I will draw out a sword after them. Thus shall mine anger -be accomplished, and I will cause my fury to rest upon them, and -I will be comforted: and they shall know that I, the Lord, have -spoken it in my zeal, when I have accomplished my fury in them. -Moreover I will make thee waste, and a reproach among the nations -that are round about thee, in the sight of all that pass by. So it -shall be a reproach and a taunt, an instruction and an astonishment -unto the nations that are round about thee, when I shall execute -judgments in thee in anger and in fury and in furious rebukes.<span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span> -I, the Lord, have spoken it. When I shall send upon them the evil -arrows of famine, which shall be for their destruction, and which -I will send to destroy you: and I will increase the famine upon you, -and will break your staff of bread: So will I send upon you famine -and evil beasts, and they shall bereave thee; and pestilence and -blood shall pass through thee: and I will bring the sword upon thee. -I, the Lord, have spoken it (verses 5-17).</p></blockquote> - -<p>After these few signs had announced to the captives what -was to come upon the city and upon the people, Jehovah -begins to speak. The solemn words we have quoted need -but little comment. He speaks of Jerusalem's exalted -place, her wickedness, which had become greater than that -of the nations, her disobedience and her judgments. One -must read the Lamentations of Jeremiah to find how all was -fulfilled in the final overthrow of Jerusalem. Compare -verse 10 with Lament. iv:10. How terrible are the judgments -of a righteous and holy God! The calamity which fell -upon Jerusalem and the land through the hands of Nebuchadnezzar -was repeated on a more fearful scale in the year 70, -after the greater One than Ezekiel, the Lord Jesus Christ, -had given His solemn warnings and had wept over the city. -And once more will Jerusalem taste of wrath and judgment in -that end of the age, which is called the great tribulation. -And after that the day-break, when Jerusalem will rise out -of the dust and her history of shame and sorrow will be -ended.</p> - - -<h4>THE TWO JUDGMENT MESSAGES.<br /> - -Chapter vi-vii.</h4> - -<p>Two judgment messages follow. Each message is a -direct communication from Jehovah to the Prophet. "And -the Word of the Lord came unto me." Both messages end -in the same way: "And they shall know that I am the -Lord." In the first message the judgment of the whole -land is announced. The second message announces the<span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span> -completeness of the judgment. The predicted end is described -with its accompanying perplexities and sufferings.</p> - - -<p><b>I. The Coming Judgment against the Mountains and -the Land.</b></p> - -<blockquote><p>And the word of the Lord came unto me, saying, Son of man, set -they face toward the mountains of Israel, and prophesy against -them, And say, Ye mountains of Israel, hear the word of the Lord -God; Thus saith the Lord God to the mountains, and to the hills, -to the rivers, and to the valleys, Behold I, even I, will bring a sword -upon you, and I will destroy your high places; and your altars -shall be desolate, and your images shall be broken; and I will cast -down your slain men before your idols. And I will lay the dead -carcasses of the children of Israel before their idols; and I will -scatter your bones round about your altars. In all your dwelling-places -the cities shall be laid waste, and the high places shall be -desolate; that your altars may be laid waste and made desolate, -and your idols may be broken and cease, and your images may be -cut down, and your works may be abolished. And the slain -shall fall in the midst of you; and ye shall know that I am the Lord -(chapter vi:1-7).</p></blockquote> - -<p>The denunciation against the mountains of Israel stands -in the first place. Jerusalem was mostly in view in the preceding -chapters, but now the Lord announces that the whole -land is to become desolate through His wrath. The mountains -of Israel's land were used as places for idolatry; they -are called "the high places." Images and shrines were -erected upon these heights where the vile and idolatrous -worship of heathen gods was practiced. These images were -idols dedicated to sun-worship. That Israel would become -idolatrous had been revealed to Moses, who also announced -the judgment which should ultimately fall upon Israel for -their idolatry. "And I will destroy your high places, and -cut down your images, and cast your carcasses upon the -carcasses of your idols, and my soul shall abhor you. And -I will make your cities waste, and bring your sanctuaries -unto desolation, and I will not smell the savor of your sweet<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span> -odors. And I will bring the land into desolation, and your -enemies which dwell therein shall be astonished. And I -will scatter you among the nations and will draw out a -sword after you and your land shall be desolate, and your -cities waste" (Lev. xxvi:30-33). This remarkable prophetic -statement was made to Moses, who wrote it hundreds of -years before. And now the time for its fulfillment had at -last come. God in His patience had delayed the judgment, -but when the time had come He remembered all that Moses -heard from His lips and executed His own Word. A careful -comparison of the passage in Leviticus with verses 3-6 -of this chapter shows the literal fulfillment.</p> - -<blockquote><p>Yet will I leave a remnant that ye may have some that shall -escape the sword among the nations, when ye shall be scattered -through the countries. And they that escape of you shall remember -me among the nations whither they shall be carried captives, -because I shall have broken their whorish heart, which hath departed -from me, and with their eyes, which go a whoring after their -idols: and they shall loathe themselves for the evils which they -have committed in all their abominations, and they shall know -that I am the Lord, and that I have not said in vain that I would -do this evil unto them. Thus saith the Lord God: Smite with thine -hand, and stamp with thy foot, and say, Alas for all the evil -abominations of the house of Israel! for they shall fall by the -sword, by the famine, and by the pestilence. He that is far off shall -die of the pestilence; and he that is near shall fall by the sword; -and he that remaineth and is besieged shall die by the famine; -thus will I accomplish my fury upon them. Then shall ye know -that I am the Lord, when their slain men shall be among their idols -round about their altars, upon every high hill, in all the tops of the -mountains, and under every green tree, and under every thick oak, -the place where they did offer sweet savour to all their idols. So -will I stretch out my hand upon them, and make the land desolate; -yea, more desolate than the wilderness toward Diblath, in all -their habitations: and they shall know that I am the Lord -(verses 8-14).</p></blockquote> - -<p>The Lord promised that in mercy He would leave a<span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span> -remnant. That remnant would acknowledge the evil -they had done. "They shall loathe themselves for the evils -which they have committed in all their abominations." -This is the result of Jehovah's action towards themselves. -The words "because I am broken with their whorish heart" -are literally translated "when I shall have broken their -whorish heart which has departed from me." No judgment -which came upon God's peculiar people ever made a complete -end of the nation. A remnant always remained and turned -to the Lord. During the greatest and longest judgment -which has ever befallen the people Israel, their world-wide -dispersion in the present age, there is also a remnant amongst -them (Romans xi:5). And when Jehovah resumes His -dealings with them during the last seven years of the Times -of the Gentiles, the time of their greatest trouble, a remnant -will turn to Him and be converted. That remnant will be -carried through the mighty judgments of the end time and -receive the blessings and the glory of the promised kingdom.</p> - -<p>Ezekiel was also commanded to smite with his hand and -to stamp with his foot. Clapping the hands and stamping -with the feet may denote exultation (chapter xxv:6). But -here it is more an outward expression of the vehemence of -the judgment. In chapter xxi:7 we read of the Lord smiting -His hands. "I will also smite mine hands together, and I -will cause my fury to rest, I the Lord have said it." A -repetition of the impending judgments forms the conclusion -of this first message.</p> - - -<h4>Chapter vii.</h4> - -<p><b>II. The second Judgment Message. The End is at Hand. -The Complete Judgment.</b></p> - -<p>The seventh chapter which contains the second judgment -message, closes the first prophecy of Ezekiel. All the different -elements and phases of judgment which had just been<span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span> -foretold by the Prophet are now gathered up in this final -great utterance. As the chapter is written in a certain -rythm and contains in the authorized version many incorrect -renderings, we give a corrected metrical translation.</p> -<p> "And the Word of Jehovah came unto me, saying, And thou -Son of Man, thus saith Jehovah unto the land of Israel:</p> - -<blockquote><p> -An end cometh! The end<br /> -Upon the four corners of the land.<br /> -Now cometh the end upon thee<br /> -And I will send mine anger upon thee,<br /> -And I will judge thee according to thy ways;<br /> -And I will bring upon thee all thine abominations.<br /> -And mine eyes shall not spare thee,<br /> -Neither will I have pity;<br /> -Because I will bring thy ways upon thee<br /> -And thine abominations shall be in the midst of thee:<br /> -And ye shall know that I am Jehovah.<br /> -<br /> -Thus saith the Lord Jehovah!<br /> -An evil—an only evil!—behold it cometh.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a><br /> -An end is come—the end is come!<br /> -It awaketh against thee. Behold it cometh!<br /> -O inhabitant of the land, thy doom is come unto thee<br /> -The set time is come, the day is near,<br /> -The day of tumult.<br /> -And not the joyous shouting upon the mountains;<br /> -Now will I soon pour out my fury upon thee<br /> -And accomplish mine anger against thee.<br /> -I will judge thee according to thy ways,<br /> -And will bring upon thee all thine abominations.<br /> -Mine eye shall not spare, neither will I have pity.<br /> -According to thy ways will I render unto thee,<br /> -And thine abominations shall be in the midst of thee,<br /> -And ye shall know that I am Jehovah, who smiteth -(chapter vii:1-9). -</p></blockquote> - -<p>This is the first section of this great and solemn portion of -Ezekiel's prophecy. The end is announced to come upon the -<span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span> -entire land. The set time for judgment had come, it could -no longer be averted. How merciful had been Jehovah's -dealing with His beloved people. "But He, being full of -compassion, forgave their iniquity, and destroyed them not; -yea many a time turned He His anger away, and did not -stir up all His wrath" (Ps. lxxviii:38). But now the measure -of their wickedness had come. The day of reckoning was at -hand. Divine fury was to sweep now over the entire land. -His eyes would no longer spare nor would He pity them any -longer.</p> - -<p>There is another day coming in which the Lord will deal -in fearful judgments with this earth. Now is the day of -salvation in which God speaks in love through His Son. -When wickedness and apostasy has reached its climax, the -day of salvation will end and "the day of vengeance of our -God" will begin. Then He will speak in His wrath and vex -them in His sore displeasure (Ps. ii:5). Then will they say -to the mountains and rocks, "Fall on us, and hide us from the -face of Him that sitteth on the throne, and from the wrath -of the Lamb; for the great day of His wrath is come; and who -shall be able to stand?" (Rev. vi:16-17). God's judgments -for the future are as sure as were His judgments in the past. -There is a set time, the day of the Lord, when He, to whom -the Father has given all judgments, will tread "the winepress -of the fierceness of the wrath of God, the Almighty" (Rev. -xix:15).</p> - -<blockquote><p> -Behold the Day! Behold it cometh!<br /> -Thy doom advanceth:<br /> -The rod hath blossomed, pride hath budded.<br /> -Violence has risen up into a rod of wickedness;<br /> -None of them shall remain; yea none of their multitude,<br /> -Nor their wealth; neither shall there be eminency among them.<br /> -The time is come, the day draweth near;<br /> -Let not the buyer rejoice, nor the seller mourn,<br /> -For wrath is upon all the multitude thereof.<br /> -<span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span> -For the seller shall not return to that which is sold,<br /> -Even though he were yet amongst the living.<br /> -In the vision touching the whole multitude thereof<br /> -It shall not be revoked;<br /> -And none shall through his iniquity assure his life.<br /> -They have blown the trumpet and made all ready,<br /> -But none goeth to the battle;<br /> -For my wrath is upon all the multitude thereof.<br /> -The sword is without; the pestilence and the famine within;<br /> -He that is in the field shall die by the sword;<br /> -And he that is in the city, famine and pestilence shall devour him.<br /> -But they that escape of them shall escape,<br /> -And be as the mountains like moaning doves,<br /> -All of them mourning, every one for his iniquity.<br /> -All hands shall be feeble, and every knee shall fail like water.<br /> -They shall gird themselves with sackcloth,<br /> -And horror shall cover them;<br /> -Shame shall be upon all faces, baldness upon all heads (verses 10-18).<br /> -<br /></p></blockquote> - - -<p>What a solemn description of the doom which was now to -fall upon Jerusalem, the land and its inhabitants! The -buyer and the seller as well as all the multitude were to be -affected by it. The decree of judgment which had gone -forth could not be revoked. The blowing of the trumpet, -which is mentioned has generally been misunderstood by -expositors. It is said to picture "the collapse of Judah's -military preparations in the hour of danger, that when the -siege of Jerusalem came, none responded." The blowing of -the trumpets among Israel had a special significance. It -carried with it the assurance that Jehovah heard and would -be ready to fight for His people against their enemies. But -as they knew their iniquities had separated them from -God, His face being against them, none did go to the battle, -for His wrath rested upon them all. Sword, pestilence and -famine would devour them all and the few fugitives would be -upon the mountains mourning over their iniquities. The -rod mentioned which hath blossomed means Nebuchadnezzar,<span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span> -who executed this great judgment upon Jerusalem. -The climax of the judgment prophecy is reached in the -third part of the chapter.</p> - -<blockquote><p> -They shall cast their silver in the streets,<br /> -And their gold shall be as an unclean thing;<br /> -Their silver and their gold shall not be able to deliver them<br /> -In the day of Jehovah's wrath;<br /> -They cannot satisfy their souls, neither fill their bowls,<br /> -Because it was the stumbling block of their iniquity.<br /> -And the beauty of their ornaments, they turned it to pride,<br /> -And the images of their abominations, their detestable things made they of it.<br /> -And I shall give it to the hands of strangers for a prey,<br /> -And to the wicked of the earth for a spoil; and they shall profane it.<br /> -For I will turn my face from them,<br /> -And they shall defile my secret place,<br /> -And robbers shall enter into it and profane it.<br /> -Form a chain,<br /> -For the land is full of bloody crimes,<br /> -And the city full of violence.<br /> -Therefore will I bring the worst of the nations,<br /> -And they shall possess their houses;<br /> -And I will make the pride of the mighty to cease,<br /> -And their sanctuaries shall be defiled.<br /> -Destruction cometh!<br /> -They shall seek peace, but there shall be none.<br /> -Calamity after calamity shall appear;<br /> -And rumour shall be upon rumour;<br /> -Then shall they seek a vision from a prophet;<br /> -But the law shall perish from the priest,<br /> -And counsel from the elders.<br /> -The king shall mourn, and the prince shall be clothed with dismay,<br /> -And the hands of the people of the land shall tremble:<br /> -I will do unto them according to their way,<br /> -When I shall judge them according to their deserts;<br /> -And they shall know that I am the Lord (verses 19-27).<br /> -</p></blockquote> - -<p>Here we learn first of all that the stumbling block of their -iniquity (verse 19) was the silver and gold. Prophets like<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span> -Isaiah, Amos and others bear witness to the fact that Jerusalem -and the land enjoyed great prosperity and indulged in -extravagant living before the judgment overtook the -nation. Said Isaiah, "Their land also is full of silver and -gold, neither is there an end of their treasures." In -the third chapter of Isaiah the luxurious dress of the -daughters of Zion is vividly described, while Amos also gives -the scenes of their riotous, wanton living and emphasizes the -oppression of the poor. Riches had increased and the -prosperous conditions of the land produced vanity; they -forgot Jehovah and worshipped the idols of the Gentiles. -And now as the day of wrath breaks, their eyes would be -opened and they were to find out the absolute worthlessness -of their silver and gold. They would cast it into the -streets, for it was unable to deliver them. Zephaniah, in -his great vision of the national calamity which was to fall -upon the people, gives a similar testimony. "Neither their -silver nor their gold shall be able to deliver them in the day -of the Lord's wrath; but the whole land shall be devoured -by the fire of His jealousy; for He shall make even a speedy -riddance of all them that dwell in the land" (Zeph. i:18).</p> - -<p>The Holy Spirit bears witness in the New Testament -that similar conditions will exist in Christendom during the -end of the present age. "Men shall be lovers of their ownselves, -lovers of money (covetous) and lovers of pleasure -more than lovers of God" (2 Tim. iii:1-5). The conditions -of worldliness, apostasy, prosperity and luxurious living -which prevailed in Jerusalem before the hand of God stripped -the people and the land characterize our times. This will -go on, and will culminate after the Lord has taken His -true church into glory. In view of the visible coming of -the Lord to deal with the earth in judgment the Spirit of -God through James addresses especially the rich men. -"Go to now, ye rich men, weep and howl for your miseries<span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span> -that shall come upon you.... Ye have heaped treasure -together for the last days" (James v:1-3).</p> - -<p>The message of Ezekiel also announced that the Gentiles, -the strangers, were to come and defile the temple. The -chain mentioned refers to their condition as captives. Destruction -was to come. There should be no peace; calamity -was to follow calamity; according to what they had done a -righteous God would deal with them. And thus it came to -pass when Jerusalem fell and the people were taken away as -captives.</p> - - -<h4>VISIONS CONCERNING JERUSALEM.<br /> - -Chapter viii.</h4> - -<p>With this chapter begins a new section. It contains a -series of visions. The Prophet is shown first of all the -awful abominations which were going on in the temple -(chapter viii). Then the fact was made known to him -that destruction would overtake all who were left in Jerusalem, -except the sighing, faithful remnant, marked by -the man with the inkhorn (chapter xi). This is followed -by the vision of the coals of fire and the vision of glory -(chapter x). The final vision in this section is the vision -concerning the leaders of the people and the departure of -the glory of the Lord (chapter xi).</p> - -<p>These visions, which concern Jerusalem's history and condition -in the days of Ezekiel, also foreshadow Jerusalem's -future. There is a remarkable correspondence with events -revealed in the last book of the Bible, the Book of Revelation. -Another temple will be defiled by the abomination -of the Anti-Christ during the coming great tribulation. -Ezekiel saw an image of jealousy, which provoketh to -jealousy. There will be another image in Jerusalem on -account of which judgment will come upon the unbelieving -Jews (Rev. xiii:14-15). Then there will be a remnant sealed<span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span> -and preserved (Rev. vii) as it was in the time of Ezekiel. -Coals of fire Ezekiel saw scattered over the city; it denoted -an act of judgment. When the last chapter of Jerusalem's -final trouble passeth into history, fire from the altar will be -cast upon the earth (Rev. viii:5). But while Ezekiel saw -the glory departing after these judgments, the glory will -return to the city and to Israel's land, when the great -tribulation is ended. Ezekiel's vision of abominations -among Israel is first given.</p> - - -<p><b>I. The Vision of the Image of Jealousy.</b></p> - -<blockquote><p>And it came to pass in the sixth year, in the sixth month, in the -fifth of the month, as I sat in mine house, and the elders of Judah -sat before me, that the hand of the Lord God fell there upon me. -Then I beheld, and lo a likeness as the appearance of fire: from the -appearance of his loins, even downward; fire and from his loins even -upward, as the appearance of brightness, as the look of glowing -brass. And he put forth the form of an hand, and took me by a lock -of mine head; and the spirit lifted me up between the earth and the -heaven, and brought me in the visions of God to Jerusalem, to the -door of the inner gate that looketh toward the north; where was -the seat of the image of jealousy, which provoketh to jealousy. -And, behold the glory of the God of Israel was there, according to -the vision that I saw in the plain. Then said he unto me, Son of -man, lift up thine eyes now the way toward the north. So I -lifted up mine eyes the way toward the north, and behold northward -at the gate of the altar this image of jealousy in the entry. -He said furthermore unto me, Son of man, seest thou what they do? -even the great abominations that the house of Israel committeth -here, and I should go far off from my sanctuary? but turn thee -yet again, and thou shalt see greater abominations (verses 1-6).</p></blockquote> - -<p>It was over a year after his first vision (i:1) when Ezekiel -sat in his house surrounded by the elders of Judah. Perhaps -they had come expecting some new communication from -the prophet. Suddenly the hand of the Lord fell again -upon him. He beheld once more the glorious likeness of<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span> -Him who was the center of the first vision of glory.<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> The -hand of the Lord took the prophet by a lock of hair and the -Spirit lifted him between the earth and the heaven and he -was brought in the visions of God to Jerusalem. Was -this a real experience? Critics speak of a trance, that the -prophet was some kind of a psychic with the gift of clairvoyancy. -It was not a trance-vision, but an action by -the Spirit and power of the Lord. Elijah must have had -frequently the same experience, for Obadiah said to him: -"And it shall come to pass, as soon as I am gone from thee, -that the Spirit of the Lord shall carry thee whither I know -not" (1 Kings xviii:12). And the sons of the prophets -said to Elisha after Elijah departed: "The Spirit of the -Lord hath taken him up, and cast him upon some mountain, -or into some valley" (2 Kings ii:16). The Spirit of the Lord -also caught away Philip (Acts viii:39).</p> - -<p>In the visions of God Ezekiel is brought to the door of -the inner gate that looketh to the north. Here was the -image of jealousy, which provoketh to jealousy. Some -have taken this and the following visions to be retrospective. -It has been said, "It was as if he were translated back to -Jerusalem, and to the time when these things were occurring." -Such is the view of some critics; however, it is untenable. -These visions would lose their meaning if the prophet only -seemed to be translated back to Jerusalem and to the time -when these abominations had happened in Israel's past -history. Later we find the names of persons given, whom -he saw. They certainly were living persons known to<span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span> -Ezekiel and his contemporaries. One of them died while -Ezekiel prophesied (xi:13).</p> - -<p>What was the image of jealousy which provoketh to -jealousy? It was an idol. The word is used in Deut. iv:16, -where it is translated "graven image." It is also found -in 2 Chronicles xxxiii:7, 15, where it refers to the idol, -which Manasseh had made and put up in the temple.</p> - -<p>After Manasseh's idolatry came Josiah's great reformation. -After his death Judah plunged into greater wickedness -under the reign of wicked kings and a revival of idolatry -followed once more. Such a wrath provoking idol was beheld -by the prophet. This image they worshipped. "Son of -man, seest thou what they do?" They must have lain -prostrate before that idol. And yet the glory of the God of -Israel was still there. He had not yet abandoned the place. -Idolatry will once more be practiced in Jerusalem. Our -Lord speaks of it prophetically in Matthew xii:43-45. The -unclean spirit is idolatry. The Jewish people are now -purged from it. At some future time that spirit will return -with seven others. "And the last state of that man is -worse than the first." Then our Lord applied the parable: -"Even so shall it be also unto this wicked generation" -(literally: race). During the reign of the final Anti-Christ, -idolatry in its worst form will be instituted once more in -Jerusalem (2 Thess. ii:3-4; Rev. xiii:11-18).</p> - - -<p><b>II. The Worship of Creeping and Abominable Beasts.</b></p> - -<blockquote><p>And he brought me to the door of the court; and when I looked, -behold, a hole in the wall. Then said he unto me, Son of man, dig -now in the wall: and when I had digged in the wall, behold, a door. -And he said unto me, Go in, and behold the wicked abominations -that they do here. So I went in and saw; and, behold, every form -of creeping things, and abominable beasts, and all the idols of the -house of Israel, portrayed upon the wall round about. And there -stood before them seventy men of the ancients of the house of Israel,<span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span> -and in the midst of them stood Jaazaniah the son of Shaphan, with -every man his censer in his hand; and a thick cloud of incense went -up. Then said he unto me, Son of man, hast thou seen what the -ancients of the house of Israel do in the dark, every man in the -chambers of his imagery? for they say, The Lord seeth us not; the -Lord hath forsaken the earth" (verses 7-12).</p></blockquote> - -<p>The prophet saw next a hole in the wall, and being commanded -to dig into it he found a secret door through which -he entered. In the chamber, upon the wall round about, -were pictured creeping things and abominable things. -A worship of these creeping things and beasts was in progress, -for the seventy ancients of Israel were swinging censers -full of incense, so that a thick cloud went up. They were -practising idolatry after the order of Egypt and of the -most degrading kind. The people of God had sunk as -deep, yea deeper, than the heathen round about them -(Romans i:23). And the leaders of the nation, the seventy -elders, were there leading in this worship of abominations. -Jaazaniah, the son of Shaphan, is especially mentioned. -Shaphan was the scribe, who received from the high-priest, -Hilkiah, the book of the law, and who read it before King -Josiah (2 Kings xxii:8-11; Jere. xxxix:14). The son of -this illustrious and God-fearing scribe was the leader among -the animal-worshippers. It was an evidence of the great -apostasy which had engulfed the nation. And these idol-worshippers, -each in his chamber of imagery (probably -individual cells) said: "The Lord seeth us not; the Lord -hath forsaken the earth." They denied His omniscience -and omnipresence. The apostasy in Christendom is -going the same road.</p> - - -<p><b>III. The Women Weeping for Tammuz.</b></p> - -<blockquote><p>He said also unto me, Turn thee yet again, and thou shalt see -greater abominations that they do. Then he brought me to the -door of the gate of the Lord's house which was toward the north;<span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span> -and, behold, there sat women weeping for Tammuz. Then said he -unto me, Hast thou seen this, O son of man? Turn thee yet again, -and thou shalt see greater abominations than these (verses 13-15).</p></blockquote> - -<p>Tammuz, the Babylonian "Dumuzi," was the god of spring -vegetation, who dies, going down to Hades, and revives -again with each returning summer. The worship of this -god became identified with Phoenicia, and from there this -wicked cult came to Greece, where Tammuz was known -under the name of Adonis. The weeping woman celebrated -the death of the god, an emblem of the decay of earth's -productive powers. With it were connected some of the -vilest, immoral ceremonies and licentious habits. Thus -we see how false worship and immorality are closely, yea, -inseparably, linked together. In our days the increase of -licentiousness is but the result of having rejected the Truth -of God.</p> - - -<p><b>IV. The Greatest of all Abominations: Sun-Worship.</b></p> - -<blockquote><p>And he brought me into the inner court of the Lord's house; and, -behold at the door of the temple of the Lord, between the porch and -the altar, were about five and twenty men, with their backs toward -the temple of the Lord, and their faces toward the east; and they -worshipped the sun toward the east. Then he said unto me, Hast -thou seen this, O son of man? Is it a light thing to the house of -Judah that they commit the abominations which they commit -here? for they have filled the land with violence, and have returned -to provoke me to anger: and, lo, they put the branch to their nose. -Therefore, will I also deal in fury; mine eye shall not spare, neither -will I have pity; and though they cry in mine ears with a loud -voice, yet will I not hear them" (verses 16-18).</p></blockquote> - -<p>The twenty-five men, who stood between the porch and -the altar with their backs to the house of the Lord and -their faces towards the sun, worshipping the sun, were the -twenty-four priests, who constituted the appointed courses. -Their attitude was one of defiance. They practiced the -abominable cult, openly showing by the turned backs<span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span> -against the temple that they had wilfully rejected Jehovah -and His worship. What else was connected with sun-worship? -One mysterious sentence appears at the close of -verse 17. "And, lo, they put the branch to their nose." -This phrase is very obscure. Jewish commentators claim -that the words conceal some shocking and wicked rite; -and this may be the correct meaning. Sun-worship and -its attending lusts of the flesh are not unknown in our -own times. A few months ago a great sun-festival was -held in Paris.<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> Thousands participated in it. Hymns -to the sun were sung and sun-dances held, while the nights -were given over to all kinds of immoralities. Bahaism, -whose deceitful leader is a sun-worshipper, has hundreds -of thousands of followers in the English speaking world. -They turned their ears from the Truth and have been turned -to fables.</p> - -<p>Elders, women and priests had turned from Jehovah and -His worship. And now Jehovah speaks and pronounces -judgment upon them. "Therefore will I also deal in fury; -mine eye shall not spare, neither will I have pity; and -though they cry in mine ears with a loud voice, yet will I -not hear them." Jehovah did according to His word. He -did not spare; there was no pity. Jerusalem and the temple -were destroyed and the people had to feel Jehovah's fury. -And judgment greater than Jerusalem's will surely overtake -this present evil age with its idolatries, its abominations, -its rejection of God's Gospel and defiance of God.</p> - -<p><span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span></p> -<h4>THE VISION OF THE MAN WITH THE INKHORN.<br /> - -Chapter ix.</h4> - -<p>The vision which follows is closely connected with the previous -visions in which Ezekiel had seen the worship of idols, -and of beasts, and of the sun. Divine judgment must follow. -It is a judgment vision the Prophet now beholds. The -judgment, however, is of a discriminating character. The -messengers are commissioned to mark the sorrowing, faithful -remnant. For the rest of the sinners in Jerusalem there is -no mercy. They had defiled the temple and now the temple -was to be defiled by their slain bodies.</p> - - -<p><b>I. The Judgment Command Given.</b></p> - -<blockquote><p>He cried also in mine ears with a loud voice, saying, Cause them -that have charge over the city to draw near, even every man with -his destroying weapon in his hand. And, behold, six men came -from the way of the higher gate, which lieth toward the north, and -every man a slaughter weapon in his hand; and one man among -them was clothed with linen, with a writer's inkhorn by his side: -and they went in, and stood beside the brazen altar. And the -glory of the God of Israel was gone up from the cherub, whereupon -he was, to the threshold of the house. And he called to the man -clothed with linen, which had the writer's inkhorn by his side; -and the Lord said unto him, Go through the midst of the city, -through the midst of Jerusalem, and set a mark upon the foreheads -of the men that sigh and that cry for all the abominations that be -done in the midst thereof. And to the others he said in mine hearing, -Go ye after him through the city, and smite: let not your eye -spare, neither have ye pity. Slay utterly old and young, both -maids, and little children, and women: but come not near any -man upon whom is the mark; and begin at my sanctuary -(verses 1-6).</p></blockquote> - -<p>Who are they who are called to execute the judgment? -Six men came from the way of the higher gate, one of them -clothed in linen had a writer's inkhorn by his side, while -the others had slaughter weapons in their hands. They<span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span> -were not human beings but angels. The city was given over -into their hands. Angels were therefore used in God's -judgments of the past. They will be used in the coming -judgments. "The Son of Man shall send forth His angels, -and they shall gather out of His Kingdom all things that -offend and them which do iniquity" (Matt. xiii:41). "For -the Son of Man shall come in the glory of His Father with -His angels" (Matt. xvi:27). "When the Lord Jesus shall -be revealed from heaven with His mighty angels, in flaming -fire, taking vengeance on them that know not God, and -that obey not the Gospel of our Lord Jesus Christ" (2 Thess. -i:7-8). Throughout the book of Revelation angels are -seen carrying out the judgments of God. Especially are -we reminded here of the seventh chapter of the last book of -the Bible. Four angels are seen there holding the four -winds of the earth. Then there appeared a fifth angel -having the seal of the living God. He cried with a loud -voice to the four angels: "Hurt not the earth, neither the -sea, nor the trees, till we have sealed the servants of our -God in their foreheads" (Rev. vii:1-3). One hundred and -forty-four thousand were then sealed. The sealed ones in -Revelation with the mark on the forehead constitute the -faithful remnant of Israel who witness during the tribulation. -Those who die the martyr's death will have part in the first -resurrection, because they did not worship the beast nor -received his mark on their foreheads (Rev. xx:4). Those -who will be kept through the tribulation will be the nucleus -of the Kingdom on earth. We notice a striking correspondency -with this vision of Ezekiel. Judgment is to fall -upon all the apostates in Jerusalem, but the men that sigh -and cry on account of the abominations were to be marked -by the angel with the inkhorn and escape the impending -judgment. Their sighing and weeping was the evidence -that they did not share the abominations of idolatry but were<span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span> -true to Jehovah and His worship. And may we not forget -that now in Christendom, in the midst of the dark days -of apostasy and the soon coming tribulation and judgment, -there is a faithful remnant, who sigh and cry and to whom -the Lord has given a special promise: "Because thou hast -kept the word of my patience, I also will keep thee from -the hour of trial, which shall come upon all the world, to -try them that dwell on the earth" (Rom. iii:10).</p> - -<p>The word "mark" in the Hebrew is "Tav," the last letter in -the Hebrew alphabet. Its literal meaning is "cross." -This letter "T" was a cross in the older Hebrew script as -well as in the Phoenician and Samaritan. The Egyptians -also used a cross in their language; with them it was a -sign of life. Ancient Jewish tradition gives the information -that the blood sprinkled in Egypt on the doorpost (Exodus -xii:23) was in the form of a cross. All this is interesting. -To this we may add that in Genesis iv:15, the mark set -upon Cain, an entirely different word is used.</p> - -<p>"Begin at my sanctuary" was the command. There the -responsibility rested and there the judgment had to begin. -1 Peter iv:17 may here be considered. "For the time is -come that judgment must begin at the house of God; and -if it first begin at us, what shall the end be of them that obey -not the Gospel of God."</p> - - -<p><b>II. The Command Executed.</b></p> - -<blockquote><p>Then they began at the ancient men which were before the house. -And he said unto them, Defile the house, and fill the courts with the -slain: go ye forth. And they went forth, and slew in the city. -And it came to pass, while they were slaying them, and I was left, -that I fell upon my face, and cried, and said, Ah, Lord God! wilt thou -destroy all the residue of Israel in thy pouring out of thy fury upon -Jerusalem? Then said he unto me, The iniquity of the house of -Israel and Judah is exceeding great, and the land is full of blood, -and the city full of perverseness: for they say, The Lord hath -forsaken the earth, and the Lord seeth not. And as for me also,<span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span> -mine eye shall not spare, neither will I have pity, but I will -recompense their way upon their head. And, behold, the man -clothed with linen, which had the inkhorn by his side, reported -the matter, saying, I have done as thou hast commanded me -(verses 7-11).</p></blockquote> - -<p>The command is literally carried out. God's judgments -are always carried out to the letter; there is no such thing -as a "spiritual" fulfillment of a judgment of God. The -world some day will find out the solemn truth of this fact. -The temple where they had practised all the vileness of -idolatry, where they worshipped creeping things, is now -defiled by their dead bodies. To touch a dead body anywhere -meant defilement for seven days (Num. xix:11), but -now the very place which they considered holy is made a -defiled place. The Priest-Prophet is shocked. He fell on -his face and a cry of horror escaped his lips. "Ah, Lord God! -wilt Thou destroy all the residue of Israel in Thy pouring -out of Thy fury upon Jerusalem?" Was it not contrary to -God's holiness to defile the place dedicated to Himself? -And would He not show mercy and destroy the residue of -His people? The despairing cry is answered at once. The -iniquity of the house of Israel and the house of Judah was -filled up. God could no longer pity nor spare. This is -but a repetition of what Jehovah had announced before. -(See chapter v:11; vii:4; viii:18.)</p> - -<p>"And behold, the man clothed in linen, which had the -inkhorn by his side, reported the matter, saying, I have -done as Thou hast commanded me."<span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span></p> - - -<div class='center'><b>THE VISION OF THE COALS OF FIRE AND THE<br /> -VISION OF THE DEPARTING GLORY.<br /> - -Chapter x.</b></div> - -<p>After the Prophet had seen the marking of the faithful -ones in the doomed city, two other visions follow. They also -relate to the impending judgment of the doomed city. -The first vision indicates the fire by which the city would be -consumed, and the second, another vision of the glory, -shows how that glory was gradually departing from Jerusalem. -The complete departure is recorded in the eleventh -chapter.</p> - - -<p><b>I. The Vision of the Coals of Fire.</b></p> - -<blockquote><p>Then I looked, and, behold, in the firmament of the cherubim -there appeared over them as it were a sapphire stone, as the appearance -of the likeness of a throne. And he spake unto the man -clothed with linen, and said, Go in between the wheels, even the -under cherub, and fill thine hand with coals of fire from between -the cherubim, and scatter them over the city. And he went in -my sight. Now the cherubim stood on the right side of the house, -when the man went in; and the cloud filled the inner court. Then -the glory of the Lord went up from the cherub, and stood over the -threshold of the house; and the house was filled with the cloud, -and the court was full of the brightness of the Lord's glory. And the -sound of the cherubims' wings was heard even to the outer court, -as the voice of the Almighty God when he speaketh. And it came -to pass, that when he had commanded the man clothed with linen, -saying, Take fire from between the wheels, from between the -cherubims; then he went in, and stood beside the wheels. And -one cherub stretched forth his hand from between the cherubim -unto the fire that was between the cherubim, and took thereof, -and put it into the hands of him that was clothed with linen; -who took it, and went out (verses 1-7).</p></blockquote> - -<p>Once more the Prophet beholds in the firmament above -the cherubim the likeness of a throne. It is the throne of -the Lord. However, the occupant of the throne is not seen;<span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span> -His voice only is heard. The man clothed with linen is -commanded to go in between the wheels, under the cherub, -to fill his hands with coals of fire and then to scatter them -over the city. Who is this man clothed in linen? He -appeared for the first time in the preceding chapter. With -the inkhorn at his side, he set the mark upon the foreheads -of the faithful ones. Here we see him again executing the -judgment upon Jerusalem. Judgment is given into his -hands. That he is a supernatural being is clear. And he is -more than an angel. He held the place of pre-eminence -among the other angels (chapter ix:2-4). This angel is -the Angel of the Lord, the same who appeared to the Patriarchs, -to Moses, Joshua, Gideon, Manoah and to others. -It is the Son of God in the garb of an angel. In the same -form he also appeared to Daniel on the banks of the river -Hiddekel. "Then I lifted up mine eyes, and looked, and -behold a certain man clothed in linen, whose loins were -girded with fine gold of Uphaz. His body also was like -the beryl, and his face as the appearance of lightning, and -his eyes as lamps of fire, and his arms and his feet like in -color to polished brass, and the voice of his words like the -voice of a multitude" (Dan. x:5-6). Here we have a complete -description of the same person whom Ezekiel saw -taking the coals of fire and scattering them over Jerusalem. -Judgment upon the guilty city came from his hands.</p> - -<p>When we turn to the Book of Revelation, we find a -similar scene which has not yet been enacted. "And another -angel came and stood at the altar, having a golden censer; -and there was given to him much incense that he should -offer it with the prayers of all saints upon the golden altar -which was before the throne. And the smoke of the incense, -which came with the prayers of the saints, ascended up before -God out of the angel's hand. And the Angel took the -censer, and filled it with fire of the altar, and cast it into the<span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span> -earth; and there were voices, and thunderings, and lightnings -and an earthquake" (Rev. viii:3-5). This angel who -presents the prayers before the throne and who casts the -judgment fire into the earth is the One who received from -God's hands the seven sealed book (Rev. v:1), the Lamb -of God, the Lion of the tribe of Judah. This Angel-Priest, -into whose hands also judgment is committed, is the Son -of God. John saw Him dealing in judgment with the -earth, a judgment which has not yet come, and Ezekiel -beheld Him as the executor of the judgment upon Jerusalem, -which was carried out through Nebuchadnezzar, King of -Babylon.</p> - -<p>Ezekiel saw the man clothed in linen enter in between the -wheels. As he went in the cherubim, these majestic creatures -of God, stood at the right side of the house, while the cloud -filled the inner court. This cloud is the visible sign of -Jehovah's presence (Exod. xix:9; xxiv:15-18; Numbers -ix:19; xii:10; 1 Kings viii:10). Then the glory of the Lord -went up; the withdrawing from the city began. It stood -over the threshold of the house which was filled with the -cloud and the whole court was full of the brightness of the -Lord's glory. From the hand of the cherub, the man in -linen cloth received the fire that was between the cherubim. -And he took it and went out.</p> - - -<p><b>II. The Vision of the Departing Glory.</b></p> - -<blockquote><p>And there appeared in the cherubim the form of a man's hand -under their wings. And when I looked, behold the four wheels by -the cherubim, one wheel by one cherub, and another wheel by -another cherub: and the appearance of the wheels was as the color -of a chrysolite stone. And as for their appearances, they four had -one likeness, as if a wheel had been in the midst of a wheel. When -they went, they went upon their four sides; they turned not as -they went, but to the place whither the head looked they followed -it; they turned not as they went. And their whole body, and -their backs and their hands and their wings and the wheels,<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span> -were full of eyes round about, even the wheels that the -four had. As for the wheels, it was cried unto them in -my hearing, O wheel. And every one had four faces: the first -face was the face of a cherub, and the second face was the face of a -man, and the third the face of a lion, and the fourth the face of an -eagle. And the cherubim were lifted up. This is the living -creature that I saw by the river of Chebar. And when the cherubim -went, the wheels went by them: and when the cherubim lifted -up their wings to mount up from the earth, the same wheels also -turned not from beside them. When they stood, these stood; -and when they were lifted up, these lifted up themselves also: -for the spirit of the living creature was in them. Then the glory -of the Lord departed from off the threshold of the house, and stood -over the cherubim. And the cherubim lifted up their wings, and -mounted up from the earth in my sight: when they went out, the -wheels also were beside them, and every one stood at the door -of the east gate of the Lord's house; and the glory of the God -of Israel was over them above. This is the living creature that -I saw under the God of Israel by the river of Chebar; and I knew -that they were the cherubim. Every one had four faces a piece, -and every one four wings; and the likeness of the hands of a man -was under their wings. And the likeness of their faces was the same -faces which I saw by the river of Chebar, their appearances and -themselves; they went every one straight forward (verses 8-22).</p></blockquote> - -<p>One would naturally expect after the man clothed in -linen had taken the coals of fire and gone out to scatter them -over Jerusalem, that the next vision the Prophet had, -would be the burning of the city itself. Instead of receiving -a vision of the judgment work he beholds once more -the glory of the Lord. The similarity with the great vision -in the first chapter needs hardly to be pointed out. However, -the order of the description differs from that of the -opening vision of this book. Critics have seen in this fact -the evidence of some other writer who interpolated the repetition -of the vision of the glory of the Lord. But if such were -the case the person who did it would have not dared to make -these changes. The differences in the vision demonstrates<span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span> -that Ezekiel is the writer and not some other person. He -beheld the same vision as in the beginning by the river -Chebar only from another viewpoint. Wheels and cherubim -are seen first ready for the departure from the city. -The eyes are made more prominent than in the first vision. -"Full of eyes" we read in chapter i:18. Here in this vision -eyes are everywhere. "And their whole body, and their -backs, and their hands, and their wings, and the wheels, -were full of eyes round about, even the wheels that the -four had." This symbolizes the omniscience of God. After -the description of the cherubim and the wheels, the solemn -command is given for the start. Verse 13 may be rendered: -"In my hearing, unto the wheels, even unto them, it was -proclaimed: Whirl wheels." Once more the prophet beholds -the faces of the cherubim. And here is a striking -change. In the opening vision Ezekiel saw their faces in -the following order: The face of a man; the face of a lion; -these were on the right side. The four had the face of an -ox on the left side; these four also had the face of an eagle -(chapter i:10). But now Ezekiel sees the face of the -cherub first of all, then the face of a man, a lion and an -eagle. The cherubim were beheld by the prophet from a -different angle and the face of the cherub<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> appears as -identified with that of the ox. That the vision did not -differ at all from the first great vision Ezekiel expressly -affirms at the close. "And the likeness of their faces was -the same faces which I saw by the river Chebar, their -appearances and themselves: They went every one straight -forward" (verse 22).</p> - -<p>Then when the command had been given, "Whirl wheels!" -everything is set in motion. The cherubim went, the -<span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span>wheels went beside them. The mighty wings of the cherubim -were lifted up to mount up from the earth; the wheels -never swerved from their side. When the cherubim stood, -the wheels stood. The energizing Spirit was in all. The -Glory of the Lord departed from the threshold of the -temple; over its portals "Ichabod" (the glory is departed) -was now to be written. Then in Ezekiel's sight the cherubim -mounted up from the earth. They halted at the door -of the east gate of the Temple. Above it was the Glory -of the Lord. Thus, gradually, in solemn majesty, the Glory -of the Lord, which had dwelt visibly in the Temple in the -midst of His people, was departing. Verse 22 of chapter xi -connects with verse 19 of chapter x. The complete departure -of the Glory of the Lord from the midst of the city we -find recorded there. Here in our chapter the cherubim -with the Glory of the Lord above them stood at the east -gate of the Lord's house. From there its final departure -took place. But the visions Ezekiel had seen were beheld -once more in his great vision of that temple which will yet -be erected in Jerusalem. That departed glory will then -return. "And the Glory of the Lord came into the house -by the way of the gate whose front was toward the east" -(chapter xliii:4). It will return in the same way as it -departed. And that will be when the King, our Lord, -comes back to earth again. Then the Glory will cover -Israel and Jerusalem (Is. iv:5; lx:1) and the knowledge of -it covers the earth as the waters the deep.<span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span></p> - - -<h4>CONCERNING THE LEADERS. PROMISE OF RESTORATION. -THE GLORY DEPARTS.<br /> - -Chapter xi.</h4> - -<p>This chapter concludes the visions concerning the doom -of Jerusalem. At the close of the previous chapter we saw -the Glory of the Lord getting ready to leave the doomed -city. The complete withdrawal is recorded now. However, -before we reach this we find a prophecy uttered against -the leaders of the people. Then the Prophet received a -comforting message about the future restoration and blessing -of the nation. This is the first restoration promise in -this book. It is repeated and enlarged in the great predictions -after the fall of Jerusalem.</p> - - -<p><b>I. The Prophecy against the Leaders.</b></p> - -<blockquote><p>Moreover the spirit lifted me up, and brought me unto the east -gate of the Lord's house, which looketh eastward: and behold at the -door of the gate five and twenty men; among whom I saw Jaazaniah, -the son of Azur, and Pelatiah the son of Benaiah, princes of the -people. Then said he unto me, Son of man, these are the men that -devise mischief, and give wicked counsel in this city; which say, -It is not near; let us build houses; this city is the cauldron, and we -be the flesh.</p> - -<p>Therefore prophesy against them, prophesy, O son of man. And -the Spirit of the Lord fell upon men, and said unto me, Speak; -Thus saith the Lord, Thus have ye said, O house of Israel: for I -know the things that come into your mind, every one of them. -Ye have multiplied your slain in this city, and ye have filled the -streets thereof with the slain. Therefore thus saith the Lord God, -Your slain, whom ye have laid in the midst of it, they are the flesh, -and this city is the cauldron: but I will bring you forth out of the -midst of it. Ye have feared the sword; and I will bring a sword -upon you, saith the Lord God. And I will bring you out of the -midst thereof, and deliver you into the hands of strangers, and -will execute judgments among you. Ye shall fall by the sword: -I will judge you in the border of Israel; and ye shall know that I -am the Lord. This city shall not be your cauldron, neither shall<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span> -ye be the flesh in the midst thereof; but I will judge you in the -border of Israel. And ye shall know that I am the Lord: for ye -have not walked in my statutes, neither executed my judgements, -but have done after the manners of the heathen that are round -about you.</p> - -<p>And it came to pass, when I prophesied, that Pelatiah the son of -Benaiah died. Then fell I down upon my face, and cried with a -loud voice, and said, Ah, Lord God! wilt thou make a full end of the -remnant of Israel? (verses 1-13).</p></blockquote> - -<p>The Prophet had watched the movements of the cherubim -and the glory of the Lord, and now he is again suddenly -transported to the east gate of the Lord's house. At the -door of the gate he beholds twenty-five men. He recognized -among them Jaazaniah the son of Azur, and Pelatiah -the son of Benaiah, princes of the people. In the eighth -chapter he had also seen, between the porch and the altar, -twenty-five men with their backs towards the temple (viii:16). -In that chapter Jaazaniah is mentioned. The question -then arises, is this the same company Ezekiel sees once -more and against which he utters his denunciatory message? -They cannot be identical with the men in the previous -chapter, for they belonged evidently to the priestly class, -while the twenty-five men in this chapter are leaders, or -princes, of the people. Nor is the Jaazaniah the same as -in the eighth chapter. Here is a Jaazaniah who was the -son of Azur, while the other Jaazaniah was the son of Shaphan. -These princes here may be the same of whom we -read in Jeremiah xxxviii:4.</p> - -<p>It shows the complete corruption of Jerusalem. The -priesthood and the leaders of the nation were steeped in -wickedness and defied God and the judgment He had announced -through Jeremiah, and now also through Ezekiel. -Interesting are the names of those mentioned, Jaazaniah -("He will be heard of the Lord"); Azur ("Helper"); Pelatiah -("Delivered of the Lord"); Benaiah ("Built up of the<span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span> -Lord"). Their names indicate that they knew the Lord -and His truth and yet they had turned deliberately from -Him and from His Word. They devised mischief (or iniquity) -and gave wicked counsel. Their wicked counsel -consisted in disobedience against Jehovah and His Word. -In regard to the judgment they said, "It is not the time to -build houses; this is the cauldron and we are the flesh." -They knew of Jeremiah's letter which he had sent to the -elders which were carried away captives. In that letter, -Jeremiah, believing God's Word concerning the long duration -of the captivity, gave the advice, "Build ye houses and -dwell in them" (Jere. xxix). They ridiculed that divinely -given advice. They still thought themselves safe in Jerusalem. -The phrase "this is the cauldron" means the city of -Jerusalem; and we are the "flesh" themselves. As the -flesh in the cauldron is preserved from the fire by the cauldron -itself, so they felt themselves secure in the doomed -city. That these wicked leaders were still in the city shows -that the judgment in chapter ix was not a complete judgment. -It began at the sanctuary, and the wicked worshippers -Ezekiel saw in his vision were smitten first of all, while -the man with the inkhorn marked the entire remnant for -preservation. Then the Spirit fell upon Ezekiel and he -uttered Jehovah's message. Their proverb about the cauldron -and the flesh is used to announce their own doom. Those -whom they had slain were the flesh, not they the living ones; -the slain ones had the city for a cauldron. But the defiant -leaders, who cast the judgment predictions to the -winds, would be brought forth out of the city, the place of -their supposed security. They feared the sword and it -would come upon them. Solemnly the Lord declared, "This -city shall not be your cauldron, neither shall ye be the flesh -in the midst thereof; I will judge you in the border of Israel." -And thus it came true. Nebuchadnezzar received his prisoners<span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span> -on the borders, the territory of the kingdom of Israel, at -Riblah (2 Kings xxv:18-21; Jer. lii:24-27).</p> - -<p>All this finds a repetition in the present age. God has -spoken. Long ago He has in His Word announced the -judgment upon this present age. Men, religious men, leaders -among the people, like these twenty-five, reject His -Word and do not believe in the threatened judgments. -"Peace and safety" is their false hope. But the day is coming -and not far off when all who reject the Word of God will find -out, to their eternal shame and loss, that His Word is true.</p> - -<p>And while the Prophet delivered faithfully his message, -the Lord touched one of the men; Pelatiah suddenly died. -He may have stood there with sneering lips, defying the -Lord's mouthpiece, when sudden death was meted out to -him. It was a divine seal upon the words they had heard. -This act of judgment greatly impressed the Prophet and he -prayed for the preservation of the remnant of Israel. Knowing -the sad condition of the people he loved so well, he -feared that they all would be taken away. May we also, -in the days of impending judgments make use of the prayer -of intercession. The next paragraph contains the answer -Ezekiel received.</p> - - -<p><b>II. The Message of Restoration and Blessing.</b></p> - -<blockquote><p>Again the word of the Lord came unto me, saying, Son of man, -thy brethren, even thy brethren, the men of thy kindred, and all -the house of Israel, wholly, are they unto whom the inhabitants of -Jerusalem have said, Get you far from the Lord: unto us is this land -given in possession. Therefore say, Thus saith the Lord God: -Although I have cast them far off among the heathen, and although -I have scattered them among the countries, yet will I be to them as -a little sanctuary in the countries where they shall come. Therefore -say, Thus saith the Lord God; I will even gather you from the -people, and assemble you out of the countries where ye have been -scattered, and I will give you the land of Israel. And they shall -come thither, and they shall take away all the detestable things<span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span> -thereof and all the abominations thereof from thence. And I will -give them one heart, and I will put a new spirit within you; and I -will take the stony heart out of their flesh, and will give them an -heart of flesh: That they may walk in my statutes, and keep mine -ordinances, and do them: and they shall be my people, and I will -be their God. But as for them whose heart walketh after the heart -of their detestable things and their abominations, I will recompense -their way upon their own heads, saith the Lord God -(verses 14-21).</p></blockquote> - -<p>It is the first message of comfort Ezekiel received. They -were to be scattered among the nations, yet Jehovah promises, -"I will be to them a little<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a> sanctuary in the countries -where they shall come." This refers to the remnant who -still clings to Him and hopes in the fulfilment of His promises. -Then follows the great outlook into their future. -Blessed promises! They are the hope of Israel. Their regathering, -their return from exile is here definitely predicted -by Ezekiel. Moses before had announced the same future -restoration. So did Isaiah and Jeremiah as well as the -earlier prophets. The denial of the literal regathering of -Israel means the denial of the Word of the Lord. They will -receive the land of Israel. But greater things are promised -to the people. The stony heart is to be taken away; they are -to receive a heart of flesh. This is the result of the new Spirit, -His Spirit, which they will receive. It means the new birth -of that nation to enter into the promised kingdom. Then -the result will be an obedient people. "They shall be my -people and I will be their God." Has this been fulfilled in -the return of the feeble remnant from Babylon? Many believe -that Ezekiel's message found then its accomplishment. -It is not so. The nation was not put into possession of the -great blessings which are everywhere linked with their literal -restoration and possession of the land. Ezekiel's great<span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span> -visions of the national restoration of Israel and the greater -spiritual blessings are still unfulfilled. They will be fulfilled -when the Glory of the Lord, that is the Lord of Glory, -their rejected King, the Son of David, the King of Israel, -returns.</p> - -<p><b>III. The Glory Departs.</b></p> - -<blockquote><p>Then did the cherubim lift up their wings, and the wheels beside -them; and the glory of the God of Israel was over them above. -And the glory of the Lord went up from the midst of the city and -stood upon the mountain which is on the east side of the city.</p> - -<p>Afterwards the Spirit took me up, and brought me in a vision by -the Spirit of God into Chaldea, to them of the captivity. So the -vision that I had seen went up from me. Then I spake unto them -of the captivity all the things that the Lord had shewed me -(verses 22-25).</p></blockquote> - -<p>After this comforting message of future blessing for the -nation and restoration to the land, the Glory of the Lord -holds its departure. We saw how it gradually withdrew -from the temple, where it had dwelt. Now the complete -departure from the city has come. But it is a blessed -thought, before that takes place, Jehovah gave His Word -that He would return and be again with His people. "The -Glory of the Lord went up from the midst of the city and -stood upon the mountain which is on the east side of the -city." That mountain is the Mount of Olives. Significant -place where the Shekinah, the Glory of the Lord with -its cherubim and wheels was seen for the last time. Upon -that mountain He stood, who is the Glory Himself, our Lord -Jesus Christ. From there He went back to the Father. -And in a coming day "His feet will stand upon the Mount -of Olives." And when He comes back in visible glory, -Israel and Jerusalem will behold the return of the Glory -of the Lord, Ezekiel saw departing from temple and city. -Then that will happen what has never been in Israel's past -history: "All the earth will be filled with His Glory."</p> -<p><span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span></p> - - -<h4>MESSAGES AND PARABLES.<br /> - -Chapter xii.</h4> - -<p>A new section of this book begins with the twelfth chapter -and ends with chapter xix. The judgments the Prophet -had announced, the great visions he had seen, all showing -the impending doom of Jerusalem, were not believed -nor heeded by the people. This is announced by a direct -communication from the Lord in the beginning of this -chapter. After he had seen the departure of the Glory -of the Lord, he spoke unto them of the captivity all the -things that the Lord had shown unto him (xi:25). Perhaps -some time elapsed before the Word of the Lord came -unto him revealing the unbelieving, rebellious condition -of the people. "Son of man, thou dwellest in the midst of a -rebellious house, which have eyes to see, and see not; they -have ears to hear, and hear not; for they are a rebellious -house" (verse 2). Therefore the speedy judgment is again -announced and the Prophet received a series of messages -and parables. "The Word of the Lord came," and "Thus -saith the Lord," are the oft-repeated phrases in this most -interesting chapter. We shall find many solemn truths in -this section, truths which have a meaning for our times as -well. May we hear His voice in these words which the -Prophet-Priest heard from Jehovah. The first chapter of this -section has two parts.</p> - - -<p><b>I. The Symbolical Sign of the Certainty and Nearness of -the Judgment.</b></p> - -<blockquote><p>The word of the Lord also came unto me, saying, Son of man, -thou dwellest in the midst of a rebellious house, which have eyes -to see, and see not; they have ears to hear, and hear not; for they -are a rebellious house. Therefore, thou son of man, prepare thee -stuff for removing, and remove by day in their sight; and thou -shalt remove from thy place to another place in their sight: it may -be they will consider, though they be a rebellious house. Then<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span> -shalt thou bring forth thy stuff by day in their sight, as stuff for -removing: and thou shalt go forth at even in their sight, as they -that go forth into captivity. Dig thou through the wall in their -sight, and carry out thereby. In their sight shalt thou bear it upon -thy shoulders, and carry it forth in the twilight: thou shalt -cover thy face, that thou see not the ground: for I have set thee -for a sign, unto the house of Israel. And I did so as I was commanded; -I brought forth my stuff by day, as stuff for captivity, and -in the even I digged through the wall with mine hand; I brought it -forth in the twilight, and I bare it upon my shoulder in their sight -(verses 1-7).</p></blockquote> - -<p>In the commission which the Prophet received (chapter ii) -the rebellious condition of the people had been declared -by the Lord, and now once more the fact that they were "a -rebellious house" is mentioned. They had eyes and did -not see, ears and they did not hear. Moses had spoken of -that (Deut. xxix:1-4) and their past history up to the -days of Ezekiel only confirmed the truth of this statement. -Isaiah had heard the same words from the Lord (Is. vi:9-10) -and Jeremiah had to repeat them in his great call to a backslidden -people (Jere. v:21). Then our Lord used the same -words when the nation had rejected His testimony (Matt. -xiii:13-15; Mark viii:18; John xii:39-40). The last time -we find them applied is in Acts xxviii:26-27. Blindness -is now upon Israel, but the day is also coming when that -judicial blindness will be removed and they will be no -longer the rebellious house. Of this coming great miracle -of the Grace of God Ezekiel's later prophecies have much -to say.</p> - -<p>Here the Prophet is told to act again in a symbolical -sign. He was told to prepare stuff for removing. This -meant that he should attire himself like one who goes on a -journey with sandals on his feet, a staff in his hand, a burden -upon his shoulders. Then he was to remove from one place -to another. He was also to bring forth his stuff in their sight,<span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span> -and then with the captive's burden upon his back he was -commanded to dig through the wall and carry it through -the hole. Furthermore he was to cover his face so that -he did not see the ground. All this the prophet did in the -sight of the people. In all this the Lord in His infinite -patience, in making the Prophet a sign unto them, waited -still for their repentance; "it may be they will consider, -though they be a rebellious house."</p> - -<p>We find the meaning of all this explained in the verses -which follow:</p> - -<blockquote><p>And in the morning came the word of the Lord unto me, saying, -Son of man, hath not the house of Israel, the rebellious house, said -unto thee, What doest thou? Say thou unto them, Thus saith the -Lord God; This burden concerneth the prince in Jerusalem, and all -the house of Israel that are among them. Say, I am your sign; -like as I have done, so shall it be done unto them: they shall remove -and go into captivity. And the prince that is among them shall -bear upon his shoulder in the twilight, and shall go forth: -they shall dig through the wall to carry out thereby: he shall cover -his face, that he see not the ground with his eyes. My net also will -I spread upon him, and he shall be taken in my snare: and I will -bring him to Babylon to the land of the Chaldeans; yet shall -he not see it, though he shall die there. And I will scatter toward -every wind all that are about him to help him, and all his bands; -and I will draw out the sword after them. And they shall know -that I am the Lord, when I shall scatter them among the nations, -and disperse them in the countries. But I will leave a few men of -them from the sword, from the famine, and from the pestilence; -that they may declare all their abominations among the heathen -whither they come; and they shall know that I am the Lord -(verses 8-16).</p></blockquote> - -<p>The actions of the Prophet were witnessed by the people -and they said to him, What doest thou? The answer to -their inquiry is given by the Lord Himself. We have therefore -the divine interpretation of what Ezekiel had done in -their presence. It is a prophecy and concerns mostly "the<span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span> -prince in Jerusalem"; Zedekiah is meant. His attempt to -flee from Jerusalem and his fate when the king of Babylon -put out his eyes, his captivity in the land of the Chaldeans -and death in that land are here clearly predicted. Jeremiah -xxxix:4; lii:10-11 and 2 Kings xxv:1-7 must be read in -connection with the sign of Ezekiel and the interpretation -as given by the Lord. Thus Ezekiel had enacted a prophecy -before their eyes which came literally true. Certain critics -have tried to explain that what Ezekiel did must have -happened after the fall of Jerusalem and the capture of -Zedekiah. However, this attempt to disprove the passage -as a real prophecy has failed. Others have tried to explain -it in still another way. It has been said: "Since we know -that the book was written after the event, it is a perfectly -fair question whether in the interpretation of the symbols -Ezekiel may not have read into it a fuller meaning than was -present to his own mind at the time." This statement sets -aside the fact that not Ezekiel gave the interpretation and -read something into it, but the whole passage is the Word of -the Lord, introduced with "Thus saith the Lord God." -Predictions of any kind revealing future events seems to be -the unpalatable thing for the destructive criticism, for it -proves the fact of divine revelation. We have followed -step by step the different judgment messages and visions -which the Prophet received and delivered, how Jerusalem -was facing its certain doom and now Zedekiah and his fate -in trying to escape from Jerusalem is especially mentioned. -All these visions are closely connected and were all given -before the city fell.</p> - -<p>And what the Lord predicted here, not alone about -Zedekiah, but also about the people and their dispersion -came true. They were scattered among the nations, but -a full end of them was not made, a remnant was to be left -and to declare their abominations among the nations.<span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span> -Scattered in all countries they witness by their condition as a -homeless nation to their own disobedience and shame.</p> - -<blockquote><p>Moreover the word of the Lord came to me, saying, Son of man, -eat thy bread with quaking, and drink thy water with trembling -and with carefulness; And say unto the people of the land, Thus -saith the Lord God of the inhabitants of Jerusalem, and of the land -of Israel; They shall eat their bread with carefulness, and drink -their water with astonishment, that her land may be desolate from -all that is therein because of the violence of all them that dwell -therein. And the cities that are inhabited shall be laid waste, -and the land shall be desolate; and ye shall know that I am the -Lord (verses 17-20).</p></blockquote> - -<p>An additional message is given. Ezekiel was to eat his -bread with quaking and drink his water with dread and -anxious care. It was another sign of the affliction which was -to come upon them. The land also should become desolate -and the cities be laid waste. Thus the Lord continued to -warn and plead with His people. Judgment is always his -strange work (Is. xxxiii:21). "For He doth not afflict -willingly nor grieve the children of men? (Lam. iii:33). The -unheeded warnings were repeated over and over again by -Ezekiel and the other prophets; He waited in His infinite -patience for the return of His people and, as we learn from the -Book of Judges, if there is but a cry from the heart of His -people, He is ready to respond. But Israel heard not. -They made light of all the predictions of the rapidly nearing -judgment. When we think of our own times and generation, -and remember the deliberate rejection of God's Word, -the impenitence and worldliness prevalent in Christendom, -and the judgments which are threatened and which must -come some day, these opening messages of Ezekiel and their -fulfilment in the judgment of Jerusalem and the nation -take on an additional meaning. God must needs do His -strange work, the work of judgment upon those who reject<span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span> -the best He has given, the Gospel of His Grace. The -condition of the people is now more fully seen in the second -part of this chapter.</p> - - -<p><b>II. The False Hope. The Judgment not to be Delayed.</b></p> - -<blockquote><p>And the word of the Lord came unto me, saying Son of man, what -is that proverb that ye have in the land of Israel, saying, The days -are prolonged, and every vision faileth? Tell them, therefore, -Thus saith the Lord God; I will make this proverb to cease, and -they shall no more use it as a proverb in Israel; but say unto them, -The days are at hand, and the effect of every vision. For there shall -be no more any vain vision nor flattering divination within the -house of Israel. For I am the Lord: I will speak, and the word -that I shall speak shall come to pass; it shall be no more prolonged: -for in your days, O rebellious house, will I say the word, and will -perform it, saith the Lord God.</p> - -<p>Again the word of the Lord came to me, saying, Son of man, -behold, they of the house of Israel say, The vision that he seeth is -for many days to come, and he prophesieth of the times that are far -off. Therefore say unto them, Thus saith the Lord God; There -shall none of my words be prolonged any more, but the word which -I have spoken shall be done, saith the Lord God (verses 21-28).</p></blockquote> - -<p>We must again remember in reading these words that in -the midst of Israel false prophets deluded the people with -their false messages. The rebellious spirit against the Lord -was fostered by these men and the threatening judgments -announced by Jeremiah and by Ezekiel were not believed -by the mass of the people. Of them we read elsewhere: -"Thy prophets have seen vain and foolish things for thee, -and they have not discovered thine iniquity, to turn away -thy captivity, but have seen for thee false burdens and -causes of banishment" (Lam. ii:14). Believing the false -messages the people said, "The days are prolonged, and every -vision faileth." Had they really believed that the days -were not to be prolonged and that the vision of judgment -upon Jerusalem was about to be accomplished, they would<span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span> -have surely turned to the Lord and cried to Him for mercy. -Unbelief was responsible for their condition, and in that -unbelief they were sustained by the lying prophets. In the -next chapter the Prophet utters his God-given denunciation -of these false prophets and prophetesses.</p> - -<p>All this is present with us to-day. Blinded Israel then -did not believe what the Lord had spoken. They thought -themselves secure, that the days would be prolonged and -that the visions had failed. It is so to-day. The Spirit -of God has predicted this for the end of the present age: -"Knowing this first, that there shall come in the last days -scoffers, walking after their own lusts, and saying, Where -is the promise of his coming? for since the fathers fell asleep -all things continue as they were from the beginning of the -creation" (2 Peter iii:3-4). This is the spirit to-day which -has permeated the larger part of the professing church. -What God has said concerning the future, the Coming again -of His Son to judge the world in righteousness is either -ignored or rejected, while many even ridicule these great -predictions. It is the popular opinion that our age is constantly -getting better, they dream of world-peace, great -advancement and prosperity. That God has written a -different program in His Word revealed by the Prophets -of God in visions and confirmed by our Lord and His Apostles -is completely forgotten. And this setting aside of the Word -of Prophecy has produced in Christendom similar conditions -to those in unbelieving Israel. And there are others who -assent in a measure to the visions of the Prophets concerning -things to come, but they are unconcerned about it. It has -no meaning for them. Like Israel they say, "The vision that -he seeth is for many days to come and he prophesieth of -the times that are afar off" (verse 27). It reminds us of -the language of the evil servant who said, "My lord delayeth -his coming."<span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span></p> - -<p>But what was God's answer? He would end this false -hope and false security. The lying proverb which the false -prophets had them inspired to use would be changed into -another. "The days are at hand and the effect of every -vision." All false visions, false divinations and false hopes -which had become so widespread among Israel were to cease, -for the burden of true Prophecy would now be fulfilled. -Then solemnly He declared that His Word was to be done. -The Word which He spoke would come to pass. Even so -every word which the Prophets had spoken concerning the -judgment of Jerusalem, the devastation of the land and the -dispersion of the people came to pass.</p> - -<p>May we remember that when the world says "Peace and -safety," then sudden destruction shall come upon them -(1 Thess. v:1-5). The world and an apostate church may -dream of peace and safety, sneer at divine interference in -mighty judgments, laugh at a second, visible and glorious -coming of the same Lord who died and was raised from the -dead, ridicule the establishment of His great kingdom on -this earth and say every vision faileth—yet we know that -the vision will not fail. What God has spoken will be done. -The vision may yet be for an appointed time, but at the end -it shall speak and not lie; though it tarry, wait for it; because -it will surely come; it will not tarry (Hab. ii:3). "Say unto -them, The days are at hand." This was God's message to a -people deceived by false hopes of peace. And may this not -be the Lord's message to us in these dark and solemn days, -when the clouds of judgment are gathering, the days are at -hand? May we as the children of light and of the day -wait for the fulfilment of the vision. It will surely come -and not tarry.<span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span></p> - - -<h4>THE MESSAGE AGAINST THE FALSE PROPHETS -AND PROPHETESSES.<br /> - -Chapter xiii.</h4> - -<p>The message which follows the preceding one on the -certainty of the doom of Jerusalem is directed against the -false prophets and prophetesses who were at work among -the people, and who antagonized the God-given utterances -of the true messengers of the Lord. These men and women -may well be termed the curse of Israel, because all they did -was a curse to the people. Their words inspired the rebellious -people with a false hope and kept them from turning -to the Lord in true repentance. They advocated a national -alliance of Israel with Egypt and other empires, while the -true prophets exhorted Israel to put their confidence exclusively -in the Lord. The false prophets paid no heed to the -moral and religious conditions of the people of God. They -saw nothing alarming in the drift away from God, in the -increasing immoralities, but in view of all this they continued -to cry peace, peace; but the true prophets sounded the -alarm and without mincing words uncovered the degenerating -conditions of the people.</p> - - -<p><b>I. The False Prophets: their Guilt and Condemnation.</b></p> - -<blockquote><p>And the word of the Lord came unto me, saying, Son of man -prophesying against the prophets of Israel that prophesy, and say -thou unto them that prophesy out of their own hearts, Hear ye -the word of the Lord; Thus saith the Lord God; Woe unto the -foolish prophets, that follow their own spirit, and have seen nothing! -O Israel, thy prophets are like the foxes in the deserts. Ye have -not gone up into the gaps, neither made up the hedge for the house -of Israel to stand in the battle in the day of the Lord. They have -seen vanity and lying divination, saying, The Lord saith: and the -Lord hath not sent them: and they have made others to hope that -they would confirm the word. Have ye not seen a vain vision, -and have ye not spoken a lying divination, whereas ye say, The -Lord saith it, albeit I have not spoken? (verses 1-7).</p></blockquote><p><span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span></p> - -<p>The first charge brought against the false prophets is -that they prophesy out of their own hearts. It has been -also translated "who prophesy from their own mind without -having seen." Here we have a divine definition of the -false prophets in a very concise form. Their words came -out of their own hearts, they were not founded upon the -vision of the Lord, the message He gives by His Spirit, but -the product of their own minds. They gave expression to -the thoughts of their own darkened hearts and paid no -heed whatever to the revelation of God. And here let us be -reminded of what is written in the New Testament concerning -the same class of men who are predicted to appear -especially at the close of the present age, doing a work in -Christendom which fully corresponds to the work of these -false prophets in Jeremiah's and Ezekiel's day. "But there -were false prophets also among the people (Israel), even as -there shall be false teachers among you, who privily shall -bring in damnable heresies, even denying the Lord that -bought them, and bring upon themselves swift destruction. -And many shall follow their pernicious ways, by reason of -whom the way of truth shall be evil spoken of" (2 Peter -ii:1-2). Jude in his Epistle gives a more complete picture -of them. He speaks of these false teachers of Christendom -as "speaking evil of those things which they know not, but -what they know naturally (as natural men, unregenerated) -as brute beasts, in those things they corrupt themselves" -(verse 10). "Their mouth speaketh great swelling words -(a divine definition of modern day 'pulpit oratory'), having -men's persons in admiration because of advantage" (verse -16). They were mockers who walk after their own lusts; -having not the Spirit (verse 19). The Apostle Paul speaks -of them as wolves (Acts xx:29) and our Lord warned of -them. "Beware of false Prophets, which come to you in<span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span> -sheep's clothing, but inwardly they are ravening wolves" -(Matt. vii:15).</p> - -<p>And such false teachers, men who pose as religious leaders, -are doing their dreadful and delusive work throughout the -professing church. Every man who prophesies out of his -own heart, who utters his own mind, whose teaching and -preaching is not according to the oracles of God, who pays -no heed to what the Lord has said is a false prophet. And -such abound in the closing days of the church on earth. -Hundreds of men who are accredited religious teachers -ignore the visions of God, have no heart and no ear for what -the Lord has revealed, yea, more than that, they reject the -inspiration and revelation of the Word of God and in its -place preach and teach the opinions of their own corrupt -and darkened minds and the traditions of men. A true -prophet of God and a true leader is altogether subject to -the Word of God. His one business is to expound the Word -of God. He speaks as the oracles of God. He does what -is written in 2 Cor. x:5: "Casting down imaginations (the -working of the mind apart from the Word of God) and every -high thing that exalteth itself against the knowledge of God, -and bringing into captivity every thought to the obedience -of Christ." The Apostle Paul is a perfect example of such -a true mouthpiece of the Lord. Naturally gifted with -a keen mind, learned and cultured, yet he wrote to the -Corinthians, "And I, brethren, when I come to you, came -not with excellency of speech or of wisdom, declaring unto -you the testimony of God. For I determined not to know -anything among you, save Jesus Christ and Him crucified"—"And -my speech and my preaching was not with enticing -words of man's wisdom, but in demonstration of the Spirit -and of power" (1 Cor. ii:1-4).</p> - -<p>And like the false prophets among Israel the false prophets -and teachers in Christendom are responsible for the deplorable<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span> -conditions of the professing people of God. Instead -of sounding God's warning they cover up and lead the people -into the dark, where they are themselves. The responsibilities -of those men who deny the authority of the Bible, -who prophesy out of their own hearts is far greater than -any pen can describe.</p> - -<p>And what else did the Lord say about them in Ezekiel's -message? "They have seen vanity and lying divination, -saying, The Lord saith, and the Lord hath not sent them." -Here is the root of the matter. The Lord never sent them; -He never called them into the office of a prophet or teacher. -They are self-called and self-sent. Being therefore not the -chosen instruments of the Lord, knowing not His Word nor -obeying His Spirit, they become the instruments of "lying -divination." Behind their messages of a false hope and -false peace stands the father of lies. 1 Kings xxii:19-23 -throws important light upon this. It was a lying spirit who -possessed the false prophets in Ahab's times. Even so it -is predicted of the last days that the people will give heed to -seducing spirits and doctrines of demons (1 Tim. iv:1).</p> - -<blockquote><p>Therefore thus saith the Lord God; Because ye have spoken -vanity, and seen lies, therefore, behold, I am against you, saith -the Lord God. And mine hand shall be upon the prophets that see -vanity and that divine lies; they shall not be in the assembly of my -people, neither shall they be written in the writing of the house -of Israel, neither shall they enter into the land of Israel; and ye -shall know that I am the Lord God. Because, even because they -have seduced my people, saying, Peace; and there was no peace; -and one built up a wall, and, lo, others daubed it with untempered -mortar: Say unto them which daub it with untempered mortar, -that it shall fall: there shall be an overflowing shower; and ye, -O great hailstones, shall fall; and a stormy wind shall rend it. -Lo, when the wall is fallen, shall it not be said unto you, Where -is the daubing wherewith ye have daubed it. Therefore thus saith -the Lord God; I will even rend it with a stormy wind in my fury; -and there shall be an overflowing shower in mine anger, and great<span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span> -hailstone in my fury, to consume it. So will I break down the -wall that ye have daubed with untempered mortar, and bring it -down to the ground, so that the foundation thereof shall be discovered, -and it shall fall, and ye shall be consumed in the midst -thereof, and ye shall know that I am the Lord. Thus will I accomplish -my wrath upon the wall, and upon them that have daubed -it with untempered mortar and will say unto you: The wall is no -more, neither they that daubed it; to wit the prophets of Israel -which prophesy concerning Jerusalem, and which see visions of -peace for them, and there is no peace saith the Lord God (verses -8-16).</p></blockquote> - -<p>And next the message pronounces the condemnation and -punishment of these false prophets. The Lord is against -them. His hand is to be upon them for punishment. Three -things are mentioned in which their punishment is going to -consist: they are to be excluded from the assembly of -God's people; they will be outcasts like lepers and such -they were; their names are not to be mentioned in the -writings of Israel; their memory will be blotted out, their -names forgotten; finally they were not to enter into the -land of Israel. This is not too severe if one thinks of the -souls these false prophets destroyed and the wicked work -they did, for it is wickedness to reject the Word of God and -substitute for it human inventions.</p> - -<p>A more solemn word is pronounced in the New Testatment -against those who continue in Christendom the pernicious -and deceiving work of these false teachers. It is written, -"If any man defile the temple of God, him shall God destroy; -for the temple of God is holy, which temple ye are" (1 Cor. -iii:17). That is, believers constitute the temple of God, -that is, the church. The church has for its foundation the -Truth of God, the doctrine of Christ. A rejection of the -doctrine of Christ, so common in our day, defiles this spiritual -temple of God. It is the worst profanation. And the -false leader with his work corrupts the best, the holiest.<span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span> -"Him shall God destroy!" May God's people heed the warning -to have no fellowship with such who as hirelings do the -work of false prophets.</p> - -<p>And these false prophets seduced the people. The delusion -consisted in saying, Peace, and there was no peace. -This is a characteristic of those who follow not God's revelation -but their own hearts. While God has threatened a -world which lieth in the wicked one, an age which is evil -and which never can be anything but evil, with judgments -to come, they preach peace and safety.</p> - -<p>He describes them as building a wall and then putting some -untempered stuff, a whitewash, upon the wall. The wall -is for defence. They invented all kinds of schemes and -policies, political, religious and religious-political. This -was done to sustain their false messages and false hopes. -Then to hide the defects, they whitewashed their walls, they -glazed it over with nice and high sounding phrases. Such -is the case to-day. Oh! the schemes, the religious-political -combinations which are used to accomplish certain ends -which are nowhere authorized by the Word of God. And -the whitewash, the enticing, beautiful words which are used -to cover it over and make it appear as being secure! And -Ezekiel was commanded to say to these whitewashes, "It -shall fall!" A great storm with wind and flood would strike -it and the wall, the schemes and inventions of men were to -collapse (see Matt. vii:26-27). Even so the judgment came -upon Jerusalem and the land of Israel and swept away the -false prophets and what they had built up. Another judgment -will sweep over Christendom and sweep away the -"destructive critics," the false teachers and leaders of delusive -movements which flourish everywhere. Then the divine -mockery: "Lo, when the wall is fallen, shall it not be said -unto you, where is the daubing wherewith ye have daubed -it?" (verse 12). When God fulfills His predictions written<span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span> -in the Word, when a boasting, Christless civilization, an -apostate church are engulfed in the judgment with which -this present age ends, where will be the nice sounding whitewash -of the false prophets?</p> - - -<p><b>II. The False Prophetesses.</b></p> - -<blockquote><p>Likewise, thou son of man, set thy face against the daughters of -thy people, which prophesy out of their own heart; and prophesy -thou against them, And say, Thus saith the Lord God; Woe to -the women that sew pillows to all armholes, and make veils for the -head of every stature to hunt souls! Will ye hunt the souls of my -people, and will ye save the souls alive that come unto you? And -will ye pollute me among my people for handfuls of barley and for -pieces of bread, to slay the souls that should not die, and to save the -souls alive that should not live, by your lying to my people that -hear your lies? Wherefore thus saith the Lord God; Behold, I -am against your pillows, wherewith ye there hunt the souls to make -them fly, and I will tear them from your arms, and will let the souls -go, even the souls that ye hunt to make them fly. Your veils also -will I tear, and deliver my people out of your hand, and they shall -be no more in your hand to be hunted; and ye shall know that I -am the Lord. Because with lies ye have made the heart of the -righteous sad, whom I have not made sad; and strengthened the -hands of the wicked, that he should not return from his wicked -way by promising him life: Therefore ye shall see no more vanity, -nor divine divinations: for I will deliver my people out of your -hand, and ye shall know that I am the Lord (verses 17-23).</p></blockquote> - -<p>And there were false women prophets among Israel likewise. -This is a significant fact. Women became religious -leaders and teachers in the days of Jerusalem's downfall -and the worst degradation followed upon that. They also -prophesied out of their own hearts and added other wicked -things to it. They sewed pillows upon all elbows and made -veils for the head to hunt for souls. This has been interpreted -in different ways. It means that they used amulets, -little idol images and other things by which they practised -the so-called divination—the soothsaying. It is sorcery to<span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span> -which these women prophets gave themselves up. The -veils which they used were to give to it a priestly air of -mysticism. They practised the sinister art of magic, or -as we call it nowadays, occultism. It was witchcraft, -this binding on of pillows and other things. This they -did for hire and to slay souls which should not be slain and -to sustain the wicked in their wickedness. Here is also undoubtedly -a hint about their wicked incantations, the spells -they claimed to cast that the innocent souls should die and -the guilty should live. But the Prophet declares now that -the Lord will deal with them, expose their wicked practises, -tear off their devices and deliver His people out of the snare.</p> - -<p>All this is also done in the very midst of Christendom in -the twentieth century. Women prophets, the most subtle -instruments of Satan, are plentiful in these days. The fact -has often been pointed out that the prominent leaders in -the evil cults of the last days are women. There has been -a strange modern day revival of occult practices upon Christian -ground. Spiritualism, Theosophy and Christian Science -belong to this class. All three started with women. -Spiritualism with its mediums, fortune-tellers and necromancers -is almost entirely in the hands of women, who claim -to be religious leaders. The same is true of Theosophy, -with its Hindu philosophy and occultism, surrounded with -an air of unholy mysticism. Christian Science is closely -related to these two cults. Its founder practised for a -time the calling of a medium.</p> - -<p>Significant is the description of the work of these false -prophets and prophetesses in verse 22: "Because with lies -ye have made the heart of the righteous sad, whom I have -not made sad; and strengthened the hands of the wicked, -that he should not return from his wicked way, by promising -him life." The righteous in Israel were saddened by their -evil work. To the wicked they promised life, that there was<span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span> -no future punishment for their sins. Hence the wicked continued -in his wickedness.</p> - -<p>And is the work of the false teachers, the false women-cults, -any different? The righteous are saddened. Each -one of the false teachers and movements like Spiritualism, -Theosophy, Russellism, Christian Science and others deny -the eternal punishment of the wicked. They strengthen the -hands of the wicked by promising him life.</p> - - -<h4>THE MESSAGE AGAINST THE IDOLATROUS ELDERS.<br /> - -Chapter xiv.</h4> - -<p>The elders now appear to inquire of the Lord through -the prophet (verse 3; xx:1). Though the prophet had -faithfully uttered the messages of judgment and impending -doom and the people and their leaders had heard them, yet -would they inquire of the Lord. The Word, the Lord had -sent to them, they rejected and now they expected some -new kind of a message. When these inquiring elders were -in the presence of Ezekiel, the Word of the Lord came unto -him. This chapter contains two sections; each is introduced -by the statement, "And the Word of the Lord came -unto me."</p> - - -<p><b>I. The Idolatrous Elder. The Call to Repentance.</b></p> - -<blockquote><p>Then came certain of the elders of Israel unto me, and sat before -me. And the word of the Lord came unto me, saying, Son of man, -these men have set up their idols in their heart, and put the -stumbling-block of their iniquity before their face: should I be enquired -of at all by them? Therefore speak unto them, and say -unto them, Thus saith the Lord God; Every man of the house of -Israel that setteth up his idols in his heart, and putteth the -stumbling-block of his iniquity before his face, and cometh to the -prophet; I the Lord will answer him that cometh according to the -multitude of his idols; That I may take the house of Israel in their -own heart, because they are all estranged from me through their -idols. Therefore say unto the house of Israel, Thus saith the Lord<span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span> -God; Repent, and turn yourselves from your idols; and turn away -your faces from all your abominations. For every one of the house -of Israel, or of the stranger that sojourneth in Israel, which separateth -himself from me, and setteth up his idols in his heart, and -putteth the stumblingblock of his iniquity before his face, and -cometh to a prophet to enquire of him concerning me; I the Lord -will answer him by myself. And I will set my face against that man, -and will make him a sign and a proverb, and I will cut him off -from the midst of my people; and ye shall know that I am the Lord. -And if the prophet be deceived when he hath spoken a thing, -I the Lord have deceived that prophet, and I will stretch out my -hand upon him, and will destroy him from the midst of my people -Israel. And they shall bear the punishment of their iniquity: -the punishment of the prophet shall be even as the punishment of -him that seeketh unto him; That the house of Israel may go no more -astray from me, neither be polluted any more with all their transgressions; -but that they may be my people, and I may be their -God, saith the Lord God (verses 1-11).</p></blockquote> - -<p>These inquiring elders with wickedness in their hearts, -give another illustration of the depth of degradation in -which the people had sunken. He who searches the hearts -knew what was in them. They came with pious, religious -pretensions. It sounded well to inquire of the Lord and -seek the prophet-priest for that purpose. Their hearts -were full of evil. While their lips spoke of asking the Lord, -their hearts were full of idolatry. They liked idolatry. -Their hearts were in it and this stumbling-block of their -iniquity they had put before their faces, which means they -openly defied the Lord God of Israel by their doings. "Should -I be inquired of at all by them?" To seek the Lord and -inquire of Him in such a condition reveals a brazen spirit -and the deepest depravity. Yet this also belongs to the -conditions in which the professing people of God are when -judgment overtakes them. We see much of it in our own -days. There is a great deal of so-called religious exercise -and activity, attempts to produce more "religiousness," as it<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span> -is termed. There is, however, no real heart-turning to the -Lord, but the idols are kept in heart and life. "If I regard -iniquity in my heart, the Lord will not hear me" (Ps. lxvi:18). -Then the Lord tells them through the prophet, "I, the Lord, -will answer him that cometh according to the multitude -of their idols; that I may take the house of Israel in their -own heart because they are all estranged from me through -their idols." Estranged from Jehovah through idols; this -described the spiritual condition of these certain elders -and the people. If God's people do not give the Lord the -place of pre-eminence and follow Him wholly they become -estranged from Him. And such is the condition of thousands -of professing Christians who walk in a carnal way, who -follow their idols instead of the Lord and who still maintain -an outward religiousness. Then follows the call to repentance. -"Repent and turn yourselves from your idols." -Next is the announcement that the Lord Himself will deal -with such miserable hypocrites. He will answer the unrepenting, -idol follower, who separates himself from the Lord. -No true prophet of Jehovah would certainly encourage the -men who inquire of the Lord and have evil in their hearts, -for fellowship with Jehovah is impossible for such.</p> - -<p>The ninth verse states more than a possibility. "And -if the prophet be deceived when he hath spoken a thing, -I, the Lord, have deceived the prophet, and I will stretch -out my hand upon him, and I will destroy him from the -midst of my people Israel." As we learned in the previous -prophetic message that such deceiving prophets were in -abundance among Israel. They were the curse of the -nation. Little did they care about the spiritual condition -of the people. They prophesied for filthy lucre's sake and -lived in sin like the rest of the apostates. To them people -came to inquire of the Lord and the deceiving prophets -prophesied smooth things. But the Lord Himself as a<span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span> -judgment had deceived their prophets to ripen the people -for the deserved doom. It is the same what Micaiah -declared in the presence of King Jehosaphat and King -Ahab (1 Kings xxii:13-23). The four hundred prophets of -Ahab were possessed by a lying spirit.</p> - - -<p><b>II. Judgment is Unavoidable.</b></p> - -<blockquote><p>The word of the Lord came again to me, saying, Son of man, when -the land sinneth against me by trespassing grievously, then will I -stretch out mine hand upon it, and will break the staff of the bread -thereof, and will send famine upon it, and will cut off man and beast -from it: Though these three men, Noah, Daniel and Job, were in -it, they should deliver but their own souls by their righteousness, -saith the Lord God. If I cause noisome beasts to pass through the -land, and they spoil it, so that it be desolate, that no man may pass -through because of the beasts: Though these three men were in it, -as I live, saith the Lord God, they shall deliver neither sons nor -daughters; they only shall be delivered, but the land shall be -desolate. Or if I bring a sword upon that land, and say, Sword, -go through the land; so that I cut off man and beast from it: -Though these three men were in it, as I live, saith the Lord God, -they shall deliver neither sons nor daughters, but they only shall -be delivered themselves. Or if I send a pestilence into that land, -and pour out my fury upon it in blood, to cut off from it man and -beast: though Noah, Daniel and Job were in it, as I live, saith the -Lord God, they shall deliver neither son nor daughter; they shall but -deliver their own souls by their righteousness. For thus saith the -Lord God; How much more when I send my fourscore judgments -upon Jerusalem, the sword, and the famine, and the noisome beast, -and the pestilence, to cut off from it man and beast? Yet, behold, -therein shall be left a remnant that shall be brought forth, both -sons and daughters: behold, they shall come forth unto you, and -ye shall see their way and their doings: and ye shall be comforted -concerning the evil that I have brought upon Jerusalem, even -concerning all that I have brought upon it. And they shall see -their ways and their doings: and ye shall know that I have not done -without cause all that I have done in it, saith the Lord God -(verses 12-23).</p></blockquote> - -<p>The Word of the Lord came again to Ezekiel. The previously<span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span> -announced judgment cannot be averted, it is unavoidable; -this is the burden of the second message the -inquiring elders heard from the prophet's lips. Perhaps -this was on their minds when they came to the prophet -and sat in his presence. Famine is threatened first; it would -come upon man and beast. Then the noisome beasts -would pass through the land, to spoil it and make it desolate. -These beasts must not be understood in the literal sense; -they symbolize the Gentiles, whom Daniel in his vision -saw also as beasts (Dan. vii). These nations like the -Chaldeans would overrun the land and waste it. The last -two judgments were to be the sword (verse 17) and the -pestilence (verse 19). These four sore judgments were -about to fall upon Jerusalem and the land—famine, noisome -beasts, Gentile invasion, the sword and pestilence. Twice -in this address Noah, Daniel and Job are mentioned. They -were righteous men, yet if they were all three in Jerusalem -they would deliver only their own souls by their righteousness, -which was the result of their faith in and obedience -to Jehovah. They were witnesses and men of prayer. -Noah, the witness before the great judgment by water -swept over the earth; Daniel even then in Babylon, and -Job of the patriarchal age. All their righteousness, and -all their witnessing and prayers would not help in preventing -these four sore judgments. Then there is a gracious promise -for the remnant which is to be preserved in these judgments.</p> - - -<h4>THE PARABLE OF THE UNFRUITFUL VINE<br /> - -Chapter xv.</h4> - -<p>The next three chapters contain divinely given parables. -The object of these parables is to expose still further the -false hopes which the people had during the reign of Zedekiah, -the last King of Judah. He rebelled against King -Nebuchadnezzar after the second invasion (2 Kings xxiv:20).<span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span> -He hoped, and the people with him, that deliverance would -come through the alliances Zedekiah had formed with Edom, -Ammon, Tyre and Sidon. He also had sent to Egypt for -help. "But he rebelled against him (the king of Babylon) -in sending ambassadors into Egypt that they might give -him horses and much people" (Ezek. xvii:15). In all this -Zedekiah and the remnant of people left in the land despised -the Word of Jehovah. Prophet after prophet had delivered -the same message concerning the ultimate and complete -overthrow of Jerusalem. During Josiah's reign in the -midst of the great reformation-revival, Hulda the prophetess, -had given the warning, "I will bring evil upon this place, -and upon the inhabitants thereof" (2 Kings xxii:16). The -great reformation could not keep back the decreed judgment. -Nor can any reformation movement in the close of our own -age avert the judgment which is predicted upon an ungodly -world and an apostate church. Josiah's reign was followed -by the reign of Jehoiakim, Jehoiachin and Zedekiah. It -went from bad to worse. Twice Nebuchadnezzar had come -and spoiled Jerusalem. It was evident that Jehovah's -judgment was being gradually executed upon the land and the -city. We have learned from the preceding chapters how -often and in how many different ways the Lord had repeated -through Ezekiel's visions and utterances that the judgment -would surely do its complete work, and that nothing would -be able to arrest it. Yet Zedekiah, in the awful blindness -characteristic of all who deliberately reject the Word of God -and continue in an impenitent state, hoped for better things. -And the exiles also shared more or less this false hope.</p> - -<p>Three parables were therefore given to Ezekiel to demonstrate -still further the false and vain hope and the delusion -that there would be deliverance. The Parable of the unfruitful -vine shows that the nation was good for nothing, -and burning awaited the city. This is followed by a second<span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span> -parable, one of the most beautiful in the Word of God: -the parable of the abandoned child in the field. That child, -Jerusalem, had bestowed upon it all the mercy and grace -a loving God could give. And after all had been done she -became a wanton harlot and turned from Him who loved -her so much. Linked with the second parable is the restoration -promise, still unfulfilled. The third parable is the -parable of the great eagles. Here judgment upon the nation -is once more announced. And after that Ezekiel spoke -in Jehovah's name the final word: "As I live, saith the Lord -God, surely in the place where the king dwelleth (Nebuchadnezzar -in Babylon) that made him king (Zedekiah was -made king by Nebuchadnezzar), whose oath he despised -(Zedekiah had sworn to Nebuchadnezzar and then broke -the oath), even with him in the midst of Babylon he shall -die." "And I will spread my net upon him, and he shall -be taken in my snare, and I will bring him to Babylon, and -will plead with him there for his trespass that he hath -trespassed against me" (Ezek. xvii:16, 20).</p> - - -<p><b>I. The Parable of the Unfruitful Vine.</b></p> - -<blockquote><p>And the word of the Lord came unto me, saying, Son of man, -What is the vine tree more than any tree, or than a branch which is -among the trees of the forest? Shall wood be taken thereof to do -any work, or will men take a pin of it to hang any vessel thereon? -Behold, it is cast into the fire for fuel; the fire devoureth both the -ends of it, and the midst of it is burned. Is it meet for any work? -Behold, when it was whole, it was meet for no work: how much less -shall it be meet yet for any work, when the fire hath devoured it, and -it is burned? Therefore, thus saith the Lord God; As the vine tree -among the trees of the forest, which I have given to the fire for fuel, -so will I give the inhabitants of Jerusalem. And I will set my face -against them; they shall go out from one fire, and another fire shall -devour them; and ye shall know that I am the Lord, when I set my -face against them. And I will make the land desolate, because they -have committed a trespass, saith the Lord God (verses 1-8).</p></blockquote><p><span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span></p> - -<p>The vine is a type of the people Israel. Perhaps their -confidence and boast was in the knowledge that they were -the vine of Jehovah. Their false prophets may have quoted -the words of Asaph in that beautiful prayer addressed to -the Shepherd of Israel: "Thou hast brought a vine out -of Egypt; thou hast cast out the heathen and planted it. -Thou preparedst room for it, and didst cause it to take -deep root, and it filled the land. The hills were covered -with the shadow of it and the boughs thereof were like the -goodly cedars. She sent out her boughs unto the sea, and -her branches unto the river. Why hast thou then broken -down her hedges, so that all they that pass by the way do -pluck her?" (Psalm lxxx:8-12). But they forgot that judgment -had been long ago pronounced against the vine and -the vineyard of Israel. Isaiah has spoken of the vineyard -and what Jehovah had done for His people. But the vine -brought forth wild grapes. "And now go to; I will tell -you what I will do to my vineyard. I will take away the -hedge thereof, and it shall be eaten up; and will break down -the wall thereof, and it shall be trodden down. And I -will lay it waste. It shall not be pruned or digged; but -there shall come up briers and thorns; I will also command -the clouds that they rain not upon it" (Isaiah v:1-6). And -Hosea, too, had borne witness against the vine: "Israel is -an empty vine, he bringeth forth fruit unto himself; according -to the multitude of his fruit he hath increased the altars; -according to the goodness of the land they have made goodly -images" (Hosea x:1).</p> - -<p>Their boast of being the vine and vineyard of Jehovah -was an idle one. Ezekiel's parable demonstrates this. The -vine tree is only good for one thing and that is the bearing of -fruit. Apart from fruit bearing the vine is worthless. The -wood of it cannot be used for anything whatever. Is it -meet for any work? Will men take a piece of it and hang a<span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span> -vessel thereon? It is good for nothing else but to be burned -with fire. Cast into the fire for fuel it is burned at both -ends and in the midst. This was to be the certain fate of -Jerusalem. The process of the fiery judgment consuming -the unfruitful vine tree had already begun. "And I will -set my face against them; they shall go out from one fire -and another fire shall devour them; and ye shall know that -I am the Lord, when I set my face against them." Even -so it came upon the city when Nebuchadnezzar came against -Jerusalem the third time. "And he burnt the house of -the Lord, and the King's house, and all the houses of Jerusalem, -and every great man's house burnt he with fire" -(2 Kings xxv:9). And here we must also remember the -statement our Lord made in the parable of the vine and -the branches. "If a man abide not in me, he is cast forth -as a branch, and is withered, and men gather them, and -cast them into the fire, and they are burned" (John xv:6). -Some apply this also to Israel. It means, however, the -professing believer, who in an empty profession claims to -be a branch in Him who is the true vine. Such a one is a -barren branch, good only for burning.</p> - -<p>Our Lord's parable of the vineyard (Matt. xxi:33, etc.) -must here likewise be considered. It brings together all -the prophets had spoken concerning Israel as the vineyard, -as well as the crowning sin of the people, in the rejection -and death of the Lord Jesus, and the judgment -which came upon Jerusalem and the nation.</p> - -<p>But there is a day coming when the Lord will graciously -visit the vine again, when He will have mercy upon Zion. -Of this the already quoted eightieth Psalm bears a blessed -testimony.</p> - -<p>The prayer of the godly remnant of the Jewish people at -the close of the times of the Gentiles is pre-written in that -Psalm by the Holy Spirit. Let us listen to it. "Return<span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span> -we beseech thee, O God of hosts; look down from heaven, -and behold, and visit this vine and the vineyard which -thy right hand hath planted, and the branch that thou -madest strong for thyself. It is burned with fire, it is cut -down; they perish at the rebuke of thy countenance. Let -thy hand be upon the man of thy right hand (the Lord -Jesus Christ), upon the son of man, whom thou madest -strong for thyself. So will we not go back from thee; -quicken us, and we will call upon thy name" (Psalm lxxx:14-18).</p> - - -<h4>THE PARABLE OF THE ABANDONED CHILD. <br />JERUSALEM'S -IDOLATRY. THE PROMISES OF<br /> -RESTORATION.<br /> - -Chapter xvi.</h4> - -<p>After the parable of the unfruitful vine in which the vain -hope and boast of Jerusalem is briefly exposed, another -parable was uttered by the Prophet, which more fully establishes -Jerusalem's great wickedness. The chapter before -us is one of the greatest in the prophetic Scriptures. It -contains a wonderful history of Jerusalem, past, present and -future, and God's dealings with her.</p> - -<p>We give first a brief survey of this interesting chapter -before we take up a more analytical study. The parable -of the abandoned child and Jehovah's love and mercy in -taking her up, saving the perishing one from death and -bestowing upon her such gracious labor and gifts, forms the -first part of the chapter (verse 1-14). It is a most beautiful -description of what Jehovah had done for Jerusalem. -After this, the terrible ingratitude and fall of Jerusalem is -uncovered. She, whom Jehovah lifted so high, upon whom -He bestowed such love and grace, turned against Jehovah -and became an abandoned prostitute. The idolatries of -Jerusalem and corresponding moral degradations are vividly<span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span> -pictured in this second section of the chapter (verses 15-34). -Then follows the announcement of the doom of Jerusalem. -In this third section Samaria and her daughters, -as well as Sodom and her daughters are introduced, and -their return to the former estate with Jerusalem is announced.</p> - -<p>These restoration promises are frequently used by teachers -of the so-called "larger hope," who deny the eternal -punishment of the wicked. It is claimed that Sodom and -her daughters, all the inhabitants of wicked Sodom, who -perished in the great judgment, will be raised from the dead -and have another chance. We shall, in considering this -portion of the chapter (verses 35-59), show the unscripturalness -of this theory as well as the true meaning of the promise. -The fourth section (verses 59-63) promises the establishment -of Jehovah's covenant with Jerusalem.</p> - - -<p><b>I. The Parable of the Abandoned Child.</b></p> - -<blockquote><p>Again the word of the Lord came unto me, saying, Son of man, -cause Jerusalem to know her abominations, and say, Thus saith the -Lord God unto Jerusalem; Thy birth and thy nativity is of the -land of Canaan; thy father was an Amorite, and thy mother an -Hittite. And as for thy nativity, in the day thou wast born thy -navel was not cut, neither wast thou washed in water to supple -thee; thou was not salted at all, nor swaddled at all. None eye -pitied thee, to do any of these unto thee, to have compassion upon -thee; but thou wast cast out in the open field, to the loathing of thy -person, in the day that thou wast born. And when I passed by -thee, and saw thee polluted in thine own blood, I said unto thee -when thou wast in thy blood, Live; yea, I said unto thee when thou -wast in thy blood, Live. I have caused thee to multiply as the bud -of the field, and thou hast increased and waxen great, and thou art -come to excellent ornaments: thy breasts are fashioned, and thine -hair is grown, whereas thou wast naked and bare. Now when I -passed by thee, and looked upon thee, behold, thy time was the -time of love; and I spread my skirt over thee, and covered thy -nakedness; yea, I sware unto thee, and entered into a covenant -with thee, saith the Lord God, and thou becamest mine. Then<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span> -washed I thee with water; yea, I thoroughly washed away thy -blood from thee, and I anointed thee with oil. I clothed thee also -with broidered work, and shod thee with badgers' skin, and I -girded thee about with fine linen, and I covered thee with silk. -I decked thee also with ornaments, and I put bracelets upon thy -hands, and a chain on thy neck. And I put a jewel on thy forehead, -and earrings in thine ears, and a beautiful crown upon thine -head. Thus wast thou decked with gold and silver; and thy -raiment was of fine linen and silk and broidered work; thou didst -eat fine flour, and honey and oil; and thou wast exceeding beautiful, -and thou didst prosper into a kingdom. And thy renown went -forth among the heathen for thy beauty: for it was perfect through -my comeliness, which I had put upon thee, saith the Lord God -(verses 1-14).</p></blockquote> - -<p>In the beginning of the chapter the purpose of the parable -is stated. "Son of Man, cause Jerusalem to know her -abominations." To convict Jerusalem of all her guilt and -wickedness the Lord shows first of all what He had done -for her. While Jerusalem is specially mentioned, the parable -has a wider application to the nation itself. The different -dealings of the Lord with His people can be traced -in this beautiful parable. First, Jerusalem's origin is mentioned. -"Thy birth and thy nativity is of the land of -Canaan; thy father was an Amorite and thy mother a Hittite." -This does not mean Abraham and Sarah, from which -the nation sprang, but it refers to the origin of the city -itself, which was Canaanitish. The Amorites were the -original possessors of Palestine, as we learn from Genesis -xv:16. The name for Palestine in the cuneiform inscriptions -is "Land of the Amorites." The Hittites are also -mentioned in Genesis as the inhabitants of the land. (Genesis -xxiii:3, 10; xxvii:46). Thus Jerusalem is described as -coming from a base and unclean parentage. The Lord had -mercy on her whose condition was like an abandoned child -cast out into an open field. He passed by and spoke the -word, which He alone could speak—Live! Then He began<span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span> -His work of mercy. He caused her to multiply as the bud -of the field. He made her to increase. He entered into a -covenant with her. "Yea, I swear unto thee, and entered -into a covenant with thee, saith the Lord God, and thou -becamest mine." Furthermore we read, "I washed thee -with water"; "I anointed thee with oil"; "I clothed"; "I -girded thee"; "I covered thee with silk." Ornaments -were bestowed upon the beloved one. Bracelets upon the -hands; a chain for the neck; a jewel for the forehead; earrings -for the ears; decked with gold and silver; arrayed -in fine linen and silk and broidered work, feeding on fine -flour, honey and oil—such were Jehovah's gifts to Jerusalem. -A beautiful crown was put upon her head. Jerusalem -became exceedingly beautiful and prospered into a -kingdom. Her renown went forth among the nations on -account of her beauty. All this is a striking allegory of -Jehovah's mercy to Jerusalem, and the culmination refers -to the days of the glorious kingdom under Solomon. There -is no need of applying every statement to some historical -fact in the history of Jerusalem as it has been attempted -by certain expositors. The purpose, as already stated, is -to convict Jerusalem of her abominations, and for this -reason Jehovah's goodness to her is so vividly described. -Jehovah had done all for her and not a word is said about -gratitude or love from the side of Jerusalem. All was done -for her by Him. "It was perfect through my comeliness -(magnificence), which I had put upon thee, saith the Lord -God."</p> - -<p>And this sweet parable illustrates, as few other portions -in the Old Testament do, the grace which the Lord bestows -upon the believer in the Gospel. Thy father an Amorite -and thy mother a Hittite reminds us of what is true of all -men, so tersely expressed in David's confession, "Behold -I was shapen in iniquity and in sin did my mother conceive<span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span> -me" (Psalm li:5). Like the child pictured in the parable, -we are lost, perishing in the field (the world). What could -that perishing child do to save itself? Even so we cannot -do anything to save ourselves. The Lord passing by had -compassion and spoke His Word of power—Live. He came -from Heaven to this earth, into the field to seek and save -what is lost. He found man in the vile and helpless condition -so aptly pictured by the miserable child. And more -than that, He died to save man. He gave His life so that -we might live. The first thing He does for the believing -sinner is to give him life. When the spiritual dead hear -His voice they live. The washing with water, the anointing -with oil (type of the Holy Spirit), the announcement "thou -becamest mine," as well as the clothing, the beautifying and -the crowning, all illustrates what His marvelous grace does -for the trusting, believing sinner. It is all grace from start -to finish, from the impartation of life in the new birth to -the crowning in glory.</p> - - -<p><b>II. Jerusalem's Idolatries and Moral Degradation.</b></p> - -<blockquote><p>But thou didst trust in thine own beauty, and playedst the harlot -because of thy renown, and pouredst out thy fornications on every -one that passed by; his it was. And of thy garments thou didst -take, and deckedst thy high places with divers colors, and playedst -the harlot thereupon: the like things shall not come, neither shall -it be so. Thou hast also taken thy fair jewels of my gold and of my -silver, which I had given thee, and madest to thyself images of men, -and didst commit whoredom with them. And tookest thy broidered -garments, and coveredst them: and thou hast set mine oil -and mine incense before them. My meat also which I gave thee, -fine flour, and oil, and honey, wherewith I fed thee, thou hast -even set it before them for a sweet savor: and thus it was, saith -the Lord God. Moreover thou hast taken thy sons and thy -daughters, whom thou hast borne unto me, and these hast thou -sacrificed unto them to be devoured. Is this of thy whoredoms -a small matter. That thou has slain my children, and delivered -them to cause them to pass through the fire for them? And in all<span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span> -thine abominations and thy whoredoms thou hast not remembered -the days of thy youth, when thou wast naked and bare, and wast -polluted in thy blood. And it came to pass after all thy wickedness, -(woe, woe unto thee! saith the Lord God,) That thou hast also -built unto thee an eminent place, and hast made thee a high -place in every street. Thou hast built thy high place at every head -of the way, and hast made thy beauty to be abhorred, and hast -opened thy feet to every one that passed by, and multiplied thy -whoredoms. Thou hast also committed fornication with the -Egyptians thy neighbors, great of flesh; and hast increased thy -whoredoms, to provoke me to anger. Behold, therefore, I have -stretched out my hand over thee, and have diminished thine -ordinary food, and delivered thee unto the will of them that hate -thee, the daughters of the Philistines, which are ashamed of thy -lewd way. Thou hast played the whore also with the Assyrians, -because thou wast unsatiable; yea, thou hast played the harlot -with them, and couldest not be satisfied. Thou hast moreover -multiplied thy fornication in the land of Canaan unto Chaldea; -and yet thou wast not satisfied herewith. How weak is thine -heart, saith the Lord God, seeing thou doest all these things, -the work of an imperious whorish woman; in that thou buildest -thine eminent place in the head of every way, and makest thine -high place in every street; and hast not been as a harlot, in that -thou scornest hire; but as a wife that committeth adultery, which -taketh strangers instead of her husband! They give gifts to all -whores: but thou givest thy gifts to all thy lovers, and hirest -them, that they may come unto thee on every side of thy whoredom. -And the contrary is in thee from other women in thy whoredoms, -whereas none followeth thee to commit whoredoms: and in -that thou givest a reward, and no reward is given unto thee, therefore -thou art contrary (verses 15-34).</p></blockquote> - -<p>Upon the beautiful background of Jehovah's love and -mercy, there is now written the dark picture of Jerusalem's -whoredoms, symbolical of her wicked idolatries. "But thou -didst trust in thine own beauty, and played the harlot -because of thy renown, and pouredst out thy fornications -on every one that passed by; his it was" (verse 15). It -started all with pride. Jerusalem did not acknowledge the -giver, who had made her great. Instead of worshipping<span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span> -in Jehovah's appointed way, they established the "high -places" and conformed to all the wicked Canaanitish practices. -The wickedness of the Amorites and Hittites, from -which she came, were reproduced in her. Their little ones -were given to Moloch as a sacrifice. "Moreover thou hast -taken thy sons and thy daughters, whom thou hast borne -unto me, and these hast thou sacrificed unto them to be -devoured. Is this of thy whoredoms a small matter, that -thou hast slain thy children, and delivered them to pass -through the fire for them?" (verses 20-21). From the -Second Book of Kings we learn that Ahaz was the first -king who committed this atrocity. "He made his son pass -through the fire, according to the abominations of the -heathen whom the Lord cast out from before the children -of Israel" (2 Kings xvi:3). And Manasseh, the wicked -son of a pious father, also followed the same horrible practice -(2 Kings xxi:6). The historical books of Second Kings -and Second Chronicles must be read to understand more -fully the symbolical language used by Ezekiel and to learn -the idolatry and degradation of Jerusalem. All Jehovah -had given and bestowed upon her was devoted to practice -this spiritual fornication. What Jehovah had done for -her was forgotten.</p> - -<p>"And in all thine abominations and thy whoredoms thou -hast not remembered the days of thy youth, when thou -wast naked and bare, and wast polluted in thy blood" (verse -22). But worse than that followed. Not enough that -Jerusalem had her high places and revived the practices of -the Canaanitish natives, she began to have also idolatrous -intercourse with the idol-gods of Egypt, Assyria and Chaldea -(verses 23-34). She sought them out and courted them -all to increase her harlotry. So great became Jerusalem's -abominations that the daughters of the Philistines became -ashamed of her lewd way (verse 27). And while such was<span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span> -the religious degradation of Jerusalem in following the basest -and most corrupt idolatries, a corresponding moral -degradation was linked with it. All the rites of the Canaanites -and the other nations consisted in the grossest immoralities. -The most shameless and the vilest things of the -flesh were practiced in the midst of the idolatrous city. -"How is the faithful city become a harlot!" (Isaiah i:21). -In the next section the Lord addresses her by that title -and once more her judgment doom is announced. "Wherefore, -O harlot, hear the word of the Lord" (verse 35).</p> - -<p>The spiritual adultery which characterizes the end of the -present age is even greater than that of Jerusalem. The -apostacy of Jerusalem is overshadowed by the rising tide -of an approaching, final apostasy in which Satan's man and -masterpiece will demand and receive the worship which -belongs to the Lord. Antichrist, yet to come, his shadow -cast so sharply in our days, will be the consummation of the -greatest departure from God and defiance of God the world -has ever seen. And therefore the coming judgment will -also be greater.</p> - -<p>After the beautiful parable of the abandoned child, from -which we learned Jehovah's grace and mercy shown to -Jerusalem, and the description of Jerusalem's idolatries and -moral degradation, we find her judgment doom announced -once more. In connection with this the prophet beholds -the time when Sodom and her daughters and Samaria and -her daughters, as well as Jerusalem and her daughters, will -return to their former estate.</p> - - -<p><b>III. The Doom of Jerusalem on account of Her Wickedness.</b></p> - -<blockquote><p>Wherefore, O harlot, hear the word of the Lord: Thus saith the -Lord God; Because thy filthiness was poured out, and thy nakedness -discovered through thy whoredoms with thy lovers, and with -all the idols of thy abominations, and by the blood of thy children,<span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span> -which thou didst give unto them; Behold, therefore I will gather all -thy lovers, with whom thou hast taken pleasure, and all them -that thou hast loved, with all them that thou hast hated; I will -even gather them round about against thee, and will discover thy -nakedness unto them, that they may see all thy nakedness. And -I will judge thee, as women that break wedlock and shed blood are -judged; and I will give thee blood in fury and jealousy. And I -will also give thee into their hand, and they shall throw down thine -eminent place, and shall break down thy high places: they shall -strip thee also of thy clothes, and shall take thy fair jewels, and -leave thee naked and bare. They shall also bring up a company -against thee, and they shall stone thee with stones, and thrust thee -through with their swords. And they shall burn thine houses with -fire, and execute judgments upon thee in the sight of many women: -and I will cause thee to cease from playing the harlot, and thou -also shalt give no hire any more. So will I make my fury toward -thee to rest, and my jealousy shall depart from thee, and I will be -quiet, and will be no more angry. Because thou hast not remembered -the days of thy youth, but hast fretted me in all these things; -behold, therefore I also will recompense thy way upon thine head, -saith the Lord God: and thou shalt not commit this lewdness above -all thine abominations.</p> - -<p>Behold, every one that useth proverbs shall use this proverb -against thee, saying, As is the mother, so is her daughter. Thou -art thy mother's daughter, that loatheth her husband and her -children; and thou art the sister of thy sisters, which loathed their -husbands and their children: your mother was an Hittite, and your -father an Amorite. And thine elder sister is Samaria, she and her -daughters that dwell at thy left hand: and thy younger sister, that -dwelleth at thy right hand is Sodom and her daughters. Yet hast -thou not walked after their ways, nor done after their abominations: -but, as if that were a very little thing, thou wast corrupted more -than they in all thy ways. As I live, saith the Lord God, Sodom -thy sister hath not done, she nor her daughters, as thou hast done, -thou and thy daughters. Behold, this was the iniquity of thy -sister Sodom, pride, fulness of bread, and abundance of idleness -was in her and in her daughters, neither did she strengthen the hand -of the poor and needy. And they were haughty, and committed -abomination before me: therefore I took them away as I saw good. -Neither hath Samaria committed half of thy sins; but thou hast -multiplied thine abominations more than they, and hast justified<span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span> -thy sisters in all thine abominations which thou hast done. Thou -also, which hast judged thy sisters, bear thine own shame for thy -sins that thou hast committed more abominable than they: they -are more righteous than thou: yea, be thou confounded also, and -bear thy shame, in that thou hast justified thy sisters. When I -shall bring again their captivity, the captivity of Sodom and her -daughters, and the captivity of Samaria and her daughters, then -will I bring again the captivity of thy captives in the midst of them: -That thou mayest bear thine own shame, and mayest be confounded -in all that thou hast done, in that thou art a comfort unto them. -When thy sisters, Sodom and her daughters, shall return to their -former estate, and Samaria and her daughters shall return to their -former estate, then thou and thy daughters shall return to your -former estate. For thy sister Sodom was not mentioned by thy -mouth in the day of thy pride. Before thy wickedness was discovered, -as at the time of thy reproach of the daughters of Syria, -and all that are round about her, the daughters of the Philistines, -which despise thee round about. Thou hast borne thy lewdness -and thine abominations, saith the Lord. For thus saith the Lord -God; I will even deal with thee as thou hast done, which hast despised -the oath in breaking the covenant (verses 35-59).</p></blockquote> - -<p>The Word of the Lord is now addressed not to the beloved -city, but to the harlot. She had committed the most awful -spiritual fornication, with which she had insulted Jehovah, -and utterly rejected His love and mercy. All the idols -of abominations were found in her. The different nations -which surrounded the land were given to the most degrading -idolatries, and Jerusalem had not alone taken up this -wicked idol worship, but she became worse than the heathen -which practised these things. "They did after the abominations -of the heathen which the Lord had cast out before -the children of Israel" (2 Kings xxi:2). Graven images -were set up in Jerusalem. Moloch service (sacrifice of children) -became general. Sorceries and demon-cults flourished. -The vilest immoralities were linked with all this -false worship. Jerusalem had become a harlot in the fullest -sense of the word, a sink of iniquity. And her lovers,<span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span> -the nations, whose idolatries she had accepted, would now -be gathered against her to be used in her judgment (verse -37). Her judgment would be "as a woman that breaks wedlock," -that is, an adulteress—"and I will give thy blood in -fury and jealousy" (verse 38). Stoning was the judgment -for a woman who committed adultery (Lev. xx:10; John -viii:5). Therefore the Lord said, "They shall also bring -up a company against thee, and they shall stone thee with -stones and thrust thee through with their swords" (verse -40). The judgment would be exhaustive upon her and she -would be caused to cease playing the harlot—"thou shalt -also give no hire any more" (verse 41). Without following -the description of her doom and Jehovah's scathing condemnation -in detail, we turn to that which is of much -importance and interest. Samaria is mentioned and her -daughters as the elder sister of Jerusalem, and Sodom and -her daughters as her younger sister (verse 46). And -though the corruption of Samaria and Sodom were so -great, yet Jerusalem "was corrupted more than they" in -all her ways. "As I live, saith the Lord God, Sodom thy -sister hath not done, she nor her daughters, as thou hast -done, thou and thy daughters" (verse 48). Samaria is -called the elder sister, because the northern kingdom -was the larger; and Sodom is called the younger, because -her territory was smaller. The daughters mentioned in -connection with each has reference to the allied towns of -Jerusalem, Samaria and the region south of Jerusalem, -where Sodom was the chief city. Then Sodom's sin is -mentioned. Pride stands first (verse 49); luxurious living, -and then followed abomination, and God took them away. -After the sins of Samaria are briefly rehearsed we find in -this chapter the following words: "When I shall bring again -their captivity, the captivity of Sodom and her daughters, -and the captivity of Samaria and her daughters, then will<span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span> -I bring again the captivity of thy captives in the midst of -them" (verse 53). And again we read: "When thy sisters, -Sodom and her daughters, shall return to their former -estate, and Samaria and her daughters shall return to their -former estate, then thou and thy daughters shall return to -your former estate" (verse 55). These two statements -are used by a certain class of teachers to back up their -unscriptural theory of a future restitution of the wicked -dead. They say that these two passages predict a restoration -of Sodom and the other wicked cities which perished -in judgment by fire (Gen. xix), and also a restoration of -Samaria as well as Jerusalem, and upon this they built their -hope that all the wicked dead will be raised up and restored to -a place of blessing. They make therefore much of a restoration -of the wicked dead by resurrection.<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a> Besides these two -passages they also use the following Old Testament scriptures -to confirm their theory: Eze. xxxvii:1-14; Hosea -xiii:14; Jere. xlviii:47; Is. xxv:7-8, and others. These -passages are applied by these teachers to a restitution of -the wicked dead by resurrection. But this is the wrong -interpretation. They have nothing to do with the resurrection -of the physical dead. They refer to national resurrection -and restoration. Three facts will show the error -of making the Old Testament teach the restoration of the -wicked dead:</p> - -<p><i>I. The Old Testament is not that part of the divine Revelation -where teachings and doctrines about the future state -are given.</i></p> - -<p>This is a most important fact. The Old Testament -shows man as upon the earth, on this side of death, and -not beyond death. The future of Israel on the earth, their<span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span> -supremacy and destiny of glory amidst the nations of the -earth, the judgments of God in the earth, as well as the -future blessings for the nations inhabiting the earth during -the coming age, are all clearly revealed in the Old -Testament. The state after death, that which is beyond -this life, is shrouded in mystery in the Old Testament -Scriptures. That great judgment, the great white throne -judgment, is nowhere mentioned in the Old Testament, -nor do we read a word there of "the second death." Resurrection -of the dead, no doubt, was known to individual -saints of Old Testament times; the Spirit of God revealed -it to their hearts, but as a doctrine, resurrection is not found -in the Old Testament. In Psalm xvi is revealed the hope -of resurrection of the body, and there is a prophecy of -the resurrection of our Lord.</p> - -<p><i>II. Should we find anything in the Old Testament concerning -the future state, the state of the righteous and the unrighteous -after death, such a hint or statement can only be -rightly understood and interpreted by the great doctrine concerning -the future state as revealed in the New Testament.</i></p> - -<p>By this, of course, we do not say that the Old Testament -needs correction by the revelation of the New, nor do we -say that the Old is inferior to the New; all <i>is</i> the Word of -God. However, as the Old Testament does not show man's -condition after death, any passage which appears to relate -to such a condition must be interpreted by the full light as -given in the New Testament.</p> - -<p><i>III. If such passages as Ezekiel xvi:53 and Ezekiel -xxxvii:1-14, etc., teach the restitution of the wicked by resurrection -for another chance, we must then find such a doctrine of the -restoration of the wicked dead for another chance to accept -salvation most clearly and fully revealed as one of the great -doctrines of the New Testament.</i></p> - -<p>In vain, however, do we look in the New Testament for<span class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span> -such a restoration—second probation doctrine. Such a doctrine -is not even hinted at in the New. However, the New -Testament gives the fullest revelation concerning resurrection -and the future state. It tells us that there is indeed -a resurrection of the body for every human being. This -revelation of resurrection as contained in the New Testament -leaves no room whatever for the Sodomites and all -the wicked idolatrous Israelites, to be raised up for another -chance. Our Lord in John v:29 reveals a two-fold resurrection, -a resurrection unto life and a resurrection unto -damnation. The human race, those who have died, are -therefore in resurrection divided into two classes: they -must come forth either unto life or unto damnation; there -is no middle class. Later the New Testament teaches a -first resurrection, an out resurrection from the dead. Only -those who have believed and died in Christ will have a share -in this resurrection. Both Old and New Testament saints -belong to it, but none have a part in it who died in their sins. -The rest of the dead, meaning of course, the wicked dead, are -not raised up till after the thousand years. This is a second -resurrection and this takes place not when the Lord comes the -second time, but after His millennial reign (Rev. xx). The -subjects of this second resurrection appear before the great -white throne and are cast into the lake of fire. Now, these -teachers claim that the return of Sodom and Samaria to -their former estate means their resurrection for another -chance when the Lord comes. But as these departed -wicked people are wicked still, how can they have part in -the first resurrection when the Lord comes, which is the -resurrection of the righteous?</p> - -<p>They surely cannot belong to this resurrection. And -there is nowhere in the New Testament a word about -another special resurrection in which all the wicked are -raised from dead for another chance. After the resurrection<span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span> -of the righteous dead there is but one more resurrection, -the resurrection of the wicked unto damnation. In the -light of these facts the flimsy theory built upon misapplied -texts of the Old Testament, texts which relate to national -restoration and blessing, breaks down completely. And now -having seen what the statements in this chapter of Ezekiel -do not mean, let us see what is their meaning. While these -statements cannot mean the resurrection of individuals, -they mean a <i>national</i> restoration. There is promised in -many passages of the Old Testament a national restoration -of Israel. The ten tribes are to be brought back to their -former possessions. Historically they have been lost.<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a> -But they are not lost to God. He knows where they are. -He has kept track of them, and in His own time He will -make good the promises of their restoration and will bring -back the remnants of the house of Israel, now scattered -still among the nations. The Jews will also be restored to -their territory. Repeatedly this national restoration of -the ancient people is promised under the picture of a resurrection. -But to other nations there is also promised such -a national restoration in the days to come, when the Lord -comes and begins His Kingdom reign over the earth. Such -a national revival is beyond a doubt promised for a future -day to Moab, Ammon, Assyria and Egypt. Edom and -Babylon, however, are doomed as nations and no revival -whatever is promised to them.</p> - -<p>We do not know of course how God will accomplish these -promises of restoration and national revivals, and how He -will gather the remnants of these former nations from the -great sea of nations. We can leave this and other difficulties -with Him who will see to the fulfillment of all these things.</p> - -<p><span class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span></p><p>And so there is promised not alone a return of Samaria to -her former estate, but also to Sodom and the cities which -were wiped out by judgment. Here is the difficulty which -is used to prove that a literal resurrection of the wicked -Sodomites must be meant. Were they not all totally -destroyed? How then can there be a national restoration -when they all perished? But while it is true that all who -were in Sodom and the other cities perished, we do not -know how many of the inhabitants of these prosperous -cities, thickly populated, no doubt, happened to be away -from home, on journeys or outside of the doomed district, -and thus escaped the fate of others. God knows all this -and keeps track of all. There is certainly promised a healing -for the territory occupied by Sodom and her sister cities. -The vision of the stream issuing from the temple (Ex. xlvii) -is seen emptying into the sea, which is the Dead Sea, "and -the waters shall be healed and everything shall live whithersoever -the river cometh." See also Zechariah xiv:8. And -what else it may mean we do not know. But of one thing -we can be assured, it does <i>not</i> mean the resurrection of -the wicked Sodomites for a second chance, for we know that -they are "suffering the vengeance of eternal fire" (Jude 7).</p> - - -<p><b>IV. The Covenant Remembered and Established.</b></p> - -<p>The closing paragraph of this interesting chapter is the -divine assurance that the covenant made in the days of -Israel's youth is to be remembered.</p> - -<blockquote><p>Nevertheless I will remember my covenant with thee in the days -of thy youth, and I will establish unto thee an everlasting covenant. -Then thou shalt remember thy ways, and be ashamed, when thou -shalt receive thy sisters, thine elder and thy younger: and I will give -them unto thee for daughters, but not by thy covenant. And I will -establish my covenant with thee; and thou shalt know that I am -the Lord; that thou mayest remember, and be confounded, and -never open thy mouth any more because of thy shame, when I am -pacified toward thee for all that thou hast done, saith the Lord -God (verses 60-63).</p></blockquote><p><span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span></p> - -<p>The covenant will be remembered and established as an -everlasting covenant. Then Jerusalem will receive the elder -and younger sister, Samaria and Sodom, not as sisters, -but as daughters. They will be added in the coming days -of blessing to Jerusalem. This, however, will not be done -"by thy covenant," which means the law covenant but by -"His covenant," the covenant of promise and of grace -(xvi:8). "And I will establish my covenant with thee, -and thou shalt know that I am the Lord." Of this great -restoration and blessing in store for Jerusalem we shall hear -much in the closing visions of Ezekiel.</p> - - -<h4>THE PARABLE OF THE TWO EAGLES. THE CEDAR<br /> -AND THE VINE.<br /> - -Chapter xvii.</h4> - -<p>The Prophet is once more commanded to speak in a -parable to the house of Israel. In this parable there is again -portrayed the sin of Jerusalem, and the treacherous character -of corrupt Zedekiah. Like the sixteenth chapter -it ends with another restoration promise, which will find its -future fulfilment when God in sovereign grace exalts the -branch of David. This will take place when Messiah will -be King and rules in righteousness.</p> - - -<p><b>I. The Parable of the Two Eagles.</b></p> - -<blockquote><p>And the word of the Lord came unto me, saying, Son of man, put -forth a riddle, and speak a parable unto the house of Israel: And -say, Thus saith the Lord God; A great eagle with great wings, long-winged, -full of feathers, which had divers colors, came unto Lebanon, -and took the highest branch of the cedar: He cropped off -the top of his young twigs, and carried it into a land of traffick; -he set it in a city of merchants. He took also of the seed of the land, -and planted it in a fruitful field; he placed it by great waters, and -set it as a willow tree. And it grew, and became a spreading vine -of low stature, whose branches turned toward him, and the roots<span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span> -thereof were under him: so it became a vine, and brought forth -branches, and shot forth sprigs. There was also another great -eagle with great wings and many feathers: and behold, this vine -did bend her roots toward him, and shot forth her branches toward -him, that he might water it by the furrows of her plantation. -It was planted in a good soil by great waters, that it might bring -forth branches, and that it might bear fruit, that it might be a -goodly vine. Say thou, Thus saith the Lord God; Shall it prosper? -shall he not pull up the roots thereof, and cut off the fruit thereof, -that it wither? It shall wither in all the leaves of her spring, even -without great power or many people to pluck it up by the roots -thereof. Yea, behold, being planted, shall it prosper? shall it not -utterly wither, when the east wind toucheth it? It shall wither in -the furrows where it grew (verses 1-10).</p></blockquote> - -<p>The great eagle mentioned first is Nebuchadnezzar, the -King of Babylon. "For thus saith the Lord: Behold he -shall fly as an eagle, and shall spread his wings over Moab" -(Jer. xlviii:40). "Behold, he shall come up and fly as the -eagle, and spread his wings over Bozrah" (Jer. xlix:22). -When Daniel saw the Babylonian Empire rising out of the -sea it was in the form of a lion with eagle's wings (Daniel -vii:1-2). Nebuchadnezzar had been constituted by God -the first great monarch of the times of the Gentiles after the -complete apostasy of Israel. Thus Jeremiah had announced it -(Jer. xxvii:5, etc.), and Daniel also told the King, "Thou, O -King, art a King of Kings, for the God of heaven hath given -thee a Kingdom, power, and strength and glory" (Dan. -ii:37). Ezekiel's parable describes him as a great eagle with -great wings and long-winged, denoting his great power and -the vast dominion which belonged to him. "Full of feathers" -pictures the multitude of his subjects and the "divers -colors" the different nations of his empire.</p> - -<p>This eagle, Nebuchadnezzar, came to Lebanon and took -the highest branch of the cedar. He cropped off the top of -his young twigs, and carried it into a land of traffic; he set -it in a city of merchants. The cedar of Lebanon is the<span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span> -symbol of the royal house of David, which was conquered -by the eagle. The top of his young twigs, whom Nebuchadnezzar -cropped off and carried into the city of merchants, -Babylon, describes Jehoiakim and his captivity (2 Kings -xxiv:1-5) (2 Chron. xxxvi:6-7). Then Nebuchadnezzar -made Mattaniah, the youngest son of Josiah, King over -Judah, and changed his name to Zedekiah. This action -of the King of Babylon is described in verse 5. And Zedekiah -might have done well if he had held to the King who had set -him into the place of authority. He was placed like a willow -tree beside great waters, so that he became a spreading -vine of low stature; his roots were under him, which means, -he was dependent upon Nebuchadnezzar (2 Kings xxiv:17). -The other great eagle, whom Ezekiel mentions in his parable, -is Hophra, the King of Egypt. To this king Zedekiah -turned for help: "This vine bent her roots towards him." -Zedekiah rebelled against Nebuchadnezzar. Verse 8 describes -the opportunity which had been given to Zedekiah -and verses 9-10 announces his judgment. The sin and -treacherous dealings of Zedekiah is shown in the next verses.</p> - - -<p><b>II. The Interpretation and Application of the Parable.</b></p> - -<blockquote><p>Moreover the word of the Lord came unto me, saying, Say now -to the rebellious house, Know ye not what these things mean? tell -them, Behold, the king of Babylon is come to Jerusalem, and hath -taken the king thereof, and the princes thereof, and led them with -him to Babylon; and hath taken of the king's seed, and made a -covenant with him, and hath taken an oath of him: he hath also -taken the mighty of the land. That the kingdom might be base, -that it might not lift itself up, but that by keeping of his covenant -it might stand. But he rebelled against him in sending his ambassadors -into Egypt, "that they might give him horses and much -people. "Shall he prosper? shall he escape that doeth such things? -or shall he break the covenant and be delivered? As I live, saith -the Lord God, surely in the place where the king dwelleth that -made him king, whose oath he despised, and whose covenant he -brake, even with him in the midst of Babylon he shall die. Neither<span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span> -shall Pharaoh with his mighty army and great company make for -him in the war, by casting up mounts and building forts, to cut off -many persons. Seeing he despised the oath by breaking the covenant, -when, lo, he had given his hand, and hath done all these -things he shall not escape. Therefore, thus saith the Lord God; -As I live, surely mine oath that he hath despised, and my covenant -that he hath broken, even it will I recompense upon his own head. -And I will spread my net upon him, and he shall be taken in my -snare, and I will bring him to Babylon, and will plead with him -there for his trespass that he hath trespassed against me. And -all his fugitives with all his bands shall fall by the sword, and they -that remain shall be scattered toward all winds: and ye shall know -that I the Lord have spoken it (verses 11-21).</p></blockquote> - -<p>We have next the divine interpretation and application of -this parable. After the statement that the great eagle, the -King of Babylon, had come to Jerusalem and taken the King -and the princes captive, Zedekiah is mentioned. Nebuchadnezzar -had made him King and had made a covenant with him -and had taken an oath of him. Nebuchadnezzar had made -him swear by God (2 Chron. xxxvi:13). Nebuchadnezzar -had entered into a solemn covenant with Zedekiah and the -name of God was used to make that covenant binding. -Then Zedekiah, who had less regard for the name of God -than Nebuchadnezzar, rebelled. Ambassadors from Edom, -Moab, Ammon, Tyre and Sidon, came to Jerusalem to see -King Zedekiah (Jere. xxvii:1-2). A combined revolution was -evidently contemplated. He also sent ambassadors to Egypt. -He expected great help from Pharaoh, who was a grandson -of Necho, named Hophra. He advanced through Phoenicia -and obliged the Chaldean army to abandon the siege of -Jerusalem (Jere. xxxvii: 5-7). The joy over this event in -Jerusalem was great, for the wicked, treacherous King -Zedekiah expected that the Egyptian army would be the -deliverer. But the relief was of a short duration. The -Egyptian army had to retire and the Chaldeans resumed -the siege. His great sin was that he had despised the oath<span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span> -and broken the covenant. Ezekiel announced therefore in -the name of Jehovah his coming doom. "Therefore thus -saith the Lord God; as I live, surely mine oath that he hath -despised, and my covenant that he hath broken, even it will -I recompense upon his own head. And I will spread my net -upon him, and he shall be taken in my snare, and I will bring -him to Babylon, and will plead with him there for his trespass -that he hath trespassed against me." He tried to escape -from Jerusalem, but he and his household were taken captives -and carried to the headquarters of Nebuchadnezzar at Riblah. -Zedekiah was arraigned and sentenced. His daughters were -set free, while his sons were slain before him. This was the -last thing the oath-despising, covenant-breaking Zedekiah -saw. His eyes were put out and he was bound with double -fetters of brass and carried to Babylon, where he died a -prisoner (Jere. lii:11). He had despised the name of -Jehovah and brought dishonor upon the name by violating -the covenant with Nebuchadnezzar. The Gentile King -had a higher esteem of that Name than the Jewish King. -And then Jehovah in His righteous dealings used the Gentile -to mete out the well-deserved retribution upon Zedekiah. -Thus the Gentile King was used in punishing a faithless Jew. -It foreshadows the judgment which came upon the whole -nation when they despised and rejected more than a covenant. -Ever since they rejected their own Messiah and King, -the Lord Jesus Christ, the Gentiles have trodden down -Jerusalem and the nation is blinded.</p> - - -<p><b>III. The Promise of the Future.</b></p> - -<blockquote><p>Thus saith the Lord God; I will also take of the highest branch -of the high cedar, and will set it; I will crop off from the top of his -young twigs a tender one, and will plant it upon an high mountain -and eminent: In the mountain of the height of Israel will I plant -it: and it shall bring forth boughs, and bear fruit, and be a goodly -cedar: and under it shall dwell all fowl of every wing; in the shadow<span class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span> -of the branches thereof shall they dwell. And all the trees of the -field shall know that I, the Lord, have brought down the high tree, -have exalted the low tree, have dried up the green tree, and have -made the dry tree to flourish: I the Lord have spoken and have -done it (verses 22-24).</p></blockquote> - -<p>And now once more Israel's hope and Israel's future -comes into view. The allegory of the parable is continued. -The cedar is the royal house of David. God in His Sovereignty -promises to take "of its young shoots a tender one and -I will plant it upon a high and eminent mountain." This -tender one is the Messiah, the Son of David. It is the same -promise as given in the Prophet Isaiah. "And there shall -come forth a rod out of the stem of Jesse, and a Branch shall -grow out of his roots" (Is. xi:1). "For He shall grow up -before him as a tender plant and as a root out of a dry -ground" (Is. liii:2). The high and eminent mountain -typifies Mount Zion and the Kingdom of Messiah is pictured -in the closing verses of the chapter. The high tree which is -brought low, the green tree which is dried up is the symbol -of Gentile world-power. The low tree which is exalted -and the dry tree which is made to flourish stands for the -restoration of the Kingdom to Israel when the Son of David, -our Lord, comes again. Then the high tree will be cut down -and the now flourishing Gentile dominion will dry up; -Israel the low tree will be exalted and the long, dry and -barren nation will bring its blessed fruit.</p> - - -<h4>GOD'S JUDGMENTS ARE RIGHTEOUS.<br /> - -Chapter xviii.</h4> - -<p>Again the Word of the Lord came unto the Prophet. The -contents of this chapter are, therefore, not "the reasonings -and expostulations of Ezekiel," but another great -message to the stubborn nation, which constantly tried -to justify itself. Judgments heavy and severe had come<span class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span> -upon them. Instead of bowing under them and confessing -their guilt and the justice of all these punitive dealings -of a righteous God, they accused Him of injustice, as if -He were punishing them, not for their own sins, but for the -sins of their fathers. They said, "the way of the Lord is -not equal"; and the Lord proves to them that His way is -equal, but their way is unequal (verse 25). It is a great -and interesting controversy, ending with the sublime declaration -and appeal, "I have no pleasure in the death of -him that dieth, saith the Lord God, wherefore turn yourselves -and live."</p> - - -<p><b>I. The False Accusation and the Divine Answer.</b></p> - -<blockquote><p>The word of the Lord came unto me again, saying. What mean -ye, that ye use this proverb concerning the land of Israel, saying, -The fathers have eaten sour grapes, and the children's teeth are -set on edge. As I live, saith the Lord God, ye shall not have -occasion any more to use this proverb in Israel. Behold, all souls -are mine; as the soul of the father, so also the soul of the son is -mine: the soul that sinneth, it shall die (verses 1-4).</p></blockquote> - -<p>The same proverb, "the fathers have eaten sour grapes, -and the children's teeth are set on edge" is also mentioned -by the Prophet Jeremiah. "In those days they shall say -no more, the fathers have eaten a sour grape, his teeth shall -be set on edge" (Jer. xxxi:29). And Jeremiah adds in a -brief sentence what is more fully given through Ezekiel: -"But every one shall die for his own iniquity; every man -that eateth the sour grape, his teeth shall be set on edge." -What they meant by this proverb is that their forefathers -had committed sin and now they were bearing the results of -their iniquities, while they, the children, were innocent. -"Our fathers have sinned and are not; and we have borne -their iniquities" (Lam. v:7). This was a false and unjust -accusation. No doubt they rested their proverb upon -Exodus xx:5 and xxxiv:7. But doing this they denied<span class="pagenum"><a name="Page_124" id="Page_124">[124]</a></span> -their own guilt and refused to repent and be converted. -And now the Lord answers the proverb to show its injustice -so that it should no more be used in Israel: "Behold all -souls are mine; as the soul of the father, so also the soul -of the son is mine; the soul that sinneth it shall die." He -will judge the individual, father or son, according to conduct. -All belong to Him, which means, He is the Creator of all -and He will deal with each individually. If the sins of the -fathers come upon the children, it is because the children -follow the wickedness of the fathers. "Every man shall be -put to death for his own sin" (Deut. xxiv:16). The person -that sins shall die for his own sins. "The soul that sinneth -it shall die."</p> - - -<p><b>II. The Conditions of Life.</b></p> - -<blockquote><p>But if a man be just, and do that which is lawful and right. And -hath not eaten upon the mountains, neither hath lifted up his eyes -to the idols of the house of Israel, neither hath defiled his neighbor's -wife, neither hath come near to a woman in her separation. And -hath not oppressed any, but hath restored to the debtor his pledge, -hath spoiled none by violence, hath given his bread to the hungry, -and hath covered the naked with a garment: He that hath not given -forth upon usury, neither hath taken any increase, that hath withdrawn -his hand from iniquity, hath executed true judgment between -man and man. Hath walked in my statutes, and hath kept my -judgments, to deal truly; he is just, he shall surely live, saith the -Lord God (verses 5-9).</p></blockquote> - -<p>This paragraph and the next two begin with an "if." -They are, therefore, supposed cases "if a man be just." It -shows what God requires as the conditions for life. However, -it must be understood that the promise of life, "he shall -surely live," has nothing whatever to do with eternal life. -This is not at all in view in these paragraphs. It is the -natural life. Eternal life was never promised to be bestowed -upon man as the result of doing what is lawful and -right. Neither righteousness nor eternal life can come by<span class="pagenum"><a name="Page_125" id="Page_125">[125]</a></span> -the works of the law. Here negatively and positively God's -demands are stated. In the sixth verse false worship is in -view. Eating upon the mountains, the high places, was -the false worship; the idols of the house of Israel were the -calves which Jeroboam had set up (1 Kings xii:25-33). This -demand for true worship covers the first part of the decalogue, -"Thou shalt have no other gods besides Me." With -this spiritual fornication, an idolatrous worship, there -was connected the grossest lusts of the flesh. These are -mentioned here as well as sins against the neighbor. Thus -the commandments in the second part of the decalogue are -made prominent. "Thou shalt not kill," "Thou shalt not -commit adultery," "Thou shalt not steal." This is followed -by the divine demand of practical righteousness. He that -hath withdrawn his hand from iniquity hath executed true -judgment between man and man, hath walked in God's -statutes, to keep His judgments and deals truly, is pronounced -just and shall therefore surely live. His life would -be spared.</p> - - -<p><b>III. The Conditions which bring Death.</b></p> - -<blockquote><p>If he beget a son that is a robber, a shedder of blood, and that -doeth the like to any one of these things. And that doeth not any -of those duties, but even hath eaten upon the mountains, and -defiled his neighbor's wife, Hath oppressed the poor and needy, -hath spoiled by violence, hath not restored the pledge, and hath -lifted up his eyes to the idols, hath committed abomination, -Hath given forth upon usury, and hath taken increase: shall he -then live? he shall not live: he hath done all these abominations; -he shall surely die; his blood shall be upon him (verses 10-13).</p></blockquote> - -<p>Here then is the second supposed case of a son who had a -righteous father. This son lives in wickedness and defies -God's laws. He does not follow his father's piety, but is -unjust in every sense of the word. The question then is -asked, "Shall he live?" Can the merits of his father save<span class="pagenum"><a name="Page_126" id="Page_126">[126]</a></span> -him? And the divine answer is, "He shall not live—he shall -surely die." Physical death would come upon him and he -would be cut off in judgment.</p> - - -<p><b>IV. The Son does not Die for his Father's Sins.</b></p> - -<blockquote><p>Now, lo, if he beget a son, that seeth all his father's sins, which he -hath done, and considereth, and doeth not such like. That hath -not eaten upon the mountains, neither hath lifted up his eyes to -the idols of the house of Israel, hath not defiled his neighbour's -wife. Neither hath oppressed any, hath not withholden the pledge, -neither hath spoiled by violence, but hath given his bread to the -hungry, and hath covered the naked with a garment. That hath -taken off his hand from the poor, that hath not received usury -nor increase, hath executed my judgments, hath walked in my -statutes; he shall not die for the iniquity of his father, he shall -surely live. As for his father, because he cruelly oppressed, -spoiled his brother by violence, and did that which is not good -among his people, lo, even he shall die in his iniquity. Yet say -ye, Why? doth not the son bear the iniquity of the father? When -the son hath done that which is lawful and right, and hath kept -all my statutes, and hath done them, he shall surely live. The -soul that sinneth, it shall die. The son shall not bear the iniquity -of the father, neither shall the father bear the iniquity of the son: -the righteousness of the righteous shall be upon him, and the -wickedness of the wicked shall be upon him (verses 14-20).</p></blockquote> - -<p>Still another case is considered so that the proverb of the -people might be completely answered and refuted. A -wicked father has a son who does righteously and follows -not in the wicked ways of his father. Such was the case with -several Kings of Judah. Ahaz was a wicked man and -Hezekiah, his son, was a God-fearing king; Josiah was also -the pious son of a wicked father. In such a case "the son -shall not die for the iniquity of his father; he shall surely -live." The father dies on account of his own iniquity. -This statement was in answer to their question, "Why does -not the son bear the iniquity of the father?" This foolish -reasoning from their side that the son could suffer for the -father's sin was a wicked invention to sustain them in their<span class="pagenum"><a name="Page_127" id="Page_127">[127]</a></span> -impenitent state and in their sins. They claimed no guilt -of their own, but charged their sufferings to the wickedness -of the fathers. But we have seen how perfectly the proverb -"the fathers have eaten sour grapes, and the children's -teeth are set on edge," is answered in these paragraphs.</p> - - -<p><b>V. The Perfect Equity of God.</b></p> - -<blockquote><p>But if the wicked will turn from all his sins that he hath committed, -and keep all my statutes, and do that which is lawful and -right, he shall surely live, he shall not die. All his transgressions -that he hath committed, they shall not be mentioned unto him: -in his righteousness that he hath done he shall live. Have I any -pleasure at all that the wicked should die? saith the Lord God: -and not that he should return from his ways, and live? But when -the righteous turneth away from his righteousness, and committeth -iniquity, and doeth according to all the abominations that the -wicked man doeth, shall he live? All his righteousness that he -hath done shall not be mentioned: in his trespass that he hath -trespassed, and in his sin that he hath sinned, in them shall he die. -Yet ye say, The way of the Lord is not equal. Hear now, O house -of Israel; Is not my way equal? are not your ways unequal? -When a righteous man turneth away from his righteousness, and -committeth iniquity, and dieth in them: for his iniquity that he -hath done shall he die. Again, when the wicked man turneth -away from his wickedness that he hath committed, and doeth that -which is lawful and right, he shall save his soul alive. Because -he considereth, and turneth away from all his transgressions that -he hath committed, he shall surely live, he shall not die. Yet saith -the house of Israel, The way of the Lord is not equal. O house of -Israel, are not my ways equal? are not your ways unequal? Therefore -I will judge you, O house of Israel, every one according to his -ways, saith the Lord God, Repent and turn yourselves from all -your transgressions; so iniquity shall not be your ruin. Cast away -from you all your transgressions, whereby ye have transgressed; -and make you a new heart and a new spirit: for why will ye die, -O house of Israel? For I have no pleasure in the death of him -that dieth, saith the Lord God: wherefore turn yourselves, and -live ye (verses 21-32).</p></blockquote> - -<p>They had accused the Lord of injustice. "The way of the<span class="pagenum"><a name="Page_128" id="Page_128">[128]</a></span> -Lord is not equal" (verse 25). And Jehovah answers, -"Hear now, O house of Israel; Is not my way equal? are not -your ways unequal?" He promises that the wicked is surely -to live, if he turns from all his sins. Jehovah has no pleasure -in the death of the wicked. He desires his return so that he -might live. How then would He punish them for the sins -of others, if He was ready no longer to mention even their -own transgressions? But if the righteous abandons righteousness -and committeth iniquity, then "in his sin that he -hath sinned, in them shall he die." The latter case has often -been used to defend the teaching that a truly converted -and therefore saved person, may, by sinning, be lost. If -only the Word of Truth were rightly divided such, and other -misinterpretations, would cease. Here we are on the ground -of the law dispensation, and, as already pointed out, the -Lord answers Israel, who were in relation to Him through -the law covenant and who refused to own their sins and -their guilt. The dispensation of Grace, in which Grace -reigns through righteousness has a different message. This -is fully illustrated if we compare the call to repentance in -verses 30-31 with the promise given in chapter xxxvi:26-17. -The Lord pleads with them to acknowledge their sinfulness; -He speaks to their conscience. "Repent, and turn yourselves -from all your transgressions, so iniquity shall not be your -ruin. Cast away from you all your transgressions, whereby -ye have transgressed, and make you a new heart and a new -spirit; for why will ye die, O house of Israel?" But in -chapter xxxvi Grace speaks and promises to bestow, as -a gift, what a righteous God demands. "A new heart -also will I give you and a new spirit will I put within you; -and I will take away the stony heart of your flesh, and -I will give you an heart of flesh. And I will put my spirit -within you, and cause you to walk in my statutes, and ye -shall keep my judgments and do them." The result of this<span class="pagenum"><a name="Page_129" id="Page_129">[129]</a></span> -gift of grace, a new heart and His Spirit, is true repentance. -"<i>Then</i> shall ye remember your own evil ways, and your -doings that were not good, and shall loathe yourselves in your -own sight for your iniquities and for your abominations" -(chap. xxxvi:21). It was Augustine who said, "Give what -Thou requirest and then require what Thou will." All what -God requires He bestows in His infinite Grace through Jesus -Christ our Lord and then in possession of what Grace gives -we can be what God requires. But the thirty-sixth chapter, -where God no longer saith "make you a new heart," but -promises to give a new heart to His people, awaits, as regards -God's chosen people, its fulfilment. Here God pleads -with them to convince them that they were a sinful people -and that He is a just God.</p> - -<p>In the last verse of this chapter the Lord answers the -question of verse 23, "Have I any pleasure at all that the -wicked should die?" His own answer is, "For I have no -pleasure in the death of Him that dieth, saith the Lord God, -wherefore turn yourselves and live." And yet all these -gracious pleadings were not heeded.</p> - - -<h4>LAMENTATION OVER THE PRINCES OF ISRAEL.<br /> - -Chapter xix.</h4> - -<p>This chapter ends that section of the book which began -with the twelfth chapter. And it is a fitting conclusion, this -great lamentation over the Princes of Israel, and over the -land of Judah. The English translation does not do justice -to the original Hebrew; the outburst of lamentation is written -in a poetic form, some kind of an elegy. The lamentation -has two sections.</p> - - -<p><b>I. The Lamentations over the Princes of Israel.</b></p> - -<blockquote><p>Moreover take thou up a lamentation for the princes of Israel. -And say, What is thy mother? A lioness: she lay down among<span class="pagenum"><a name="Page_130" id="Page_130">[130]</a></span> -lions, she nourished her whelps among young lions. And she -brought up one of her whelps: it became a young lion, and it learned -to catch the prey; it devoured men. The nations also heard of him; -he was taken in their pit, and they brought him with chains unto -the land of Egypt. Now when she saw that she had waited, and -her hope was lost, then she took another of her whelps, and made -him a young lion. And he went up and down among the lions, -he became a young lion, and learned to catch the prey, and devoured -men. And he knew their desolate palaces, and he laid -waste their cities; and the land was desolate, and the fulness -thereof, by the noise of his roaring. Then the nations set against -him on every side from the provinces, and spread their net over -him: he was taken in their pit. And they put him in ward in -chains, and brought him to the king of Babylon: they brought -him into holds, that his voice should no more be heard upon the -mountains of Israel (verses 1-9).</p></blockquote> - -<p>The lamentation is not the lamentation of Ezekiel, as so -many expositors state, but it is the lamentation of Jehovah, -the same who later wept over the same city and lamented -over her coming fate. The words of divine lament were put -into the mouth of the Prophet.</p> - -<p>The Princes are Jehoahaz and Jehoachin. King Jehoahaz -and his fate, being carried away captive into Egypt (2 Kings -xxiii:33) is lamented in verses 1-4. King Jehoiachin who -was taken as a captive to Babylon is lamented in verses 5-9. -In Ezekiel, however, the word King is not used; the Kings are -always called princes. The second verse may be rendered as -follows:</p> - -<p> -"Thy mother was like a lioness, among lions.<br /> -She couched amid the young lions, she reared the whelps." -</p> - -<p>The mother is Judah. Of this Jacob had spoken in his -prophecy. "Judah is a lion's whelp" (Gen. xlix:9). And -Balaam in his prophetic utterances speaks in the same tones -of the nation. "Behold, the people shall rise up as a great -lion, and lift up himself as a young lion" (Num. xxiv:14). -This prophecy will be fulfilled in the future when He appears<span class="pagenum"><a name="Page_131" id="Page_131">[131]</a></span> -in power and glory to receive the Kingdom, for He is called -"the lion of the tribe of Judah" (Rev. v:5). And the people -will then be as a converted and restored people the same, -what the lion is among the animals, the Kingly nation. In -Isaiah xxix:1 Jerusalem is called "Ariel," which means "Lion -of God." The whelps, the nations heard of, are the sons of the -House of David. And Jehoahaz "devoured men" and did -evil in the sight of the Lord and was carried away by Pharaoh -Necho as a captive into Egypt. Some expositors think -that the lioness is the wife of Josiah the mother of Jehoahaz, -because she was a woman of much importance and great -influence (Jer. xiii:18; 2 Kings ii:9; xxiv:12).</p> - -<p>The other one of her whelps mentioned in verse 5, whom -the lioness, Judah, made a young lion, that is a King, was -Jehoiachin. Jehoiachin was made King, when all hope of a -return of Jehoahaz was lost, and the new King also "devoured -men," did evil in the sight of the Lord. "And he did that -which was evil in the sight of the Lord, according to all that -his fathers had done" (2 Kings xxiv:90). In verse 7 the word -"palaces" should be changed to "widows." The verse describes -the cruelties and wicked deeds of the King. Then -judgment overtook him. Under him the first deportation -to Babylon took place, in which the Prophet Ezekiel was included. -"And he (Nebuchadnezzar) carried away Jehoiachin -to Babylon, and the King's mother, and the King's wife, and -his officers, and the mighty of the land, those carried he into -captivity from Jerusalem to Babylon" (2 Kings xxiv:14). -The correct rendering of the next part of verse 9 is: "And they -put him in a cage with hooks and brought him to the King of -Babylon." Both Kings deserved their fate. God had -warned, and as they continued in wickedness judgment fell -upon them. And it was a warning to Zedekiah who was -soon to share the same fate. In view of the violence which -is on the earth now, the wickedness which is seen on all sides,<span class="pagenum"><a name="Page_132" id="Page_132">[132]</a></span> -these judgments of the past may well be remembered. God -is the same to-day as He was of old. He must deal in judgment -with sin; in many parts of the holy Scriptures we read -of the time when God will keep not silence, but deal with -conditions on the earth according to His righteousness.</p> - - -<p><b>II. The Lamentation over the Land of Judah.</b></p> - -<blockquote><p>Thy mother is like a vine in thy blood, planted by the waters; -she was fruitful and full of branches by reason of many waters. -And she had strong rods for the sceptres of them that bare rule, and -her stature was exalted among the thick branches, and she appeared -in her height with the multitude of her branches. But she was -plucked up in fury, she was cast down to the ground, and the east -wind dried up her fruit; her strong rods were broken and withered; -the fire consumed them. And now she is planted in the wilderness, -in a dry and thirsty ground. And fire is gone out of a rod of her -branches, which hath devoured her fruit, so that she hath no strong -rod to be a sceptre to rule. This is a lamentation, and shall be -for a lamentation (verses 10-14).</p></blockquote> - -<p>Judah typified by a vine is not a new figure in Ezekiel. -See chapters xv:1-5; xvii:6-10. The statement here reminds -us also of Psalm lxxx:8-11. Many were the blessings -Judah enjoyed, like a vine planted by the waters, fruitful -and full of branches. The eleventh verse describes the -period of Judah's greatest prosperity under David and Solomon. -Then the judgment which comes upon the land, the -east wind is typical of the Chaldeans which swept from the -East and spoiled the vine. The fire of divine wrath burned in -their midst. Her exilic judgment is pictured in the next verse: -"And now she is planted in the wilderness, in a dry and -thirsty land." And the fire of judgment came out of a rod of -her branches, that is, the judgment came upon them on account -of their wicked Kings. Thus ends the sorrowful lamentation -over the princes and the land of Judah. But there -is a better future in store for the land and the people, a -future which can only be realized in Him, who said, "I am<span class="pagenum"><a name="Page_133" id="Page_133">[133]</a></span> -the true vine." Israel still is under the rod, but in God's -own time the curse will give way to the promised blessing, -for God's gifts and calling are without repentance.</p> - - -<h4>FURTHER AND FINAL PREDICTIONS CONCERNING -THE JUDGMENT OF JERUSALEM.<br /> - -Chapter xx.</h4> - -<p>With this chapter we enter upon the last prophecies -given through the prophet before the fall of the City of -Jerusalem. There is first an arraignment of the unfaithful -nation. This is followed by the divine announcement that -the sword of the Lord is now to be drawn to do its judgment -work. The twenty-first chapter, in which this announcement -is made, has been called the sword-song. In chapter xxii -another arraignment of the people and the sins of Jerusalem -is given and the corruption of all classes, prophets, priests, -princes and the mass of people is described. Once more in -chapter xxiii the wickedness and vileness of Samaria and -Judah is uncovered, corresponding to the similar message -in chapter xvi. The last prophetic message of this cycle was -given on the day when the siege of Jerusalem began. On -the same day Ezekiel's wife died; the prophet was commanded -not to mourn. All this has a meaning in connection -with Jerusalem's complete fall. Thus God waited and waited -for the repentance of His people and sent these burning messages -to them till at last there was no remedy and judgment -had to come.</p> - - -<p><b>I. A Retrospect of the Nation's Sins.</b></p> - -<blockquote><p>And it came to pass in the seventh year, in the fifth month, the -tenth day of the month, that certain of the elders of Israel came to -enquire of the Lord and sat before me. Then came the word of the -Lord unto me, saying, Son of man, speak unto the elders of Israel, -and say unto them, Thus saith the Lord God; Are ye come to enquire<span class="pagenum"><a name="Page_134" id="Page_134">[134]</a></span> -of me? As I live, saith the Lord God, I will not be enquired -of by you. Wilt thou judge them, son of man, wilt thou judge -them? cause them to know the abominations of their fathers: And -say unto them, Thus saith the Lord God; In the day when I chose -Israel, and lifted up mine hand unto the seed of the house of Jacob, -and made myself known unto them in the land of Egypt, when I -lifted up mine hand unto them, saying, I am the Lord your God; -In the day that I lifted up mine hand unto them to bring them forth -of the land of Egypt into a land that I had espied for them, flowing -with milk and honey, which is the glory of all lands; Then said I -unto them, Cast ye away every man the abominations of his eyes, -and defile not yourselves with the idols of Egypt: I am the Lord -your God. But they rebelled against me, and would not hearken -unto me: they did not every man cast away the abominations of -their eyes, neither did they forsake the idols of Egypt: then I said, -I will pour out my fury upon them, to accomplish my anger against -them in the midst of the land of Egypt. But I wrought for my -name's sake, that it should not be polluted before the heathen, -among whom they were, in whose sight I made myself known unto -them, in bringing them forth out of the land of Egypt (verses 1-9).</p></blockquote> - -<p>There is first a review of the nation's sin in Egypt. At -the time given in the first verse the elders came to the -prophet to enquire of the Lord. Outwardly it seemed as if -these enquiring elders were sincere and came in the spirit -of humility acknowledging the prophet's authority. But -the Lord knoweth the heart; He read their innermost -thoughts and knew that their inquiry was only a sham; the -real heart exercise in true repentance was lacking. So He -tells them through the prophet, "As I live—I will not be -inquired of by you. Wilt thou judge them, son of man, -wilt thou judge them? Cause them to know the abominations -of their fathers." Instead of giving them a message -of comfort and encouragement, Ezekiel, here addressed -again as son of man, is commanded to judge them, that is -to put before them their sins and to pronounce judgment -upon the nation. The same phrase is found twice more -in this section. "Now, thou son of man, wilt thou judge,<span class="pagenum"><a name="Page_135" id="Page_135">[135]</a></span> -wilt thou judge the bloody city? Yea thou shalt show -her all her abominations" (xxii:2). See also xxiii:36. And -first of all the prophet had to show them the nation's sins -in Egypt. He had chosen them as a nation; He had made -Himself known to them in Egypt and had lifted up His -hand unto them saying, "I am the Lord your God." He had -entered into covenant relations with Israel and pledged -Himself to bring them out of Egypt into the land, which -here is called "the glory of all lands." From verses 7 and 8 -we learn that Israel was contaminated by the idol worship of -Egypt and a holy God was ready to pour upon them His -fury in the midst of the land of Egypt. But sovereign -mercy prevailed and instead of making Himself known to -the nation in judgment, He made Himself known in bringing -them forth out of Egypt.</p> - -<blockquote><p>Wherefore I caused them to go forth out of the land of Egypt, -and brought them into the wilderness. And I gave them my -statutes, and showed them my judgments, which if a man do, he -shall even live in them. Moreover also I gave them my sabbaths, -to be a sign between me and them, that they might know that I -am the Lord that sanctify them. But the house of Israel rebelled -against me in the wilderness: they walked not in my statutes, and -they despised my judgments, which if a man do, he shall even live -in them; and my sabbaths they greatly polluted: then I said, -I would pour out my fury upon them in the wilderness, to consume -them. But I wrought for my name's sake, that it should not -be polluted before the heathen, in whose sight I brought them out. -Yet also I lifted up my hand unto them in the wilderness, that I -would not bring them into the land which I had given them, flowing -with milk and honey, which is the glory of all lands. Because -they despised my judgments, and walked not in my statutes, but -polluted my sabbaths: for their heart went after their idols. -Nevertheless mine eye spared them from destroying them, neither -did I make an end of them in the wilderness (verses 10-17).</p></blockquote> - -<p>In these verses we have the history of the first generation -in the wilderness. His hand brought them out of the land<span class="pagenum"><a name="Page_136" id="Page_136">[136]</a></span> -of Egypt into the wilderness and there He gave them the -law and the different sabbaths, the feasts of Jehovah. -Their sins and failures in the wilderness are briefly sketched. -They rebelled; they were disobedient; they despised His -judgments and polluted His sabbaths. Then comes the -statement that this first generation was not to enter into -the land promised unto them. Again in sovereign mercy -He spared them and did not make a complete end of them in -the wilderness.</p> - -<blockquote><p>But I said unto their children in the wilderness, Walk ye not in the -statutes of your fathers, neither observe their judgments, nor defile -yourselves with their idols: I am the Lord your God; walk in my -statutes, and keep my judgments, and do them; And hallow my -sabbaths; and they shall be a sign between me and you, that ye -may know that I am the Lord your God. Notwithstanding the -children rebelled against me: they walked not in my statutes, -neither kept my judgments to do them, which if a man do, he -shall even live in them; they polluted my sabbaths: then I said, -I would pour out my fury upon them, to accomplish my anger -against them in the wilderness. Nevertheless I withdrew mine -hand, and wrought for my name's sake, that it should not be polluted -in the sight of the heathen, in whose sight I brought them -forth. I lifted up mine hand unto them also in the wilderness, -that I would scatter them among the heathen, and disperse them -through the countries; Because they had not executed my judgments, -but had despised my statutes, and had polluted my sabbaths, -and their eyes were after their fathers' idols. Wherefore -I gave them also statutes that were not good, and judgments whereby -they should not live; And I polluted them in their own gifts, -in that they caused to pass through the fire all that openeth the -womb, that I might make them desolate, to the end that they might -know that I am the Lord (verses 18-26).</p></blockquote> - -<p>And now the record of the second generation in the -wilderness is brought to their notice. They were just as -rebellious as their fathers, who fell in the wilderness. They -also were worshippers of idols in the wilderness, besides -offering sacrifices and offerings unto Jehovah (Amos v:25-27).<span class="pagenum"><a name="Page_137" id="Page_137">[137]</a></span> -The statement in verse 25 "wherefore I gave them also -statutes that were not good, and judgments whereby they -should not live," has been explained in different ways. It -cannot mean the law, for that is holy, just and good. "The -solution is due to the simple principle that God in His -government chastens His guilty people retributively and -calls the scourges His own, even when the instruments may -be wholly foreign to His mind and heart." They were -disobedient to His statutes and then in punishment for their -sins He let them go into the terrible worship of Moloch, in -casting their first-born into the fire as a sacrifice to the -idol-god. It is the same principle here as in Romans i:26-28. -God gave them up in every way after they had turned away -from Him. It was a punishment for their sins.</p> - - -<p><b>II. Their Sins in the Land.</b></p> - -<blockquote><p>Therefore, son of man, speak unto the house of Israel, and say -unto them. Thus saith the Lord God: Yet in this your fathers have -blasphemed me, in that they have committed a trespass against me. -For when I had brought them into the land, for the which I lifted up -mine hand to give it to them, then they saw every high hill, and all -the thick trees, and they offered there their sacrifices, and there -they presented the provocation of their offering: there also they -made their sweet savour, and poured out there their drink offerings. -Then I said unto them, What is the high place whereunto ye go? -And the name thereof is called Bamah unto this day. Wherefore -say unto the house of Israel, Thus saith the Lord God; Are ye -polluted after the manner of your fathers? and commit ye whoredom -after their abominations? For when ye offer your gifts, -when ye make your sons to pass through the fire, ye pollute yourselves -with all your idols, even unto this day: and shall I be -enquired of by you, O house of Israel? As I live, saith the Lord -God, I will not be enquired of by you. And that which cometh into -your mind shall not be at all, that ye say, We will be as the heathen, -as the families of the countries, to serve wood and stone -(verses 27-32).</p></blockquote> - -<p>According to His promise He brought them into the land.<span class="pagenum"><a name="Page_138" id="Page_138">[138]</a></span> -He did not go back on His Word, in spite of their failure, -for God's gifts and calling are without repentance. And -thus they continued in their evil ways, committing all -manner of abominations. And therefore the Lord said to -the inquiring elders, "And shall I be enquired of by you, O -house of Israel? As I live, saith the Lord God, I will not -be enquired of by you." Verse 32 shows that in the iniquity -of their heart they wanted to be like the heathen to serve -wood and stone; but God would take care that this should -not be, for He had chosen them to be His nation.</p> - - -<p><b>III. Judgment and Mercy in Future Restoration.</b></p> - -<blockquote><p>As I live, saith the Lord God, surely with a mighty hand, and -with a stretched out arm, and with fury poured out, will I rule -over you. And I will bring you out from the people, and will -gather you out of the countries wherein ye are scattered, with a -mighty hand, and with a stretched out arm, and with fury poured -out. And I will bring you into the wilderness of the people, and -there will I plead with you face to face. Like as I pleaded with -your fathers in the wilderness of the land of Egypt, so will I plead -with you, saith the Lord God. And I will cause you to pass under -the rod, and I will bring you into the bond of the covenant: -And I will purge out from among you the rebels, and them that -transgress against me: I will bring them forth out of the country -where they sojourn, and they shall not enter into the land of Israel: -and ye shall know that I am the Lord. As for you, O house of -Israel, thus saith the Lord God; Go ye, serve ye every one his idols, -and hereafter also, if ye will not hearken unto me: but pollute ye -my holy name no more with your gifts, and with your idols, For -in mine holy mountain, in the mountain of the height of Israel, -saith the Lord God, there shall all the house of Israel, all of them in -the land, serve me: there will I accept them, and there will I require -your offerings, and the first fruits of your oblations, with all -your holy things. I will accept you with your sweet savour, when -I bring you out from the people, and gather you out of the countries -wherein ye have been scattered; and I will be sanctified in -you before the heathen. And ye shall know that I am the Lord, -when I shall bring you into the land of Israel, into the country for -the which I lifted up mine hand to give it to your fathers. And<span class="pagenum"><a name="Page_139" id="Page_139">[139]</a></span> -there shall ye remember your ways, and all your doings, wherein -ye have been defiled; and ye shall lothe yourselves in your own sight -for all your evils that ye have committed. And ye shall know -that I am the Lord, when I have wrought with you for my name's -sake, not according to your wicked ways, nor according to your -corrupt doings, O ye house of Israel, saith the Lord God -(verses 33-44).</p></blockquote> - -<p>In this paragraph we read of their future punishment -and also of the mercy which is in store for the believing -remnant of the nation in the future restoration, of which -all the prophets of God have spoken. In the wilderness of -people, their dispersion among all the nations of the world, -He will plead with them and bring them under the rod. -The rebels will be purged out from the nation and they shall -not enter into the land of Israel. In verses 40-44 we have -a prophecy concerning their true restoration. They will be -accepted, brought back and gathered out from all the -countries and brought into the land of Israel, as God has -promised them. Then the remnant of Israel will remember -their ways and repent of their evil.</p> - - -<p><b>IV. The Forest Consumed by Fire.</b></p> - -<blockquote><p>And the word of the Lord came unto me saying, Son of man, -set thy face toward the south, and drop thy word toward the south, -and prophesy against the forest of the south field; And say to the -forest of the south, Hear the word of the Lord; Thus saith the -Lord God; Behold, I will kindle a fire in thee, and it shall devour -every green tree in thee, and every dry tree: the flaming flame -shall not be quenched, and all faces from the south to the north shall -be burned therein. And all flesh shall see that I the Lord have -kindled it: it shall not be quenched. Then said I, Ah Lord God! -they say of me, Doth he not speak parables (verses 45-49).</p></blockquote> - -<p>It is a parable. The forest of the south field is Judea; -its complete and terrible conquest is here again predicted. -The fire of judgment is to sweep through it, like a mighty -forest fire which cannot be quenched. And when Ezekiel<span class="pagenum"><a name="Page_140" id="Page_140">[140]</a></span> -had faithfully delivered his message, his hearers said, "Doth -he not speak in parables?" They refused to understand.</p> - - -<h4>THE IMPENDING JUDGMENT.<br /> - -Chapter xxi.</h4> - -<p>"Then said I, Oh, Lord God! they say of me, Doth he -not speak in parables?" This is the last verse of the preceding -chapter. It showed the hardened conditions of -their hearts, which rejected the Word of God, the word of -warning and the call to repentance. These sad conditions -of the people in Ezekiel's day are deeply significant for our -times. We see the outwardly professing people of God, -the large numbers of unsaved, nominal Christians in the -same hardened condition. Though God speaks loudly, -the Word is not heeded. A stronger judgment message follows -in which the sword of the Lord is prominent. Critics -have acknowledged the majestic character of the so-called -"Song of the Sword," and say that the prophet now speaks -in "maddened frenzy," carried away by his own passion, -breaking out, "in a state of wild excitement," denouncing -the nation. But it is not the prophet who gives way to -his own feeling. The first verse dispels at once such a conception. -"And the Word of the Lord came unto me, saying:" -It is the Lord who speaks through Ezekiel.</p> - - -<p><b>I. The Sword to be Drawn.</b></p> - -<blockquote><p>And the word of the Lord came unto me, saying, Son of man, set -thy face toward Jerusalem, and drop thy word toward the holy -places, and prophesy against the land of Israel. And say to the -land of Israel, Thus saith the Lord; Behold, I am against thee, and -will draw forth my sword out of his sheath, and will cut off from thee -the righteous and the wicked. Seeing then that I will cut off from -thee the righteous and the wicked, therefore shall my sword go forth -out of his sheath against all flesh from the south to the north: -That all flesh may know that I the Lord have drawn forth my sword<span class="pagenum"><a name="Page_141" id="Page_141">[141]</a></span> -out of his sheath: it shall not return any more. Sigh, therefore, -thou son of man, with the breaking of thy loins; and with bitterness -sigh before their eyes. And it shall be, when they say unto thee, -Wherefore sighest thou? that thou shall answer, For the tidings, -because it cometh: and every heart shall melt, and all hands shall -be feeble, and every spirit shall faint, and all knees shall be weak -as water: behold, it cometh, and shall be brought to pass, saith -the Lord God (verses 1-7).</p></blockquote> - -<p>A fearful word it is coming from the lips of Jehovah, who -had yearned over Jerusalem and the nation, "Behold, I am -against thee, and will draw forth my sword out of its sheath, -and will cut off from thee the righteous and the wicked." It -was to be an indiscriminate execution of God's judgment, -those who claimed righteousness were to fall under the -sword of vengeance like the wicked. It was to be a widespread -judgment. "My sword shall go forth out of its sheath -against all flesh—that all flesh may know that I the Lord -have drawn forth my sword out of its sheath; it shall not -return any more." While here it refers to all the nations, -to Jerusalem as well as to Judea, there are other prophecies -which include under the term "all flesh" the Gentile nations -as well. "For by fire and by His sword will the Lord -plead with all flesh, and the slain of the Lord shall be many" -(Isa. lxvi:16). Fear and the pit, and the snare, are upon -thee, O inhabitant of the earth" (Isa. xxiv:17). This -will be at the close of the present age. And do not the -events in the world to-day indicate the rapid approach -of the judgment sword?</p> - -<p>And God's servant was commanded to sigh with bitterness -before their eyes. He was to tell them the reason of -his agony. "Because it cometh; and my heart shall melt, -and all hands shall be feeble, and every spirit shall faint, -and all knees shall be weak as water. Behold it cometh -and shall be brought to pass, saith the Lord God." It was -not the time for rejoicing, but for weeping and sighing.<span class="pagenum"><a name="Page_142" id="Page_142">[142]</a></span> -The prophet was called upon to show forth in his behavior -the solemn days which were now to come. And our Lord -has predicted for our age upon earth distress of nations, -with perplexity; the sea and the waves thereof roaring. -"Men's hearts failing them for fear, and for looking after -those things which are coming on the earth, for the powers -of heaven shall be shaken" (Luke xxi:25-26). But how -little sighing with bitterness there is to-day among God's -servants in view of what is in store for an ungodly and -unbelieving age!</p> - - -<p><b>II. The Sharpening of the Sword.</b></p> - -<blockquote><p>Again the word of the Lord came unto me, saying, Son of man, -prophesy, and say, Thus saith the Lord; Say, A sword, a sword is -sharpened, and also furbished: It is sharpened to make a sore -slaughter; it is furbished that it may glitter: should we then make -mirth? it contemneth the rod of my son, as every tree. And he hath -given it to be furbished, that it may be handled: this sword is sharpened, -and it is furbished, to give it into the hand of the slayer. -Cry and howl, son of man; for it shall be upon my people, it shall -be upon all the princes of Israel: terrors by reason of the sword -shall be upon my people: smite therefore upon thy thigh. Because -it is a trial, and what if the sword contemn even the rod? it shall be -no more, saith the Lord God. Thou, therefore, son of man, prophesy, -and smite thine hands together, and let the sword be doubled -the third time, the sword of the slain: it is the sword of the great -men that are slain, which entereth into their privy chambers. -I have set the point of the sword against all their gates, that their -heart may faint, and their ruins be multiplied: ah! it is made bright, -it is wrapped up for the slaughter. Go thee one way or other, either -on the right hand, or on the left, whithersoever thy face is set. -I will also smite mine hands together, and I will cause my fury to -rest: I the Lord have said it (verses 8-17).</p></blockquote> - -<p>The sword of judgment is now described as being prepared -for the slaughter. How all this should have a meaning for -us at the present time. All the nations of the earth, who -boasted but yesterday of a civilization which makes for<span class="pagenum"><a name="Page_143" id="Page_143">[143]</a></span> -righteousness and peace, are either at war or are preparing -for war. May we not see behind it all the sword of the Lord? -Has He not begun judgment among those nations? The -threatening vengeance of the Lord will ere long fall upon -this age which so long has turned a deaf ear to the wooings -of His love. And the question here is asked, "Should we -then make mirth?" Is this the time of mirth, worldly -enjoyment and indifference? Not for God's people who -discern the signs of the times and who know from the Word -of God the coming events. The place for us is in "Bochim" -(Judges ii:4-5. "Bochim" means "Weeping.") The time -of the sharpening of the sword is the time for His people -to trim their lamps, for earnest heart-searching and prayer. -The character of the unsaved, nominal "Christian" masses -is also being clearly revealed. They show what they are, -"lovers of pleasure more than lovers of God." Though the -sword is being drawn and sharpened, they are given to -mirth and pleasure, like the company described in 1 Sam. -xxx:16. The sword of judgment will find them in their -merry-making and will change all into weeping and gnashing -of teeth.</p> - -<p>Again the prophet is commanded to cry and to howl, to -smite upon his thigh and to smite his hands together, in -view of the coming terrors of judgment. And solemnly the -Lord saith, "I will also smite mine hands together, and I -will satisfy my fury."</p> - - -<p><b>III. The King of Babylon and His Divination.</b></p> - -<blockquote><p>The word of the Lord came unto me again, saying, Also, thou -son of man, appoint thee two ways, that the sword of the king of -Babylon may come: both twain shall come forth out of one land: -and choose thou a place, choose it at the head of the way to the -city. Appoint a way, that the sword may come to Rabbath of the -Ammonites, and to Judah in Jerusalem the defenced. For the king -of Babylon stood at the parting of the way, at the head of the two<span class="pagenum"><a name="Page_144" id="Page_144">[144]</a></span> -ways, to use divination: he shook his arrows to and fro, he consulted -with images, he looked in the liver. At this right hand -was the divination for Jerusalem, to appoint captains, to open the -mouth in the slaughter, to lift up the voice with shouting, to -appoint battering rams against the gates, to cast a mount, and to -build a fort. And it shall be unto them as a false divination in their -sight, to them that have sworn oaths: but he will call to remembrance -the iniquity, that they may be taken. Therefore thus -saith the Lord God: Because ye have made your iniquity to be -remembered, in that your transgressions are discovered, so that -in all your doings your sins do appear; because, I say, that ye are -come to remembrance, ye shall be taken with the hand (verses -18-24).</p></blockquote> - -<p>The King of Babylon, Nebuchadnezzar, is the chosen instrument -through whom the drawn and sharpened sword -does its judgment work. He is seen in this paragraph -using divination, to decide if he should go to Rabbath -of the Ammonites or to Judah in Jerusalem. The King -is standing at the parting of the way, at the head of the -two ways. First he used the arrows. The authorized -version is faulty in its translation; it is not, "he made his -arrows bright," but "he shook his arrows to and fro." The -Babylonians used all kinds of enchantments, sorceries, as -well as star-gazers, astrologers, etc., to be guided in their -undertakings. (See Isa. xlvii:8-15). The King took two -arrows and put upon each the name of the two cities mentioned; -they were then shaken in the quiver and one was -drawn out. He also used images (teraphim) which he consulted -and looked into the liver. They generally killed a -sheep and imagined that the different lines and formation of -the liver gave them directions what to do. In the British -Museum there is a Babylonian clay tablet with a sheep's -liver covered with all kinds of lines and oracles. In the -twenty-second verse we see the result of his divinations. -He has pulled out of the quiver the arrow which has on it -the word "Jerusalem." And so the siege of Jerusalem was<span class="pagenum"><a name="Page_145" id="Page_145">[145]</a></span> -prepared. But the inhabitants of Jerusalem, who heard -of the King's divination, branded it as a false divination -(verse 23). They still hoped that all attempts made by -Nebuchadnezzar would fail. But the hand of God was -guiding all, and in the last verse of this paragraph (verse -25) the Lord announces the hopelessness of their expectations.</p> - - -<p><b>IV. The Wicked Prince and the Coming One.</b></p> - -<blockquote><p>And thou, profane wicked prince of Israel, whose day is come, -when iniquity shall have an end, Thus saith the Lord God; Remove -the diadem, and take off the crown: this shall not be the same: -exalt him that is low, and abase him that is high. I will overturn, -overturn, overturn it: and it shall be no more, until he come whose -right it is; and I will give it him (verses 25-27).</p></blockquote> - -<p>And now follows a most interesting utterance of the -prophet which has a future meaning. There can be no question -that Zedekiah is first of all in view as the profane wicked<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a> -prince of Israel. But the prophecy looks far beyond Zedekiah. -It is the coming wicked prince, the one who comes -in his own name, the final Antichrist, the false Messiah, -or, as he is also called in Revelation, the false prophet. -That verse 25 refers to the time of the end is seen by the -words, "in the time of the iniquity of the end" (correct translation). -The same phrase appears in Dan. xi:35-39, "the -time of the end," and the person described in that passage -is the Antichrist, the wicked prince. It is the time of the -future great tribulation "when the transgressors are come -to the full" (Dan. viii:23). This false Christ will claim -priestly and kingly honors. He is the beast out of the -earth (Rev. xiii) having two horns like a lamb, but speaking -as a dragon. The two horns represent the priesthood<span class="pagenum"><a name="Page_146" id="Page_146">[146]</a></span> -and the kingship he assumes. And this we learn from -verse 26 is the character of the wicked prince of Israel of -whom Ezekiel speaks. Again, we must correct the faulty -translation of the authorized version: "Remove the mitre -and take off the crown"; the word "diadem" is mitre, the -head-dress of the high-priest (Exod. xxviii:4). He wears -the mitre of the priest and the crown of the king. He is -Satan's final counterfeit (like the pope) of the Priest-King. -In verse 27 the overturning times are mentioned. Thrice -it is stated, "I will overturn." Even so will it be at the time -of the end until He comes whose right it is. And the coming -One, who will exalt what is low and abase what is high, who -will remove the mitre and the crown from the Antichrist, -destroying him by the brightness of His coming (2 Thess. ii) -is the Lord Jesus Christ. It is interesting to see that there is -in the Hebrew a word used which is very suggestive. In -Genesis xlix:10 we have Christ spoken of as Shiloh. The -word "until He come" in the Hebrew is almost the same as -Shiloh; it is Shelloh. And surely the overturning times are -almost upon us, and soon that profane wicked Prince may -arise. However, we do not wait for that wicked one; we -wait for the Lord.</p> - - -<p><b>V. The Judgment to Fall Upon Ammon.</b></p> - -<blockquote><p>And thou, son of man, prophesy and say, Thus saith the Lord God -concerning the Ammonites, and concerning their reproach; even -say thou, The sword, the sword is drawn: for the slaughter it is -furbished, to consume because of the glittering: While they see -vanity unto thee, while they divine a lie unto thee, to bring thee -upon the necks of them that are slain, of the wicked whose day is -come, when their iniquity shall have an end. Shall I cause it to -return into his sheath? I will judge thee in the place where thou -wast created, in the land of thy nativity. And I will pour out -mine indignation upon thee; I will blow against thee in the fire of -my wrath, and deliver thee into the hand of brutish men, and<span class="pagenum"><a name="Page_147" id="Page_147">[147]</a></span> -skillful to destroy. Thou shalt be for fuel to the fire; thy blood -shall be in the midst of the land; thou shalt be no more, for I the -Lord have spoken it (verses 28-32).</p></blockquote> - -<p>The judgment came upon the Ammonites is threatened -here. But it must not be overlooked that this prophecy -also has a further meaning, for the same words "in the time -of the iniquity of the end" (verse 29) appears here. And -yet there is also promised for the future a restoration of -Ammon (Jer. xlix:6).</p> - - -<h4>JERUSALEM'S ABOMINATIONS.<br /> - -Chapter xxii.</h4> - -<p>This chapter describes again the sins and abominations of -Jerusalem. Before the sharpened sword of divine justice -and retribution does its dreadful work, the Lord uncovers -the guilt and vileness of the city and lays bare the corruption -of her prophets, priests and princes, as well as the people.</p> - - -<p><b>I. The Violence and Abominations of Jerusalem.</b></p> - -<blockquote><p>Moreover the word of the Lord came unto me, saying, Now, thou -son of man, wilt thou judge, wilt thou judge the bloody city? yea, -thou shalt shew her all her abominations. Then say thou, Thus -saith the Lord God; The city sheddeth blood in the midst of it, that -her time may come, and maketh idols against herself to defile herself. -Thou art become guilty in thy blood that thou hast shed; -and hast defiled thyself in thine idols which thou hast made; -and thou hast caused thy days to draw near, and art come even unto -thy years: therefore have I made thee a reproach unto the heathen, -and a mocking to all countries. Those that be near, and those that -be far from thee, shall mock thee, which art infamous and much -vexed. Behold, the princes of Israel, every one were in thee to -their power to shed blood. In thee have they set light by father -and mother: in the midst of thee have they dealt by oppression -with the stranger: in thee have they vexed the fatherless and the -widow. Thou hast despised mine holy things, and hast profaned -my sabbaths. In thee are men that carry tales to shed blood:<span class="pagenum"><a name="Page_148" id="Page_148">[148]</a></span> -and in thee they eat upon the mountains: in the midst of thee they -commit lewdness. In thee have they discovered their fathers' -nakedness: in thee have they humbled her that was set apart for -pollution. And one hath committed abomination with his -neighbor's wife; and another hath lewdly defiled his daughter-in-law; -and another in thee hath humbled his sister, his father's -daughter. In thee have they taken gifts to shed blood; thou hast -taken usury and increase, and thou hast greedily gained of thy -neighbors by extortion, and hast forgotten me, saith the Lord God. -Behold, therefore I have smitten mine hand at thy dishonest gain -which thou hast made, and at thy blood which hath been in the -midst of thee. Can thine heart endure, or can thine hands be strong, -in the days that I shall deal with thee? I the Lord have spoken it, -and will do it. And I will scatter thee among the heathen, and disperse -thee in the countries, and will consume thy filthiness out of -thee. And thou shalt take thine inheritance in thyself in the sight -of the heathen, and thou shalt know that I am the Lord (verses -1-16).</p></blockquote> - -<p>Jerusalem is called here a bloody city on account of the -deeds of violence which were committed in her midst. Once -it was a faithful city, full of judgment and righteousness; -but she had become an harlot, and murderers lodged in it -(Isaiah i:21). The prophets and the righteous had been -killed in her midst. And He who sent these messages of -warning and impending judgment, who waited so patiently -for Jerusalem's repentance and the return of His people, -came in the fullness of time, in the midst of His people and -to that city. Before He went to the cross of Calvary, where -He gave Himself and where also Jerusalem's bloodguiltiness -was fearfully crowned by killing the Prince of Life (Acts -iii:15), He stood before that city with tear-filled eyes -and uttered those tender and never to be forgotten words: -"O Jerusalem, Jerusalem, thou that killest the prophets -and stonest them which are sent unto thee, how often would -I have gathered thy children together, even as a hen gathered -her chickens under her wings, and ye would not" (Matt.<span class="pagenum"><a name="Page_149" id="Page_149">[149]</a></span> -xxiii:37). And Stephen said, "Which of the prophets have -not your fathers persecuted? and they have slain them -which showed before of the coming of the Just One, of whom -ye have been now the betrayers and murderers" (Acts vii:52). -"His blood be upon us and our children" was their awful -cry, when the bloody city delivered Him into the hands of -the Gentiles, and ever since they have been, Cain-like, the -homeless wanderers among the nations, till some day they -will acknowledge their bloodguiltiness and turn to Him. -And in this chapter the Lord describes all her violence -and abominations. All were guilty of violence and the -shedding of blood, especially the princes, the Kings of -Judah. (See Jeremiah xxvi:21 and xxxviii:4, etc.). And -inasmuch as they had turned away from Jehovah and -worshipped idols, moral corruption and the vile things -man is capable of were likewise present.</p> - -<p>And such are also the conditions to-day among the nations, -which profess to be Christian; violence and bloodshed, -moral corruption and abomination. May we not forget -that the Lord, who knew Jerusalem's guilt and judged her -for it, is the same to-day, who will judge the violence and -the abominations on the earth among nations whose privileges -have been even greater than the privileges and blessings -of Jerusalem. "Thou hast forgotten Me," was Jehovah's -accusation against the city. Had they remembered Jehovah's -kindness, His gracious dealing with their fathers, -had they remembered His Word, these abominations would -not have come to pass. And the source of the violence, the -bloodshed, the moral darkness in the world to-day, is, that -the nations have forgotten God. The judgment of the city -is again announced.</p> - - -<p><b>II. The Smelting Furnace.</b></p> - -<blockquote><p>And the word of the Lord came unto me, saying, Son of man, the -house of Israel is to me become dross; all they are brass and tin and<span class="pagenum"><a name="Page_150" id="Page_150">[150]</a></span> -iron and lead, in the midst of the furnace; they are even the dross of -silver. Therefore thus saith the Lord God; Because ye are all become -dross, behold, therefore, I will gather you into the midst of -Jerusalem. As they gather silver and brass and iron and lead and -tin into the midst of the furnace, to blow the fire upon it, to melt -it; so will I gather you in mine anger and in my fury, and I will -leave you there, and melt you. Yea, I will gather you, and blow -upon you in the fire of my wrath, and ye shall be melted in the midst -thereof. As silver is melted in the midst of the furnace, so shall ye -be melted in the midst thereof; and ye shall know that I the Lord -have poured out my fury upon you (verses 17-23).</p></blockquote> - -<p>The smelting furnace is the symbol of Jehovah's fiery -indignation against Jerusalem and its inhabitants. A furnace -is either for refining or for destruction. In the future -the remnant of Israel will be refined by the fires of persecution -and tribulation (Mal. iii:1-3). To the godly part of His -earthly people He saith, "Behold I have refined thee, but -not as silver; I have chosen thee in the furnace of affliction" -(Isaiah xlviii:10). But here in Ezekiel's message it is not -the question of refining but of punishment by fire. Israel -is dross. Brass, tin, iron, lead, dross of silver are mentioned, -but gold is significantly omitted. It stands for -righteousness and that was lacking in Jerusalem. The -fury of the Lord would fan the flame and all gathered together, -like worthless metals would be melted by the wrath -of the Lord.</p> - - -<p><b>III. The Corruption of the Prophets, the Priests and the -Princes.</b></p> - -<blockquote><p>And the word of the Lord came unto me, saying, Son of man, -say unto her, Thou art the land that is not cleansed, nor rained -upon in the day of indignation. There is a conspiracy of her -prophets in the midst thereof, like a roaring lion ravening the prey: -they have devoured souls; they have taken the treasure and precious -things; they have made her many widows in the midst thereof. -Her priests have violated my law, and have profaned mine holy -things: they have put no difference between the holy and profane,<span class="pagenum"><a name="Page_151" id="Page_151">[151]</a></span> -neither have they shewed difference between the unclean and the -clean, and have hid their eyes from my sabbaths, and I am profaned -among them. Her princes in the midst thereof are like wolves -ravening the prey, to shed blood and to destroy souls, to get dishonest -gain. And her prophets have daubed them with untempered -mortar, seeing vanity, and divining lies unto them, -saying, Thus saith the Lord God, when the Lord hath not spoken. -The people of the land have used oppression and exercised robbery, -and have vexed the poor and needy: yea, they have oppressed -the stranger wrongfully. And I sought for a man among them, -that should make up the hedge, and stand in the gap before me -for the land, that I should not destroy it: but I found none. -Therefore have I poured out mine indignation upon them; I have -consumed them with the fire of my wrath: their own way have I -recompensed upon their head, saith the Lord God (verses 23-31).</p></blockquote> - -<p>What corruption this additional message of the Lord -reveals! The land had already been cursed for the wicked -deeds of its tenants. The religious leaders, the prophets, -these false prophets with their lying messages, instead of -saving souls and warning to flee from the wrath to come, -devoured souls. The priests, called to minister in holy -things, were as bad; they profaned the holy things. They -were blasphemers instead of worshippers. These characteristics -of false prophets and false priests are repeated in -our own times. Like these false prophets whom Ezekiel -describes, the modern day religious leaders, mislead the -people by giving lying messages and by glossing over men's -sins and not giving to them the Word of the Lord. Like -priests, like people! The people were lovers of money and -oppressors of the poor. Jehovah looked for a man to -stand in the gap between Him and the land, but there -was none. There is no help and hope in man, for all have -gone astray and there is none that doeth good. But there -is One—blessed be God!—who has stood in the gap, our Lord -Jesus Christ. "And He saw that there was no man, and -wondered that there was none to interpose, therefore His<span class="pagenum"><a name="Page_152" id="Page_152">[152]</a></span> -own arm brought salvation to Him, and His righteousness, -it upheld Him" (Isaiah lix:16). Through Him "all Israel" -is yet to be saved and receive the promised blessings.</p> - - -<h4>THE TWO SISTERS AHOLAH AND AHOLIBAH.<br /> - -Chapter xxiii.</h4> - -<p>Once more a parable is given to illustrate and expose the -wickedness of Samaria and Jerusalem in their ungodly relationship -with Assyria and Chaldea. On the whole, this -chapter bears a similar message as the one contained in -chapter xvi, however, with this difference that here the -later history of the two kingdoms, the Kingdom of Israel -and the Kingdom of Judah and their defilement with heathen -nations is the prominent feature. The chapter has five -sections.</p> - - -<p><b>I. The Two Sisters Aholah and Aholibah.</b></p> - -<blockquote><p>The word of the Lord came again unto me, saying, Son of man, -there were two women, the daughters of one mother: And they -committed whoredom in Egypt; they committed whoredom in their -youth: there were their breasts pressed, and there they bruised -the teats of their virginity. And the names of them were Aholah -the elder, and Aholibah her sister: and they were mine, and they -bare sons and daughters. Thus were their names; Samaria is -Aholah, and Jerusalem Aholibah (verses 1-4).</p></blockquote> - -<p>The two daughters of one mother are Samaria and Jerusalem, -called sisters in chapter xvi:46. They were sisters -not only because they had the same mother, the Jewish -nation, but they were also sisters in their vile idolatry. -Samaria is called Aholah. Aholah means "her tent." Jerusalem -is named Aholibah, "my tent is in her." The latter -denotes the fact that the true sanctuary was in Judah, while -the Kingdom of Israel, Samaria, practised a "false worship." -Yet Jehovah owned them both as His people.<span class="pagenum"><a name="Page_153" id="Page_153">[153]</a></span></p> - - -<p><b>II. Aholah's Wickedness.</b></p> - -<blockquote><p>And Aholah played the harlot when she was mine; and -she doted on her lovers, on the Assyrians her neighbours, -Which were clothed with blue, captains and rulers, all of -them desirable young men, horsemen riding upon horses. -Thus she committed her whoredoms with them, with all them that -were the chosen men of Assyria, and with all on whom she doted: -with all their idols she defiled herself. Neither left she her whoredoms -brought from Egypt: for in her youth they lay with her, and -they bruised the breasts of her virginity, and poured their whoredom -upon her. Wherefore I have delivered her into the hand of -her lovers, into the hand of the Assyrians, upon whom she doted. -These discovered her nakedness: they took her sons and her daughters, -and slew her with the sword and she became famous -among women; for they had executed judgment upon her -(verses 5-10).</p></blockquote> - -<p>Aholah's, Samaria's, wickedness is described first. It -began with Jeroboam's idolatry (1 Kings xii:25) and became -worse and worse. They went to Assyria and shared their -corruption in idolatry and made a covenant with that -nation (Hosea xii:2). Thus Samaria played the harlot by -forsaking the Lord and turning to Assyria, trusting on -Assyria instead of on the Lord, and then she defiled herself -with all their idols. Hosea described their condition. -"Ephraim also is like a silly dove without heart; they call -to Egypt, they go to Assyria. When they shall go I will -spread my net upon them; I will bring them down as the -fowls of the heaven; I will chastise them, as their congregation -hath heard. Woe unto them! for they have fled from -me; destruction unto them! because they have transgressed -against me, though I have redeemed them, yet they -have spoken lies against me" (Hosea vii:11-13). The judgment -of Samaria is also mentioned. The Lord delivered -the people into the hands of the nation with which they had -become enamored, to discover their nakedness. "Wherefore, -I have delivered her into the hand of her lovers, into the<span class="pagenum"><a name="Page_154" id="Page_154">[154]</a></span> -hand of the Assyrians, upon whom she doted." The historical -record of this is found in 2 Kings xvii, when Hoshea, -King of Samaria, became servant to Shalmaneser, King of -Assyria. And when Hoshea acted treacherously, Shalmaneser -imprisoned Samaria's king and led the people away -into Assyria.</p> - - -<p><b>III. The Wickedness of Aholibah.</b></p> - -<blockquote><p>And when her sister Aholibah saw this, she was more corrupt in -her inordinate love than she, and in her whoredom more than her -sister in her whoredom. She doted upon the Assyrians her neighbours, -captains and rulers clothed most gorgeously, horsemen riding -upon horses, all of them desirable young men. Then I saw that she -was defiled, that they took both one way, And that she increased -her whoredom: for when she saw men pourtrayed upon the wall, the -images of the Chaldeans pourtrayed with vermillion, Girded with -girdles upon their loins, exceeding in dyed attire upon their heads, -all of them princes to look to, after the manner of their nativity: -And as soon as she saw them with her eyes, she doted upon them, -and sent messengers unto them into Chaldea. And the Babylonians -came to her into the bed of love, and they defiled her with -their whoredom, and she was polluted with them, and her mind was -alienated from them. So she discovered her whoredom, and discovered -her nakedness: then my mind was alienated from her, -like as my mind was alienated from her sister. Yet she multiplied -her whoredoms, in calling to remembrance the days of her youth, -wherein she had played the harlot in the land of Egypt. For she -doted upon their paramours, whose flesh is as the flesh of asses, and -whose issue is like the issue of horses. Thus thou calledst to remembrance -the lewdness of thy youth, in bruising thy teats by the -Egyptians for the paps of thy youth (verses 11-21).</p></blockquote> - -<p>And her sister Aholibah, Jerusalem, saw this, but did not -profit by it. She became even more corrupt than Samaria -and increased her whoredoms. She was enjoying greater -privileges and blessings than Samaria and therefore her -wickedness and fall was greater. King Ahaz, when pressed -by Rezin, the King of Syria and Remaliah, King of Israel, -sent messengers to Tiglath-pileser, King of Assyria, with<span class="pagenum"><a name="Page_155" id="Page_155">[155]</a></span> -the message, "I am thy servant and thy son, come up and -save me" (2 Kings xvi:5-8.)</p> - -<p>He also took the silver and gold in the house of the Lord -and gave it as a present to the Assyrian King. Isaiah's -message and offer as described in Isaiah vii he refused. -Then King Ahaz "went to Damascus to meet Tiglath-pileser, -King of Assyria, and saw an altar that was at Damascus. -And King Ahaz sent to Urijah the priest, the fashion of the -altar, and the patterns of it, according to all the workmanship -thereof." This strange altar was set up in Jerusalem, -and the house of the Lord was defiled by him (2 Kings xvi:10-20). -Likewise, Jerusalem also followed the Chaldeans -and was inflamed by the pictures of the Chaldeans portrayed -on walls in vermillion, the peculiar color used by the the Chaldeans. -She loved Chaldea, Babylon with her vile idolatry, -and sent messengers to the Chaldeans. And the Babylonians -responded and came to her to corrupt Jerusalem. Then -Jehovah says: "My mind was alienated from her, like as my -mind was alienated from her sister." Yet she continued in -her evil ways. In all this we have a description of Jerusalem's -history in becoming defiled by heathen nations, their -idolatries and corresponding immoralities.</p> - - -<p><b>IV. Aholibah's Punishment.</b></p> - -<blockquote><p>Therefore, O Aholibah, thus saith the Lord God; Behold, I will -raise up thy lovers against thee, from whom thy mind is alienated, -and I will bring them against thee on every side; the Babylonians, -and all the Chaldeans, Pekod, and Shoa, and Koa, and all the Assyrians -with them: all of them desirable young men, captains and -rulers, great lords and renowned, all of them riding upon horses. -And they shall come against thee with chariots, wagons, and -wheels, and with an assembly of people, which shall set against -thee buckler and shield and helmet round about: and I will set -judgment before them, and they shall judge thee according to their -judgments. And I will set my jealousy against thee, and they shall -deal furiously with thee: they shall take away thy nose and thine -ears; and thy remnant shall fall by the sword: they shall take thy<span class="pagenum"><a name="Page_156" id="Page_156">[156]</a></span> -sons and thy daughters; and thy residue shall be devoured by the -fire. They shall also strip thee out of thy clothes, and take away -thy fair jewels. Thus will I make thy lewdness to cease from thee, -and thy whoredom brought from the land of Egypt: so that thou -shalt not lift up thine eyes unto them, nor remember Egypt any -more. For thus saith the Lord God; Behold, I will deliver thee -into the hand of them whom thou hatest, into the hand of them from -whom thy mind is alienated: And they shall deal with thee hatefully, -and shall take away all thy labour, and shall leave thee naked -and bare: and the nakedness of thy whoredoms shall be discovered, -both thy lewdness and thy whoredoms. I will do these things unto -thee, because thou hast gone a whoring after the heathen, and because -thou art polluted with their idols. Thou hast walked in the -way of thy sister; therefore will I give her cup into thine hand. -Thus saith the Lord God; Thou shalt drink of thy sister's cup -deep and large: thou shalt be laughed to scorn and had in derision; -it containeth much. Thou shalt be filled with drunkenness and -sorrow, with the cup of astonishment and desolation, with the cup -of thy sister Samaria. Thou shalt even drink it and suck it out, and -thou shalt break the shreds thereof, and pluck off thine own breasts: -for I have spoken it, saith the Lord God. Therefore thus saith the -Lord God; Because thou hast forgotten me, and cast me behind -thy back, therefore bear thou thy lewdness and thy whoredoms -(verses 22-35).</p></blockquote> - -<p>And those with whom she had sinned were to be her -chastisers. "Behold I will raise up thy lovers against -thee.... I will bring them against thee on every side." -Her well-deserved judgment would be, as it was, in the hands -of the Babylonians, all the Chaldeans, as well as the Assyrians.... -And they shall come against thee with chariots, -wagons and wheels, with an assembly of people, which -shall set against thee buckler and shield and helmet round -about, and I will set judgment before them, and they shall -judge thee according to their judgment." A holy and -righteous God in His wrath moved these vile nations to heap -upon this disobedient and idolatrous people the worst punishments. -"They shall deal furiously with thee, they shall -take away thy nose and thine ears, and thy remnant shall<span class="pagenum"><a name="Page_157" id="Page_157">[157]</a></span> -fall by the sword; they shall take thy sons and thy daughters, -and thy residue shall be devoured by the fire." The explorations -in Assyria have brought to light wall-sculptures in -which such atrocities are depicted. God is righteous, and -divine retribution was thus manifested in Jerusalem's -shameful history. And in our own times we behold similar -judgments in the earth meted out upon nations, professedly -Christian, who forgot God and rejected His holy Word. Jerusalem -had walked in the ways of her vile sister Samaria and -had even outdone her in wickedness. She was, therefore, to -drink her cup, "because thou hast forgotten me and cast me -behind thy back, therefore bear thou also thy lewdness and -thy whoredoms." Jerusalem had seen all what happened -to the northern kingdom when Shalmaneser had carried them -away, yet she kept right on in her evil course and did not -repent of her idolatries, her vile immoralities and wickedness. -And so it is to-day. Nations reap what they have -sown, and other nations, like our own, do not take the warning. -They continue in the downward course, rejecting -God's holy Word and are guilty of the same sins as the nations -who drink now the cup of divine displeasure. Ere -long the judgments of God will reach every nation for the -evil they have done.</p> - - -<p><b>V. Final Rehearsal of their Sins and Punishments.</b></p> - -<blockquote><p>The Lord said moreover unto me; Son of man, wilt thou judge -Aholah and Aholibah? yea, declare unto them their abominations; -That they have committed adultery, and blood is in their hands, -and with their idols have they committed adultery, and have also -caused their sons, whom they bare unto me, to pass for them through -the fire, to devour them. Moreover this they have done unto me: -they have defiled my sanctuary in the same day, and have profaned -my sabbaths. For when they had slain their children to their -idols, then they came the same day into my sanctuary to profane -it; and, lo, thus have they done in the midst of mine house. -And furthermore, that ye have sent for men to come from far,<span class="pagenum"><a name="Page_158" id="Page_158">[158]</a></span> -unto whom a messenger was sent; and, lo, they came: for whom -thou didst wash thyself, paintedst thy eyes, and deckedst thyself -with ornaments, And satest upon a stately bed, and a table prepared -before it, whereupon thou hast set mine incense and mine -oil. And a voice of a multitude being at ease was with her: and -with the men of the common sort were brought Sabeans from the -wilderness, which put bracelets upon their hands, and beautiful -crowns upon their heads. Then said I unto her that was old in -adulteries, Will they now commit whoredoms with her, and she -with them? Yet they went in unto her, as they go in unto a woman -that playeth the harlot: so went they in unto Aholah and unto -Aholibah, the lewd women.</p> - -<p>And the righteous men, they shall judge them after the manner -of adulteresses, and after the manner of women that shed blood; -because they are adulteresses, and blood is in their hands. For thus -saith the Lord God; I will bring up a company upon them, and -will give them to be removed and spoiled. And the company shall -stone them with stones, and dispatch them with their swords; -they shall slay their sons and their daughters, and burn up their -houses with fire. Thus will I cause lewdness to cease out of the -land, that all women may be taught not to do after your lewdness. -And they shall recompense your lewdness upon you, and ye shall -bear the sins of your idols: and ye shall know that I am the Lord -God (verses 36-49).</p></blockquote> - -<p>Little comment is needed on this final section; there is a -recapitulation of the sins of Aholah and Aholibah. They -committed adultery with their idols, both in a spiritual way -and also literally. Their offspring were cast into the fiery -arms of Moloch and thus slain to their idols. They profaned -the sanctuary of the Lord. Adulterers they were and -blood was in their hands. What degradation! Licentiousness, -violence and child sacrifice were the leading sins of the -nation and these were produced by having forgotten God -and by idolatry. The punishment of the adulterers, according -to the law, stoning, awaited Jerusalem. "And the company -shall stone them with stones and dispatch them with their -swords; they shall slay their sons and their daughters, and -burn up their houses with fire. Thus will I cause lewdness<span class="pagenum"><a name="Page_159" id="Page_159">[159]</a></span> -to cease out of the land, that all women (surrounding nations -who knew of Jerusalem's vileness) be taught not to go after -your lewdness. And they (the heathen nations) shall -recompense your lewdness upon you, and ye shall bear the -sins of your idols, and ye shall know that I am the Lord." -The Lord had manifested Himself to Jerusalem as a Lord -of grace and power. He had dealt with that nation as He -had not dealt with others. "You only have I known of all -the families of the earth, therefore I will punish you for all -your iniquities" (Amos iii:2). In awful judgments they were -to learn that He is the Lord; what they should have known -through His mercies, they found out by the punishment -from the hands of a righteous Lord. All this will be repeated -in future history. The time is not distant when still -greater judgments will be poured out upon nations as well -as upon the Jewish people. During that time the world will -find out that He is the Lord. "For when thy judgments -are in the earth the inhabitants of the world will learn -righteousness" (Is. xxvi:9).</p> - - -<h4>THE BOILING POT AND THE LAST WORD.<br /> - -Chapter xxiv.</h4> - -<p>We have reached the final message of this great Prophet -concerning the judgment and overthrow of Jerusalem. The -fatal siege of the city which sealed its doom, so long announced, -had started. Ezekiel receives the information -directly from the Lord and then utters the solemn words -of the Lord in which for the last time the wickedness of the -bloody city is made known. First, he spoke in a parable -and afterwards in the death of his wife he was a sign unto -them.</p> - - -<p><b>I. The Parable of the Boiling Pot and its Significance.</b></p> - -<p><span class="pagenum"><a name="Page_160" id="Page_160">[160]</a></span></p><blockquote><p>Again in the ninth year, in the tenth month, in the tenth day of -the month, the word of the Lord came unto me, saying, Son of -man, write thee the name of the day, even of this same day: the -king of Babylon set himself against Jerusalem this same day. And -utter a parable unto the rebellious house, and say unto them, Thus -saith the Lord God; Set on a pot, set it on, and also pour water -into it: Gather the pieces thereof into it, even every good piece, -the thigh, and the shoulder; fill it with the choice bones. Take the -choice of the flock, and burn also the bones under it, and make it -boil well, and let them seethe the bones of it therein. Wherefore -thus saith the Lord God; Woe to the bloody city, to the pot whose -scum is therein, and whose scum is not gone out of it, bring it out -piece by piece; let no lot fall upon it. For her blood is in the midst -of her; she set it upon the top of a rock; she poured it not upon -the ground, to cover it with dust; That it might cause fury to come -up to take vengeance; I have set her blood upon the top of a rock, -that it should not be covered. Therefore thus saith the Lord God; -Woe to the bloody city! I will even make the pile for fire great. -Heap on wood, kindle the fire, consume the flesh, and spice it well, -and let the bones be burned. Then set it empty upon the coals -thereof, that the brass of it may be hot, and may burn, and that -the filthiness of it may be molten in it, that the scum of it may be -consumed. She hath wearied herself with lies, and her great -scum went not forth out of her: her scum shall be in the fire. In -thy filthiness is lewdness: because I have purged thee, and thou -wast not purged, thou shalt not be purged from thy filthiness any -more, till I have caused my fury to rest upon thee. I the Lord -have spoken it: it shall come to pass, and I will do it; I will not go -back, neither will I spare, neither will I repent; according to thy -ways, and according to thy doings, shall they judge thee, saith -the Lord God (verses 1-14).</p></blockquote> - -<p>The Prophet is instructed to note the exact date, the tenth -day of the tenth month in the ninth year. The same date -we find in 2 Kings xxv:1. "And it came to pass in the ninth -year of his reign in the tenth month, in the tenth day of the -month, that Nebuchadnezzar, king of Babylon, came, he, -and all his host, against Jerusalem, and pitched against it; -and they built forts against it round about." The same -statement is made by Jeremiah (chapter lii:4). But how did<span class="pagenum"><a name="Page_161" id="Page_161">[161]</a></span> -Ezekiel, far away from the scene of the siege, know the exact -date when the king of Babylon began to carry out the threatened -divine judgment? It was the Lord who gave him this -information. This is the statement of the second verse, -"Son of man, write thee the name of the day, even of this -selfsame day, the king of Babylon set himself (literally, -leaned upon) against Jerusalem this same day." Higher -Criticism shows its teeth in connection with such definite -statements which introduce the power of God. We quote -the following from a recent commentator: "This verse -(verse 2) forces on us in the clearest fashion the dilemma—either -Ezekiel was a deliberate deceiver, or he was possessed -of some kind of second sight." According to these -words Ezekiel was either an out-and-out deceiver, a wicked -man, or, he was a clairvoyant. That the word of the Lord -came to him and imparted unto him the news that on the -same day Jerusalem's siege had begun, is neither considered -nor believed. Such is the blind unbelief of the modern -critics. The boiling pot or caldron mentioned in this parable -is the symbol of Jerusalem. What is cast into this pot -typifies the guilty people; the choice bones and the choice -of the flock, the leaders. All are to be thrown in one common -caldron to seethe therein, the symbol of the fiery judgments -which had now come upon the city. The scum<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a> in -the pot is symbolical of Jerusalem's sins. The woe is pronounced -upon the bloody city on account of the scum; it -is to be consumed. "She hath wearied Me with lies, and -her great scum went not forth out of her; her scum shall -be in the fire." While the inhabitants of the city are thus -described suffering for their sins, the city itself will be dealt -with (verse 11). This parable becomes still more interesting -if we compare it with the message of the eleventh chapter.<span class="pagenum"><a name="Page_162" id="Page_162">[162]</a></span> -Then the people of Jerusalem had said, "This city is -the caldron, and we be the flesh" (xi:3). The Lord had -answered them, "This city shall not be your caldron, within -shall ye be the flesh in the midst thereof" (xi:11). They -gave the caldron a different meaning from the parable -here. As the flesh is preserved in a pot, a caldron, so they -thought themselves secure and safe in Jerusalem. And now -the Lord tells them that Jerusalem shall be a caldron, but -not for their preservation, but for their judgment. They -had deceived themselves when they thought themselves -safe. His fury is now to be displayed upon bloody, filthy -Jerusalem. "I the Lord have spoken it, it shall come to -pass, and I will do it; I will not go back, neither will I spare, -neither will I repent; according to thy ways, and according -to thy doings shall they judge thee, saith the Lord God." -What the Lord hath spoken will come to pass; He will do -it. This is a solemn word. Men ignore what God has -spoken. Others sneer at it and are unbelieving. The mass -of professing Christians are indifferent and have no thought -that God will do what He has spoken about judgments to -come. But they will as surely come upon our age, as the -threatened judgments came upon Jerusalem.</p> - - -<p><b>II. The Death of the Wife of Ezekiel.</b></p> - -<blockquote><p>Also the word of the Lord came unto me, saying, Son of man, -behold, I take away from thee the desire of thine eyes with a stroke: -yet neither shalt thou mourn nor weep, neither shall thy tears run -down. Forbear to cry, make no mourning for the dead, bind -the tire of thine head upon thee, and put on thy shoes upon thy -feet, and cover not thy lips, and eat not the bread of men. So -I spake unto the people in the morning: and at even my wife died; -and I did in the morning as I was commanded (verses 15-18).</p></blockquote> - -<p>The second message which is given to Ezekiel in this -chapter concerns himself. He is to lose the desire of his -eyes, his wife, with a stroke. And the Lord tells him that<span class="pagenum"><a name="Page_163" id="Page_163">[163]</a></span> -he is not to mourn or weep, nor is he to shed tears on account -of the bereavement. All the customary signs of grief are -forbidden him. These were the taking off of the headdress, -the turban, and putting ashes on the head; taking off the -shoes, walking barefooted (2 Sam. xv:30); the covering of -the lips, the beard (Micah iii:7; see also Lev. xiii:45), and -the eating of certain food, mourning-food. All this he was -not to do. And while he faithfully delivered the Word of -the Lord in the morning, at even his wife was taken from -him and faithfully he obeyed the commandment of the -Lord. Death had dissolved the marriage union and taken -from the prophet the beloved wife. Even so the relationship -between Jehovah and Jerusalem was now to be completely -severed. And instead of a wild lamentation, a wailing -cry, there should be a solemn silence. A similar message -was also given to Jeremiah, "They shall die of grievous -deaths; they shall not be lamented.... For thus saith -the Lord, Enter not in the house of mourning, neither go to -lament nor bemoan them" (Jer. xvi:4-9).</p> - - -<p><b>III. The Question of the People and the Answer.</b></p> - -<blockquote><p>And the people said unto me, Wilt thou not tell us what these -things are to us, that thou doest so? Then I answered them, -The word of the Lord came unto me, saying, Speak unto the house -of Israel, Thus saith the Lord God; Behold, I will profane my -sanctuary, the excellency of your strength, the desire of your eyes, -and that which your soul pitieth; and your sons and your -daughters whom ye have left shall fall by the sword. And ye -shall do as I have done; ye shall not cover your lips, nor eat the -bread of men. And your tires shall be upon your heads, and your -shoes upon your feet: ye shall not mourn nor weep; but ye shall -pine away for your iniquities, and mourn one toward another. -Thus Ezekiel is unto you a sign; according to all that he hath done -shall ye do; and when this cometh, ye shall know that I am the -Lord God. Also, thou son of man, shall it not be, in the day when -I take from them their strength, the joy of their glory, the desire -of their eyes, and that whereupon they set their minds, their sons<span class="pagenum"><a name="Page_164" id="Page_164">[164]</a></span> -and their daughters. That he that escapeth in that day shall come -unto thee, to cause thee to hear it with thine ears? In that day -shall thy mouth be opened to him which is escaped, and thou shalt -speak, and be no more dumb; and thou shalt be a sign unto them; -and they shall know that I am the Lord (verses 19-27).</p></blockquote> - -<p>The people then inquired of Ezekiel about the meaning -of his actions. They wanted to know about the caldron -and about his strange behaviour in not mourning over the -death of his wife. The answer is again given by the Word -of the Lord. The captives on the river Chebar, who -surrounded the Prophet, hear now that the Lord is going to -profane His own sanctuary. It was the object in which -they boasted, the excellency of their strength and the desire -of their eyes. Their sons and daughters who had been left -behind by them were now to fall by the sword. As suddenly -as the stroke bereft him of his wife, so should they lose their -loved ones and they also were not to lament. Ezekiel was -unto them a sign. As previously so now again he foreshadowed -in his experience what was the common lot of -the people. But more than that should come upon them. -They were to pine away on account of their iniquities and -moan one toward another; their grief would be manifested -in groans and moans of deepest anguish. In all they were -to know that He whom they rejected is the Lord. And -so the world will make the same discovery before long, perhaps -even now this solemn fact is being demonstrated before -our eyes. Nations have forgotten God. They have rejected -His Word. They trampled under foot His truth and -the best the Lord has given. The measure of wickedness is -rapidly being filled up and God, a holy, righteous God, must -act in judgment and deal with man according to his ways -and according to his works. The moans and the groans are -on the earth.</p> - -<p>And when all the prophet announced was accomplished,<span class="pagenum"><a name="Page_165" id="Page_165">[165]</a></span> -when Jerusalem had fallen, then one that escaped should -come to Ezekiel and tell him about it. Even so it happened. -"And it came to pass in the twelfth year of our captivity, in -the tenth month, in the fifth day of the month, that one -that had escaped out of Jerusalem came into me, saying, -The city is smitten" (xxxiii:21). It was also announced -to the Prophet that when this messenger came he should -no more be dumb, but his mouth should be opened, and he -would speak. Of this we read in chapter xxxiii:22; then -he would resume his public activities.</p> - - -<h3>PREDICTIONS OF JUDGMENT AGAINST THE<br /> -NATIONS.<br /> - -Chapters xxv-xxxii.</h3> - - -<h4>PREDICTIONS AGAINST AMMON, MOAB, EDOM<br /> -AND THE PHILISTINES.<br /> - -Chapter xxv.</h4> - -<p>A new section begins with this chapter. The prophet is -now made the mouthpiece of Jehovah to utter prophecies -concerning other nations. Two years after the message -of the preceding chapter, the news came to Ezekiel announcing -the fall of the city and after that, Ezekiel received the -greater messages concerning Israel and her glorious future. -The prophecies contained in chapters xxv-xxxii concerning -the nations which came in touch with Israel were delivered -at different times. See the dates in chapters xxvi:1, xxix:1, 17, -xxx:20, xxxi:1 and xxxii:1, 17. The predictions concern just -seven nations, and these are divided into four and three. -The first four were the immediate neighbors of Israel. Then -come larger prophecies against Tyre, with a message on the -future return of Israel against Sidon and Egypt; Assyria is -also mentioned. Isaiah, Jeremiah and Amos likewise -received similar messages against the same nations. Their<span class="pagenum"><a name="Page_166" id="Page_166">[166]</a></span> -guilt is uncovered and their judgment and overthrow makes -the way for Israel's blessing and peace. While these judgments -have had a partial, past fulfilment, the complete -fulfilment is yet to come, for the prophetic Word shows -that the nations who have sinned against Jehovah and His -people will be judged in a coming day, when Israel will be -restored and be blest. Such is evident when we read the -gracious, still future promises to His earthly people. See -chapters xxviii:24-26 and xxix:21. These unfulfilled promises -concerning Israel's restoration as well as spiritual prosperity -make it clear that these judgments hold a definite relation -to future events.</p> - - -<p><b>I. The Prophecy Concerning Ammon.</b></p> - -<blockquote><p>The word of the Lord came again unto me, saying, Son of man, -set thy face against the Ammonites, and prophesy against them; -And say unto the Ammonites, Hear the word of the Lord God; -Thus saith the Lord God; Because thou saidst; Aha, against my -sanctuary, when it was profaned; and against the land of Israel, -when it was desolate; and against the house of Judah, when they -went into captivity; Behold, therefore I will deliver thee to the men -of the East for a possession, and they shall set their palaces in thee, -and make their dwellings in thee: they shall eat thy fruit, and they -shall drink thy milk. And I will make Rabbah a stable for camels, -and the Ammonites a couching place for flocks: and ye shall know -that I am the Lord. For thus saith the Lord God; Because thou -hast clapped thine hands, and stamped with the feet, and rejoiced -in heart with all thy despite against the land of Israel; Behold, -therefore I will stretch out mine hand upon thee, and will deliver -thee for a spoil to the heathen; and I will cut thee off from the -people, and I will cause thee to perish out of the countries: I will -destroy thee; and thou shalt know that I am the Lord (verses -1-7).</p></blockquote> - -<p>A message concerning Ammon had been given before to -Ezekiel (chapter xxi:28-32). The prophet Jeremiah also -announced the coming judgment for the Ammonites: "It -shall be a desolate heap and her daughters shall be burned<span class="pagenum"><a name="Page_167" id="Page_167">[167]</a></span> -with fire." But Jeremiah predicted a restoration of Ammon -after the judgment. "And afterward I will bring again -the captivity of the children of Ammon, saith the Lord" -(Jer. lxix:1-6). God will accomplish this in His own time -and way. We do not need to trouble ourselves how He will -fulfil His Word; He takes care of that. Still another -prophet speaks concerning them. Zephaniah (ii:8-11) shows -that they reproached God's people and were filled with pride. -As we know, both Ammon and Moab had a deeply humiliating -origin (Gen. xix:37-38) and had a racial connection -with Israel. As the past history shows they were in constant -conflict with Israel. When the sanctuary in the -midst of God's people was profaned, the land laid desolate -and the house of Judah went into captivity, they greatly -rejoiced. Their exultation over Israel's sin and God's punishment -revealed their own wicked, God-defying, unbelieving -character. Therefore God is going to punish them. The -men of the East were to conquer them and take them for -a possession. The men of the East are the Bedouins. The -word "palaces" must be translated "encampments." The -Bedouins set up their tents in stone rings. And this prophecy -has been fulfilled. The Bedouin nomads wander through -Ammon's possession.</p> - - -<p><b>II. Prophecy Concerning Moab.</b></p> - -<blockquote><p>Thus saith the Lord God; Because that Moab and Seir do say, -Behold, the house of Judah is like unto all the heathen; Therefore, -behold, I will open the side of Moab from the cities, from his cities -which are on his frontiers, the glory of the country, Beth-jeshimoth, -Baal-meon and Kiriathaim, Unto the men of the east with the Ammonites, -and will give them in possession, that the Ammonites may -not be remembered among the nations. And I will execute judgments -upon Moab; and they shall know that I am the Lord -(verses 8-11).</p></blockquote><p><span class="pagenum"><a name="Page_168" id="Page_168">[168]</a></span></p> - -<p>Moab was the kin of Ammon.<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> Their country lay east -of the Dead Sea. Other interesting prophetic messages -on Moab are contained in Isaiah xv and xvi; Jer. xlviii -and Amos ii:1. Jeremiah also gives a promise of Moab's -restoration. "Yet will I bring again the captivity of -Moab in the latter days, saith the Lord" (Jer. xlviii:47). -Here the time of Moab's blessing is stated; it will be "in -the latter days," the days still to come connected with the -day of the Lord, the second Coming of Christ. Where -Ammon and Moab are now, among what nations their descendants -exist, is known to an omniscient God. How -Moab will be brought back from captivity and installed in -their territory in the latter days, we repeat, will be accomplished -by the wisdom and power of God. The teaching -which one hears occasionally, that the Ammonites and -Moabites will be raised from the dead and restored physically -is more than a fanciful speculation; it is an evil, -unscriptural doctrine. The Word of God nowhere teaches -a physical resurrection of ungodly nations of the past -for a second chance. Moab also sneered at the house of -Judah and mockingly declared "the house of Judah is -like unto all the heathen." They were a proud and arrogant -people. "We have heard of the pride of Moab, he is -exceedingly proud, his loftiness and his arrogancy and his -pride and the haughtiness of his heart" (Jer. xlviii:29). -Isaiah gives the same description of their character (Isa. -xvi:6). And the God of Israel who governs the nations -and deals with them in judgment humbled them into the -dust. The Bedouins are now likewise the possessors of -their country. "And I will execute judgments upon Moab; -and they shall know that I am the Lord." And these judgments<span class="pagenum"><a name="Page_169" id="Page_169">[169]</a></span> -upon proud, self-exalting, God-forgetting nations, are -not confined to the past. Some nations of Europe, who -claimed to be nations of civilization and making for righteousness, -so often called "Christian nations," have been -lifted up in pride, forgetting God in their prosperity, and -now a righteous God has put His hand upon them, so that -they should find out that He is the Lord.</p> - - -<p><b>III. Prophecy Concerning Edom.</b></p> - -<blockquote><p>Thus saith the Lord God; Because that Edom hath dealt against -the house of Judah by taking vengeance, and hath greatly offended, -and revenged himself upon them; Therefore thus saith the Lord -God; I will also stretch out mine hand upon Edom, and will cut -off man and beast from it; and I will make it desolate from Teman; -and they of Dedan shall fall by the sword. And I will lay my -vengeance upon Edom by the hand of my people Israel: and they -shall do in Edom according to my fury; and they shall know my vengeance, -saith the Lord God (verses 12-14).</p></blockquote> - -<p>Edom, the descendants of Esau, the son of Jacob, was -more closely connected with Israel than Ammon and Moab. -And Edom's deeds were more pronouncedly against the -people of God, more wicked and defiant, than the others. -Israel was especially commanded not to abhor an Edomite. -"Thou shalt not abhor an Edomite, for he is thy brother" -(Deut. xxiii:7). They greatly offended and revenged themselves -upon them. Amos declared their sin. "He did -pursue his brother with the sword, and did cast off all pity, -and his anger did tear perpetually, and he kept his wrath -forever" (Amos i:11). Edom's pride is uncovered by -Obadiah (Obd. verse 3-4), who also shows Edom's sin against -his brother (verses 10-14). And the cruel Herods, the -types of Antichrist, were Edomites. Edom's judgment is -to be executed by Israel. This is to take place in a future -day. See Obadiah's prophecy (verses 17-21) and Amos -ix:11-12). Yet judgment has long ago fallen upon Edom,<span class="pagenum"><a name="Page_170" id="Page_170">[170]</a></span> -as predicted in verse 14. What evidence that the words -spoken by these prophets are the words of God, supernatural -in their origin and sure in their fulfilment! We shall find -some striking evidences in the predictions uttered by Ezekiel -against Tyre and Egypt. There is a time coming when -every prediction in the Bible will be accomplished. Then -the Bible is gloriously vindicated and all its enemies will -forever disappear.</p> - - -<p><b>IV. Prophecy Concerning the Philistines.</b></p> - -<blockquote><p>Thus saith the Lord God; Because the Philistines have dealt by -revenge, and have taken vengeance with a despiteful heart, to -destroy it for the old hatred; Therefore thus saith the Lord God; -Behold, I will stretch out mine hand upon the Philistines, and I will -cut off the Cherethims, and destroy the remnant of the sea-coast. -And I will execute great vengeance upon them with furious rebukes; -and they shall know that I am the Lord, when I shall lay my vengeance -upon them (verses 15-17).</p></blockquote> - -<p>Another "thus saith the Lord." The Philistines dwelt -on a narrow strip on the seashore and were the long continued -enemies of the people Israel. Jeremiah speaks of -them (chapter cxlvii). See also Amos i:6-9; Joel iii:4; -Isa. xiv:29-32. The vengeance of the Lord fell upon the -coast of Palestina, the Philistines; and they experienced the -fury of the Lord. He dealt with them who had corrupted -His people. And so God will deal in due time with all His -enemies.</p> - - -<h4>PROPHECIES CONCERNING TYRUS.<br /> - -Chapter xxvi.</h4> - -<p>A lengthy prophecy concerning Tyre is contained in -this and the following chapters. It is of much interest. -The divinely given predictions against that once powerful -city have seen a literal fulfillment; certain periods of Tyre's -downfall and overthrow are made known by the prophet.<span class="pagenum"><a name="Page_171" id="Page_171">[171]</a></span> -History confirms all that is written here. In subsequent -chapters we find much information on the riches and the -greatness of that ancient city, while the description of the -King of Tyre, which fits only the prince of this world, -Satan, who governed Tyre's King, is of intense interest and -much importance. Here are also many spiritual lessons, -and a good deal which finds a ready application to present -day world-conditions.</p> - - -<p><b>I. The Overthrow of Tyrus Announced.</b></p> - -<blockquote><p>And it came to pass in the eleventh year, in the first day of the -month, that the word of the Lord came unto me saying, Son of man, -because that Tyrus hath said against Jerusalem, Aha! she is broken -that was the gates of the people; she is turned unto me; I shall be -replenished, now she is laid waste: Therefore thus saith the Lord -God; Behold, I am against thee, O Tyrus, and will cause many -nations to come up against thee, as the sea causeth his waves to -come up. And they shall destroy the walls of Tyrus, and break -down her towers; I will also scrape her dust from her, and make -her like the top of a rock. It shall be a place for the spreading of -nets in the midst of the sea: for I have spoken it, saith the Lord -God: and it shall become a spoil to the nations. And her daughters -which are in the field shall be slain by the sword; and they shall -know that I am the Lord. For thus saith the Lord God; Behold, -I will bring upon Tyrus Nebuchadnezzar king of Babylon, a king -of kings, from the north, with horses, and with chariots, and with -horsemen, and companies, and much people. He shall slay with -the sword thy daughters in the field; and he shall make a fort -against thee, and cast a mount against thee, and lift up the buckler -against thee. And he shall set engines of war against thy walls, -and with his axes he shall break down thy towers. By reason of -the abundance of his horses their dust shall cover thee: thy walls -shall shake at the noise of the horsemen, and of the wheels, and of -the chariots, when he shall enter into thy gates, as men enter into a -city wherein is made a breach. With the hoofs of his horses shall -he tread down all thy streets: he shall slay thy people by the -sword, and thy strong garrisons shall do down to the ground. And -they shall make a spoil of thy riches, and make a prey of thy merchandise; -and they shall break down thy walls, and destroy thy<span class="pagenum"><a name="Page_172" id="Page_172">[172]</a></span> -pleasant houses; and they shall lay thy stones and thy timber and -thy dust in the midst of the water. And I will cause the noise of -thy songs to cease; and the sound of thy harps shall be no more -heard. And I will make thee like the top of a rock; thou shalt be -a place to spread nets upon; thou shalt be built no more: for I the -Lord have spoken it, saith the Lord God (verses 1-14).</p></blockquote> - -<p>The City of Tyrus (which means rock) was partly built -upon an island off the mainland in the Mediterranean Sea. -It was an ancient Phoenician city and is mentioned in Scripture -for the first time in Joshua xix:29, where it is called -"The strong city." It had a wonderful commerce, a description -of which in its variety, we find in the twenty-seventh -chapter. It was inhabited by seafaring men, and the -prophet Isaiah describes this wealthy and influential city -as "the crowning city, whose merchants are princes, whose -traffickers are the honorable of the earth" (Isaiah xxiii:8). -We read in the next chapter how Syria, Persia, Egypt, -Spain, Greece and every quarter of the ancient world laid -their choicest and most precious things at the feet of Tyre, -who sat enthroned on Ivory, covered with blue and purple -from the isles of Elishah. Her beauty was perfect (Ez. -xxvii:11). During the reign of David and Solomon, Tyre -came into great prominence, playing an important role -in the commercial, political and religious history of Israel. -Hiram, King of Tyrus sent cedar trees to Jerusalem, as well -as workmen, who built David a house (2 Sam. v:11). How -Tyrus aided in the construction of the temple and the -palace under Solomon's reign, may be learned by consulting -the following passages: 1 Kings v:1-12; vii:13-14; 1 Chronicles -xiv:1; 2 Chronicles ii:3, 11. When the ships of Solomon -sailed away to Ophir, "Hiram sent in the navy his servants, -ship-men that had knowledge of the sea, with the servants -of Solomon, and they came to Ophir, and fetched from thence -gold, four hundred and twenty talents, and brought it to -King Solomon" (1 Kings ix:27-28). The Tyrians were<span class="pagenum"><a name="Page_173" id="Page_173">[173]</a></span> -great voyagers, the masters of the sea, and founded colonies, -among them Carthage. Israel's close relations with Tyrus -continued probably for centuries. The wicked wife of -King Ahab, Jezebel, was the daughter of Ethbaal, King -of Tyre. She fostered successfully the vile Phoenician -idolatry among Israel. Tyre also sent messengers to -King Zedekiah, probably to form an alliance against the -approaching Babylonian conqueror (Jere. xxvii:3). She -was a proud, luxurious and wicked city, which defied God. -She sinned against Jerusalem and the people Israel. Joel -and Amos speak of her sins (Joel iii:4-6; Amos i:9-10) -and announced her judgment. So did the prophet Isaiah -(chapter xxiii) and Jeremiah (xlvii:4). Ezekiel gives us -the completest description of this city, her resources, her -luxuries and far reaching influence, her King under Satanic -control and also the details of her judgment.</p> - -<p>In the third verse of our chapter we read the divine announcement -of Tyre's fate. "Behold I am against thee, -O Tyrus, and will cause many nations to come up against -thee, as the sea causes its waves to come up. And they -shall destroy the walls of Tyrus, and break down her towers; -I will also scrape her dust from her, and make her like the -top of a rock." It was to become a place for the spreading -of nets and a spoil to the nations. This great judgment -was not all at once carried out. Nebuchadnezzar came -first against her as predicted in verses 7-11. He besieged -the Tyre on the mainland and after thirteen years took -the city; while that part of Tyrus which was built upon the -island in the sea, protected by the fleet of Tyrus, escaped. -Then came for her seventy years when she was forgotten, -as predicted by Isaiah (xxiii:15). After these years had -passed Tyrus saw a startling revival. The island city became -more powerful and wicked than before, "she committed -fornication with all the kingdoms of the world upon the<span class="pagenum"><a name="Page_174" id="Page_174">[174]</a></span> -face of the earth" (Is. xxiii:17). The continental Tyrus, -however, remained in ruins.</p> - -<p>Centuries passed and it seemed as if Ezekiel's prophecy -concerning Tyre's complete overthrow would remain unfulfilled. -It was about 240 years after when the literal -fulfillment of this prophecy was accomplished. Alexander -the Great came against the city built on the island. After -seven months the city was taken by means of a mole, by -which the forces of Alexander could enter the city. In -constructing this mole, Alexander made use of the ruins -of the old city. The stones, timber and the very dust of -the destroyed city was laid into the sea to erect the causeway -which accomplished the utter ruin of the wealthy -city. And thus Ezekiel's prophecy was fulfilled. "And -they shall lay thy stones and thy timber and thy dust -in the midst of the water." The complete end of Tyrus had -come. "And thou shalt be no more, though thou be sought -for, yet shalt thou never be found again" (verse 21). So -completely was the work done by Alexander, depositing the -debris of the ruins of Tyrus on the mainland into the sea, -that its exact site will remain undeterminable. And Alexander -the Great fulfilled still another prophecy. Before -he came on his mission, directed by God, to make an end -of the proud and wicked city, Zechariah, the great post-exilic -prophet, had once more announced the fate of Tyrus. -"And Tyrus," said the Lord through Zechariah, "did build -herself a stronghold, and heaped up silver as the dust, and -fine gold as the ruin of the sheets." This was after Nebuchadnezzar -had destroyed the Tyrus on the mainland and -she became the great island city. "Thus," said Zechariah, -"behold, the Lord will cast her out, and He will smite her -power in the sea, and she shall be devoured with fire" -(Zech. ix:3-4). Alexander did this; he laid proud Tyrus -in ashes.<span class="pagenum"><a name="Page_175" id="Page_175">[175]</a></span></p> - -<p>What an evidence that all these words are the Word of -God! God looks to the fulfillment of all He revealed to -His prophets. It may appear often as if visions were in -vain and prophecies remain unaccomplished. God does -not need to be in a hurry; He can afford to take His time. -But finally every prophecy contained in the Holy Scriptures -will be fulfilled. Proud and boasting, like Tyrus, are the -great nations of our age. Wealth and luxuries are seen on -all sides and with it moral evil and every form of wickedness. -Judgment is surely in store for the nations that forget God. -As we know from the book of Revelation this present age -will culminate in the formation of Babylon the Great. -Much in Revelation xviii reminds us of Tyrus in this chapter -of Ezekiel and the next chapter.</p> - - -<p><b>II. The Effect of Tyre's Fall and the Lamentation.</b></p> - -<blockquote><p>Thus saith the Lord God to Tyrus; shall not the isles shake at -the sound of thy fall, when the wounded cry, when the slaughter -is made in the midst of thee? Then all the princes of the sea shall -come down from their thrones, and lay away their robes, and put -off their broidered garments: they shall clothe themselves with -trembling; they shall sit upon the ground, and shall tremble at -every moment, and be astonished at thee. And they shall take up -a lamentation for thee, and say to thee, How art thou destroyed, -that wast inhabited of seafaring men, the renowned city, which -wast strong in the sea, she and her inhabitants, which cause their -terror to be on all that haunt it! Now shall the isles tremble in the -day of thy fall; yea, the isles that are in the sea shall be troubled -at thy departure. For thus saith the Lord God; When I shall -make thee a desolate city, like the cities that are not inhabited; -when I shall bring up the deep upon thee, and great waters shall -cover thee. When I shall bring thee down with them that descend -into the pit, with the people of old time, and shall set thee in the -low parts of the earth, in places desolate of old, with them that go -down to the pit, that thou be not inhabited; and I shall set glory -in the land of the living; I will make thee a terror, and thou shalt -be no more; though thou be sought for, yet shalt thou never be -found again, saith the Lord God (verses 15-21).</p></blockquote><p><span class="pagenum"><a name="Page_176" id="Page_176">[176]</a></span></p> - -<p>The isles and the princes of the sea were deeply affected -by her fall and overthrow. The princes came down from -their thrones and laid away their robes and trembled at -every moment. The lamentation they took up is on account -of the destruction of the renowned city. In Revelation -xviii we have a similar lament over the final Babylon, -the end in judgment of a godless, materialistic civilization. -(See Rev. xviii:9-19). Verses 19-20 give a description of -the descent of Tyre into the pit. "When I shall make -thee desolate, like the cities that are not inhabited; when -I shall bring up the deep unto thee, and great waters shall -cover thee; when I shall bring thee down with them that -descend into the pit, with the people of old time, and shall -set thee in the low parts of the earth, in places desolate of -old, with them that go down to the pit, that thou be not -inhabited; and I shall set glory in the land of the living." -The last sentence, which is a promise of glory, can only refer -to the coming glory of the earthly Zion, the glory in store -for Israel. Boasting, proud Tyrus is laid in the dust; -her site completely blotted out. Other nations who hate -Israel and continue in the wickedness of those ancient -nations will also be broken to pieces, but Zion has a future -of glory. When the time of the judgment of the nations -comes God will set glory in Israel's land through the coming -of the King of Glory. We have already pointed out the -literal and startling fulfilment of the last verse of this -chapter.<span class="pagenum"><a name="Page_177" id="Page_177">[177]</a></span></p> - - -<h4>GLORIOUS TYRUS AND HER FALL.<br /> - -Chapter xxvii.</h4> - -<p>"The word of the Lord came unto me, saying, Now, -thou son of man, take up a lamentation for Tyrus." It is -an interesting description of the world-wide commerce and -glory of this once-proud world-city, which is given in this -chapter. "<i>Sic transit gloria mundi</i>"—thus passeth the glory -of the world; nothing but ruins instead of the wicked -mistress of the sea; yea, her very site is no longer known. -And what her glory was and how it passed away under divine -displeasure is made known through the inspired prophet. -Ezekiel certainly never saw Tyrus, nor did he have probably -any knowledge of her grandeur, her great wealth and far-reaching -commerce. But he was Jehovah's mouthpiece who -put into his lips and pen all these words.</p> - - -<p><b>I. The Glory of Tyrus.</b></p> - -<blockquote><p>The word of the Lord came again unto me, saying, Now, thou Son -of man, take up a lamentation for Tyrus. And say unto Tyrus, -O thou that art situate at the entry of the sea, which art a merchant -of the people for many isles, Thus saith the Lord God; O Tyrus, -thou hast said, "I am of perfect beauty." Thy borders are in the -midst of the seas, thy builders have perfected thy beauty. They -have made all thy ship boards of fir trees of Senir: they have taken -cedars from Lebanon to make masts for thee. Of the oaks of -Bashan have they made thine oars; the company of the Ashurites -have made thy benches of ivory, brought out of the isles of Chittim. -Fine linen with broidered work from Egypt was that which thou -spreadest forth to be thy sail; blue and purple from the isles of -Elisha was that which covered thee. The inhabitants of Zidon -and Arvad were thy mariners: thy wise men, O Tyrus, that were -in thee, were thy pilots. The ancients of Gebal and the wise men -thereof were in thee thy calkers; all the ships of the sea with their -mariners were in thee to occupy thy merchandise. They of Persia -and of Lud and of Phut were in thine army, thy men of war: -they hanged the shield and helmet in thee, they set forth thy comeliness. -The men of Arvad with thine army were upon thy walls<span class="pagenum"><a name="Page_178" id="Page_178">[178]</a></span> -round about, and the Gammadims were in thy towers: they hanged -their shields upon thy walls round about; they have made thy -beauty perfect (verses 3-15).</p></blockquote> - -<p>The great city had her situation at the entry of the sea -and was the trader for the people of many isles. Lifted up -with pride, the powerful city boasted of perfect beauty. -"O Tyrus, thou has said, I am of perfect beauty." Beginning -with the fourth verse, we have a description of her as a -monster ship. The borders in the midst of the seas, the -builders perfecting her beauty. The shipboards, the masts -and the oars from the oaks of Bashan are mentioned. The -Ashurites made benches of ivory for this ship; the ivory was -brought from the isles of Chittim (Cyprus, etc.). Fine linen -and broidered work from Egypt she spread for sail. The -inhabitants of Zidon and Arvad were the sailors and her -wise men pilots. It is all in the form of an allegory. Tyrus -also had an army gathered from different nations.</p> - -<blockquote><p>Tarshish was thy merchant by reason of the multitude of all -kinds of riches; with silver, iron, tin, and lead, they traded in thy -fairs. Javan, Tubal, and Meshech, they were thy merchants: -they traded the persons of men and vessels of brass in thy market. -They of the house of Togarmah traded in thy fairs with horses -and horsemen and mules. The men of Dedan were thy merchants; -many isles were the merchandise of thine hand: they brought thee -for a present horns of ivory and ebony. Syria was thy merchant -by reason of the multitude of the wares of thy making: they occupied -in thy fairs with emeralds, purple, and broidered work, -and fine linen, and coral, and agate. Judah, and the land of -Israel, they were thy merchants: they traded in thy market wheat -of Minnith, and Pannag, and honey, and oil, and balm. Damascus -was thy merchant in the multitude of the wares of thy making for -the multitude of all riches; in the wine of Helbon, and white wool. -Dan also and Javan going to and fro occupied in thy fairs: bright -iron, cassia, and calamus, were in thy market. Dedan was thy -merchant in precious clothes for chariots. Arabia, and all the -princes of Kedar, they occupied with thee in lambs, and rams, -and goats: in these were they thy merchants. The merchandise<span class="pagenum"><a name="Page_179" id="Page_179">[179]</a></span> -of Sheba and Raamah, they were thy merchants: they occupied in -thy fairs with chief of all spices, and with all precious stones, and -gold. Haran, and Canneh, and Eden, the merchants of Sheba, -Asshur, and Chilmad, were thy merchants. These were thy -merchants in all sorts of things, in blue clothes, and broidered work, -and in chests of rich apparel, bound with cords, and made of cedar, -among thy merchandise. The ships of Tarshish did sing of thee in -thy market: and thou wast replenished, and made very glorious -in the midst of the seas (verses 16-25).</p></blockquote> - -<p>The commerce of Tyrus is next vividly described. The -description begins with Tarshish, then of great renown, and -ends with mentioning the ships of Tarshish. And what are -the articles of commerce mentioned? Silver, iron, tin, -lead, slaves, vessels of brass, horses and mules. Then -there were horns of ivory and ebony; emeralds, purple -and broidered work, fine linen, coral and agate. Wheat of -Minni and Pannag, honey, oil and balm; wine of Helbon -and white wool. Then follow other articles of commerce: -bright iron, cassia, calamus and precious cloths for chariots. -They also traded in live stock: lambs and rams, and goats, -besides spices, precious stones, gold chests of rich apparel, -etc. Thus she was replenished and made glorious in the midst -of the seas. Another world-city or system is described in -the last book of the Bible, Babylon the great; the articles -of her world-wide commerce are also given (Rev. xviii:12-13); -it is much like the commerce of ancient Tyrus. Tyrus is a -picture of a great world-city: rich, increased in goods, -enjoying prosperity and filled with pride. As she passed -away with all her glory, so others have crumbled into dust. -Equally so will this present Godless civilization, culminating -in Babylon the great, pass away under the judgment-stroke -of God (Rev. xviii:15-19).</p> - - -<p><b>II. The Description of the Fall of Tyrus.</b></p> - -<blockquote><p>Thy rowers have brought thee into great waters: the east wind -hath broken thee in the midst of the seas. Thy riches, and thy<span class="pagenum"><a name="Page_180" id="Page_180">[180]</a></span> -fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, -and the occupiers of thy merchandise, and all thy men of war, that -are in thee, and in all thy company which is in the midst of thee, -shall fall into the midst of the seas in the day of thy ruin. The -suburbs shall shake at the sound of the cry of thy pilots. And all -that handle the oar, the mariners, and all the pilots of the sea, shall -come down from their ships, they shall stand upon the land; -And shall cause their voice to be heard against thee, and shall cry -bitterly, and shall cast up dust upon their heads, they shall wallow -themselves in the ashes: And they shall make themselves utterly -bald for thee, and gird them with sackcloth, and they shall weep -for thee with bitterness of heart and bitter wailing. And in their -wailing they shall take up a lamentation for thee, and lament over -thee, saying. What city is like Tyrus, like the destroyed in the -midst of the sea? When thy wares went forth out of the seas, thou -filledst many people; thou didst enrich the kings of the earth with -the multitude of thy riches and of thy merchandise. In the time -when thou shalt be broken by the seas in the depths of the waters -thy merchandise and all thy company in the midst of thee shall -fail. All the inhabitants of the isles shall be astonished at thee, -and their kings shall be sore afraid, they shall be troubled in their -countenance. The merchants among the people shall hiss at thee; -thou shalt be a terror, and never shalt be any more (verses 26-30).</p></blockquote> - -<p>The description of Tyrus as a ship as given in the first part -of this chapter is here maintained. Tyrus is to be shipwrecked. -The east wind is Nebuchadnezzar, who came against -the proud city to accomplish part of her ruin; and Alexander -the Great, as we saw in our previous study, completed the -work. A comparison with Revelation xviii will bring out the -striking correspondency. When finally Babylon the great -falls, that coming religious-commercial world-system, with -Rome as a center, her fall and desolation, will surely be -greater than the fall of Tyrus. For this all is rapidly preparing.<span class="pagenum"><a name="Page_181" id="Page_181">[181]</a></span></p> - - -<h4>THE PRINCE OF TYRUS.<br /> - -Chapter xxviii.</h4> - -<p>The greater part of this chapter is also devoted to Tyrus. -This concluding prophecy about Tyrus is the most interesting. -It concerns the proud ruler of that city, who is -called Prince and also King. But this ruler as Prince and -King is typical of another and more sinister being as we learn -from this chapter. Tyrus with its earthly glory, wealth -and pride, as pointed out in the previous expositions, is -the type of the glory of the world, the commercial glory -and all connected with it, and clearly foreshadows the -final great commercial world-system, Babylon the Great. -Inasmuch then as Tyrus foreshadows this, its proud and -wicked King is typical of the prince of this world, the -one who fell by pride and who is the ruler and god of this -age. As the prince of this world he showed to the Lord -Jesus Christ all the kingdoms of the world and their glory, -and offered all to the Lord. This sinister being and his -coming masterpiece, the Antichrist, who is to rule during the -end of this age on the earth, are foreshadowed in a striking -way in the ruler of Tyrus.</p> - - -<p><b>I. The Prince of Tyrus, his Pride and his Doom.</b></p> - -<blockquote><p>The word of the Lord came again unto me, saying: Son of man, -say unto the prince of Tyrus, Thus saith the Lord God; Because -thine heart is lifted up, and thou hast said, I am a god, I sit in the -set of God, in the midst of the seas, yet thou art a man, and not God, -though thou set thine heart as the heart of God: Behold thou art -wiser than Daniel; there is no secret that they can hide from thee. -With thy wisdom and with thine understanding thou hast gotten -thee riches, and hast gotten gold and silver into thy treasures. -By thy great wisdom and by thy traffic thou hast increased thy -riches, and thine heart is lifted up because of thy riches. Therefore -thus saith the Lord God; Because thou hast set thine heart -as the heart of God; Behold therefore, I will bring strangers upon -thee, the terrible of the nations, and they shall draw their swords<span class="pagenum"><a name="Page_182" id="Page_182">[182]</a></span> -against the beauty of thy wisdom, and they shall defile thy brightness. -They shall bring thee down to the pit, and thou shalt die the -deaths of them that are slain in the midst of the seas. Wilt thou -yet say before him that slayeth thee, I am God? but thou shalt be -a man and no god, in the hand of him that slayeth thee. Thou -shalt die the deaths of the uncircumcised by the hand of strangers; -for I have spoken it, saith the Lord God (verses 1-10.)</p></blockquote> - -<p>The Prince of Tyrus who ruled in the days of Ezekiel was, -according to the Jewish historian Josephus, Ithobalus, called -in the Phoenecian annals Ithobaal II. The description of -this character tells us that he was the consummation of the -pride and wealth of Tyrus; the awful pride of that city was -headed up in him. His heart was so lifted up that he claimed -to be a god and that he occupied the seat of God. He also -boasted of wisdom greater than the wisdom of Daniel, the -captive in Babylon. By his cunning and wisdom, as well as -by traffic, he had heaped up riches, and because of these -riches he became still more lifted up. Like the prosperous -and wealthy king of Babylon, Nebuchadnezzar, who gloried -in his achievements by saying, "Is not this great Babylon, -that I have built for the house of the Kingdom by the might -of my power, and for the honor of my majesty" (Dan. iv:30), -the Prince of Tyrus boasted in arrogant pride. Through -the prophet, his doom is announced. The Lord God reckons -with him, "because thou hast set thine heart as the heart of -God." He would bring nations against him and his city, and -"they shall bring thee down to the pit, and thou shall die -the deaths of them that are slain in the heart of the seas." -Instead of having endless being as a god he would die a -sudden and violent death. He should die the death of the -uncircumcised, typifying vile and wicked men who are -far away from God; dying deaths, which means a physical -death and that which follows the wicked after death, an -eternal separation from God, with conscious punishment.</p> - -<p>The language used in describing the Prince of Tyrus is<span class="pagenum"><a name="Page_183" id="Page_183">[183]</a></span> -used elsewhere in the Word of God to describe another one, -who is yet to come. We mean the personal Antichrist, -the man of sin. The marks of this coming one, Satan's -great counterfeit and masterpiece, are always pride, self-exaltation. -Daniel describes him in the following words: -"And the King shall do according to his will; and he shall -exalt himself, and magnify himself above every god, and shall -speak marvelous things against the God of gods"<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a> (Dan. -xi:36). In the New Testament the coming Antichrist is -pictured as follows: "Who opposeth and exalteth himself -above all that is called God or that is worshipped; so that he -as God sitteth in the temple of God, showing himself that -he is God" (2 Thess. ii:4). Comparing these statements -with what is said of the Prince of Tyrus we see at once the -similarity. The political head of the final form of the times -of the Gentiles, the ten Kingdom Empires, the Roman Empire -revived, is described in very much the same way. The -man that made the earth to tremble, that did shake the -Kingdoms (Isaiah xiv:16) said in his heart, "I will ascend into -heaven, I will exalt my throne above the stars of God ... -I will be like the Most High" (Is. xiv:13-14). Here is the -same characteristic, a God-defying pride. This has led many -expositors to call both of these persons, the wicked actors -during the end of the age, the Antichrist. But the one is -the head of the Roman Empire, the Prince that shall come; -the other is the Antichrist, the beast out of the earth -(Rev. xiii:11). Both work together under Satan's control -and are energized by Satan, therefore they manifest the<span class="pagenum"><a name="Page_184" id="Page_184">[184]</a></span> -same characteristics. It is evident that the ruler of Tyrus -as Prince foreshadows the coming Antichrist, and we have -to see next the significance that the ruler of Tyrus is addressed -as King and the one who stands behind him.</p> - - -<p><b>II. The Lamentations over the King of Tyrus.</b></p> - -<blockquote><p>Moreover the word of the Lord came unto me, saying, Son of -man, take up a lamentation upon the king of Tyrus, and say unto -him, Thus saith the Lord God; Thou sealest up the sum, full of -wisdom, and perfect in beauty. Thou hast been in Eden the garden -of God; every precious stone was thy covering, the sardius, topaz, -and the diamond, the beryl, the onyx, and the jasper, the sapphire, -the emerald, and the carbuncle, and gold: the workmanship of thy -tabrets and of thy pipes was prepared in thee in the day that thou -wast created. Thou art the anointed cherub that covereth; and -I have set thee so; thou was upon the holy mountain of God; -thou hast walked up and down in the midst of the stones of fire. -Thou wast perfect in thy ways from the day that thou wast created, -till iniquity was found in thee. By the multitude of thy merchandise -they have filled the midst of thee with violence, and thou -hast sinned: therefore I will cast thee as profane out of the mountain -of God: and I will destroy thee, O covering cherub, from the -midst of the stones of fire. Thine heart was lifted up because of thy -beauty, thou hast corrupted thy wisdom by reason of thy brightness: -I will cast thee to the ground, I will lay thee before kings, -that they may behold thee. Thou hast defiled thy sanctuaries by -the multitude of thine iniquities, by the iniquity of thy traffick; -therefore will I bring forth a fire from the midst of thee, it shall devour -thee, and I will bring thee to ashes upon the earth in the sight -of all them that behold thee. All they that know thee among the -people shall be astonished at thee: thou shalt be a terror, and never -shalt thou be any more (verses 11-19).</p></blockquote> - -<p>The Prince and the King are identical, and not different -persons as some say. But what is said now of the ruler of -Tyrus as king could never be said of a mere human being. -Hardly any of the descriptions given in these verses can be -applied to the heathen King of Tyrus. The description fits -another being, the person who was originally the greatest<span class="pagenum"><a name="Page_185" id="Page_185">[185]</a></span> -and most beautiful creature of God, but has become a -fallen creature and the enemy of God. In one word, it is -Satan in his original greatness and in his fall who is revealed -in connection with the King of Tyrus. Satan was the power -behind the throne of the Tyrian King, as Satan is still the -god of this age who controls the kingdoms of the world. -Inasmuch, then, as Tyrus is a type of the commercial glory -of the world, its wealth and pride, foreshadowing the final -great world-city or world-system, Babylon, the ruler of -Tyrus, spoken of as Prince, foreshadows the Antichrist, -while as King, Satan himself stands behind him as the domineering -power. The descriptions given of Satan as an unfallen -being, show that he was originally a marvelous being, -full of wisdom and perfect in beauty. From Jude's epistle we -learn that even Michael still recognized in him the grandeur -of his unfallen past and did not bring a railing accusation -against him (Jude verses 8-10). He was in Eden, the garden -of God, and every precious stone was his covering. It -is a description of Satan's original place and of his great -beauty. Furthermore, he was the anointed cherub that -covereth; the Lord had set him to be this. As the anointed, -divinely chosen cherub he held an exalted position in connection -with the government of the throne of God.<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a> Everything -shows that this majestic creature possessed a place of -great dignity, being "upon the holy mountain of God," -walking up and down in the midst of the stones of fire, he -was ever present and moving about in the fiery glory of a -holy and righteous God. "Thou was perfect in thy ways -from the day that thou wast created till unrighteousness -was found in thee." Surely the first part of this verse could -never apply to the King of Tyrus nor to any other human;<span class="pagenum"><a name="Page_186" id="Page_186">[186]</a></span> -it is a picture of the unfallen glorious creature of God. But -unrighteousness was found in him. He sinned, and as a -result divine sentence is pronounced upon him. Yet this -sentence in verse 16 is not yet executed. He is not yet -cast out in the fullest sense, nor bruised completely, nor is -he in the lake of fire. All this is future. God in His all-wise -purpose delays the complete execution of this judgment. -But the day will come when he, who walked once in the -presence of the glory of God, in the midst of the stones of -fire, will be cast into the lake of fire, his eternal abode. -What was his sin? "Thy heart was lifted up because of -thy beauty; thou has corrupted thy wisdom by reason of -thy brightness." He became puffed up, lifted up with pride -(1 Tim. iii:6) on account of his own beauty and brightness. -There can be no question, but the person so closely linked -with the King of Tyrus is Satan. The passage contains -one of the most interesting revelations we have in the Bible -on the person and dignity of that fallen being. Verses 18 -and 19 show that the King is in view and the fate of his city -Tyrus: "I have turned thee to ashes upon the earth in the -sight of all them that behold thee."</p> - - -<p><b>III. A Prophecy Concerning Zidon.</b></p> - -<blockquote><p>Again the word of the Lord came unto me saying: Son of man, set -thy face against Zidon, and prophesy against it. And say, Thus -saith the Lord God; Behold, I am against thee, O Zidon; and I will -be glorified in the midst of thee: and they shall know that I am the -Lord, when I shall have executed judgments in her, and shall be -sanctified in her. For I will send into her pestilence, and blood -into her streets; and the wounded shall be judged in the midst of -her by the sword upon her on every side; and they shall know that -I am the Lord. And there shall be no more a pricking brier unto -the house of Israel, nor any grieving thorn of all that are round about -them, that despiseth them; and they shall know that I am the Lord -God. Thus saith the Lord God; When I shall have gathered the -house of Israel from the people among whom they are scattered, -and shall be sanctified in them in the sight of the heathen, then shall<span class="pagenum"><a name="Page_187" id="Page_187">[187]</a></span> -they dwell in their land that I have given to my servant Jacob. -And they shall dwell safely therein, and shall build houses, and plant -vineyards; yea, they shall dwell with confidence, when I have -executed judgments upon all those that despise them round about -them; and they shall know that I am the Lord (verses 20-26).</p></blockquote> - -<p>Zidon (or Sidon) was situated twenty miles north of -Tyrus. Like Tyrus she was built offshore on island rocks. -For many years Zidon was even more prominent and prosperous -than Tyrus. She was burnt after a revolt against -Artaxerxes Ochus, 351 B. C., but later rebuilt. See its mention -in the New Testament in Mark iii:8, vii:24. Jehovah -announces that He would execute judgments in Zidon and -thus be glorified and sanctified in her. When a holy God -deals in judgments with sin, with individuals and nations, -He maintains thereby His holy character. He is light in -whom there is no darkness at all and a consuming fire. It -has been said that there is no special transgression mentioned -why Zidon should be judged. No doubt she was as proud -as her sister city Tyrus. But verse 24 tells us the reason; -she was a pricking brier to the house of Israel. She sinned -against her neighbor, the people of God, and for that judgment -came on her. And so can present-day nations not -escape judgment for their sins against the Jews. The last -two verses are a prophecy relating to Israel's restoration. -Needless to say up to this time their restoration has not -taken place. The time is given when it will come, when the -Lord executes judgment upon the nations. When our Lord -comes again these judgments will fall. And how near all -this must be when we behold nations filling full the -measure of their wickedness and the Jews as a suffering -people with faces turned towards their homeland.<span class="pagenum"><a name="Page_188" id="Page_188">[188]</a></span></p> - - -<h4>PROPHECIES CONCERNING EGYPT.<br /> - -Chapter xxix.</h4> - -<p>The predictions about Tyrus and Zidon are followed by the -prophecies against Egypt. These prophecies are of even -greater interest than those preceding. First Pharaoh and -Egypt are addressed; the coming judgment and the desolation -of the land is announced. A restoration after forty -years is promised when the captivity of Egypt is to be brought -again; but the former glory will be departed and Egypt's -decline, to be the basest of the kingdoms, is predicted. The -King of Babylon is announced as the conqueror of Egypt -(chapter xxix). In chapter xxx the destruction of Egypt, her -people and her allies, is vividly described; at the close of this -chapter the defeat of Pharaoh by Nebuchadnezzar is predicted. -In chapter xxxi the King of Egypt is described as a -mighty cedar; its fall is foretold as well as the effect of -Pharaoh's fall among the nations. Chapter xxxii contains a -lamentation over the King of Egypt. In the second half of -this chapter, the concluding section of these prophecies -against Egypt, we find a solemn dirge over the doomed -people. The unseen regions are unveiled and those who -enjoyed earthly honors and glory are seen in the place of dishonor, -misery and shame.</p> - - -<p><b>I. The Prediction of Egypt's Desolation.</b></p> - -<blockquote><p>In the tenth year, in the tenth month, in the twelfth day of the -month, the word of the Lord came unto me, saying, Son of man, set -thy face against Pharaoh king of Egypt, and prophesy against him, -and against all Egypt: Speak, and say, Thus saith the Lord God; -Behold, I am against thee, Pharaoh king of Egypt, the great dragon -that lieth in the midst of his rivers, which hath said, My river is -mine own, and I have made it for myself. But I will put hooks in -thy jaws, and I will cause the fish of thy rivers to stick unto thy -scales, and I will bring thee up out of the midst of thy rivers, and all -the fish of thy rivers shall stick unto thy scales. And I will leave<span class="pagenum"><a name="Page_189" id="Page_189">[189]</a></span> -thee thrown into the wilderness, thee and all the fish of thy rivers: -thou shalt fall upon the open fields; thou shalt not be brought together, -nor gathered: I have given thee for meat to the beasts of the -field and to the fowls of the heaven. And all the inhabitants of -Egypt shall know that I am the Lord, because they have been a staff -of reed to the house of Israel. When they took hold of thee by thy -hand, thou didst break, and rend all their shoulder: and when they -leaned upon thee, thou brakest, and madest all their loins to be at a -stand. Therefore thus saith the Lord God; Behold, I will bring -a sword upon thee, and cut off man and beast out of thee. And -the land of Egypt shall be desolate and waste; and they shall know -that I am the Lord: because he hath said, The river is mine, and -I have made it. Behold, therefore I am against thee, and against -thy rivers, and I will make the land of Egypt utterly waste and -desolate, from the tower of Syene even unto the border of Ethiopia. -No foot of man shall pass through it, nor foot of beast shall pass -through it, neither shall it be inhabited forty years. And I will -make the land of Egypt desolate in the midst of the countries that -are desolate, and her cities among the cities that are laid waste -shall be desolate forty years: and I will scatter the Egyptians among -the nations, and will disperse them through the countries -(verses 1-12).</p></blockquote> - -<p>The King of Egypt addressed in this prophecy was Pharaoh-Hophra, -called in Greek, Apries. He was the grandson -of Pharaoh-Necho who defeated King Josiah at Meggido -(2 Chronicles xxxv:20-27). King Zedekiah of Judah expected -help and relief from Pharaoh-Hophra, when Jerusalem was -besieged. The Egyptian army under Hophra advanced -through Phoenicia and forced the Chaldeans to raise the siege -of Jerusalem (Jer. xxxvii:5-7). But the relief was only temporary, -for the Egyptian army had to retire. The prophet -Jeremiah announced also the doom of Hophra, associating it -with Zedekiah's doom: "Thus saith the Lord, Behold, I will -give Pharaoh-Hophra, King of Egypt, into the hands of his -enemies, and into the hand of them that seek his life; as I -gave Zedekiah, King of Judah, into the hand of Nebuchadnezzar, -King of Babylon, his enemy, and that sought his life" -(Jer. xliv:30).<span class="pagenum"><a name="Page_190" id="Page_190">[190]</a></span></p> - -<p>Here he is called "the great dragon that lieth in the midst -of his rivers." He boasts, "My river is mine own and I have -made it for myself." The river Nile, with its different -branches is meant. Pharaoh is compared to a sea monster, -which probably means the crocodile, worshipped by the -Egyptians; it was symbolical of power and pride.<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> But the -word "dragon" also reminds us of Satan who is called twelve -times in the Book of Revelation the dragon. As we learned -from the previous chapter, behind the King of Tyrus stood -Satan as master of the great city, and the same being, the -dragon, controlled also Pharaoh-Hophra and the land of -Egypt. The dragon was worshipped by many ancient nations -and is still today the emblem of the Chinese Empire. And the -same ungodly self-exaltation which characterized Tyrus and -its king, which led to its overthrow and judgment, was shared -by the King of Egypt. Proud and blasphemous were his -words that he had made the river for himself; he defied God -and refused to own his power. Therefore, his judgment is announced -which would not alone strike him but all the other -inhabitants of the land and all who looked to Egypt for help. -"I will leave thee thrown into the wilderness, thee and all the -fish of thy rivers (the people of the land); thou shalt fall upon -the open field; thou shalt not be brought together nor -gathered. I have given thee for meat to the beasts of the -field and to the fowls of the heaven." It is a striking -allegory. In verses 6 and 7 Israel's sin is mentioned when -the people of God turned to this wicked land for help, the -land where their forefathers had groaned and suffered such -cruelty. Isaiah had solemnly warned against such an alliance -(Isaiah xxx:6-7; xxxi:3) and so had Jeremiah (Jer. ii:36; -xxxvii:7). Interesting it is to find that the same illustration<span class="pagenum"><a name="Page_191" id="Page_191">[191]</a></span> -of disaster for Israel by trusting in Egypt had been used by -the Assyrian officer in addressing Hezekiah: "Now, behold, -thou trustest upon the staff of this bruised reed, upon Egypt, -on which, if a man lean, it will go into his hand, and pierce -it; so is Pharaoh, King of Egypt, unto all that trust on -him" (2 Kings xviii:21). And so it was. Egypt gave no -help to Israel and only wounded them grievously as a staff -which breaks under the weight of him who leaneth upon it—breaks -and pierces the hand. Whenever God's people turn -to Egypt (the type of the world) for help and form ungodly -alliances they do so to their own hurt and shame.</p> - -<p>Then follows the explanation of the allegory and, once -more, the reason of the coming desolation of Egypt is stated, -because the proud King had said, "The river is mine, and I -have made it." The entire land of Egypt was to be wasted -from one end to the other. It was to become desolate and -for the period of forty years it was not to be inhabited. "And -I will make the land of Egypt desolate in the midst of the -countries that are desolate, and her cities among the cities -that are laid waste shall be desolate forty years, and I will -scatter the Egyptians among the nations, and will disperse -them through the countries" (verse 12).</p> - -<p>But have these predictions been fulfilled? Did Egypt -pass through a period of forty years' desolation and did a -restoration take place after the forty years? Critics claim -that these predictions were never literally fulfilled and that -Nebuchadnezzar did not invade Egypt during the reign of -Hophra. They point to the historical evidence that Amasis -followed Hophra as King of Egypt, and under his reign -Egypt was in a very flourishing condition. The historian, -Herodotus, gives this information and it is fully confirmed -by Egyptian records on monuments. But did the prophet -Ezekiel predict that Egypt should be invaded by Nebuchadnezzar -during the reign of Pharaoh-Hophra? He predicts<span class="pagenum"><a name="Page_192" id="Page_192">[192]</a></span> -that Nebuchadnezzar should conquer Egypt, but the critics -have made a serious blunder by overlooking the date of the -prophecy in which Nebuchadnezzar's invasion is announced. -The chapter under our consideration begins with a definite -date. It was in the tenth year when he received the message -concerning Hophra; but it was seventeen years later when -Nebuchadnezzar's invasion was predicted, in the twenty-seventh -year (verse 17). Hophra's doom and the desolation -of Egypt was first announced, but the fulfillment came years -later. Ezekiel does not state that Hophra should be slain by -Nebuchadnezzar, nor does Jeremiah predict this (Jeremiah -xliv:30). Hophra was dethroned by Amasis and later slain.</p> - - -<p><b>II. Egypt's Restoration and Future as a Kingdom.</b></p> - -<blockquote><p>Yet thus saith the Lord God; At the end of forty years will I -gather the Egyptians from the people whither they were scattered: -and I will bring again the captivity of Egypt, and will cause them to -return into the land of Pathros, into the land of their habitation; -and they shall be there a base kingdom. It shall be the basest -of the kingdoms, neither shall it exalt itself any more above the -nations: for I will diminish them, that they shall no more rule over -the nations. And it shall be no more the confidence of the house -of Israel, which bringeth their iniquity to remembrance, when they -shall look after them: but they shall know that I am the Lord God -(verses 13-16).</p></blockquote> - -<p>The future of Egypt after its desolation of forty years is -revealed in this paragraph. Nebuchadnezzar's conquest of -Egypt follows in the next paragraph. The forty years of -desolation, during which the Egyptians were dispersed in -different countries are difficult to locate historically. Some -apply them altogether to the future. B. W. Newton, in his -"Babylon and Egypt," claims that all this will be accomplished -in the future. We quote his words: "It will be -fearfully smitten; and for forty years after the Millennium -has commenced, it will be utterly desolate. No foot of man -shall pass through it, nor foot of beast shall pass through it,<span class="pagenum"><a name="Page_193" id="Page_193">[193]</a></span> -neither shall it be inhabited forty years (Ezekiel xxix:11). -But, finally, it shall be revived, and together with Israel and -Assyria shall receive that wondrous blessing which the concluding -verses of the nineteenth of Isaiah describe."<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> That -Egypt will have a future of blessing no careful student of the -prophetic Word will deny. Isaiah xix shows its future history, -both in judgment and in blessing. Yet the prediction -of Ezekiel that Egypt after the forty years of desolation -should be the basest of all kingdoms and shall have no more -rule, but be in a diminished condition, excludes the application -of this prophecy to the coming Millennium. Egypt had -such a period of forty years' devastation, though the exact -history of it may not be known to us. Prophecy is not -learned by historical events, but history is revealed in -prophecy. We believe prophecies, not because history has -measured up to them, but we believe them because they are -the inerrant Word of God. After Egypt's sorrowful forty -years' experience and dispersion, this proud country went -into a steady decline, and the Word of God was literally fulfilled -when it became the basest of kingdoms, so that Israel -put confidence no longer in Egypt. After Nebuchadnezzar's -raid, Egypt declined and sank lower still under the Persians -and the Ptolemies, until she became the granary of Rome. -And this degradation has continued throughout the centuries -of this age so that Egypt is literally the basest of the kingdoms.<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a> -That she will play her part in the future at the close -of our age we learn from Daniel's prophecy (Dan. xi:36-45). -Egypt will rise into prominence ere long in connection with -the present day world conflict.</p> - -<p><span class="pagenum"><a name="Page_194" id="Page_194">[194]</a></span></p> -<p><b>III. The Conquest of Nebuchadnezzar.</b></p> - -<blockquote><p>And it came to pass in the seven and twentieth year, in the first -month, in the first day of the month, the word of the Lord came unto -me, saying, Son of man, Nebuchadnezzar king of Babylon caused -his army to serve a great service against Tyrus: every head was -made bald and every shoulder was peeled: yet he had no wages, -nor his army, for Tyrus, for the service that he had served against -it. Therefore thus saith the Lord God; Behold, I will give the land -of Egypt unto Nebuchadnezzar king of Babylon; and he shall take -her multitude, and take her spoil, and take her prey; and it shall be -the wages for his army. I have given him the land of Egypt for -his labor wherewith he served against it, because they wrought -for me, saith the Lord God. In that day will I cause the horn of the -house of Israel to bud forth, and I will give thee the opening of the -mouth in the midst of them; and they shall know that I am the -Lord (verses 17-21).</p></blockquote> - -<p>As already stated, this prophecy is dated seventeen years -after the general prediction of Egypt's judgment. That -Nebuchadnezzar invaded Egypt after he came against -Tyrus is mentioned by Josephus the Jewish historian and -also by an Assyrian inscription which gives the record of -this campaign as having taken place in the thirty-seventh -year of the reign of Nebuchadnezzar.<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a> Nothing is said of -desolation and captivity in this later prophecy concerning -Egypt's conquest. Critics claim that Ezekiel had made a -mistake in his former prediction. We quote from the New -Century Bible: "Ezekiel evidently saw that his former -prophecy was mistaken, and he now expected the defeat, -though not necessarily the utter destruction, of Egypt. The -difference in detail is noticeable between these verses and the -prophecy on Egypt seventeen years earlier." But Ezekiel -was not mistaken. There was no need of repeating the predicted<span class="pagenum"><a name="Page_195" id="Page_195">[195]</a></span> -desolation of Egypt; Nebuchadnezzar executed the -work of judgment. He suffered, evidently, disappointment -in the siege of Tyrus, the immense wealth of that city he -could not touch. And, as he did not get wages from Tyrus, -nor for his great army, the Lord, whose instrument in judgment -the King of Babylon was, gave him Egypt. Here -Nebuchadnezzar found great spoil and vast treasures, which, -according to divine appointment, were the wages for his -army. When this took place, there came an unrecorded -revival in Israel and the prophet gave his message in the -midst of them.</p> - - -<h4>EGYPT'S FUTURE DESOLATION.<br /> - -Chapter xxx.</h4> - -<p>The destruction of Egypt and her allies is now revealed -to the prophet. It is a remarkable prophecy for the predictions -concerning the humiliation and desolation of -Egypt, the once powerful nation of culture, have found a -most interesting fulfillment. The leading cities of Egypt -are mentioned, which have long ago been wasted and their -magnificent temples have crumbled into dust. In the -second half of this chapter the King of Babylon as the -executioner of the decrees of God is seen. The sword of -judgment was put into Nebuchadnezzar's hand by God, -so that he might stretch it out upon the land of Egypt.</p> - - -<p><b>I. The Desolation of Egypt and her Allies.</b></p> - -<blockquote><p>The word of the Lord came again unto me saying: Son of man -prophesy and say, Thus saith the Lord God; Howl ye, alas for the -day! For the day is near, even the day of the Lord is near, a cloudy -day; it shall be the time of the heathen. And the sword shall -come upon Egypt, and great pain shall be in Ethiopia, when the -slain shall fall in Egypt, and they shall take away her multitude, -and her foundations shall be broken down. Ethiopia, and Libya, -and Lydia, and all the mingled people, and Chub, and the men<span class="pagenum"><a name="Page_196" id="Page_196">[196]</a></span> -of the land that is in league, shall fall with them by the sword. -Thus saith the Lord; They also that uphold Egypt shall fall; -and the pride of her power shall come down: from the tower of -Syene shall they fall in it by the sword, saith the Lord God. And -they shall be desolate in the midst of the countries that are desolate, -and her cities shall be in the midst of the cities that are -wasted. And they shall know that I am the Lord, when I have -set a fire in Egypt, and when all her helpers shall be destroyed. In -that day shall messengers go forth from me in ships to make the -careless Ethiopians afraid, and great pain shall come upon them, -as in the day of Egypt: for, lo, it cometh. Thus saith the Lord -God: I will also make the multitude of Egypt to cease by the hand -of Nebuchadrezzar, king of Babylon. He and his people with him, -the terrible of the nations, shall be brought to destroy the land: -and they shall draw their swords against Egypt, and fill the land -with the slain. And I will make the rivers dry, and sell the land into -the hand of the wicked; and I will make the land waste, and all that -is therein, by the hand of strangers: I the Lord have spoken it -(verses 1-13).</p></blockquote> - -<p>The prophet's first utterance is concerning the day. -"Howl ye! Alas for the day! For the day is near,<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> even -the day of the Lord is near, a cloudy day; it shall be the time -of the Gentiles." What day is this? Other prophets -mention the day of Jehovah as a day of judgment and wrath -when the Lord will deal in His righteousness with the nations -of the earth. See Isaiah ii; xiii:6, 9; Joel i:15; ii:1, 11; -iii:14; Amos v:18, 20; Obad. 15; Zeph. i:7, 14; Zech. -xiv:1, etc. This day in its final meaning is the day on which -the Lord Jesus Christ will be visibly revealed from heaven. -It is mentioned in the New Testament in 1 Thess. v:2; -2 Thess. ii:2 (where "day of Christ" should be rendered -"day of the Lord") and 2 Peter iii:10. This day will bring -"man's day" to a close and usher in a new age, when righteousness -shall reign as grace reigns now. This day of coming<span class="pagenum"><a name="Page_197" id="Page_197">[197]</a></span> -judgment of all nations is seen also here in a prophetic -perspective. All previous judgments of nations as announced -by God's prophets, nations which sinned against Israel the -chosen people, foreshadow <i>the</i> one great day, when the -times of the Gentiles end in the revealed manner (Dan. -ii:34; vii:10-14). What came upon Egypt in the past -through divine judgment will happen to the Gentile nations -in the future at the close of our age, "when the Lord Jesus -shall be revealed from heaven with His mighty angels, in -flaming fire, taking vengeance on them that know not -God, and that obey not the Gospel of our Lord Jesus Christ" -(2 Thess. i:7-8). Ever since the times of the Gentiles began -with Nebuchadnezzar the divinely appointed head (Jeremiah -xxvii:4-8) this day of the Lord has been drawing near, till -now with the stupendous present day events, we can see -this day rapidly approaching.</p> - -<p>The sword was to fall upon Egypt as well as upon Ethiopia, -Libya and Lydia (Hebrew: Phut and Lud, see xxvii:10), and -all others who were in league with them. Her foundations -were to be broken down and the pride of her power shall -come down. All this has come to pass and for many centuries -the once powerful and proud Egypt has thus been -broken down. From Migdol to Syene (not from the tower -of Syene) were they to fall by the sword of the Lord. Verse -7 shows the wide sweep of the judgment, covering the -surrounding countries. "And they shall be desolate in the -midst of the countries that are desolate, and her cities shall -be in the midst of the cities that are wasted." Their desolation -was to be a desolation in the midst of desolations. -It has come literally true. The surrounding countries -shared the desolation of the land itself. She has been rightly -called "the land of ruins," a vast burial place of the art, -architecture and glory of the past, and her present towns -(except Alexandria which cannot be reckoned among the<span class="pagenum"><a name="Page_198" id="Page_198">[198]</a></span> -ancient cities, as it was unknown to the Pharaohs) are, as -it were, dwellings among the tombs.</p> - -<p>Another remarkable prophecy is found in verse 12: "And -I will make the rivers dry, and sell the land into the hand -of the wicked, and all that is therein, by the hand of strangers. -I the Lord have spoken it." Isaiah also predicted, "The -waters shall fail from the sea and the river shall be wasted -and become dry" (Isaiah xix:5). The rivers are evidently -the many arms of the Nile forming the Delta. This -is the case today, and has been so in past centuries, and the -arms of the Nile, instead of flowing in their original courses -have become ill-smelling pools and marshes. And so was -the land sold into the hand of the wicked. Untold sufferings, -slavery, outrages of many kinds has been the record of -Egypt in its past history.</p> - - -<p><b>II. The Destruction of the Cities.</b></p> - -<blockquote><p>Thus saith the Lord God: I will also destroy the idols, and I will -cause their images to cease out of Noph; and there shall be no more a -prince of the land of Egypt; and I will put a fear in the land of -Egypt. And I will make Pathros desolate, and will set fire in Zoan, -and will execute judgments in No. And I will pour my fury upon -Sin, the strength of Egypt; and I will cut off the multitude of No. -And I will set fire in Egypt: Sin shall have great pain, and No shall -be rent asunder, and Noph shall have distresses daily. The young -men of Aven and of Phi-beseth shall fall by the sword; and these -cities shall go into captivity. At Tehaphnehes also the day shall -be darkened, when I shall break there the yokes of Egypt: and the -pomp of her strength shall cease in her: as for her, a cloud shall -cover her, and her daughters shall go into captivity. Thus will -I execute judgments in Egypt; and they shall know that I am the -Lord (verses 13-19).</p></blockquote> - -<p>Their idols and images were to be destroyed so as to reveal -their nothingness. So it was many centuries before when -Israel was in the house of bondage and the power of God -in judgment exposed the things which the Egyptians worshipped.<span class="pagenum"><a name="Page_199" id="Page_199">[199]</a></span> -Noph, which is mentioned in verse 13, is Memphis. -Memphis was the prominent seat of the worship of Ptah and -Apis. It was the great temple city, founded by Menes. -What has become of this marvellous city with its magnificient -temple structures and carved, colossal images and idols?</p> - -<p>Abd-ul-Latif, an Arab traveller, who visited it in the -thirteenth century, says: "Its ruins still offer to the eyes of -the spectator a collection of wonderful works which confound -the intellect, and to describe which the most eloquent -man would labor in vain. The longer we look upon the -scene, the higher rises the admiration it inspires; and -every new glance that we cast upon the ruins reveals a -new charm. Scarcely have they awakened a distinct idea -in the soul of the spectator, than a still more admirable -idea suggests itself; and just as you believe you have -gained complete knowledge of them, at that very moment -the conviction forces itself on the mind, that what you -think you know is still very far from the truth."</p> - -<p>But even the magnificent ruins, the mute witnesses of -a past glory, are gone. The very site of Noph (Memphis) -is now a matter of dispute. Only a few immense carved -stones remain in the desert sand. Temples, idols and -images are forever gone. The prophet Ezekiel knew undoubtedly -of the far-famed city, its influence and power -in the religious life of Egypt. How could he announce -such utter ruin for that city unless the Lord had revealed it -to him and put His own words into his mouth? What a -great evidence prophecy is that the Bible is the Word of -God! "No," mentioned three times in verses 14-16, is -Thebes, the ancient capital of Egypt, called by the Greeks -"Diospolis," the City of Jupiter. "No" is also mentioned -by Nahum (iii:8). Her ruins bear witness of a past, indescribable -splendor. The great Temple of Carnac was -there. An authority saith: "The ruins of the temple of<span class="pagenum"><a name="Page_200" id="Page_200">[200]</a></span> -Carnac is the largest and most splendid ruin of which, -perhaps, either ancient or modern times can boast. All -here is sublime, all majestic. With pain one tears oneself -from Thebes. Her monuments fix the traveller's eyes and -fill his mind with vast ideas. Beholding colossal figures and -stately obelisks which seem to surpass human powers." -What a city No, Thebes the capital, must have been! The -Lord alone could foretell that it should be rent asunder. -The ruins bear witness that God's message was faithfully -delivered by Ezekiel. And so was fulfilled, "There shall be no -more a prince out of the land of Egypt." No native prince -has had complete rule over the land. The other places -mentioned are Sin, which is Pelusium, now completely -buried in the sand. Aven is Heliopolis, the center of the -worship of Ba, the god of the sun. Pi-beseth is Bubastis, -where the sacred cats were mummied, likewise a desolation -now. Tehaphnehes or Daphnis also passed through the -judgment. What a remarkable fulfillment of what the Lord -announced through His servant Ezekiel! May we here be -reminded in our solemn times that the same omniscient -Lord, who knows the end from the beginning, has spoken -concerning this age, now closing in its predicted apostasy. -Nations today steeped in bloodshed; nations filled with -covetousness and hatred; an apostate professing Christendom -and the indifferent masses have written over against -them the judgment-wrath of the coming King. And He -who fulfilled the words spoken through Ezekiel will also -fulfill every other prediction uttered by His Holy prophets -and apostles.</p> - - -<p><b>III. The Work of Nebuchadnezzar.</b></p> - -<blockquote><p>And it came to pass in the eleventh year, in the first month, in the -seventh day of the month, that the word of the Lord came unto me, -saying, Son of man, I have broken the arm of Pharaoh king of -Egypt; and, lo, it shall not be bound up to be healed, to put a roller<span class="pagenum"><a name="Page_201" id="Page_201">[201]</a></span> -to bind it, to make it strong to hold the sword. Therefore thus -saith the Lord God: Behold, I am against Pharaoh king of Egypt, -and will break his arms, the strong, and that which was broken; -and I will cause the sword to fall out of his hand. And I will -scatter the Egyptians among the nations, and will disperse them -through the countries. And I will strengthen the arms of the king -of Babylon, and put my sword in his hand; but I will break Pharaoh's -arms, and he shall groan before him with the groanings of a -deadly-wounded man. But I will strengthen the arms of the king -of Babylon, and the arms of Pharaoh shall fall down; and they shall -know that I am the Lord, when I shall put my sword into the hand -of the king of Babylon, and he shall stretch it out upon the land of -Egypt. And I will scatter the Egyptians among the nations, and -disperse them among the countries; and they shall know that I -am the Lord (verses 20-26).</p></blockquote> - -<p>The arm of Pharaoh, King of Egypt was to be broken -completely. No bandage would suffice to make it strong -again to hold the sword. It was a break beyond remedy. -Jeremiah had received a similar message. "Go up into -Gilead, and take balm, O virgin, the daughter of Egypt, -in vain shalt thou use many medicines, for thou shalt not be -cured" (Jere. xlvi:11). And Jeremiah also announced -that Nebuchadnezzar should be used in carrying out the -overthrow of Egypt. "The word that the Lord spake to -Jeremiah the prophet, how Nebuchadnezzar, King of Babylon, -should come and smite the land of Egypt. Declare -ye in Egypt, and publish in Migdol, and publish in Noph -and in Tehaphnehes, say ye, Stand fast and prepare thee, -for the sword shall devour round about thee" (Jere. xlvi:13-17). -Nebuchadnezzar wielded the sword of the Lord. -"And they shall know that I am the Lord, when I shall put -my sword into the hand of the King of Babylon, and he -shall stretch it out upon the land of Egypt." The sovereign -God had not only used the King of Babylon to execute His -judgments upon Jerusalem, but He had also given other -lands into his hands and made him the head of the times<span class="pagenum"><a name="Page_202" id="Page_202">[202]</a></span> -of the Gentiles, typified in his great dream-image by the -head of gold. "And now have I given all these lands into -the hand of Nebuchadnezzar, the King of Babylon my -servant; and the beasts of the field have I given him also -to serve him. And all nations shall serve him and his -son and his son's son, until the very time of his land come, -and then many nations and great Kings shall serve themselves -of him" (Jere. xxvii:5-7). The times of the Gentiles -are still in force, and when they end Egypt will pass through -another judgment to receive afterward the blessings promised -through the prophet Isaiah (Is. xix:18-25).</p> - - -<h4>PHARAOH'S GREATNESS AND HIS OVERTHROW.<br /> - -Chapter xxxi.</h4> - -<p>Two more chapters speak of the downfall and judgment -of Egypt. First, the fall of Pharaoh is described in a parable -and then follows the lamentations, a funeral dirge over -Pharaoh. The message of the thirty-first chapter has three -well defined parts. The King of Egypt, like the Assyrian -of the past, is pictured as a great cedar in Lebanon. Then -the fall of the tree is shown, and finally the shaking of the -nations on account of his fall.</p> - - -<p><b>II. The Greatness and Glory of the King of Egypt.</b></p> - -<blockquote><p>And it came to pass in the eleventh year, in the third month, -in the first day of the month, that the word of the Lord came unto -me, saying, Son of man, speak unto Pharaoh king of Egypt, and to -his multitude; Whom art thou like in thy greatness? Behold, the -Assyrian was a cedar in Lebanon with fair branches, and with a -shadowing shroud, and of an high stature; and his top was among -the thick boughs. The waters made him great, the deep set him -up on high with her rivers running round about his plants, and sent -out her little rivers unto all the trees of the field. Therefore his -height was exalted above all the trees of the field, and his boughs -were multiplied, and his branches became long because of the multitude -of waters, when he shot forth. All the fowls of heaven made<span class="pagenum"><a name="Page_203" id="Page_203">[203]</a></span> -their nests in his boughs, and under his branches did all the beasts -of the field bring forth their young, and under his shadow dwelt -all great nations. Thus was he fair in his greatness, in the length -of his branches: for his root was by great waters. The cedars -in the garden of God could not hide him: the fir trees were not like -his boughs, and the chestnut trees were not like his branches; -nor any tree in the garden of God was like unto him in his beauty. -I have made him fair by the multitude of his branches: so that all -the trees of Eden, that were in the garden of God, envied him -(verses 1-9).</p></blockquote> - -<p>The Lord commands the prophet to ask a question of -Pharaoh and his multitude: "Whom art thou like in thy -greatness?" Then the divine questioner answers and reveals -the greatness and glory of Pharaoh. He uses the -Assyrian in his past greatness to describe Pharaoh's greatness -and glory. Some have applied the prophecy entirely -to the Assyrian, as if Ezekiel spoke concerning this northern -power altogether. But this is incorrect, for the Assyrian -power was then no longer in existence, and the last verse -of this chapter shows that Pharaoh is meant. "This Pharaoh -and his multitude, saith the Lord God" (verse 18). -The description of the Assyrian is given to show that Pharaoh, -King of Egypt, is in greatness like the Assyrian who -had been dealt with in judgment by Jehovah. The Assyrian, -once so powerful and proud, is used as a solemn warning, -that the King of Egypt would not be spared, but suffer -the same fate. The Cedar in Lebanon is a picture of -the greatness of the Assyrian and Pharaoh; its height and -wide-spreading branches; its superior place among all the -trees are used to symbolize both of them. The Cedar is a -most majestic tree, often reaching a great height; the -branches are thick and long, spreading out horizontally -from the enormous trunk. The Cedar is also employed as a -type of the righteous and of Israel. "The righteous shall -flourish like the palm tree; he shall grow like a cedar in<span class="pagenum"><a name="Page_204" id="Page_204">[204]</a></span> -Lebanon" (Psalm xcii:12). "His branches shall spread -... and his smell like Lebanon" (Hos. xiv:6). But here -the cedar means human grandeur and national greatness, -full of arrogant pride and therefore doomed to be abased. -Isaiah in his sublime prophecy on the coming day of the -Lord uses thus the cedars of Lebanon: "For the day of -the Lord of hosts shall be upon every one that is proud -and lofty, and upon every one that is lifted up; and he -shall be brought low. And upon all the cedars of Lebanon -that are high and lifted up, and upon all the oaks of Bashan" -(Isa. ii:12-13).</p> - -<p>Of interest are the words in the sixth verse: "All the -fowls of heaven made their nests in his boughs." The -same statement is made in the dream of Nebuchadnezzar, -in which the King of Babylon had seen a great tree, "and -the fowls of heaven dwelt in the boughs thereof" (Dan. -iv:12). And our Lord spoke a parable of the mustard seed -which became a tree "so that the birds of the air come and -lodge in the branches thereof" (Matt. xiii:32). The fowls -mean peoples who associated with Assyria, Egypt and the -King of Babylon, while these powers became proud and -lifted up. The mustard tree in the parable of our Lord represents -the development of Gentile-Christendom as an -earthly institution and organization, lifted up like a big -tree, and the birds which find shelter there are the symbols -of the unclean, the unsaved masses, nominally professing -Christians. And God who dealt with the Assyrians, with -the King of Egypt, God, who humbled Nebuchadnezzar, -will yet deal in His coming great judgments with the Gentile -nations of today for their pride and wickedness, as well -as with Christendom.</p> - - -<p><b>II. The Fall and Desolation of the Tree.</b></p> - -<blockquote><p>Therefore thus saith the Lord God; Because thou hast lifted up -thyself in height, and he hath shot up his top among the thick<span class="pagenum"><a name="Page_205" id="Page_205">[205]</a></span> -boughs, and his heart is lifted up in his height; I have therefore delivered -him into the hand of the mighty one of the heathen; he shall -surely deal with him: I have driven him out for his wickedness. -And strangers, the terrible of the nations, have cut him off, and have -left him: upon the mountains and in all the valleys his branches -are fallen, and his boughs are broken by all the rivers of the land; -and all the people of the earth are gone down from his shadow, -and have left him. Upon his ruin shall all the fowls of the heaven -remain, and all the beasts of the field shall be upon his branches: -To the end that none of all the trees by the waters exalt themselves -for their height, neither shoot up their top among the thick boughs, -neither their trees stand up in their height, all that drink water: -for they are all delivered unto death, to the nether parts of the earth, -in the midst of the children of men, with them that go down to the -pit (verses 10-14).</p></blockquote> - -<p>Judgment came upon Assyria and was also soon to fall -upon Egypt because they were lifted up and defied God. -"Because thou hast lifted up thyself in height, and he hath -shot up his top among the thick boughs, and his heart is -lifted up in his height, I have therefore delivered him into -the hand of the mighty one of the nations; he shall surely -deal with him; I have driven him out for his wickedness." -Behind these nations of the past stood, as we saw in connection -with the King of Tyrus (chap. xxviii), the dark -shadow of the enemy of God. He is still the master over -the nations which act at the close of the times of the Gentiles. -Satan's crime is that he was and is lifted up with -pride. He fell because he said, "I will ascend into heaven, -I will exalt my throne above the stars of God ... I -will ascend above the heights of the clouds; I will be like -the most High" (Isa. xiv:13-14). And this awful being, -the prince of this world, the god of this age, who domineers -still over the kingdoms of this world, till he is dethroned -by the coming of the Lord, has led in the past and still -leads nations into ruin and ripens them for divine judgment -through pride and what goes with it, defiance of God. Today<span class="pagenum"><a name="Page_206" id="Page_206">[206]</a></span> -our boasting, proud, lifted up and God-defiant age, -an age which rejects God's best, the Gospel of His -Son, is rapidly approaching the threatened judgment, -a judgment far more severe than those which overtook -Assyria and Egypt.</p> - -<p>The one mentioned as "the mighty one of the nations" -is Nebuchadnezzar, whom God used to bring judgment -upon Egypt, as we learned from the previous chapters. -He was the golden head of the image which represents the -times of the Gentiles, which may soon take on their final -form, the ten kingdoms in the revived Roman Empire -(Dan. ii). Nebuchadnezzar also became lifted up and God -humbled him for seven years, as God will yet humble the -nations of Christendom.<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> And the judgments of the -past, upon Assyria and others is to be a warning to -others "to the end that none of all the trees by the waters -exalt themselves for their height" (verse 13). But who -among the nations is wise and heeds the warnings of God's -holy Word? See also Rom. xi:16-24, where Christendom -is warned not to boast and not to be high minded.</p> - - -<p><b>III. The Overthrow and the Consternation among the -Nations as the result of Egypt's fall.</b></p> - -<blockquote><p>Thus saith the Lord God; In the day when he went down to the -grave I caused a mourning: I covered the deep for him, and I restrained -the floods thereof, and the great waters were stayed: -and I caused Lebanon to mourn for him, and all the trees of the field -fainted for him. I made the nations to shake at the sound of his -fall, when I cast him down to hell with them that descend into the -pit: and all the trees of Eden, the choice and best of Lebanon, all -that drink water, shall be comforted in the nether parts of the earth. -They also went down into hell with him unto them that be slain -with the sword; and they that were his arm, that dwelt under his -shadow in the midst of the heathen. To whom art thou thus like<span class="pagenum"><a name="Page_207" id="Page_207">[207]</a></span> -in glory and in greatness among the trees of Eden? yet shalt thou -be brought down with the trees of Eden unto the nether parts of -the earth: "thou shalt lie in the midst of the uncircumcised with -them that be slain by the sword. This is Pharaoh and all his multitude, -saith the Lord God" (verses 15-18).</p></blockquote> - -<p>The word "hell," mentioned several times in this paragraph -does not mean the lake of fire, the final and eternal -abode of the wicked, but the word is "sheol," the abode -of the dead, the unknown regions. It does not mean the -grave, for which there is another word used in the Hebrew. -The grave receives the bodies; but the immaterial part of -man, that which has endless being, goes to Sheol, a word -which expresses the unseen and unknown. To sheol the -wicked and the nations who forget God have been turned -(Psalm ix:17) to await their final doom as revealed in Rev. -xx:11-15. The fate of Assyria as well as of Egypt inspired -the surrounding nations with fear; these nations are mentioned -under the figure of trees, "and all the trees of the field -mourned for him." The nations shook with terror when the -powerful world-power was stripped of all its greatness and -passed away. And when Assyria came into sheol and -also Egypt, they found other nations there. These are -mentioned by the term "all the trees of Eden, the choice -and best of Lebanon, all that drink water." These terms -are symbolical of human greatness, glory and prosperity. -And these once powerful and prosperous nations were "comforted" -to find that even Pharaoh would share their fate -and the fate of Assyria. It shows that the disembodied -state in sheol is not an unconscious state, but one of consciousness. -The next chapter, the final one on Egypt's -judgment and fate will show us more of this.<span class="pagenum"><a name="Page_208" id="Page_208">[208]</a></span></p> - - -<h4>LAMENTATION OVER PHARAOH AND THE FUNERAL<br /> -DIRGE.<br /> - -Chapter xxxii.</h4> - -<p>The final prophecy of this section was given almost two -years after the message of the previous chapter and about -eighteen months after the fall of Jerusalem. First Ezekiel -is told to take up a lamentation for Pharaoh and announce -for the last time the work of judgment by the sword of the -King of Babylon. After that follows another wail, a solemn -dirge, over the Egyptian multitudes which have passed -into sheol. It is a vivid description of sheol and those who -have descended there. This conclusive prophecy was -uttered by the prophet a few days after the lamentation -over Pharaoh.</p> - - -<p><b>I. The Lamentation Over Pharaoh.</b></p> - -<blockquote><p>And it came to pass in the twelfth year, in the twelfth month, in -the first day of the month, that the word of the Lord came unto me, -saying, Son of man, take up a lamentation for Pharaoh king of -Egypt, and say unto him, Thou art like a young lion of the nations, -and thou art as a whale in the seas: and thou camest forth with thy -rivers, and troubledst the waters with thy feet, and fouldedst their -rivers. Thus saith the Lord God; I will therefore spread out my -net over thee with a company of many people; and they shall bring -thee up in my net. Then will I leave thee upon the land, I will -cast thee forth upon the open field, and will cause all the fowls of -the heaven to remain upon thee, and I will fill the beasts of the whole -earth with thee. And I will lay thy flesh upon the mountains, -and fill the valleys with thy height. I will also water with thy -blood the land wherein thou swimmest, even to the mountains; -and the rivers shall be full of thee. And when I shall put thee out, -I will cover the heaven, and make the stars thereof dark; I will -cover the sun with a cloud, and the moon shall not give her light. -All the bright lights of heaven will I make dark over thee, and set -darkness upon thy land, saith the Lord God. I will also vex the -hearts of many people, when I shall bring thy destruction among the -nations, into the countries which thou hast not known. Yea, I<span class="pagenum"><a name="Page_209" id="Page_209">[209]</a></span> -will make many people amazed at thee, and their kings shall be -horribly afraid for thee, when I shall brandish my sword before -them; and they shall tremble at every moment, every man for his -own life, in the day of thy fall (verses 1-10).</p></blockquote> - -<p>Pharaoh is addressed as a young lion among the nations. -Some have rendered it "a lion of the nations is upon thee," -applying it to Nebuchadnezzar; but this is only a paraphrase -and not warranted by the Hebrew text. He is also -compared again to the dragon or crocodile.<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a> (See xxix:3). -What the crocodile does in the rivers and waters, troubling -them and stirring up the dirt, fouling the rivers, Pharaoh -had done among the nations. And now his wicked doings -would be arrested; a net would be spread over him with a -company of many peoples, who would bring him out of his -dominion like a crocodile taken out of the water. He -would be cast upon the open field, "and I will cause all the -fowls of the heavens to settle upon thee and I will fill the -beasts of the whole earth with thee." Then the political -destruction of the great land of Egypt is to be fully accomplished, -here mentioned in symbolical terms, such as the -darkening of the stars, the covering of the sun with a cloud -and the withholding of the light from the moon. But -while all this has a primary meaning as to Pharaoh and -Egypt, these words of judgment also related to that which -is yet, and soon to come upon this earth. Egypt is the -type of the world as it lieth in the wicked one.</p> - -<p>Nations to-day are doing what Egypt did. These nations, -the final actors of the times of the Gentiles, in their inhuman, -God and man defying actions, will not be permitted to go -on forever. A day comes in which God will deal with them -as He dealt with Egypt of old. When that day comes, the -day of Jehovah, their complete overthrow will take place<span class="pagenum"><a name="Page_210" id="Page_210">[210]</a></span> -as described so frequently in the prophetic Word. Then -the great judgment supper of God will take place, when the -fowls under heaven are called upon to gather together and -feed upon the slain. There is an interesting suggestion -between verse 4 of this chapter and Revelation xix:17-18. -The same is true when we compare verses 7-8 with Revelation -viii:12. Then read Isaiah xiii:10 and Amos viii:9; -Joel iii:15 and Matthew xxiv:29. That day announced in -these Scriptures and others is rapidly approaching and will -bring the complete overthrow of the domineering, autocratic -world-powers and the god of this age, who controls -them.</p> - - -<p><b>II. The Final Announcement of the Sword of Nebuchadnezzar.</b></p> - -<blockquote><p>For thus saith the Lord God; The sword of the king of Babylon -shall come upon thee. By the swords of the mighty will I cause -thy multitude to fall, the terrible of the nations, all of them: and -they shall spoil the pomp of Egypt, and all the multitude thereof -shall be destroyed. I will destroy also all the beasts thereof from -beside the great waters, neither shall the foot of man trouble them -any more nor the hoofs of beasts trouble them. Then will I make -their waters deep, and cause their rivers to run like oil, saith the -Lord God. When I shall make the land of Egypt desolate, and the -country shall be destitute of that whereof it was full, when I shall -smite all them that dwell therein, then shall they know that I am the -Lord. This is the lamentation wherewith they shall lament her: -the daughters of the nations shall lament her: they shall lament for -her, even for Egypt, and for all her multitude, saith the Lord God -(verses 11-16).</p></blockquote> - -<p>The sword of the Lord to fall upon Egypt was the King of -Babylon, previously announced in chapters xxix and xxx. -At the close of the times of the Gentiles the predicted judgment -will not come upon nations through some other nation, -but the Lord Himself will appear and fight against the -nations who are rebellious against God and against His<span class="pagenum"><a name="Page_211" id="Page_211">[211]</a></span> -anointed (Ps. ii). The stone, which Nebuchadnezzar saw -in his dream, will fall and deal its destructive blow; and that -stone is the Lord Jesus Christ in His personal Coming. -Then the pomp of Egypt, this present age with all its boasted -progress and glory, will pass away and the kingdom from -above will be set up. "Then shall they know that I am the -Lord." It is not a spiritual knowledge, or a knowledge -unto salvation, but a knowledge in the judgments which -take place.</p> - -<p>"It is important to remark one point in this series of prophecies, -which commences with the judgment of Jerusalem, -the centre of the former system of nations. They are -executed with the object of making them all know Jehovah: -only in Israel's case there is besides this, the understanding -and the special verification of prophecy. See chapter -xxiv:24-27, Israel; chapter xxv:5, 7, 11, Ammon and Moab; -verses 15-17, especial vengeance on the Philistines; chapter -xxvi, Tyre; chapter xxviii:22, Zidon; chapter xxix:19, -Egypt; as also chapters xxx:26, xxxii:15. With respect to -Edom (chap. xxv:14), it is only said that Edom shall know -the vengeance of Jehovah by means of Israel—a further proof -that in certain respects this prophecy extends to the last -days. These prophecies, then, furnish us in general with the -manifestation of Jehovah's power, so as to make Him known -to all by the judgments which He executed; already partially -realized in the conquests of Nebuchadnezzar, but to be -fully accomplished by-and-by in favor of Israel."<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a></p> - - -<p><b>III. The Dirge and Unveiling of the Unseen World.</b></p> - -<blockquote><p>It came to pass also in the twelfth year, in the fifteenth day of the -month, that the word of the Lord came unto me, saying, Son of man, -wail for the multitude of Egypt, and cast them down, even her, and<span class="pagenum"><a name="Page_212" id="Page_212">[212]</a></span> -the daughters of the famous nations, unto the nether parts of the -earth, with them that go down into the pit. Whom dost thou -pass in beauty? go down, and be thou laid with the uncircumcised. -They shall fall in the midst of them that are slain by the sword: -she is delivered to the sword: draw her and all her multitudes. -The strong among the mighty shall speak to him out of the midst -of hell (sheol) with them that help him: they are gone down, they -lie uncircumcised, slain by the sword. Asshur is there and all her -company: his graves are about him: all of them slain, fallen by the -sword: Whose graves are set in the sides of the pit, and her company -is round about her grave: all of them slain, fallen by the sword, -which caused terror in the land of the living. There is Elam and all -her multitudes round about her grave, all of them slain, fallen -by the sword, which are gone down uncircumcised into the nether -parts of the earth, which caused their terror in the land of the living; -yet have they borne their shame with them that go down to the -pit. They have set her a bed in the midst of the slain with all her -multitude: her graves are round about him: all of them uncircumcised, -slain by the sword: though their terror was caused in the land -of the living, yet have they borne their shame with them that -go down to the pit: he is put in the midst of them that be slain. -There is Meshech, Tubal, and all her multitude: her graves are -round about him: all of them uncircumcised, slain by the sword, -though they caused their terror in the land of the living. And they -shall not lie with the mighty that are fallen of the uncircumcised, -which are gone down to hell with their weapons of war: and they -have laid their swords under their heads, but their iniquities shall -be upon their bones, though they were the terror of the mighty -in the land of the living. Yea, thou shalt be broken in the midst -of the uncircumcised, and shalt lie with them that are slain with the -sword. There is Edom, her kings, and all her princes, which with -their might are laid by them that were slain by the sword: they -shall lie with the uncircumcised, and with them that go down to -the pit. There be the princes of the north, all of them, and all the -Zidonians, which are gone down with the slain; with their terror -they are ashamed of their might: and they lie uncircumcised with -them that be slain by her sword, and bear their shame with them that -go down to the pit. Pharaoh shall see them, and shall be comforted -over all his multitude, even Pharaoh and all his army slain -by the sword, saith the Lord God. For I have caused my terror -in the land of the living: and he shall be laid in the midst of the<span class="pagenum"><a name="Page_213" id="Page_213">[213]</a></span> -uncircumcised with them that are slain with the sword, even -Pharaoh and all his multitude, saith the Lord God (verses 17-32).</p></blockquote> - -<p>Two weeks after the lamentation over Pharaoh, the prophet -uttered this solemn and most impressive elegy over the -multitude of Egypt and the heathen nations who have -gone into sheol. It has been called a weird Dantesque -funeral-march over the whole heathen world; but it is more -than that. We look here into sheol and see the nations -gathered there, stripped of their glory, in deepest abasement -and shame. Their bodies are in the pit, the grave, and their -souls in sheol, the unseen regions. God's patience was -exhausted with them, the measure of their wickedness -became full, then judgments swept them off the earth and -they passed away and descended into sheol. And what -irony there is connected with it! "Whom dost thou surpass -in beauty? Go down and be thou laid with the uncircumcised." -And as the King came there with his multitudes, -whom did they find there? Asshur, that is Assyria, is -mentioned first: "Asshur is there and all her company." -She was a cruel, pitiless, destructive power, and now she, -who once caused "terror in the land of the living," is helpless, -with all her power gone in the unseen world. Elam, -Meshech, Tubal, Edom, the princes of the North and the -Zidonians are named as being in existence there. Once -great powers but now cut off; they lie with the uncircumcised -in weakness and disgrace. While in chapter xxxi:16 -the dead and gone nations were comforted over Pharaoh -who descended into sheol; in this passage Pharaoh, who -sees these nations, now is himself comforted as he discovers -his former enemies there.</p> - -<p>A similar statement about sheol as a place of departed -nations, who are nevertheless conscious, is found in the -book of Isaiah. There the King of Babylon is seen in his -descent into sheol. "Sheol from beneath is moved for<span class="pagenum"><a name="Page_214" id="Page_214">[214]</a></span> -thee to meet thee at thy coming; it stirreth up the dead -for thee, all the chieftains of the earth; it hath raised up -from their thrones all the Kings of the nations. All they -shall speak and say unto thee, Art thou also become weak -as we? Are thou become like unto us? Thy pomps are -brought down to the grave, and the noise of thy viols, -the worm is spread under thee, and the worms over thee?" -(Is. xiv:9-11). Solemn words these are behind which -stands the undeniable truth of a conscious and eternal existence -of the human race. But only the New Testament -Scriptures give the full light upon the future state.</p> - - - -<hr style="width: 65%;" /> -<p><span class="pagenum"><a name="Page_215" id="Page_215">[215]</a></span></p> -<h2>II. PREDICTIONS AFTER THE DESTRUCTION OF JERUSALEM.<br /> - -Chapter xxxiii-xlviii.</h2> - - -<h4>COMMISSIONS. JERUSALEM'S FALL ANNOUNCED.<br /> - -Chapter xxxiii.</h4> - -<p>The previous chapter closed the predictions which were -uttered by the Prophet before the destruction of Jerusalem, -and now we come to the second part of this prophetic -book, containing the predictions of Ezekiel after the fall -of Jerusalem. And these predictions unfold the great future -of Israel, their restoration and national revival, the spiritual -blessings in store for them, the invasion of their land by the -last enemy, Gog and Magog, their complete overthrow, -and the deliverance of His people. After that, in the final -nine chapters of this book, the Prophet records the vision -of the coming and crowning glory of Israel, as they shall -possess it when restored to their land. Here we learn how -the departed glory will return and the Prophet describes a -great temple and its worship. It is the millennial temple, -that coming, earthly house to which the nations shall turn -to worship the King. Then the name of Jerusalem will be -"Jehovah-shammah"—the Lord is there (xlviii:35). While -the predictions uttered by Ezekiel before the fall of Jerusalem -have mostly been fulfilled, as we learned in our expositions, -the great prophecies which we follow now, given -after the fall of the city are still unfulfilled. These predictions -are of great importance and of deep interest, for they -give God's program for His chosen people, how He will deal -with them in His infinite grace and receive them nationally<span class="pagenum"><a name="Page_216" id="Page_216">[216]</a></span> -when the times of the Gentiles are over and He comes again. -Because these things are now so very near, and we stand -on the threshold of their fulfilment, they are for us of double -interest. We shall therefore examine them more closely -and also learn from present day events how all is now getting -ready for the accomplishment of God's revealed purposes.</p> - -<p>In the introductory chapter of this section, Ezekiel as -the watchman is commissioned to warn the house of Israel; -then the messenger came announcing the fall of Jerusalem; -the prophet's lips were unsealed and he was no more dumb, -but uttered again the Word of the Lord.</p> - - -<p><b>I. The Commission to the Watchman.</b></p> - -<blockquote><p>Again the word of the Lord came unto me, saying, Son of man, -speak to the children of thy people, and say unto them, when I bring -the sword upon a land, if the people of the land take a man of their -coasts, and set him for their watchman: If when he seeth the sword -come upon the land, he blow the trumpet, and warn the people; -then whosoever heareth the sound of the trumpet, and taketh not -warning; if the sword come, and take him away, his blood shall -be upon his own head. He heard the sound of the trumpet, and -took not warning; his blood shall be upon him. But he that taketh -warning shall deliver his soul. But if the watchman see the sword -come, and blow not the trumpet, and the people be not warned; -if the sword come, and take any person from among them, he is -taken away in his iniquity; but his blood will I require at the watchman's -hand. So thou, O son of man, I have set thee a watchman -unto the house of Israel; therefore thou shalt hear the word at my -mouth, and warn them from me. When I say unto the wicked, -O wicked man, thou shalt surely die; if thou dost not speak to warn -the wicked from his way, that wicked man shall die in his iniquity; -but his blood will I require at thine hand. Nevertheless, if thou -warn the wicked of his way to turn from it; if he do not turn from -his way, he shall die in his iniquity; but thou hast delivered thy -soul (verses 1-9).</p></blockquote> - -<p>The commission to Ezekiel as watchman corresponds to<span class="pagenum"><a name="Page_217" id="Page_217">[217]</a></span> -the same commission as found in the first section of this -book. (See chapters iii:16-21.) The watchman is to warn -of impending danger by the blowing of the trumpet. If -the warning is unheeded, the consequences rest upon the -person who rejected the warning. But he that taketh -warning shall deliver his soul. And if the watchman is not -faithful in sounding the alarm and disaster overtakes some -on account of it, their blood will be required at the watchman's -hand. Ezekiel was set as a watchman unto the -house of Israel. He received the message from the Lord -and was to warn them. The divine message was that the -wicked should surely die, and if the watchman neglected -to deliver that message and warn the wicked he would die, -while his blood would be required from the hands of the -watchman. But if the wicked was warned and did not -act upon the warning, he would die; the faithful watchman -had delivered his own soul. Ezekiel was the faithful watchman -while the false prophets did not deliver the message -and perished with the ungodly. How great then the responsibility -of those who are called as watchmen! And -how few the faithful ones who deliver the divine warning -to the unsaved!</p> - - -<p><b>II. Principles of Divine Justice Announced.</b></p> - -<blockquote><p>Therefore, O thou son of man, speak unto the house of Israel; -Thus ye speak, saying, If our transgressions and our sins be upon -us, and we pine away in them, how should we then live? Say -unto them, As I live, saith the Lord God, I have no pleasure in the -death of the wicked; but that the wicked turn from his way and -live: turn ye, turn ye from your evil ways; for why will ye die, -O house of Israel? Therefore, thou son of man, say unto the -children of thy people, The righteousness of the righteous shall -not deliver him in the day of his transgression: as for the wickedness -of the wicked, he shall not fall thereby in the day that he turneth -from his wickedness; neither shall the righteous be able to live -for his righteousness in the day that he sinneth. When I shall<span class="pagenum"><a name="Page_218" id="Page_218">[218]</a></span> -say to the righteous, that he shall surely live; if he trust to his own -righteousness and commit iniquity, all his righteousnesses shall not -be remembered: but for his iniquity that he hath committed, he -shall die for it. Again, when I say unto the wicked, Thou shalt -surely die; if he turn from his sin, and do that which is lawful and -right; If the wicked restore the pledge, give again that he had -robbed, walk in the statutes of life, without committing iniquity; -he shall surely live, he shall not die. None of his sins that he hath -committed shall be mentioned unto him: he hath done that which -is lawful and right; he shall surely live. Yet the children of thy -people say, The way of the Lord is not equal: but as for them, their -way is not equal. When the righteous turneth from his righteousness, -and committeth iniquity, he shall even die thereby. But if the -wicked turn from his wickedness, and do that which is lawful and -right, he shall live thereby. Yet ye say, The way of the Lord is -not equal. O ye house of Israel, I will judge you every one after -his ways (verses 10-20).</p></blockquote> - -<p>The exiles knew that the just wrath of God rested upon -them as a nation and that their sins were unforgiven. -Therefore they asked "If our transgressions and sins be -upon us, and we pine away in them, how should we then -live?" They also accused the Lord of inconsistency by -saying "the way of the Lord is not equal" (verse 20; see -also xviii:25, 29). The answer Jehovah sends them makes -known the principles on which He will deal with them individually -as a just God. "O ye house of Israel, I will -judge you every one after his ways." Judgment rested -upon them as a nation but the individual still could turn -to the Lord in repentance. What a wonderful declaration -it is which is recorded in verse eleven! "Say unto them, -as I live, saith the Lord God, I have no pleasure in the -death of the wicked; but that the wicked turn from his -way and live; turn ye, turn ye from your evil ways; for -why will ye die, O house of Israel?" What compassion and -mercy! As it was a day of judgment which had come -upon them, true repentance was the needed thing. A past<span class="pagenum"><a name="Page_219" id="Page_219">[219]</a></span> -righteousness could not shield them from the judgment if -sin had been committed. "As for the wickedness of the -wicked, he shall not fall thereby in the day that he turneth -from his wickedness." The wicked confessing and forsaking -his sin would find mercy and forgiveness, while those -who were impenitent would surely die and not live. "None -of his sins that he hath committed shall be mentioned unto -him; he hath done that which is lawful and right; he shall -surely live." And this gracious promise was given in anticipation -of the work of the cross, the redemption by the blood -of Christ, by which God's righteousness is declared in passing -thus over sins of Old Testament believers who turned -to God (Rom. iii:25). The principles of Divine justice are -summed up in verses 18 and 19: "When the righteous -turneth from his righteousness, and committeth iniquity, -he shall even die thereby. But if the wicked turn from his -wickedness, and do that which is lawful and right, he shall -live thereby." Needless to say all this must be viewed as -under the law-covenant. But their complaint that the -way of the Lord is not equal was wrong; it was their way -which was not equal. They were to be judged each according -to what they had done.</p> - - -<p><b>III. The News of Jerusalem's Fall. The Prophet's -Mouth Opened.</b></p> - -<blockquote><p>And it came to pass in the twelfth year of our captivity, in the -tenth month, in the fifth day of the month, that one that had -escaped out of Jerusalem came unto me, saying, The city is smitten. -Now the hand of the Lord was upon me in the evening, afore he -that was escaped came; and had opened my mouth, until he came -to me in the morning; and my mouth was opened, and I was no -more dumb. Then the word of the Lord came unto me, saying, -Son of man, they that inhabit those wastes of the land of Israel -speak, saying, Abraham was one, and he inherited the land: but -we are many; the land is given us for inheritance. Wherefore say -unto them, Thus saith the Lord God; Ye eat with the blood, and<span class="pagenum"><a name="Page_220" id="Page_220">[220]</a></span> -lift up your eyes toward your idols, and shed blood; and shall ye -possess the land? Ye stand upon your sword, ye work abomination, -and ye defile every one his neighbour's wife: and shall ye -possess the land? Say thou thus unto them, Thus saith the Lord -God; As I live, surely they that are in the wastes shall fall by the -sword, and him that is in the open field will I give to the beasts to -be devoured, and they that be in the forts and in the caves shall -die of the pestilence. For I will lay the land most desolate, and the -pomp of her strength shall cease; and the mountains of Israel shall -be desolate, that none shall pass through. Then shall they know -that I am the Lord, when I have laid the land most desolate because -of all their abominations which they have committed (verses -21-29).</p></blockquote> - -<p>At last the long threatened and predicted fall of Jerusalem -through Nebuchadnezzar, which had happened months -before is announced to the exiles by one who had escaped. -The hand of the Lord was then upon the Prophet in the -evening, before the messenger had arrived, and had opened -his mouth. In chapter xxiv:27 the promise had been given -that when he that escaped came, the Prophet should be no -more dumb. "In that day shall thy mouth be opened to -him which is escaped, and then thou shalt speak, and be no -more dumb, and thou shalt be a sign unto them; and they -shall know that I am the Lord." This dumbness does not -mean that his mouth was silent and did not utter a word, -for he prophesied in chapters xxv-xxxii. He was to be dumb as -regards Israel and his testimony to his people; the intervening -chapters, before the messenger came concerns other -nations. And now the messenger had arrived, his mouth -is opened again to prophesy concerning Israel. It seems -the hand of the Lord was upon Ezekiel from the evening -to the morning when the messenger announced "the city -is smitten." The words recorded in the first part of this -chapter are undoubtedly the prophet's evening discourse, -and form an introduction to this section. He is told to -rebuke those that inhabit the waste places in the land of<span class="pagenum"><a name="Page_221" id="Page_221">[221]</a></span> -Israel. This is the remnant left in the land by Nebuchadnezzar, -to whom the king of Babylon gave Geddaliah as -ruler (2 Kings xxv:22). In spite of the great judgment -which had come upon Jerusalem and upon the land, this -remnant, which remained in the land, was unbroken and -exhibited a strange self-confidence. They reasoned in this -wise: "Abraham was one and he inherited the land; but -we are many; the land is given us for inheritance." But -they lacked the faith and righteousness of Abraham, and -the Lord uncovers now their false claims and pretensions -by showing their moral character. Their hearts were hardened; -they lived on in their wicked, vile and idolatrous -ways. "And shall ye possess the land?" asks Jehovah. -And He answers, "As I live, surely they that are in the -waste places shall fall by the sword, and him that is in the -open field will I give to the beasts to be devoured, and they -that be in the strongholds and in the caves shall die of the -pestilence."</p> - - -<p><b>IV. Hearers of the Words of the Prophet, and Not -Doers.</b></p> - -<blockquote><p>Also, thou son of man, the children of thy people still are talking -against thee by the walls and in the doors of the houses, and speak -one to another, every one to his brother, saying, Come, I pray -you, and hear what is the word that cometh forth from the Lord. -And they come unto thee as the people cometh, and they sit before -thee as my people, and they hear thy words, but they will not do -them: for with their mouth they shew much love, but their heart -goeth after their covetousness. And, lo, thou art unto them as a -very lovely song of one that hath a pleasant voice, and can play -well on an instrument: for they hear thy words, but they do them -not. And when this cometh to pass (lo, it will come), then shall -they know that a prophet hath been among them (verses 30-33).</p></blockquote> - -<p>How deplorable was their condition, listening to the -Prophet's words, saying one to the other, "Come, I pray -you, what is the word that cometh forth from the Lord."<span class="pagenum"><a name="Page_222" id="Page_222">[222]</a></span> -They took before the Prophet the position as God's people, -professing it with their mouths, listening to all the Prophet -said and yet refused obedience. With their mouth they -showed much love, they spoke nice and pleasant words, -but their hearts continued in the evil ways. As the Septuagint -version paraphrases it, "because a lie is in their -mouth." They were hearers of the words, but not doers. And -such is to-day the sad condition of Christendom. What the -Prophet had announced was coming to pass and when -it came they would find out that a Prophet had been among -them.</p> - -<p>And even so to-day. The mass of professing Christians -listen to the Word of God. They remain indifferent. -Their hearts and consciences are not touched. But ere -long they, too, will find out "that a Prophet hath been -among them" and that the Word they rejected and refused -to obey will condemn them.</p> - - -<h4>CONCERNING THE SHEPHERDS.<br /> - -Chapter xxxiv.</h4> - -<p>This chapter contains the first great prophecy given to -Ezekiel after the fall of Jerusalem had been announced. It -is a message of comfort and concerns the glorious future of -the nation in coming days, when the true shepherd of Israel -will appear in their midst. Here we find the majestic "I -will" of the Lord, that blessed word of the grace-covenant -of a sovereign God. It tells us what Jehovah in infinite -mercy will do for His scattered and bleeding people, His -own flock, the people who are still beloved for the fathers' -sakes (Rom. xi:28). How He will gather His scattered -sheep, bring them back from their wanderings among the -nations, save them, feed them, heal and restore them, give -them the true shepherd and make a covenant of peace with -His people is now blessedly made known. We shall see<span class="pagenum"><a name="Page_223" id="Page_223">[223]</a></span> -that none of these gracious promises was fulfilled in the -return of the remnant from Babylon, nor have these promises -been accomplished since then. It all awaits the coming -of their Shepherd-King, the true David, the Lord Jesus -Christ. The chapter begins with a description of the sheep -of Israel in their sad and deplorable condition and an indictment -of the false shepherds.</p> - - -<p><b>I. The False Shepherds of Israel.</b></p> - -<blockquote><p>And the word of the Lord came unto me, saying, Son of man, -prophesy against the shepherds of Israel, prophesy, and say unto -them, Thus saith the Lord God unto the shepherds; Woe be to the -shepherds of Israel that do feed themselves! should not the shepherds -feed the flocks? Ye eat the fat, and ye clothe you with the -wool, ye kill them that are fed: but ye feed not the flock. The -diseased have ye not strengthened, neither have ye healed that -which was sick, neither have ye bound up that which was broken, -neither have ye brought again that which was driven away, -neither have ye sought that which was lost; but with force and with -cruelty have ye ruled them. And they were scattered, because -there is no shepherd; and they became meat to all the beasts of the -field, when they were scattered. My sheep wandered through all -the mountains, and upon every high hill; yea, my flock was scattered -upon all the face of the earth, and none did search or seek after -them (verses 1-6).</p></blockquote> - -<p>The shepherds of Israel were the kings and princes who -ruled over the nation and had authority over them. The -prophet Jeremiah also received a similar message against -these evil shepherds who had spoiled the flock. "Woe be -unto the pastors (shepherds) that destroy and scatter the -sheep of my pasture! saith the Lord. Therefore thus -saith the Lord God of Israel against the pastors that feed -my people; ye have scattered my flock, and driven them -away, and have not visited them; behold I will visit upon -you the evil of your doings, saith the Lord" (Jere. xxiii: -1-2). Shepherds are called to feed the flock; but these -shepherds of Israel fed themselves. They were responsible<span class="pagenum"><a name="Page_224" id="Page_224">[224]</a></span> -for the deplorable condition of the flock. They ruled them -with force and cruelty. There was no strengthening for -those diseased, no healing for the sick, no recovery of them -who were lost and driven away. Utterly selfish, they cared -not for the sheep of His pasture; they neither feared God -nor loved His people. They looked upon the people not -as the flock of God, but only as their own to spoil, misuse -and domineer over. Therefore, "They were scattered, -because there is no shepherd; and they became meat for all -the beasts of the field, where they were scattered. My -sheep wandered through all the mountains, and upon every -high hill; yea my flock was scattered upon all the face of -the earth, and none did search or seek after them" (verses -5-6).</p> - -<p>Such was the sad condition of the people Israel. And -when the Lord Jesus appeared in their midst to seek the lost -sheep of the house of Israel, He found them as sheep without -a shepherd and He had compassion upon them (Mark -vi:34). But they rejected Him and the Shepherd was -smitten. Zechariah's prophecy was fulfilled. "Awake, O -sword, against my Shepherd, and against the man that is -my fellow, saith the Lord of hosts. Smite the Shepherd and -the sheep shall be scattered, and I will turn mine hand -upon the little ones" (Zech. xiii:7). The false shepherds, -the Pharisees and the Sadducees, were a curse to the people -and the leaders were against the Shepherd. They delivered -Him into the hands of the Gentiles. And now for nearly -2,000 years the sheep have been scattered and peeled, -wandering among the nations of the earth (Luke xxi:24). -What is their hope and coming blessing we learn from this -great prophecy.<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a></p> -<p><span class="pagenum"><a name="Page_225" id="Page_225">[225]</a></span></p> - -<p><b>II. The False Shepherds Convicted and Set Aside.</b></p> - -<blockquote><p>Therefore, ye shepherds, hear the word of the Lord; As I live, -saith the Lord God, surely because my flock became a prey, and -my flock became meat to every beast of the field, because there -was no shepherd, neither did my shepherds search for my flock, -but the shepherds fed themselves, and fed not my flock; Therefore, -O ye shepherds, hear the word of the Lord; thus saith the Lord -God; Behold, I am against the shepherds; and I will require my -flock at their hand, and cause them to cease from feeding the flock; -neither shall the shepherds feed themselves any more; for I will -deliver my flock from their mouth, that they may not be meat for -them (verses 7-10).</p></blockquote> - -<p>Jehovah addresses the shepherds and condemns their -wicked oppression of His own sheep. He remembers in -mercy His flock which has been torn as a prey by their -leaders, who acted like the wild beasts of the field. He -requires now the flock from their hands and sets the false -shepherds aside and announces that He will deliver His -sheep. "For I will deliver my flock from their mouth, -that they may not be meat for them." The rest of the -chapter shows His deliverance and what the Lord will -do for His people Israel.</p> - - -<p><b>III. The Deliverance of His Flock.</b></p> - -<blockquote><p>For thus saith the Lord God: Behold, I, even I, will both search -my sheep, and seek them out. As a shepherd seeketh out his flock -in the day that he is among his sheep that are scattered; so will I -seek out my sheep, and will deliver them out of all places where they -have been scattered in the cloudy and dark day. And I will bring -them out from the people, and gather them from the countries, and -will bring them to their own land, and feed them upon the mountains -of Israel by the rivers, and in all the inhabited places of the -country. I will feed them in a good pasture, and upon the high -mountains of Israel shall their fold be: there shall they lie in a -good fold, and in a fat pasture shall they feed upon the mountains -of Israel. I will feed my flock, and I will cause them to lie down, -saith the Lord God. I will seek that which was lost, and bring again<span class="pagenum"><a name="Page_226" id="Page_226">[226]</a></span> -that which was driven away, and will bind up that which was -broken, and will strengthen that which was sick; but I will destroy -the fat and the strong; I will feed them with judgment. And as -for you, O my flock, thus saith the Lord God; Behold, I judge -between cattle and cattle, between the rams and the he goats. -Seemeth it a small thing unto you to have eaten up the good -pasture, but ye must tread down with your feet the residue of your -pastures? and to have drunk of the deep waters, but ye must foul -the residue with your feet? And as for my flock, they eat that -which ye have trodden with your feet; and they drink that which -ye have fouled with your feet (verses 11-19).</p></blockquote> - -<p>"Behold, I myself, even I, will search for my sheep and -will seek them out." Jehovah arises in behalf of His scattered -sheep. He will Himself exercise the office of a true -shepherd, seeking out His flock. The cloudy and dark -day (the times of the Gentiles) is gone and another morning -breaks, the morning for which His people have waited so -long. What He will do at that time for His scattered sheep -is now fully proclaimed. "I will bring them out from the -people, and gather them from the countries, and will bring -them to their own land, and feed them upon the mountains -of Israel by the rivers, and in all the inhabited places of -the country. I will feed them in a good pasture, and upon -the high mountains of Israel shall their fold be; there shall -they lie down in a good fold, and in a fat pasture shall they -feed upon the mountains of Israel. I will feed my flock, -and I will cause them to lie down, saith the Lord." And -all this has not yet come to pass. Some apply these words -to the restoration of a remnant from the Babylonian captivity -and see no future fulfillment of these promises. It is -evident that the returning remnant did not possess these -blessings. Others make a spiritual application and claim -that it means the church and the blessing which Gentiles -will receive as the sheep of Christ. This is the common -path which most commentators follow. It needs no lengthy<span class="pagenum"><a name="Page_227" id="Page_227">[227]</a></span> -refutation, for Ezekiel, nor the other prophets know nothing -of the church and the "other sheep," Gentiles saved by grace -and with believing Jews constituting the one flock (John -x:16; Ephesians iii:1-6). This is unrevealed in the Old -Testament. These gracious words of promise have not -yet been fulfilled, nor will they be fulfilled as long as the -church, the body of Christ is being gathered out from all -nations. All must wait till God's purpose in this age is -accomplished. When the church is complete as to its -elect number, when the Lord has come for His saints and -the true church has passed from earth into glory, then will -the Lord turn in mercy to His people Israel and these -promises given by Ezekiel will be fulfilled.</p> - -<p>But Jehovah will also feed them in that coming day of -blessing with judgment. "I will seek that which was lost, -and bring again that which was driven away, and will bind -up that which was broken, and will strengthen that which -was sick; but I will destroy the fat and the strong; I will -feed them with judgment." The fat and the strong are -the apostates of Israel. He will deal with the flock in -judgment. Before He occupies the throne of His glory, -when He separates the assembled nations as a shepherd -divides the sheep from the goats, He will judge His people -Israel. "And as for you, my flock, thus saith the Lord -God, Behold I judge between cattle and cattle, between -the rams and the he goats." The unbelieving, apostate -part of Israel will be cut off by the judgments of the great -tribulation, but a God-fearing remnant will be saved. To -this remnant the promises will be made good. "And I -will gather the remnant of my flock out of all countries -whither I have driven them, and will bring them again -to their folds, and they shall be fruitful and increase" -(Jere. xxiii:3). With this remnant He will make an everlasting -covenant. "And I will make an everlasting covenant<span class="pagenum"><a name="Page_228" id="Page_228">[228]</a></span> -with them, that I will not turn away from them, to do -them good; but I will put my fear in their hearts, that they -shall not depart from Me. Yea, I will rejoice over them -to do them good, and I will plant them in this land assuredly -with my whole heart and with my whole soul" (Jere. -xxxii:40, 41).</p> - - -<p><b>IV. The One Shepherd and the Covenant of Peace.</b></p> - -<blockquote><p>Therefore thus saith the Lord God unto them; Behold, I, even I, -will judge between the fat cattle and between the lean cattle. -Because ye have thrust with side and with shoulder, and pushed -all the diseased with your horns, till ye have scattered them abroad; -therefore will I save my flock, and they shall no more be a prey; -and I will judge between cattle and cattle. And I will set up one -shepherd over them, and he shall feed them, even my servant David; -he shall feed them, and he shall be their shepherd. And I the Lord -will be their God, and my servant David a prince among them; -I the Lord have spoken it. And I will make with them a covenant -of peace, and will cause the evil beasts to cease out of the land: -and they shall dwell safely in the wilderness, and sleep in the woods. -And I will make them and the places round about my hill a blessing; -and I will cause the shower to come down in his season; there shall -be showers of blessing. And the tree of the field shall yield her -fruit, and the earth shall yield her increase, and they shall be safe -in their land, and shall know that I am the Lord, when I have broken -the banks of their yoke, and delivered them out of the hand of those -that served themselves of them. And they shall no more be a prey -to the heathen, neither shall the beast of the land devour them; -but they shall dwell safely, and none shall make them afraid. -And I will raise up for them a plant of renown, and they shall be -no more consumed with hunger in the land, neither bear the shame -of the heathen any more. Thus shall they know that I the Lord -their God am with them, and that they, even the house of Israel, -are my people, saith the Lord God. And ye my flock, the flock -of my pasture, are men, and I am your God, saith the Lord God -(verses 20-31).</p></blockquote> - -<p>We reach the climax in the final section of this chapter. -He through whom all this will be accomplished is now mentioned<span class="pagenum"><a name="Page_229" id="Page_229">[229]</a></span> -by the prophet. "And I will set up one Shepherd -over them, and He shall feed them, even my servant David; -he shall feed them, and he shall be their shepherd. And -I the Lord will be their God, and my servant David a -prince among them; I the Lord have spoken it." Some -have applied this to Zerubbabel, the head of Judah at the -return from the Babylonish captivity; this is done by those -who deny a future restoration of Israel. Others take these -words in a strictly literal sense and teach that David the -King will become the head of the nation once more and -raised from the dead will be the one shepherd over His -people. It is not David, but He who is according to the -flesh the Son of David and David's Lord as well. The one -Shepherd can only be the Messiah. Numerous passages -show that David's name is used in a typical sense. Jeremiah -announced, "They shall serve the Lord their God, -and David their King, whom I will raise up unto them" -(Jere. xxx:10). Here David stands typically for Christ, -the Messiah of Israel, for He is raised up unto them when -Jacob's trouble is ended (verses 1-7). Of Him Jeremiah -speaks more fully in chapter xxiii:5-6: "Behold, the -days come, saith the Lord, that I will raise unto David -a righteous Branch, and a King shall reign and prosper, -and shall execute judgment and justice in the earth. In -His days Judah shall be saved, and Israel shall dwell safely; -and this is the name whereby He shall be called, the Lord -our Righteousness." The two, Judah and Israel, will be -reunited by the one Shepherd. The Messiah of Israel is -also mentioned by Hosea as David. "Afterward shall the -children of Israel return, and seek the Lord their God, and -David their King and shall fear the Lord and His goodness -in the latter days" (Hosea iii:5). Isaiah speaks of the -sure mercies of David and adds, "Behold I have given Him -for a witness to the people, a leader (prince) and commander<span class="pagenum"><a name="Page_230" id="Page_230">[230]</a></span> -to the people." It is therefore not David, raised from the -dead, but the Prince of Peace, who was here once to seek -the lost sheep of the house of Israel and who comes again -to save the remnant of His people Israel and to receive the -Throne of David (Isaiah ix:6-7).</p> - -<p>When the Lord is doing all what is promised here and the -remnant has accepted the long rejected Messiah-King, a -covenant of peace and blessing will follow. "And I will -make with them a covenant of peace, and will cause the -evil beasts to cease out of the land, and they shall dwell -safely in the wilderness, and sleep in the woods." Peace -will come to the land and to the whole earth with His -Coming. The evil beasts, the Gentile world powers (Dan. -vii) will no longer devastate the land. All will be peace and -safety so that they can sleep peacefully in the woods. "There -shall be showers of blessing" (verse 26). How often a -hymn is sung based upon this promise:</p> - -<p> -"There shall be showers of blessing,<br /> -<span style="margin-left: 1em;">This is the promise of love."</span><br /> -</p> - -<p>But how few who sing it know that the promise belongs -first of all to Israel. When the Lord comes the showers of -blessing will be poured forth upon His people and upon all -nations. It will be "the times of refreshing" (Acts iii:20). -Verses 27 and 28 give a brief description of the millennial -Kingdom. Groaning creation will then be delivered and -the wild beasts will have their nature changed (compare -verse 28 with Isaiah xi:6-9 and Rom. viii:19-22). There -is no need to speculate on the meaning of "the plant of -renown" which will be raised up. It is none other than He, -who, as to His humiliation, is described as "a tender plant" -and "as a root out of a dry ground" (Isaiah liii:2). But -now He appears in all His glory and becomes the plant of -renown. Their shame and suffering will then be over. He -will be their God and they will be His people.<span class="pagenum"><a name="Page_231" id="Page_231">[231]</a></span></p> - - -<h4>THE JUDGMENT OF MOUNT SEIR AND WHAT<br /> -FOLLOWS.<br /> - -Chapter xxxv.</h4> - -<p>This is another judgment message, which is closely related -to the coming restoration of Israel. When the Lord is -merciful to His people and bestows upon them the promised -blessings He will also deal with their enemies in judgment. -Edom was the most bitter enemy of Israel, their blood-relation. -The judgment threatened here was executed -upon Edom; but it has a prophetic meaning of the judgment -which is in store for the enemies of God's people when -the times of the Gentiles end and God arises in behalf of -His suffering and persecuted people.</p> - - -<p><b>I. The Judgment of Mount Seir.</b></p> - -<blockquote><p>Moreover the word of the Lord came unto me, saying, Son of man, -set thy face against mount Seir, and prophesy against it, And say -unto it, Thus saith the Lord God; Behold, O mount Seir, I am -against thee, and I will stretch out mine hand against thee, and I -will make thee most desolate. I will lay thy cities waste, and thou -shalt be desolate, and thou shalt know that I am the Lord. Because -thou hast had a perpetual hatred, and hast shed the blood of the -children of Israel by the force of the sword in the time of their -calamity, in the time that their iniquity had an end: Therefore, as -I live, saith the Lord God, I will prepare thee unto blood, and -blood shall pursue thee: since thou hast not hated blood, even blood -shall pursue thee. Thus will I make mount Seir most desolate, -and cut off from it him that passeth out and him that returneth. -And I will fill his mountains with his slain men; in thy hills, and in -thy valleys, and in all thy rivers, shall they fall that are slain with -the sword. I will make thee perpetual desolations, and thy cities -shall not return: and ye shall know that I am the Lord. Because -thou hast said, These two nations and these two countries shall -be mine, and we will possess it; whereas the Lord was there: Therefore, -as I live, saith the Lord God, I will even do according to -thine anger, and according to thine envy which thou hast used out -of thy hatred against them; and I will make myself known among<span class="pagenum"><a name="Page_232" id="Page_232">[232]</a></span> -them, when I have judged thee. And thou shalt know that I am -the Lord, and that I have heard all thy blasphemies which thou -hast spoken against the mountains of Israel, saying, They are laid -desolate, they are given us to consume. Thus with your mouth -ye have boasted against me, and have multiplied your words against -me: I have heard them (verses 1-13).</p></blockquote> - -<p>Mount Seir is mentioned for the first time in Genesis -xxxvi:9, as the dwelling place of the Edomites. Seir means -"shaggy," an allusion to the rugged character of Idumea. -The Edomites and Israelites were descendants of Abraham; -Edom from Esau and Israel from Jacob. God told Israel -not to forget their relationship to the descendants of Esau. -But the Edomites hated Israel. Beautiful were the words -which Moses addressed to Edom, when he sent messengers -from Kadesh. "Thus saith thy brother Israel, thou knowest -all the travail that hath befallen us, how our fathers went -down to Egypt and dwelt in Egypt a long time; and the -Egyptians evil entreated us, and our fathers; and when -we cried unto the Lord, He heard our voice, and sent an -angel, and brought us forth out of Egypt, and behold we -are in Kadesh, a city in the uttermost of thy border; let -us pass, I pray thee through thy land" (Numbers xx:14-17). -The Edomites rejected this loving word and forced the -Israelites to take another way. More than once did they -attack from their mountains the people Israel and slew them. -"He did pursue his brother with the sword, and did cast off -all pity, and his anger did tear perpetually, and he kept his -wrath forever" (Amos i:11). Most scathing is Edom's -arraignment through the prophet Obadiah. "For thy -violence against thy brother Jacob shame shall cover thee, -and thou shalt be cut off forever. In the day that thou -stoodest on the other side, in the day that the strangers -carried away captive his forces, and foreigners entered into -his gates, and cast lots upon Jerusalem, even thou wast -one of them. But thou shouldest not have looked on the<span class="pagenum"><a name="Page_233" id="Page_233">[233]</a></span> -day of thy brother in the day that he became a stranger; -neither shouldest thou have rejoiced over the children of -Judah in the day of their destruction; neither shouldest -thou have spoken proudly in the day of distress" (Obad. -verses 9-14). Theirs was a perpetual hatred as God speaks -here through Ezekiel. Judgment is therefore announced, -a judgment which should make their land desolate and extinguish -them as a nation. "I will make thee most desolate." -"I will lay thy cities waste, and thou shalt be desolate." -"Thus will I make mount Seir most desolate." "I will -make thee perpetual desolation, and thy cities shall not -return." They were a proud, a boasting people, defying -God and hating His chosen people. "Thus with your mouth -ye have boasted against me, and have multiplied your words -against me; I have heard them."</p> - -<p>And this threatened judgment has fallen upon Edom's -land. Their capital was the great rock city Petra, called -Selah in the Bible (2 Kings xiv:7).</p> - -<p>It was once a powerful city, which carried on an immense -trade; it was, according to ancient historians, the terminus -of one of the great commercial routes of Asia. And now -in that once so prosperous land an indescribable desolation -reigns. Its great commerce has utterly passed away and -the doom announced in this chapter has been almost fully -accomplished. Yet all this also stands related to a future -day when Israel is being delivered and when the Lord will -judge Edom and all the nations which hate His people. -"The punishment of their iniquity is accomplished, O, -daughter of Zion; He will no more carry thee away into -captivity; He will visit thine iniquity, O daughter of Edom; -He will discover thy sins" (Lam. iv:22). The spirit of -hatred, pride, envy and blasphemy mentioned in verses -11-13 is characteristic of the ungodly nations who defy -God when the times of the Gentiles end. Of that final<span class="pagenum"><a name="Page_234" id="Page_234">[234]</a></span> -beast which domineers over the earth and persecutes the -remnant of Israel, before the Lord comes, it is written, "And -he opened his mouth in blasphemy against God, to blaspheme -His name, and his tabernacle, and them that dwell -in heaven" (Rev. xiii:6). But as Ezekiel declares concerning -these blasphemies spoken against Israel and Israel's Lord, -"I have heard them," and He will act, in judgment against -all His enemies.</p> - - -<p><b>II. The Time of Rejoicing.</b></p> - -<blockquote><p>Thus saith the Lord God; When the whole earth rejoiceth, I will -make thee desolate. As thou didst rejoice at the inheritance of the -house of Israel, because it was desolate, so will I do unto thee: thou -shalt be desolate, O mount Seir, and all Idumea, even all of it: and -they shall know that I am the Lord (verses 14-15).</p></blockquote> - -<p>The time is coming when the whole earth will rejoice. -Moses in his prophetic Song spoke of this: "Rejoice O -ye nations, with His people; for He will avenge the blood -of His servants, and will render vengeance to His adversaries, -and will be merciful unto His land, and to His people" -(Deut. xxxii:43). When the Lord comes and delivers His -earthly people and brings them back to their land all will -be completely reversed. Israel now mourning and suffering -will rejoice and all their enemies shall mourn forever, on -account of God's righteous judgments. Then will the world -know that He is Jehovah.</p> - - -<h4>THE PROMISES OF GRACE.<br /> - -Chapter xxxvi.</h4> - -<p>With this chapter the great prophetic utterances of -Ezekiel begin which have for a topic the future restoration -and blessing of the people Israel. From chapter xxxvi to -the end of this book all is unfulfilled. How Jehovah will deal -with the enemies of His people in judgment, and then turn in<span class="pagenum"><a name="Page_235" id="Page_235">[235]</a></span> -grace and mercy to His own nation to bless them with -spiritual and national blessings is the message of this chapter. -In chapter xxxvii we find the vision of the dry bones, typical -of the national and spiritual resurrection of Israel. The -house of Judah and the house of Israel will be united into -one, to dwell in the land of their fathers. The great blessings -will then be theirs under the covenant of peace, while the -tabernacle of God is in the midst of them and the true King -reigns over them. Chapters xxxviii and xxxix show the -final enemies of Israel, Gog and Magog, and their complete -overthrow. Chapters xl-xlviii are millennial, giving a description -of the future temple to be built in Jerusalem, its -worship and glory.</p> - - -<p><b>I. The Judgment of Israel's Enemies.</b></p> - -<blockquote><p>Also, thou Son of man, prophesy unto the mountains of Israel, -and say, Ye mountains of Israel, hear the word of the Lord: Thus -saith the Lord God; Because the enemy hath said against you, Aha, -even the ancient high places are ours in possession: Therefore -prophesy and say, Thus saith the Lord God; Because they have -made you desolate, and swallowed you up on every side, that ye -might be a possession unto the residue of the heathen, and ye -are taken up in the lips of talkers, and are an infamy of the people: -Therefore, ye mountains of Israel, hear the word of the Lord God; -Thus saith the Lord God; to the mountains, and to the hills, to the -rivers, and to the valleys, to the desolate wastes, and to the cities -that are forsaken, which became a prey and derision to the residue -of the heathen that are round about; Therefore thus saith the Lord -God; Surely in the fire of my jealousy have I spoken against the -residue of the heathen, and against all Idumea, which have appointed -my land into their possession with the joy of all their heart, -with despiteful minds, to cast it out for a prey. Prophesy therefore -concerning the land of Israel, and say unto the mountains, -and to the hills, to the rivers, and to the valleys, Thus saith the -Lord God; Behold, I have spoken in my jealousy and in my fury, -because ye have borne the shame of the heathen: Therefore thus -saith the Lord God; I have lifted up mine hand, Surely the heathen -that are about you, they shall bear their shame (verses 1-7.)</p></blockquote><p><span class="pagenum"><a name="Page_236" id="Page_236">[236]</a></span></p> - -<p>The enemy had spoken blasphemies against the mountains -of Israel; the Lord had heard the arrogant language of -Edom (xxxv:12-13), and now the prophet is commanded to -address the personified mountains of Israel in words of -consolation and assurance. Previously he had as God's -prophet uttered denunciations against the mountains and -high places of Israel (vi:1-7), but now after the time of -Israel's chastisement is passed and the dawn of their restoration -breaks, the Lord turns against the enemies of His -people. The enemy had said against them with a shout of -exultation: "Aha! even the ancient high places are ours in -possession." Edom and other nations knew that the Lord -had promised to Israel the land for their possession. They -claimed with a proud taunt Israel's mountains and high -places as their possession, and thereby ignored God and His -covenant with His people. And so it is that the nations -have forgotten what God has promised to Israel. Their -land and city has been trodden down by the Gentiles. -Gentiles have stretched out their hands to possess the -mountains of Israel and occupied the land which by covenant -belongs to the seed of Abraham. When the times of the -Gentiles come to a close nations will once more attempt to -take possession of Israel's land and make an invasion. -Then the Lord will arise against these nations. Of this -Ezekiel speaks, "Surely in the fire of my jealousy have I -spoken against the residue of nations, and against all Edom, -which have appointed my land unto themselves for a possession -with the joy of all their heart, with despiteful minds, -to cast it out for a prey; therefore prophesy concerning the -land of Israel, and say unto the mountains and to the hills, -to the watercourses and to the valleys, Thus saith the Lord -God; Behold I have spoken in my jealousy and in my fury, -because ye have borne the shame of the nations. Therefore -thus saith the Lord God: I have lifted up mine hand, saying,<span class="pagenum"><a name="Page_237" id="Page_237">[237]</a></span> -Surely the nations that are round about you, they shall bear -their shame."</p> - -<p>Jehovah speaks of Israel's land as "my land," and in holy -indignation and jealous for His people and their land, He -arises now to put judgment and shame upon the nations -which reproached Him. He lifts His hand in token of an oath, -that He will do this now. His time has come to be merciful -to His people and His land, and that will mean judgment for -their enemies (See Zech. i:13-19). And that time is not -far distant now when God will turn to His ancient people in -mercy and put judgment upon the nations which have -forgotten God and ignored His infallible word and revealed -purposes.</p> - - -<p><b>II. The Promised Return to the Land.</b></p> - -<blockquote><p>But ye, O mountains of Israel, ye shall shoot forth your branches, -and yield your fruit to my people of Israel; for they are at hand to -come. For, behold, I am for you, and I will turn unto you, and ye -shall be tilled and sown: And I will multiply men upon you, all the -house of Israel, even all of it: and the cities shall be inhabited, and -the wastes shall be builded: And I will multiply upon you man and -beast; and they shall increase and bring fruit: and I will settle you -after your old estates, and will do better unto you than at your -beginnings: and ye shall know that I am the Lord. Yea, I will -cause men to walk upon you, even my people Israel; and they shall -possess thee and thou shalt be their inheritance, and thou shalt -no more henceforth bereave them of men. Thus saith the Lord -God; Because they say unto you, Thou land devourest up men, -and hast bereaved thy nations; Therefore thou shalt devour men -no more, neither bereave thy nations any more, saith the Lord -God. Neither will I cause men to hear in thee the shame of the -heathen any more, neither shalt thou bear the reproach of the people -any more, neither shalt thou cause thy nations to fall any more, saith -the Lord God (verses 8-15).</p></blockquote> - -<p>The address is still to the mountains of Israel. These are -beautiful words which Jehovah, to comfort His people, puts -into the lips of the prophet. The mountains, so long barren,<span class="pagenum"><a name="Page_238" id="Page_238">[238]</a></span> -would shoot forth their branches and prepare fruit for His -people. Then their imminent return is announced: "For -they are at hand to come." The near fulfillment was the -return of the remnant from the Babylonian captivity. But -that does not exhaust this prophecy; there is a greater homecoming -in store for Israel, when they will be gathered out of -all countries to possess the land and multiply there as they -never did in all their past history. "And I will multiply -men upon you (the mountains), all the house of Israel, even -all of it." No one could claim that this promise found its -fulfillment when a small portion of the house of Judah returned -from Babylon. Here it speaks of all the house of -Israel. And the waste places shall also be builded again as -promised by former prophets, for instance in Isaiah lviii:12, -lxi:4; Amos ix:11, 12, 14. Still greater is the promise, "I will -cause you to be inhabited after the former estate, and will -do better unto you than at your beginnings, and ye shall know -that I am the Lord." Such was not the case when they returned -from Babylon. And what blessing will come to -them, when at last God does all these things! "Yea, I will -cause men to walk upon you (the mountains), even my -people Israel; and they shall possess thee, and thou shalt be -their inheritance and thou shalt no more henceforth bereave -them of men." All would be changed. Jeremiah had -announced, "I will bereave them of children, I will destroy -my people since they return not from their ways" (Jere. -xv:7). When the Lord keeps His promise and brings them -back, their sorrows will be at an end. What are the sorrows -and sufferings of the Babylonian captivity in comparison -with the sufferings which befell them in the year 70 and -throughout this dispensation! And the last page of Israel's -sorrow is yet to be written. All is preparing now for the -great tribulation, and then there will be the intervention -from above, and the coming Lord will wipe away all their<span class="pagenum"><a name="Page_239" id="Page_239">[239]</a></span> -tears. Four times the prophet uses the words "any more" -(verses 14-15), "Neither shalt thou bear the reproach of the -peoples any more, neither shalt thou cause thy nation to -stumble any more, saith the Lord God." Inasmuch as -there is reproach now upon that nation and they are a reproach, -and that they have stumbled, we know that these -words still await their fulfillment.</p> - - -<p><b>III. Israel's Past Sins and Chastisement.</b></p> - -<blockquote><p>Moreover the word of the Lord came unto me, saying, Son of man, -when the house of Israel dwelt in their own land, they defiled it by -their own way and by their doings: their way was before me as the -uncleanness of a removed woman. Wherefore I poured my fury -upon them for the blood that they had shed upon the land, and for -their idols wherewith they had polluted it: And I scattered them -among the nations, and they were dispersed through the countries: -according to their way and according to their doings I judged them. -And when they had entered unto the nations, whither they went, -they profaned my holy name, when they said to them, These are the -people of the Lord, and are gone forth out of his land (verses -16-20).</p></blockquote> - -<p>It needs no lengthy comment to explain this paragraph. -The whole history of that nation bears witness to it. They -were an unclean, a stiffnecked nation; a nation which rejected -His word, yea, Himself, and worshipped idols. But their -crowning sin came when they delivered the Lord Jesus -Christ, their own Messiah-King, into the hands of the -Gentiles. His blood was shed upon the land and they cried, -"His blood be upon us and upon our children." And as a -result they were scattered among the nations, where they -also profaned His holy name (Isaiah lii:5; Rom. ii:24). -What then has Israel done to deserve blessing? The rest of -the chapter answers this question.</p> - - -<p><b>IV. Restoration and Blessing Through Grace.</b></p> - -<blockquote><p>But I had pity for mine holy name, which the house of Israel had -profaned among the heathen, whither they went. Therefore say<span class="pagenum"><a name="Page_240" id="Page_240">[240]</a></span> -unto the house of Israel, Thus saith the Lord God; I do not this -for your sakes, O house of Israel, but for mine holy name's sake, -which ye have profaned among the heathen, whither ye went. And -I will sanctify my great name, which was profaned among the -nations, which ye have profaned in the midst of them; and the -nations shall know that I am the Lord, saith the Lord God, when -I shall be sanctified in you before their eyes. For I will take you -from among the nations, and gather you out of all countries, and will -bring you into your own land. Then will I sprinkle clean water -upon you, and ye shall be clean; from all your filthiness, and from -all your idols, will I cleanse you. A new heart also will I give you, -and a new spirit will I put within you: and I will take away the -stony heart out of your flesh, and I will give you an heart of flesh. -And I will put my spirit within you, and cause you to walk in my -statutes, and ye shall keep my judgments, and do them. And ye -shall dwell in the land that I gave to your fathers; and ye shall be -my people, and I will be your God. I will also save you from all -your uncleannesses; and I will call for the corn and will increase it, -and lay no famine upon you. And I will multiply the fruit of -the tree, and the increase of the field, that ye shall receive no more -reproach of famine among the nations. Then shall ye remember -your own evil ways, and your doings that were not good, and shall -loathe yourselves in your own sight for your iniquities and for your -abominations. Not for your sakes do I this, saith the Lord God, be -it known unto you: be ashamed and confounded for your own ways, -O house of Israel. Thus saith the Lord God: In the day that I shall -have cleansed you from all your iniquities I will also cause you to -dwell in the cities, and the wastes shall be builded. And the desolate -land shall be tilled, whereas it lay desolate in the sight of all that -passed by. And they shall say, This land that was desolate is -become like the garden of Eden; and the waste and desolate and -ruined cities are become fenced, and are inhabited. Then the -heathen that are left round about you shall know that I the Lord -build the ruined places, and plant that that was desolate; I the Lord -have spoken it, and I will do it. Thus saith the Lord God; I will -yet for this be enquired of by the house of Israel, to do it for them; -I will increase them with men like a flock. As the holy flock, as -the flock of Jerusalem in her solemn feasts; so shall the waste cities -be filled with flocks of men: and they shall know that I am the -Lord (verses 21-38).</p></blockquote><p><span class="pagenum"><a name="Page_241" id="Page_241">[241]</a></span></p> - -<p>The Lord's own name, His holy name, which they profaned -among the nations, is what moves Him to act. He -tells them that it was not for their sakes, for any merit in -them, that He would do the things which His prophet is -about to announce. It was His own name as the Lord Who -is a covenant keeping God, the holy name they had so -miserably outraged, which He must vindicate. The nations -were to know, and will yet know, that He is God. He will -sanctify His great name, and declares, "I shall be sanctified in -you before their eyes." But how? When in infinite grace -He deals with this nation and manifests Himself as the -loving, covenant-keeping, grace-bestowing Jehovah. And -that will be when He, Who died for that nation on the cross -(John xii:50-53), Whom they rejected, Whose name they have -profaned, returns from His glory-place. Then will His name -be sanctified in all the earth, when in wondrous grace He -lifts His nation from the dunghill of shame and want and -brings them back to their own land.</p> - -<p>This is so marvelously promised by Ezekiel. The characteristic -word in verses 23-38 is the word "I will." It is the -word of sovereign grace. Eighteen times Jehovah saith -what He will do. They are the "I wills" of Israel's hope -and coming glory.</p> - -<p>He will gather them from among the nations and all -countries and bring them back to their own land. Only a -superficial expositor can speak of a fulfillment when they -returned from Babylon. But even if this were so, though it -is not, the verses which follow have never been fulfilled in -the past. The cleansing of the nation is next promised: "I -will sprinkle clean water upon you and ye shall be clean."<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a> -It refers us to the water mixed with the ashes of the red-heifer,<span class="pagenum"><a name="Page_242" id="Page_242">[242]</a></span> -which was sprinkled with a hyssop on the unclean, typifying -the precious blood of Christ in its cleansing power (Heb. ix:13-14; -x:22). Thus when the people of Israel believe on -Him and look upon Him Whom they pierced (Zech. xii:10), -they will be cleansed. "In that day there shall be a fountain -opened to the house of David and to the inhabitants of -Jerusalem for sin and for uncleanness" (Zech. xiii:1). Then -follows the promise of the new birth of Israel. "A new -heart will I also give you, and a new spirit will I put within -you." The stony heart is to be taken away and they will -receive a heart of flesh. Our Lord had this passage in mind -when He talked with Nicodemus about the new birth. -Nicodemus, the teacher in Israel, was ignorant of the fact -that this new birth for Israel is necessary in order to be in -that coming kingdom and to receive its blessings. Therefore -the Lord said to him, "If I have told you earthly things -(about Israel and the new birth as the way into the kingdom) -and ye believe not, how shall ye believe if I tell you of -heavenly things?" (the heavenly blessings which follow His -sacrificial death).</p> - -<p>Then follow still greater restoration promises and blessings, -which Israel never possessed in their past history nor -to-day. He will be their God and they will be His people. -There will be an increase in the corn; famine will disappear -forever. The desolate land will be tilled so that those -who pass through the land will say: "This land that was -desolate is become like the Garden of Eden and the waste -and desolate and ruined cities are become fenced, and are -inhabited." When this restoration and blessing through -grace is accomplished then will they remember their evil -ways and loathe themselves for their iniquities and abominations. -This will be their national repentance. It is not -repentance first, but the Lord will be first gracious and -merciful to them, and as a result they will remember their<span class="pagenum"><a name="Page_243" id="Page_243">[243]</a></span> -ways of evil and humble themselves before Him. And the -nations round about will know that He who has done all -this is Jehovah. All these blessed things will surely be -accomplished in the day when the Lord arises and has -mercy upon Zion (Ps. cii:13): "I, the Lord have spoken, and -I will do it."</p> - - -<h4>THE VISION OF THE DRY BONES.<br /> - -Chapter xxxvii.</h4> - -<p>The future restoration or Israel, both their national and -spiritual revival, which the Lord announced in the previous -chapter, is now shown to the prophet in a remarkable vision. -The vision emphasizes once more what Jehovah in grace -will do for them. "And I will put my Spirit in you, and ye -shall live, and I will place you in your own land" (verse 14). -The second half of this chapter predicts the reunion of Judah -and Israel represented by two sticks, which are joined -together.</p> - - -<p><b>I. The Vision of the Dry Bones and their Resurrection.</b></p> - -<blockquote><p>The hand of the Lord was upon me, and carried me out in the -Spirit of the Lord, and set me down in the midst of the valley which -<i>was</i> full of bones. And caused me to pass by them round about: -and, behold, <i>there were</i> very many in the open valley; and, lo, <i>they -were</i> very dry. And he said unto me, Son of man, can these bones -live? And I answered, O Lord God, thou knowest. Again he said -unto me, Prophesy upon these bones, and say unto them, O ye dry -bones, hear the word of the Lord. Thus saith the Lord God unto -these bones, Behold, I will cause breath to enter into you, and ye -shall live: And I will lay sinews upon you, and will bring up flesh -upon you, and cover you with skin, and put breath in you, and ye -shall live; and ye shall know that I <i>am</i> the Lord. So I prophesied -as I was commanded: and as I prophesied, there was a noise, and -behold a shaking, and the bones came together, bone to his bone. -And when I beheld, lo, the sinews and the flesh came up upon them, -and the skin covered them above: but <i>there was</i> no breath in them. -Then said he unto me, Prophesy unto the wind, prophesy, son of<span class="pagenum"><a name="Page_244" id="Page_244">[244]</a></span> -man, and say to the wind, Thus saith the Lord God; Come from the -four winds, O breath, and breathe upon these slain, that they may -live. So I prophesied, as he commanded me, and the breath came -into them, and they lived; and Then he said unto me, Son of man, -these bones are the whole house of Israel: behold, they say, Our -bones are dried, and our hope is lost: we are cut off for our parts. -Therefore prophesy and say unto them, Thus saith the Lord God; -Behold, O my people, I will open your graves, and cause you to come -up out of your graves, and bring you into the land of Israel. And ye -shall know that I <i>am</i> the Lord, when I have opened your graves, -O my people, and brought you up out of your graves, And shall put -my Spirit in you, and ye shall live, and I shall place you in your -own land: then shall ye know that I the Lord have spoken <i>it</i>, and -performed <i>it</i>, saith the Lord (verses 1-14).</p></blockquote> - -<p>Once more the hand of the Lord is upon the prophet, and -he is carried out in the Spirit of the Lord and is set down in the -midst of a valley. The valley was full of bones and they -were very dry. These dry bones, disjointed and bleached, -picture in the vision the national and spiritual condition -of the whole house of Israel. There was no life in these -bones and all is hopeless as they themselves are concerned. -Then the Lord spoke to His prophet, "Son of man, can these -bones live?" And the prophet answered, "O Lord God, -Thou knowest!" Ezekiel knowing the impossibility that -these bones could ever live, puts the question of their living -upon the Lord. With Him nothing is impossible. He -then is commanded to prophesy: "O ye dry bones, hear -the Word of the Lord. Thus saith the Lord God unto these -bones, Behold, I will cause breath to enter into you and ye -shall live." And there is to be a complete reconstruction -of these dry bones. Sinews and flesh is to cover them and -the breath of life is to return. And the prophet speaks -the word and there was a noise (literal: voice) and a commotion, -bone came to bone, sinews and flesh came into view -and skin covered them; but they were still dead, as no -breath was in them. Again the prophet is commanded to<span class="pagenum"><a name="Page_245" id="Page_245">[245]</a></span> -prophecy, to utter the word: "Thus saith the Lord God: -Come from the four winds, O breath, and breathe upon these -slain, that they may live." No sooner had the prophet -spoken the word as commanded, when suddenly the breath -came into them, and they lived and stood upon their feet, -an exceeding great army. Then the Lord explains the -vision, so that we are not left in doubt of what is meant by it. -The dry bones are typical of the whole house of Israel; they -themselves confess "our bones are dried, and our hope is -lost; we are cut off for our parts." Thus saith the Lord in -answer to their despairing confession, what the vision so -strikingly foreshadows, "I will open your graves and cause -you to come up out of your graves and bring you into the -land of Israel, ... and shall put my Spirit in you, -and ye shall live, and I shall place you in your own land."</p> - -<p>The national resuscitation of the whole house of Israel, -the restoration to their own land and the accompanying -spiritual revival (though the latter does not fully come into -view here) is the meaning of the vision. It may be used in -application<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a> in different ways, to illustrate certain truths, -but the true and only interpretation is the one which is -given by the Lord in verses 11-14. But there is an erroneous -interpretation of a serious nature which is widely taught -and believed among many Christians. Because "graves" -are mentioned, besides the dry bones and their resurrection, -it is being taught that the vision means physical resurrection. -Systems, like Millennial Dawnism <i>alias</i> International -Bible Student Association and others, which teach the so-called -larger hope, a second chance for the impenitent dead,<span class="pagenum"><a name="Page_246" id="Page_246">[246]</a></span> -the restitution of the lost, teach that all the Israelites who -have died in their sins will be brought out of their graves -and then be saved. They use this vision to confirm this -invention. An advocate of this theory declared that all -the Christ-hating Pharisees and Sadducees who lived when -our Lord was on earth would be raised up when He comes -and then believe on Him. Matthew xxiii:39 was used by -him as an argument. These restitution teachers also teach -that inasmuch as Israel will have a second chance when -they are raised from the dead, the Gentile dead will share -also in the same. It needs no argument to refute this. -The Word of God teaches a twofold resurrection: a -first resurrection and a second resurrection, a resurrection -of the just and a resurrection of the unjust (John v:28-29). -According to the above theory there would have to be a -third resurrection, a resurrection for a second chance and -ultimate salvation of those who died in their sins. Of such -a resurrection the Bible knows nothing.</p> - -<p>In this vision of the dry bones physical resurrection is -used as a type of the national restoration of Israel. It is -used in the same way in Daniel xii:2. In that passage -the sleep in the dust of the earth is symbolical of their -national condition. And when their national sleep ends -there will be an awakening.<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a> When we read here in Ezekiel -of graves it must not be taken to mean literal graves, but -the graves are symbolical of the nation as being buried -among the Gentiles. If these dry bones meant the physical -dead of the nation, how could it be explained that they -speak and say, "Our bones are dried up, and our hope is -lost?" The same figure of speech is used in the New Testament. -Of the prodigal it is said, "For this my son was -dead, and is alive again" (Luke xv:24). Yet he was not<span class="pagenum"><a name="Page_247" id="Page_247">[247]</a></span> -physically dead, nor was he made alive physically. Therefore, -this vision has nothing whatever to do with a physical -resurrection. The late Dr. Bullinger, whose erroneous -suggestions have led astray some, also taught that the -vision of the dry bones includes resurrection as well as -restoration.</p> - -<p>Equally bad is that spiritualizing method which takes a -vision like this, as well as the hundreds of promises of a -coming restoration, and applies it all to the church, ignoring -totally the claims of Israel and their promised future of -glory. This is the general trend of commentators.</p> - -<p>They say that all these visions and promises were exhausted -in the return of the remnant from Babylon (less than 43,000 -souls) and the spiritual and larger fulfilment is now going -on in the church. This method is evil, for it robs the Christian -of the true key which unlocks the prophetic Word.</p> - -<p>"Their interpretation of prophecy in particular is vitiated -by this fatal mistake, which practically razes the hopes of -Israel from the Bible and lowers ours to a mere succession -to their hope and inheritance with somewhat better light -and privilege. It is a part of the first and widest and most -tenacious corruption of Christianity against which the -apostle fought so valiantly. And it comes in the more -insidiously, because it seems to those under its influence -that they are of all men the most distant from the false -brethren Paul denounced. To their minds the truest guard -against Judaizing is to deny that the Jews will ever be reinstated -as a people, or be restored consequently to their own -land. All the predictions of future blessedness and glory -to Israel they turn over to Christendom now or to the church -in glory. Most pernicious error! For this is exactly to -Judaize the Christian and the church by making them -simply follow and inherit from Israel. The truth is thus -swamped; Israel's bright prospects are denied; Gentile<span class="pagenum"><a name="Page_248" id="Page_248">[248]</a></span> -conceit is engendered; and the Christian is rendered worldly, -instead of being taught his place of blessing on high in -contrast with Israel's on the earth."<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a></p> - - -<p><b>II. The Reunion of the Nation and their King.</b></p> - -<blockquote><p>The word of the Lord came again unto me, saying, Moreover, -thou Son of man, take thee one stick, and write upon it, For Judah, -and for the children of Israel his companions; then take another -stick, and write upon it, For Joseph, the stick of Ephraim, and <i>for</i> -all the house of Israel his companions: And join them one to another -into one stick; and they shall become one in thine hand. And -when the children of thy people shall speak unto thee, saying, -Wilt thou not shew us what thou <i>meanest</i> by these? Say unto them, -Thus saith the Lord God; Behold, I will take the stick of Joseph, -which <i>is</i> in the hand of Ephraim, and the tribes of Israel his fellows, -and will put them with him, <i>even</i> with the stick of Judah, and make -them one stick, and they shall be one in mine hand. And the sticks -whereon thou writest shall be in thine hand before their eyes. And -say unto them, Thus saith the Lord God; Behold, I will take the -children of Israel from among the heathen, whither they be gone, -and I will gather them on every side, and bring them into their own -land; and I will make them one nation in the land upon the -mountains of Israel; and one king shall be king to them all: and -they shall be no more two nations, neither shall they be divided -into two kingdoms any more at all: Neither shall they defile -themselves any more with their idols, nor with their detestable -things, nor with any of their transgressions: but I will save them -out of all their dwelling-places, wherein they have sinned and will -cleanse them: so shall they be my people, and I will be their God. -And David my servant <i>shall be</i> king over them; and they all shall -have one shepherd: they shall also walk in my judgments, and -observe my statutes, and do them. And they shall dwell in the -land that I have given unto Jacob my servant wherein your fathers -have dwelt; and they shall dwell therein, <i>even</i> they, and their children, -and their children's children, for ever: and my servant -David <i>shall be</i> their prince for ever. Moreover I will make a -covenant of peace with them; it shall be an everlasting covenant -with them: and I will place them, and multiply them, and will set<span class="pagenum"><a name="Page_249" id="Page_249">[249]</a></span> -my sanctuary in the midst of them for evermore. My tabernacle -also shall be with them; yea, I will be their God, and they shall be -my people. And the heathen shall know that I the Lord do sanctify -Israel, when my sanctuary shall be in the midst of them for evermore -(verses 15-28).</p></blockquote> - -<p>The prophet is next commanded to demonstrate another -coming event for God's ancient people by a symbolical -action. He was to take a stick and write on it "for Judah -and for the children of Israel his companions." On the -second stick, he was to write, "for Joseph, the stick of -Ephraim, and for all the house of Israel his companions." -He was then to join the two sticks so that they became one -in his hand. It denotes the reunion of the house of Judah -with the house of Israel. The sad division of the nation -will end and both will be in His hand one, symbolical of the -royal rod or sceptre, which will be in the hand of the Lord -in the midst of His redeemed people. The Lord will do -all this. "Behold I will take the children of Israel from -among the nations whither they be gone, and will gather -them on every side, and bring them into their own land. -And I will make them one nation in the land upon the -mountains of Israel; and one king shall be king to them -all; and they shall no more be two nations, neither shall they -be divided into two kingdoms any more at all." The house -of Israel never returned from the captivity; only a remnant -of Judah came back. Since then they have been termed -"the lost tribes," though this term is incorrect, for the -Epistle of James is addressed to the twelve tribes of Israel. -Nothing is lost with God. They are hidden rather, and the -time will come when the enigma of the two tribes will be -solved. Attempts have been made to locate them but all have -failed. The Anglo-Israel theory (that England and America -are the lost tribes) is so ridiculous and fantastic that it -merits not even an investigation. God has kept track of<span class="pagenum"><a name="Page_250" id="Page_250">[250]</a></span> -them, and when this promised restoration takes place they -will be brought to light. Then, reunited as they were under -David and Solomon, they will have one King over them. -This King is foreshadowed by both David and his son -Solomon. As King he is called, "David, my servant," who -will be the One Shepherd. And "my servant David, their -prince forever." It is the Lord Jesus Christ, the son of -David, the true and greater Solomon, the Prince of Peace. -How obvious it is that all this does not mean the church. -The Lord Jesus Christ is the head of the church in glory, -but He is also the King of Israel. When the restoration -takes place the angelic message finds its blessed fulfillment: -"The Lord God shall give unto Him the throne of His father -David, and He shall reign over the house of Jacob forever; -and of His Kingdom there shall be no end" (Luke i:32-37). -But how can anyone believe that the words of promise -given through Ezekiel have no future meaning for the seed -of Abraham? Has Israel ever been restored as announced -in these words? Have they ever been saved as promised -in verse 23? Have they ever walked as a nation in perfect -obedience, as stated in the words, "They shall also walk in -My judgments, and observe my statutes and do them." -And verse 25 promises an abiding dwelling in their land -which at this time they do not yet possess. It is the sanctuary -of the Lord set up in their midst.</p> - -<p>Only when our Lord returns will all this be accomplished. -Then will it be true, "My tabernacle also shall be with them; -yea, I will be their God and they shall be My people."<span class="pagenum"><a name="Page_251" id="Page_251">[251]</a></span></p> - - -<h4>GOG AND MAGOG<br /> - -Chapter xxxviii.</h4> - -<p>The great restoration vision of the preceding chapter -is followed by another great prophecy concerning the last -enemy of Israel, and how the Lord will deliver His people -and deal in judgment with the invading hordes. This prophecy -is in chapters xxxviii and xxxix. These two chapters -are of great interest and demand a careful study; they have -been misunderstood by many. Frequently the Gog and -Magog have been identified with the final revolt at the -close of the millennium, when Satan is loosed for a little -season (Rev. xx:7-9). The text shows that this is incorrect. -The invasion which Ezekiel describes takes place in the -beginning of the millennium; the invasion of Gog and Magog -in Revelation is postmillennial. Ezekiel's invasion takes -place from the North and the nations are designated; the -nations which gather under Satan at the close of the millennium -are from the four quarters of the earth. The -invaders in Ezekiel's vision fall on the mountains of Israel, -while those assembled after the millennium are devoured -by fire from heaven.</p> - -<p>Others have identified these invading enemies with the -nations gathered in the revived Roman Empire. This also -cannot be, for we find that the nations Ezekiel names are -outside of the territory of the restored Roman Empire. -We have to turn to the text itself to find the correct meaning -of this prophecy.</p> - - -<p><b>I. The Invasion of Israel's Land.</b></p> - -<blockquote><p>And the word of the Lord came unto me, saying, Son of man, set -thy face against Gog, the land of Magog, the chief prince of -Meshech and Tubal, and prophesy against him, And say, Thus saith -the Lord God: Behold, I <i>am</i> against thee, O Gog, the chief prince of -Meshech and Tubal: And I will turn thee back, and put hooks into<span class="pagenum"><a name="Page_252" id="Page_252">[252]</a></span> -thy jaws, and I will bring thee forth, and all thine army, horses -and horsemen, all of them clothed with all sorts of <i>armour</i>, <i>even</i> -a great company <i>with</i> bucklers and shields, all of them handling -swords: Persia, Ethiopia, and Libya with them; all of them with -shield and helmet: Gomer, and all his bands; the house of Togarmah -of the north quarters, and all his bands: <i>and</i> many people with -thee. Be thou prepared, and prepare for thyself, thou, and all thy -company that are assembled unto thee, and be thou a guard unto -them. After many days thou shalt be visited: in the latter years -thou shalt come into the land <i>that is</i> brought back from the sword, -<i>and is</i> gathered out of many people, against the mountains of -Israel, which have been always waste: but it is brought forth out -of the nations, and they shall dwell safely, all of them. Thou shalt -ascend and come like a storm, thou shalt be like a cloud to cover -the land, thou, and all thy bands, and many people with thee. -Thus saith the Lord God: It shall also come to pass, <i>that</i> at the -same time shall things come into thy mind, and thou shalt think -an evil thought: And thou shalt say, I will go up to the land of -unwalled villages; I will go to them that are at rest, that dwell -safely, all of them dwellings without walls, and having neither bars -nor gates, To take a spoil, and to take a prey; to turn thine hand -upon the desolate places <i>that are now</i> inhabited, and upon the people -<i>that are</i> gathered out of the nations, which have gotten cattle and -goods, that dwell in the midst of the land. Sheba and Dedan, and -the merchants of Tarshish, with all the young lions thereof, shall -say unto thee, Art thou come to take a spoil? hast thou gathered -thy company to take a prey? to carry away silver and gold, to take -away cattle and goods, to take a great spoil? (verses 1-13).</p></blockquote> - -<p>The first question which confronts us in giving an exposition -of these verses is, When does this enemy fall into -Israel's land? At what time does this invasion take place? -We find the answer in the text. The statement is made in -verse eight that Gog and Magog and the other nations -with them invade the land "that is brought back from the -sword, and is gathered out of many people;" they come -"against the mountains of Israel, which have always been -waste; but it is brought forth out of the nations, and they -shall dwell safely, all of them." In verse eleven the evil<span class="pagenum"><a name="Page_253" id="Page_253">[253]</a></span> -purpose of the invader is made known. He says, "I will -go up to the land of unwalled villages, I will go to them -that are at rest, that dwell safely, all of them dwelling without -walls and having neither bars nor gates." He comes -"upon the people that are gathered out of the nations, -which have gotten cattle and goods, that dwell in the midst -of the land" (verse 12). From all this we learn that the -invasion takes place at the time when the Lord has brought -back His people and resumed His relationship with the -remnant of Israel.</p> - -<p>The invasion will happen some time after the beastly -empire with its beasthead (the revived Roman empire), in -its final ten kingdom form and the clay, with the little -horn as leader (Dan. vii; Rev. xiii:1-10) and the false prophet, -the personal Antichrist (Rev. xiii:11, etc.) have -been dealt with in judgment (Rev. xix:19-20). The stone -out of heaven has then fallen upon the feet of the great -dream image of Nebuchadnezzar, and as far as the Western -confederated world power is concerned it is now ended. But -other nations gather now for an assault. It is a Northern -confederacy which sweeps southward to invade the land -as Antiochus Epiphanes did in the past, as well as the -Assyrian in the days of Isaiah. These final invading hosts, -under the leadership of a powerful king, come like a storm, -and like a cloud to cover the land.</p> - -<p>In verse 17 we read "Thus saith the Lord God: Art -thou he of whom I have spoken in old times by my servants -the prophets of Israel, which prophesied in those days for -many years that I would bring thee against them?" By -the way, in these words we have a very clear statement -concerning the prophets of God. They all were the mouthpiece -of Jehovah; He has spoken through them. According -to this verse other prophets prophesied of the same enemy. -Some expositors have stated their inability to find a single<span class="pagenum"><a name="Page_254" id="Page_254">[254]</a></span> -prophecy elsewhere which would confirm Ezekiel's vision -and prophecy.</p> - -<p>We believe the foe, of whom Isaiah speaks as the Assyrian, -foreshadows this one coming with his hordes from the North. -The Assyrian in the days of Isaiah, who threatened to -cover the land like a cloud, was Sennacherib. How the -Lord dealt with him by wiping out his proud army with a -single stroke is known to every reader of the Bible. But he -also foreshadows the final Assyrian, the last King of the -North. He is described in Isaiah x. A significant statement -is made in that chapter as to the time when the Lord -will deal with this Assyrian of the future. It is this "Wherefore -it shall come to pass that when the Lord has performed -His whole work upon Mount Zion and on Jerusalem, I will -punish the fruit of the stout heart of the King of Assyria -and the glory of his high looks" (verse 12). When the -Lord has performed His work in judgment and in mercy -upon Mount Zion and in behalf of Israel and their enemies, -then He will also punish the last invader and spoiler of His -people, the one foreshadowed by the Assyrian.</p> - -<p>The Antichrist, who opposed the heavenly rights and -glory of Christ, has then already been overthrown by the -brightness of His coming; and next this last enemy who -opposeth the earthly rights of the King of kings will also -meet his defeat. Notice that in the same chapter of -Isaiah the Lord comforts His people in view of the invader, -showing thereby that He is with them and on their side. -"Therefore, thus saith the Lord God of hosts, O my people -that dwelleth in Zion, be not afraid of the Assyrian" (Isa. -x:24).</p> - -<p>The prophet Micah bears a similar testimony to the -same person. In chapter v we have a prophetic announcement -of the birth of Christ in Bethlehem Ephrata. We also -read of His rejection: "they shall smite the judge of Israel<span class="pagenum"><a name="Page_255" id="Page_255">[255]</a></span> -with a rod upon the cheek." Then the nation is seen as -rejected—given up, set aside—till Israel brings forth in -travail pains a godly remnant during the end of the age. -Then the Lord returns. "And He shall stand and rule -in the strength of the Lord, in the majesty of the name of -the Lord His God; and they shall abide, for now shall He be -great unto the ends of the earth" (verse 4).</p> - -<p>When this has come to pass then the Assyrian appears on -the scene, invading the land. But Micah tells us: "And -this man (Christ) shall be the peace when the Assyrian shall -come into the land" (verse 5). All this confirms the story of -Ezekiel xxxviii. The reader may also turn to Isaiah xxxiii, -to Joel and find there a description of the same invading -forces which Ezekiel describes and their judgment.</p> - -<p>But some will find a difficulty here. If the Lord has -returned and His people Israel are being gathered to dwell -in safety in their own land, if the Lord has revealed His -glory, how is it possible that such an invasion can take -place? Is not Satan to be bound at once after Christ has -come back? And if Satan is put into the pit of the abyss -to seduce the nations no more, how is it that these nations -are so blind to come up into Immanuel's land to challenge -the earthly rights of the King of kings?</p> - -<p>Satan will be bound for a thousand years, but the last -act by which he attempts to oppose Christ will be through -Gog and Magog. The evil thought the leader, the prince of -Rosh, thinks (verse 10) is inspired by Satan. He stands -behind this wild company of nations and blinds them as he -blinded the kings of the Roman Empire and their armies -to make war against Him that sat upon the horse. (Rev. -xix:19). But then Satan has spent his last arrow. He has -completely failed and is then put into the prison for a -thousand years to seduce the nations no more. His last<span class="pagenum"><a name="Page_256" id="Page_256">[256]</a></span> -attempt was through the prince of Rosh with the nations -mentioned in the beginning of this chapter.</p> - -<p>And when the Lord looses him, after the thousand years, -he is still the same old devil, as he always will be forever and -ever; once more he gets a Gog and Magog, this time from the -four quarters of the earth, to put up his very last fight. -How that will end we know from Revelation (xx:7-9).</p> - -<p>Still another question is raised, and this one in connection -with the judgment of the nations, as revealed by our Lord -in Matthew xxv:31, etc. After the Lord has returned He -will receive His own throne and begin to judge the nations -He finds then upon the earth. That this is not what has -been termed the final—universal judgment of the quick and -the dead—must be apparent to all who divide the Word of -Truth rightly. It is the judgment of the living nations. Now -the question is asked, if the Lord judges at once all living -nations when He comes, how is it that these nations can -invade the land? Why were they not also consigned to the -place of eternal punishment? Why are they still unjudged?</p> - -<p>We do not believe that the judgment of the living nations -takes place on a single day. Such a judgment of necessity -covers a longer period of time. Nation after nation will -have to come up for judgment. This will consume considerable -time. There is no question the millennial reign -of our Lord will have two sides. There is first the Davidic -aspect. He will begin to reign first as David did; His -people are with Him and blessed, but all their enemies are -not yet subdued and overcome. He will have to rule first -with a rod of iron. And then when this final enemy is dealt -with, He begins to reign as Prince of Peace, foreshadowed -in the Solomonic reign. Gog and Magog, etc., complete -and end the judgment of the nations. They are the last -enemies to disappear.</p> - -<p>After we have ascertained the time when this prophecy<span class="pagenum"><a name="Page_257" id="Page_257">[257]</a></span> -concerning Gog and Magog will be accomplished, we inquire -next who this final enemy is. "And the word of the Lord -came unto me, saying, Son of Man, set thy face against Gog, -the land of Magog, the prince of Rosh, Meshech, and Tubal, -and prophesy against him, and say, Thus saith the Lord -Jehovah: Behold I am against thee, O Gog, prince of -Rosh, Meshech and Tubal. And I will turn thee back, -and put hooks into thy jaws, and I will bring thee forth, -and all thine army, horses and horsemen, all of them thoroughly -equipped, a great assemblage with targets and -shields, all of them handling swords. Persia, Cush, and -Phut with them, all of them with shield and helmet; Gomer -and all his bands; the house of Togormah from the uttermost -north, and all his bands—many peoples with thee." -Here then we have a confederacy of nations. The leader -is the Prince of Rosh (not as the authorized version has it -"the chief prince"), of Meshech and Tubal. This prince is -the head of the confederacy, and with him allied are Persia, -Cush, Phut, Gomer and Togormah. They come out of -the north, or, as it is in Hebrews, "out of the uttermost -north" (verse 15). Inasmuch as the Prince of Rosh is -addressed in verse 3 as Gog, we take it that Gog is the name -given to this prince and leader of these nations. His dwelling -place is in the land of Magog. We know from Genesis x:2 -that Magog was the second son of Japheth. Gomer, Tubal -and Meshech were also sons of Japheth; Togormah was a -grandson of Japheth, being the third son of Gomer. Magog's -land, was located in, what is called today, the Caucasus and -the adjoining steppes. And the three Rosh, Meshech and -Tubal were called by the ancients Scythians. They roamed -as nomads in the country around and north of the Black -and the Caspian Seas, and were known as the wildest barbarians. -We learn from this that the invading forces, which -fall into Israel's land in the future, when Israel has been<span class="pagenum"><a name="Page_258" id="Page_258">[258]</a></span> -regathered, come from a territory north of Palestine, which -today is in the hands of Russia. And here we call attention -to the prince, this northern leader, or king, who is the head -of all these nations. He is the prince of Rosh. Careful -research has established the fact that the progenitor of Rosh -was Tiraz (Gen. x:2) and that Rosh is Russia. All students -of Prophecy are agreed that this is the correct meaning of -Rosh. The prince of Rosh, means, therefore, the prince or -king of the Russian empire. But he also is in control of -Meshech and Tubal, which are reproduced in the modern -Moscow and Tobolsk.<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a> Russia, we may well conclude from -this, will furnish the man who will lead this confederacy of -nations. We write this at a time when Russia is passing -through horrors upon horrors. A revolution changed the -autocratic government into a democracy and that given -way to anarchy, produced by the satanic treachery of Germany. -From what is written in this chapter we learn that -Russia will ultimately return to the old regime and will once -more become a monarchy to fulfill her final destiny as made -known in this sublime prophecy. Well known it is that -Russia has been in the past the most pronounced and bitterest -enemy of the Jewish people. What she passes through -today is but a fulfillment of what the Lord has spoken: -"I will curse them that curse thee." Today the Jews in -Russian may have bright hopes of getting their rights and -complete emancipation at last. For a time this may come -to pass, but ultimately Russia will turn against them and -like Pharaoh did, when Israel had left his domain, so this -coming King of the North, the prince of Rosh, when Israel -is back in the land, will turn against them.</p> - -<p>With him come the other nations. Persia, which is even -now in part occupied by Russia, will finally be a vassal to<span class="pagenum"><a name="Page_259" id="Page_259">[259]</a></span> -this prince of Rosh. Ethiopia and Phut are also in this -confederacy. There also is Gomer and all its bands. Gomer, -says Delitsch, "is most probably the tribe of the Cimmerians, -who dwell, according to Herodotus, on the Maeotis, in the -Taurian Chersonesus, and from whom are descended the -Cumri or Cymry in Wales and Britain, whose relation to -the Germanic Cimbri is still in obscurity." Valuable -information is given in the Talmud; Gomer is there stated -to be the Germani, the Germans. That the descendants -of the Gomer moved northward and established themselves -in parts of Germany seems to be an established -fact. All this is of much interest. Germany did not belong -to the Roman empire, at least the greater part of Germany -was never conquered by Rome. She will therefore not -participate in the Western confederacy. Will she then -become united to Russia and march under the prince of -Rosh into the land of Israel? We cannot be sure about all -these things. This, however, we know, that a powerful -confederacy of nations, under the leadership of the prince -of Rosh, Meshech and Tubal, will come up against Immanuel's -land, when Israel has been restored and dwells -safely.</p> - - -<p><b>II. The Disastrous Defeat of the Invaders.</b></p> - -<blockquote><p>Therefore, son of man, prophesy and say unto God, Thus saith the -Lord God: In that day when my people of Israel dwelleth safely, -shalt thou not know <i>it</i>? And thou shalt come from thy place out -of the north parts, thou, and many people with thee, all of them -riding upon horses, a great company, and a mighty army: And thou -shalt come up against my people of Israel, as a cloud to cover the -land; it shall be in the latter days, and I will bring thee against -my land, that the heathen may know me, when I shall be sanctified -in thee, O Gog, before their eyes. Thus saith the Lord God: -<i>Art</i> thou he of whom I have spoken in old time by my servants -the prophets of Israel, which prophesied in those days for <i>many</i> -years that I would bring thee against them? And it shall come to<span class="pagenum"><a name="Page_260" id="Page_260">[260]</a></span> -pass at the same time when Gog shall come against the land of -Israel, saith the Lord God, <i>that</i> my fury shall come up in my face. -For in my jealousy <i>and</i> in the fire of my wrath have I spoken. -Surely in that day there shall be a great shaking in the land of -Israel: So that the fishes of the sea, and the fowls of the heaven, -and the beasts of the field, and all creeping things that creep upon -the earth, and all the men that <i>are</i> upon the face of the earth, -shall shake at my presence, and the mountains shall be thrown down, -and the steep places shall fall, and every wall shall fall to the -ground. And I will call for a sword against him throughout all my -mountains, saith the Lord God: every man's sword shall be against -his brother. And I will plead against him with pestilence and with -blood; and I will rain upon him, and upon his bands, and upon -the many people that <i>are</i> with him, an overflowing rain, and great -hailstones, fire and brimstone. Thus will I magnify myself, and -sanctify myself; and I will be known in the eyes of many nations, -and they shall know that I <i>am</i> the Lord (verses 14-23).</p></blockquote> - -<p>The awful fate of the invaders is now prophetically -announced. The prophet is commanded to address Gog. -They know that Israel dwelleth safely and they come to -take the prey, to carry away silver and gold, cattle and -goods and a great spoil (verse 13). The Lord permits it -all so that He might be sanctified and magnified by the -manifestation of His power in judgment, so that through -this judgment the nations might know Him (verses 16, 23). -When they come into the land then His fury will come into -His face. "For in my jealousy and in the fire of my wrath -have I spoken, surely in that day there shall be a great -shaking in the land of Israel." The next chapter gives the -prophecy of the judgment upon Gog in detail.</p> - - -<h4>THE DEFEAT OF THE INVADERS.<br /> - -Chapter xxxix.</h4> - -<p>Once more the prophet is commanded to prophesy against -this final invader of Israel's land and to describe the judgment -which falls upon the Northern army. This chapter concludes -the prophecy of the last enemy of Israel; the concluding<span class="pagenum"><a name="Page_261" id="Page_261">[261]</a></span> -chapters of this book mention no longer enemies, nor Israel's -apostasy. They are taken up with the glory of the -restoration of the nation and the great millennial temple, -the construction, the order of worship, etc.</p> - - -<p><b>I. The Judgment and Destruction of Invading Gog.</b></p> - -<blockquote><p>Therefore, thou son of man, prophesy against Gog, and say, Thus -saith the Lord God; Behold, I am against thee, O Gog, the chief -prince of Meshech and Tubal; And I will turn thee back, and leave -but the sixth part of thee, and will cause thee to come up from -the north parts, and will bring thee upon the mountains of Israel: -And I will smite thy bow out of thy left hand, and will cause thine -arrows to fall out of thy right hand. Thou shalt fall upon the -mountains of Israel, thou and all thy bands, and the people that is -with thee: I will give thee unto the ravenous birds of every sort, -and to the beasts of the field to be devoured. Thou shalt fall -upon the open field: for I have spoken it, saith the Lord God. -And I will send a fire on Magog, and among them that dwell -carelessly in the isles; and they shall know that I am the Lord. -So will I make my holy name known in the midst of my people -Israel; and I will not <i>let them</i> pollute my holy name any more: -and the heathen shall know that I <i>am</i> the Lord, the Holy One in -Israel. Behold, it is come, and it is done, saith the Lord God; -this <i>is</i> the day whereof I have spoken. And they that dwell in the -cities of Israel shall go forth, and shall set on fire and burn the -weapons, both the shields and the bucklers, the bows and the -arrows, and the handstaves, and the spears, and they shall burn -them with fire seven years; so that they shall take no wood out of -the field, neither cut down <i>any</i> out of the forests; for they shall -burn the weapons with fire; and they shall spoil those that spoiled -them, and rob those that robbed them, saith the Lord God -(verses 1-10).</p></blockquote> - -<p>Jehovah announces now their complete judgment and -destruction. The invading hordes are permitted to come -upon the mountains of Israel, and like the Assyrian of old, -"Shake his hand against the mount of the daughter of -Zion, the hill of Jerusalem" (Is. x:32). Then the Lord -will act in behalf of His people. Let us remember that the<span class="pagenum"><a name="Page_262" id="Page_262">[262]</a></span> -Lord is then with His people. His glory is with them and -they have found rest and dwell in peace. The blinding power -of Satan, who uses Gog and his companions in a final effort -to dispute the authority of the King of Kings, is demonstrated -by these nations, who, led by the Prince of Rosh (Russia) -invade the land. The nations and their kings forming the -Western Confederacy were equally blinded when, previously -to this final attempt, they made war against the Lord -(Rev. xix:19). Jehovah speaks His "I will;" it is the sovereign -"I will" in judgment. As He spoke to His people -Israel the "I will" of sovereign grace (chapter xxxvi), so -now He speaks the word which seals the doom of Israel's -last enemy. "And I will turn thee back and lead thee on<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a> -and will cause thee to come up from the sides of the north, -and will bring thee upon the mountains of Israel." There -the invaders are to be smitten. Upon the mountains where -the Lord led them and permitted them to come, the hordes -shall fall and their carcasses will be given to the ravenous -beasts and to the beasts of the field. And those who helped -Gog in the wicked endeavor, who dwell securely in the -isles, who probably assisted them with ships and in other -ways, will also be judged. Fire will be sent upon Magog. -It will be a sweeping judgment. As a result of what takes -place will be the vindication of His holy Name and both -Israel and the nations of the earth shall know Him in that -day. "And my holy name will I make known in the midst -of my people Israel; neither will I suffer my holy name to -be profaned any more; and the nations shall know that I -am the Lord, the Holy One in Israel." And what an -assuring statement is added: "Behold, it cometh, it shall<span class="pagenum"><a name="Page_263" id="Page_263">[263]</a></span> -be done, saith the Lord God; this is the day whereof I have -spoken."</p> - -<p>The weapons the invading hordes left behind will be used -for firewood by Israel for seven years. It seems the invaders -carried mostly wooden instruments. Perhaps the -preceding wars exhausted the metals so that they had to -resort to weapons made of wood. Israel shall then spoil -those that spoiled them and rob those that robbed them.</p> - - -<p><b>II. The Burial of the Slain.</b></p> - -<blockquote><p>And it shall come to pass in that day <i>that</i> I will give unto Gog a -place there of a grave in Israel, the valley of the passengers on the -east of the sea; and it shall stop the passengers; and there shall they -bury Gog and all his multitude; and they shall call <i>it</i> The valley -of Hamon-gog. And seven months shall the house of Israel be -burying of them, that they may cleanse the land. Yea, all the -people of the land shall bury <i>them</i>; and it shall be to them a renown -the day that I shall be glorified, saith the Lord God. And they -shall sever out men of continual employment, passing through the -land to bury with the passengers those that remain upon the face -of the earth, to cleanse it; after the end of seven months shall -they search. And the passengers <i>that</i> pass through the land, when -<i>any</i> seeth a man's bone, then shall he set up a sign by it, till the -buriers have buried it in the valley of Hamon-gog. And also the -name of the city <i>shall</i> be Hamonah. Thus shall they cleanse the -land (verses 11-16).</p></blockquote> - -<p>Gog's delusion was to take Israel's land for a possession. -Territorial aggrandizement was the motive of the invasion, -besides the wicked defiance of God; but instead God gives -them graves in the land of Israel. All the multitude of -Gog will be buried in the valley of the passengers of the -east of the sea, which is the Dead Sea, outside of Israel's -territory; that place will be called then "the valley of -Hamon-gog," which means "the multitude of Gog." Seven -months will it take to put away the bodies of the slain. -And those who pass through that region will stop there<span class="pagenum"><a name="Page_264" id="Page_264">[264]</a></span> -to consider the judgment of the Lord which was executed -upon Gog. It will be a solemn memorial of what God hath -done; even a city will be named on account of the disaster -which has come upon Gog, the city Hamonah. The whole -land will be cleansed of the defilement. Whenever, after -the seven months, one who passes that way sees a man's -bones, he shall mark the place with a sign and the buriers -will put these bones away in Hamon-gog.</p> - -<p>The day will surely come when all these events will come -to pass. Much may be obscure at this time but God will -see to the fulfilment in His own time. As we have shown -in the exposition of the previous chapter, Russia is the leader -of this final assault. In these significant days Russia is -in the grasp of anarchy. What will be the outcome? Will -Russia side with Germany? Will the two form a strong -confederacy with other semi-oriental and oriental nations? -Are these things, as seen by the prophet at the river banks -of Chebar, even now preparing? No mortal man can forecast -the immediate future. God alone knows what is -about to come.</p> - - -<p><b>III. The Sacrifice of Jehovah.</b></p> - -<blockquote><p>And, thou son of man, thus saith the Lord God: Speak unto every -feathered fowl, and to every beast of the field, Assemble yourselves, -and come; gather yourselves on every side to my sacrifice that I do -sacrifice for you, <i>even</i> a great sacrifice upon the mountains of -Israel, that ye may eat flesh, and drink blood. Ye shall eat the -flesh of the mighty, and drink the blood of the princes of the earth, -of rams, of lambs, and of goats, of bullocks, all of them fatlings of -Bashan. And ye shall eat fat till ye be full, and drink blood till -ye be drunken, of my sacrifice, which I have sacrificed for you. -Thus ye shall be filled at my table with horses and chariots, with -mighty men, and with all men of war, saith the Lord God (verses -17-20).</p></blockquote> - -<p>In view of the great slaughter executed upon Gog and his -vast army, the feathered fowl and every beast of the field<span class="pagenum"><a name="Page_265" id="Page_265">[265]</a></span> -are summoned to attend the sacrifice which Jehovah has -prepared for them upon the mountains of Israel. They -are to eat the flesh of the mighty, and drink the blood of -the princes of the earth, which are compared to rams, lambs, -goats, bullocks and the fatlings of Bashan. He promised -these fowls and the beasts of the earth a feast, which will -completely satisfy them. The table which is spread for -them is His table: "Thus shall ye be filled at my table."</p> - -<p>Rev. xix:17, 18 contains a similar scene. It is the great -supper of God, which the angel standing in the sun announces, -and to which he invites the fowls in the midst of heaven. -The great supper in Revelation and Jehovah's sacrifice -in Ezekiel are not the same. The great supper of God, -that awful judgment supper, is in connection with the beastly -empire (the Western Confederacy)—the kings and armies -of apostate Christendom. And probably for this reason the -fowls in the midst of heaven are only mentioned, because -Christendom apostatized from the heavenly testimony -of Christianity. These kings and their armies refused and -rejected completely the invitation of the Lord to the Gospel-supper -and now they will fall in the hands of God and receive -their reward at the judgment supper. When Gog -falls upon the mountains of Israel, the great supper of God -announced in Rev. xix has already been executed.</p> - - -<p><b>IV. The Future of Glory.</b></p> - -<blockquote><p>And I will set my glory among the nations, and all the nations shall -see my judgment that I have executed, and my hand that I have -laid upon them. So the house of Israel shall know that I <i>am</i> the -Lord their God from that day and forward. And the nations shall -know that the house of Israel went into captivity for their iniquity: -because they trespassed against me, therefore hid I my face from -them and gave them into the hands of their enemies: so fell they -all by the sword. According to their uncleanness and according -to their transgressions have I done unto them, and hid my face from<span class="pagenum"><a name="Page_266" id="Page_266">[266]</a></span> -them. Therefore thus saith the Lord God: Now will I bring again -the captivity of Jacob, and have mercy upon the whole house of -Israel, and will be jealous for my holy name; after that they have -borne their shame, and all their trespasses whereby they have -trespassed against me, when they dwelt safely in their land, and -none made <i>them</i> afraid. When I have brought them again from the -people, and gathered them out of their enemies' lands, and am sanctified -in them in the sight of many nations; then shall they know -that I <i>am</i> the Lord their God, which caused them to be led into -captivity among the heathen: but I have gathered them unto -their own land, and have left none of them any more there. -Neither will I hide my face any more from them: for I have poured -out my spirit upon the house of Israel, saith the Lord God -(verses 21-29).</p></blockquote> - -<p>The moral effect of this judgment is described in verses -21-24. The Lord will then establish His glory among the -nations. From this we learn that the glory of the Lord will -be made known world-wide to cover the earth after this final -invasion has come to pass, and this last judgment of nations -has been executed. The nations will be the witnesses -of this judgment. Of course these nations are those who -have been converted and are embodied in the Kingdom of -Christ. And then the Lord is vindicated for having dealt -with Israel as He did. They went into captivity—the dispersion -among all the nations of the earth—on account of -their iniquities. God dealt righteously with them when -on account of their transgressions He hid His face from them. -All God's ways are righteous and in that day all His dealings -in judgment will be openly justified.</p> - -<p>Then comes the prophecy of the bright future of Israel. -It is one of the many found in this book of Ezekiel and the -greater number in the other prophetic books. The captivity -of Jacob is ended. Mercy will be bestowed upon the -whole house of Israel. They have borne their shame; -but now it is all ended through the mercy of the Lord. -He will bring them again from the peoples, and gather<span class="pagenum"><a name="Page_267" id="Page_267">[267]</a></span> -them out of the enemies' lands and sanctify them, by taking -away their sins, in the sight of many nations. None will -be left behind; all will be gathered back. It is next to inconceivable -that, with so many promises in the Word of -God as to Israel's future restoration and blessing, that the -greater part of professing Christians can ignore these things -and refuse to believe in a glorious future of the Jewish race.</p> - -<p>The last verse contains an important statement. The -Lord says that He hides His face no more from them. This -in itself shows that all this is not yet here; for still He hides -His face from them. The hiding of His face from them will -be no more when His Spirit is poured upon them. "I have -poured out my Spirit upon the house of Israel, saith the -Lord God." There comes then a time when the house of -Israel, the literal descendants of Abraham, will receive an -outpouring of the Spirit of God. Such is also the message -of Joel, in which restoration and spiritual blessing, through -the outpouring of the Spirit are blended together (Joel ii).<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a> -We call attention to another passage which should be linked -with the statement in this chapter. Isaiah xxxii:13-18 -is a very striking prophecy. There is an announcement made -first of all concerning the judgment which is to fall upon -Israel's land. "Upon the land of my people shall come -up thorns and briers; yea, upon all the houses of joy in -the joyous city," etc. But this is not to last forever. An -"until" follows. "Until the Spirit be poured upon us from -on high." This is the same future outpouring of the Spirit -of God. Up to now it has not been. The Holy Spirit on -the day of Pentecost came to form the body of Christ, -but this outpouring in connection with Israel has another -significance. We read, therefore, in the above passage what<span class="pagenum"><a name="Page_268" id="Page_268">[268]</a></span> -will happen when this outpouring has come to pass. "And -the wilderness be a fruitful field, and the fruitful field be -counted for a forest. Then judgment shall dwell in the -wilderness, and righteousness remain in the fruitful field. -And the work of righteousness shall be peace; and the effect -of righteousness, quietness and assurance forever. And -my people shall dwell in a peaceable habitation, and in -sure dwellings, and in quiet resting places." It is a description -of the Kingdom to come, when Israel has found rest and -when all the earth will receive the blessing, when righteousness -will have given peace, lasting peace to the world.</p> - - - -<hr style="width: 65%;" /> -<p><span class="pagenum"><a name="Page_269" id="Page_269">[269]</a></span></p> -<div class="figcenter" style="width: 500px;"> -<img src="images/image269.png" width="500" height="474" alt="GROUND PLAN OF EZEKIEL'S TEMPLE" title="GROUND PLAN OF EZEKIEL'S TEMPLE" /> -<span class="caption">GROUND PLAN OF EZEKIEL'S TEMPLE</span> -</div> - -<p> -A. The Temple House, xli.<br /> -B. Altar of Burnt Offering, xliii:13.<br /> -C. Inner Court.<br /> -D. Gates to Inner Court, xl:28.<br /> -E. Separate Place, vli:10.<br /> -F. Hinder Building, xli:12.<br /> -G. Priest's Kitchens, xlvi:19.<br /> -H. Chambers for Priests, xlii:1.<br /> -I. Chambers, xl:44.<br /> -K. People's Kitchen, xlvi:21-24.<br /> -L. Gates into Outer Court, xl:6.<br /> -M. Pavement, xl:18.<br /> -N. Chambers in Outer Court (30) xl:17.<br /> -O. Outer Court.<br /> -<br /> ----------------Temple Stream<br /> -</p> - - -<p><span class="pagenum"><a name="Page_270" id="Page_270"></a></span></p> - -<hr style="width: 65%;" /> -<p><span class="pagenum"><a name="Page_271" id="Page_271">[271]</a></span></p> - - - -<h2>THE MILLENNIAL TEMPLE AND ITS WORSHIP.<br /> -THE LAND AND ITS GLORY.<br /> - -Chapters xl-xlviii.</h2> - -<p>The final nine chapters of this book form the climax -of the great prophecies of Ezekiel; they belong to the most -difficult in the entire prophetic Word. Once more the hand -of the Lord rests upon the seer and in the visions of God -he is brought into the land of Israel. In the very beginning -of this grand finale we learn therefore that the visions concern -the land of Israel. Let us remember that after the fall -of Jerusalem had been announced to Ezekiel (chapter -xxxiii:21), his prophetic utterances and visions concern -the future when Israel is to be regathered and restored to the -land. The previous two chapters dealt with the last invasion -of the land of Israel and the complete overthrow of Gog and -its hordes. The vision contained in this last section follows -after Israel's final deliverance. So much is clear as to the -time when the prophecies of these eight chapters will be -accomplished. They have not been fulfilled in the past, -certainly not in the remnant which returned under Zerubabbel -and Ezra. Nor have these prophecies been fulfilled -since then. All is future. Only when the Lord has gathered -Judah and Israel, when He has established His glorious -Kingdom in their midst and delivered His people and the -land from the last invader, will this last vision of Ezekiel -become history.</p> - -<p>This disposes then at once of the different modes of interpretation -employed by so many expositors of this book. -These are the following:</p> - -<p>1. The theory of interpretation which looks upon the -vision of these chapters as fulfilled in the return of the -remnant from Babylon. One of the expositors who follows -this line stated that these visions are "an ideal representation<span class="pagenum"><a name="Page_272" id="Page_272">[272]</a></span> -of the Jewish state about to be restored after the captivity." -It does not need much argument to show that this mode of -interpretation is erroneous. The temple which the remnant -built does in no way whatever correspond with the magnificent -structure which Ezekiel beheld in his vision. The -fact is, if this temple is a literal building (as it assuredly is) -it has never yet been erected. Furthermore, it is distinctly -stated that the glory of the Lord returned to the temple -and made His dwelling place there, the same glory which -Ezekiel had seen departing from the temple and from -Jerusalem. But the glory did not return to the second -temple. No glory cloud filled that house. And furthermore -no high priest is mentioned in the worship of the temple -Ezekiel describes, but the Jews after their return from -Babylon had high priests again. Nor can the stream of -healing waters flowing from the temple as seen by Ezekiel -be in any way applied to the restoration from the Babylonian -captivity. Expositors who follow this mode of interpretation -claim that all has been fulfilled and that there is nothing -in store for Israel in the future. It is the most superficial -method and totally wrong.</p> - -<p>2. Another interpretation claims that the whole vision -sprang from the imagination of the prophet. That all is -an ideal description of something which the expositor -himself is unable to define. This mode of interpretation -needs no further mention and answer.</p> - -<p>3. The third interpretation of these chapters is the allegorical -which spiritualizes everything and claims that the -Christian church, its earthly glory and blessing, is symbolically -described by the prophet. This is the weakest of all -and yet the most accepted. But this theory gives no exposition -of the text, is vague and abounds in fanciful applications, -while the greater part of this vision is left unexplained<span class="pagenum"><a name="Page_273" id="Page_273">[273]</a></span> -even in its allegorical meaning, for it evidently has no such -meaning at all.<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a></p> - -<p>The true interpretation is the literal one which looks upon -these chapters as a prophecy yet unfulfilled and to be -fulfilled when Israel has been restored by the Shepherd and -when His glory is once more manifested in the midst of His -people. The great building seen in his prophetic vision will -then come into existence and all will be accomplished.</p> - -<p>But while we are sure of the strictly future fulfillment of -this final vision, the many details which abound in these -chapters can hardly be fully interpreted as to their meaning. -Much is obscure. That all has a deeper meaning we do -not doubt; and here and there we shall offer suggestions, -but many things we shall have to pass over. Before we turn -to the text and open up the contents of these chapters, a -telescopic view of the whole section is in order and will be -helpful in our further studies.</p> - -<p>We call attention first to the three main divisions.</p> - -<blockquote><p><b>I. The Description of the Temple.</b> Chapters xl-xlii.</p> - -<p><b>II. The Temple Worship.</b> Chapters xliii-xlvi.</p> - -<p><b>III. The Vision Concerning the Land.</b> Chapters xlvii-xlviii.</p></blockquote> - -<p>Generally these eight chapters are called "The Temple -Vision;" but there is much more than the vision of a future -temple. We shall see next the contents of these chapters.<span class="pagenum"><a name="Page_274" id="Page_274">[274]</a></span></p> - -<p><b>I. The Description of the Temple.</b> Chapters xl-xlii.</p> - -<p> -Chapter xl.<br /> -<br /> - 1. The Introduction. Verses 1-4.<br /> - 2. The Gate toward the East. Verses 5-16.<br /> - 3. The Outer Court. Verses 17-27.<br /> - 4. The Inner Court. Verses 28-37.<br /> - 5. The Tables for the Offerings and the Chambers for the Inner<br /> -<span style="margin-left: 2.5em;">Court. Verses 38-47.</span><br /> - 6. The Porch of the House. Verses 48-49.<br /> -<br /> -Chapter xli.<br /> -<br /> - 1. The Holy Place. Verses 1-2.<br /> - 2. The Most Holy. Verses 3-4.<br /> - 3. The Side Chambers. Verses 5-11.<br /> - 4. The Hinder Buildings and the Measurement. Verses 12-14.<br /> - 5. Description of the Interior of the Temple. Verses 15-26.<br /> -<br /> -Chapter xlii.<br /> -<br /> - 1. The Priest's Chambers in the Inner Court. Verses 1-14.<br /> - 2. The Final Measurements. Verses 15-20.<br /> -</p> - - -<p><b>II. The Temple Worship.</b> Chapters xliii-xlvi.</p> - -<p> -Chapter xliii.<br /> -<br /> - 1. The Return of the Glory of the Lord and Filling the House. Verses 1-9.<br /> - 2. The Address to the Nation. Verses 10-12.<br /> - 3. The Dimensions of the Altar. Verses 13-17.<br /> - 4. The Offerings to be Brought. Verses 18-27.<br /> -<br /> -Chapter xliv.<br /> -<br /> - 1. The Outward Eastern Gate for the Prince. Verses 1-3.<br /> - 2. The Charge concerning the Strangers and the Rebellious Tribes. Verses 4-14.<br /> - 3. The Charge concerning the Priests, the Sons of Zadok. Verses 15-27.<br /> -<span class="pagenum"><a name="Page_275" id="Page_275">[275]</a></span>4. The Inheritance of the Priests. Verses 28-31.<br /> -<br /> -Chapter xlv.<br /> -<br /> - 1. The Portions of the Priests, the Levites, of the whole House of<br /> -<span style="margin-left: 2.5em;">Israel and the Prince. Verses 1-8.</span><br /> - 2. Concerning the Prince. Verses 9-17.<br /> - 3. The Feast of Passover and the Feast of Tabernacles. Verse 18-25.<br /> -<br /> -Chapter xlvi.<br /> -<br /> - 1. The Worship of the Prince. Verses 1-8.<br /> - 2. Further Instruction as to Worship. Verses 9-15.<br /> - 3. Concerning the Prince, his Sons and his Servants. Verses 16-18.<br /> - 4. A Final Description of places in the Temple. Verses 19-24.<br /> -</p> - - -<p><b>III. The Vision concerning the Land.</b> Chapter xlvii-xlviii.</p> - -<p> -Chapter xlvii.<br /> -<br /> - 1. The Waters of Healing from the Temple. Verses 1-12.<br /> - 2. Borders of the Land. Verses 13-21.<br /> - 3. Concerning the Stranger in the land. Verses 22-23.<br /> -<br /> -Chapter xlviii.<br /> -<br /> - 1. The Portion of the Seven Tribes. Verses 1-7.<br /> - 2. The Oblation for the Sanctuary, for the City and for the Prince. Verses 8-29.<br /> - 3. The Gates of the City and its new Name. Verses 30-35.<br /> -</p> - - -<h4>THE TEMPLE VISION.<br /> - -Chapter xl.</h4> - -<p>The Temple vision is first recorded and the opening verses -form the introduction.</p> - - -<p><b>I. The Introduction to the Temple Vision.</b></p> - -<blockquote><p>In the five and twentieth year of our captivity, in the beginning of -the year, in the tenth <i>day</i> of the month, in the fourteenth year after -that the city was smitten, in the selfsame day the hand of the Lord -was upon me, and brought me thither. In the visions of God -brought he me into the land of Israel, and set me upon a very high -mountain, by which <i>was</i> as the frame of a city on the south.<span class="pagenum"><a name="Page_276" id="Page_276">[276]</a></span> -And he brought me thither, and, behold, there was a man, whose -appearance was like the appearance of brass, with a line of flax -in his hand, and a measuring reed; and he stood in the gate. -And the man said unto me, Son of man, behold with thine eyes, -and hear with thine ears, and set thine heart upon all that I shall -shew thee; for to the intent that I might shew them unto thee art -thou brought hither: declare all that thou seest to the house of -Israel (verses 1-4).</p></blockquote> - -<p>The time of the vision is first given by the prophet. It was -in the fourteenth year after Jerusalem had been smitten, -which would make the date 572 B. C. The beginning of -the year is mentioned. In the Hebrew a word is employed -(Rosh hashanah) which is not used again in the Old Testament. -In Exodus xii we read "this month shall be unto you -the beginnings of months, it shall be the first month of the -year to you." (Abib or Nisan.) Some expositors claim that -the beginning of the year in Ezekiel's vision was in the month -of Nisan commemorating the Passover. But it may mean -the seventh month (September-October) the feast of -trumpets from which the Jews reckon the new year, and the -first day of the month would be the day of atonement. -We incline to the latter view. Both the feast of trumpets and -the day of atonement foreshadow the regathering of Israel -and the forgiveness of their sins. And when that has come -then, and not before, Ezekiel's glory vision will be accomplished -in the land. We also read in Lev. xxv:9: "Then -shalt thou cause the trumpet of jubilee to sound on the -tenth day of the seventh month, in the day of atonement -shall ye make the trumpet sound throughout your land." -It will be the time of Israel's jubilee when this temple, -Ezekiel beheld, will be erected in their land. Once more -the hand of the Lord rested upon the prophet. It is the -seventh time that this happened to Ezekiel, and not again -after this. (See chapters. i:3, iii:14-22, vii:1, xxxiii:22, -xxxvii:1, xl:1.) In the visions of God the prophet was<span class="pagenum"><a name="Page_277" id="Page_277">[277]</a></span> -brought into the land of Israel, which is conclusive evidence -that the vision he is about to receive concerns the people -Israel and not, as the spritualizing, allegorical school -of interpreters claim, the church. Ezekiel knew nothing -whatever of the church and therefore not a line of all his -prophecies could intelligently be applied to the church -of the Lord Jesus Christ. He finds himself upon a very -high mountain; towards the south he noticed the frame -(or building) of a city.<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a> The high mountain is, no doubt, -the mountain frequently mentioned in the prophetic Word. -"And it shall come to pass in the last days, that the mountain -of the Lord's house shall be established in the top -of the mountains, and shall be exalted above the hills and -all nations shall flow unto it" (Isaiah ii:2). "Beautiful -for situation, the joy of the whole earth, is mount Zion, -on the sides of the north the city of the great King" (Ps. -xlviii:2). It is the place of His rest (Ps. cxxxii:14), where -the King is enthroned (Ps. ii).</p> - -<hr style="width: 45%;" /> - -<p>Then appeared in the vision the man with the line of -flax and the measuring reed. Zachariah beheld such a man -with a measuring line in his hand to measure Jerusalem -(Zech. ii:13). In Rev. xxi:15 we read of the heavenly Jerusalem, -that wonderful city, "and he that talked with me had -a golden reed to measure the city and the gates thereof -and the wall thereof." And then follows the measurement -of the city. The one who measured in Revelation was an -angel and the measure was that of an angel. We shall -make, when we come to the measurement itself, a brief -comparison between the measure mentioned by Ezekiel and -the measure of the city in Revelation. And the man with<span class="pagenum"><a name="Page_278" id="Page_278">[278]</a></span> -the measuring reed stood in the gate. He addressed the -prophet once more as "Son of Man." He was to give attention -to all. His eyes were to see, his ears to hear, he -should set his heart upon all that would be shown unto -him and declare it to the house of Israel.</p> - - -<p><b>II. The Eastern Gate.</b></p> - -<blockquote><p>And behold a wall on the outside of the house round about, and in -the man's hand a measuring reed of six cubits long by the cubit -and an hand breadth; so he measured the breadth of the building, -one reed, and the height, one reed. Then came he unto the gate -which looked toward the east, and went up the stairs thereof, and -measured the threshold of the gate which was one reed broad; -and the other threshold of the gate, which was one reed broad. -And every little chamber was one reed long, and one reed broad; -and between the little chambers were five cubits; and the threshold -of the gate by the porch of the gate within was one reed. He -measured also the porch of the gate within, one reed. Then -measured he the porch of the gate, eight cubits; and the posts -thereof, two cubits; and the porch of the gate was inward. And -the little chambers of the gate eastward were three on this side, -and three on that side; they three were of one measure; and the -posts had one measure on this side and on that side. And he -measured the breadth of the entry of the gate, ten cubits; and the -length of the gate, thirteen cubits. The space also before the -little chambers was one cubit on this side, and the space was one -cubit on that side; and the little chambers were six cubits on this -side, and six cubits on that side. He measured then the gate from -the roof of one little chamber to the roof of another; the breadth -was five and twenty cubits, door against door. He made also posts -of threescore cubits, even unto the post of the court round about -the gate. And from the face of the gate of the entrance unto the -face of the porch of the inner gate were fifty cubits. And there -were narrow windows to the little chambers, and to their posts -within the gate round about, and likewise to the arches; and -windows were round about inward; and upon each post were -palm trees (verses 5-16).</p></blockquote> - -<p>The house mentioned is the whole building of the Temple. -A wall was round about the building. A wall is also mentioned<span class="pagenum"><a name="Page_279" id="Page_279">[279]</a></span> -in chapter xlii:20 which had a length of five hundred -reeds and a breadth of five hundred reeds. The purpose of -that wall is stated "to make a separation between that which -was holy and that which was common." This wall of five -hundred is not identical with the wall in the beginning of -the vision as mentioned in verse 5. The wall here surrounded -the outer court; the wall in chapter xlii:20 surrounds the -whole temple area. That is why the separation between -the holy and the common is spoken of with that wall. The -length of the great wall which enclosed all the Temple area -is not given. But the man in the vision measures the breadth -and the height, and as the reed is six cubits we have 2x6 -(breadth six cubits and height six cubits), which gives us -the number 12. So we meet the number 12, the symbol -of divine government on the threshold of this vision. How -prominent the number 12 is in the description of the heavenly -Jerusalem in the last book of the Bible (Rev. xxi) is known -to every reader of that book. The wall there has 12 gates -and 12 foundations and is 12x12 cubits high, that is 144 -cubits. All is perfection in that heavenly Jerusalem. -Here in Ezekiel we have the description of the earthly -sanctuary which will be in existence during the millennium. -While in Revelation the one who measures is an angel -with a golden reed, it is a man in Ezekiel and the cubit -he uses (the length of the human forearm from the elbow -to the tip of the little finger) has a handbreadth added. -The eastern gate, the little chambers, the porch, etc.—everything -is measured. The lesson is that even to the details -everything is here by divine appointment. If the reed -mentioned frequently is taken as six cubits we have in the -measure the number 12 several times. Every little chamber -(guard houses) was one reed long (six cubits) and six cubits -broad—twice 6—12. That all this must have a deeper meaning -we doubt not; and yet who can at this time give it to us<span class="pagenum"><a name="Page_280" id="Page_280">[280]</a></span> -in full? These instructions will be literally followed and -carried out in the coming day of Israel's restoration.</p> - -<p>In these verses we find the wall and its construction, -surrounding the outer court of this future temple described. -Three gates were seen by the prophet in this wall—an -Eastern gate, a Northern gate (verse 10) and a Southern -gate (verse 24). The West side of the wall has no gate. -As we learn later the returning glory of the Lord will enter -the temple by the Eastern gate. Seven steps lead up to -these gates. Seven is the number of divine perfection and -accomplishment. These gates must not be thought of as -mere openings in the wall; they are gateways forming -separate buildings which project into the outer court to a -distance of fifty cubits with a breadth of twenty-five cubits. -On both sides of these gateways the prophet saw six little -chambers, three on each side, and each six cubits square. -There has been much speculation as to the possible use of -these little chambers and their meaning. The Hebrew -word used here is the same as in 1 Kings xiv:28, translated -in this passage "guard-chamber." This may be the purpose -of these chambers in the gateway building of this first wall. -This seems to be confirmed by chapter xliv:11 and 14, -which speaks of the Levites having charge of the gates of -the house, so that in all probability these guard-chambers -will be in charge of the Levites. Let us also notice the -prominence of the numbers three and twelve. There are -2x3 guard-chambers in each gateway both in the outer -court and also in the inner court. This gives us thirty-six -guard-chambers, or 3x12. The number three means -symbolically fullness, a divine fullness, and twelve stands -for divine sovereignty and government. Three times -twelve means, therefore, divine fullness in sovereign power -and government. God Himself will be the guardian and -protector of this millennial sanctuary of His earthly people.<span class="pagenum"><a name="Page_281" id="Page_281">[281]</a></span></p> - -<p>Mention is made also of a porch in connection with each -gateway. This porch of the gate is inward, and it must be -thought of in the form of a hall. Such a porch-hall is mentioned -in the architecture of Solomon's temple (1 Kings -vi:3; 2 Chron. iii:4; see also Joel ii:17). These vestibule -halls are the termination of the gateway leading into the -outer court itself. The porch-hall of the significant Eastern -gate is reserved for the Prince. He enters by way of the -porch of that gate and goes out the same way (chapter -xliv:3). And there is a door for each gate, for we read that -the East gate was to be shut (xliv:1-2). The door at the -termination of the gateway is mentioned in verse 11. The -width of the doorway is ten cubits and the height of the -door itself thirteen cubits—10x3. The number ten signifies -responsibility, and three, as already stated, is symbolical -of divine fullness. Then posts were seen by the prophet. -Each gateway had two posts and each post is two cubits -thick and sixty cubits high (verses 9, 14). Critics have declared -that the given dimension of sixty cubits is impossible. -We do not know why this should be declared impossible. -Some critics have said that the man could not have measured -these sixty cubits; but the word measure is not used at -all. The windows of the little chambers will be closed -windows. Upon the posts were palm trees. These palm -trees were ornamental and artificial (xl:18). That palms -are prominent in this millennial temple, crowning first of all -the high posts, which towered above all, so that the palms -were seen, is not without significance. Palms are the symbols -of victory. Branches of palm trees were also used -during the celebration of the feast of tabernacles, which -dispensationally foreshadows the millennial age of blessing -and glory. And that is why palms are lifted high above -everything on the gateway pillars of the wall surrounding -the outer court. The time of blessing, victory, peace and -glory has come.<span class="pagenum"><a name="Page_282" id="Page_282">[282]</a></span></p> - -<p>We follow the prophet now into the inner court. This court -is smaller, exactly one hundred cubits square (verse 47). -In the center of this four square court stands the great -altar, eighteen cubits square and twelve cubits high (chap. -xliii:13-17). West of this great altar is a higher terrace -upon which the temple itself stands. The approach to this -inner court is also through three gates corresponding to the -three gates in the wall surrounding the outer court. We -must notice, however, that there are eight steps in connection -with the gateways leading into this inner court, while -the gateways leading into the outer court had only seven -steps. The number eight is symbolical of the new covenant -and the new creation.<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a> This great place of worship, by -these eight steps, which lead to the interior, has the mark -of the new age, the age when all things are made new. -These gateways have also the little chambers like in the gateways -of the outer court. The prophet in his vision entered -by the South gate; then he came next to the East gate -(verse 32), and finally to the North gate (verse 35); and -these three gateways had their arches, posts and palm -trees upon the posts. All is symmetrical. These three gateways -are seen in line with the gateways of the outer court, -but the porches were not towards the inside, but at the -other end next to the outer court. In measurement and -everything else they correspond to the gateways leading -into the outer court.</p> - -<p>The description of the great altar which stands in the<span class="pagenum"><a name="Page_283" id="Page_283">[283]</a></span> -middle of the inner court is given later; we shall follow it -when we come to the text. The sacrifices are to be brought -in this inner court and therefore we find next the sacrificial -tables mentioned on which the burnt offering, the sin offering -and the trespass offering will be slain. Two tables -were in the porch of the gate on this side and two on the -other side. Then at the steps of the gate on both sides -were two tables, four tables on the one side and four on -the other. In all there are eight tables whereupon to -slay sacrifices. Besides these, there are four smaller tables -of hewn stone, especially for the burnt offering, whereupon -they also lay the instruments used in slaying the sacrifices. -This gives 3x4 tables—twelve which are grouped on both -sides of the steps, along the sides of the gateway and in the -porch. On these tables the sacrifices are slain, washed and -otherwise prepared and the smaller tables are for the instruments. -Are these twelve tables only at one gate or at all the -gates? There is reason to believe that each of the gateways -leading to the inner courts is furnished with these sacrificial -tables. If this is correct we have again the significant -numbers and combination 3x12, corresponding to the -guard-chambers at the three gateways, which also are 3x12.</p> - -<p>Besides the chambers and the entries to the gates where -they washed the sacrifices (verse 38) there are without the -inner gate chambers at each gate for the singers and the -priests (verses 44-46) who are the keepers of the house. -These chambers were evidently detached from the gateways -and yet near by. No measurement of these chambers is -given. The inner court itself was a hundred cubits square; -in the outer was the great altar.</p> - - -<p><b>V. The Vestibule of the Temple.</b></p> - -<blockquote><p>And he brought me to the porch of the house, and measured -each post of the porch, five cubits on this side, and five cubits on -that side: and the breadth of the gate was three cubits on this<span class="pagenum"><a name="Page_284" id="Page_284">[284]</a></span> -side, and three cubits on that side. The length of the porch was -twenty cubits, and the breadth eleven cubits; and he brought me -by the steps whereby they went up to it: and there were pillars by -the posts, one on this side, and another on that side.</p></blockquote> - -<p>These closing verses of this chapter introduce us to the -temple building. The prophet is brought in vision to the -porch of the house. The vestibule in which the prophet -finds himself is twenty cubits long and eleven cubits broad.<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a> -The number ten is here seen again two by ten. The number -of the steps leading up to the vestibule of the temple are not -given. Besides the posts of the vestibule there are two -pillars also, one on each side of the entrance gate, which -remind us of the two pillars "Jachin and Boaz" in Solomon's -temple (1 Kings vii:21, 45). Many of these details are -obscure, their deeper and symbolical meaning hidden. -It would be an easy matter to make all kinds of spiritual -applications. As to such applications one has well said, -"We need a vigilant watch lest we pervert the holy Word -of God; and I trust myself to be reticent rather than thus -offend." The construction the measurements and arrangement -tell out divine perfection. When at last this great -millennial temple is erected in Israel's land, it will be a -glorious witness for the Lord and as the central place of -earthly worship worthy of that coming age of peace and glory.</p> -<p><span class="pagenum"><a name="Page_285" id="Page_285">[285]</a></span></p> - -<h4>THE HOLY AND MOST HOLY. THE SIDE BUILDING<br /> -AND THE INTERIOR.<br /> - -Chapter xli.</h4> - -<p>The man with the measuring reed had gradually introduced -in the vision Ezekiel to the outer wall and outer and inner -court of this great future temple. The chambers, posts, -gateways, sacrificial tables, etc., were all described in detail -and so the prophet was brought into the temple vestibule -(xl:48-49) to be led on into the temple itself. He beholds -now the Holy place, the Most Holy, the side buildings, the -hinder buildings and the interior of the temple.</p> - - -<p><b>I. The Holy Place and the Most Holy.</b></p> - -<blockquote><p>Afterward he brought me to the temple, and measured the posts, -six cubits broad on the one side, and six cubits broad on the other -side, which was the breadth of the tabernacle. And the breadth of -the door was ten cubits; and the sides of the door were five cubits -on the one side, and five cubits on the other side: and he measured -the length thereof, forty cubits: and the breadth, twenty cubits. -Then went he inward, and measured each post of the door, two -cubits; and the door, six cubits; and the breadth of the door, -seven cubits. So he measured the length thereof, twenty cubits; -and the breadth, twenty cubits, before the temple: and he said -unto me, This is the most holy place (verses 1-4.)</p></blockquote> - -<p><b>III. The Outer Court.</b></p> - -<blockquote><p>Then brought he me into the outward court and, lo, there were -chambers, and a pavement made for the court round about: thirty -chambers were upon the pavement. And the pavement by the side -of the gates over against the length of the gates was the lower pavement. -Then he measured the breadth from the forefront of the -lower gate unto the forefront of the inner court without, an hundred -cubits eastward and northward. And the gate of the outward -court that looked toward the north, he measured the length thereof, -and the breadth thereof. And the little chambers thereof were -three on this side and three on that side; and the posts thereof -and the arches thereof were after the measure of the first gate:<span class="pagenum"><a name="Page_286" id="Page_286">[286]</a></span> -the length thereof was fifty cubits, and the breadth five and -twenty cubits. And their windows, and their arches, and their -palm trees, were after the measure of the gate that looketh toward -the east; and they went up unto it by seven steps; and the arches -thereof were before them. And the gate of the inner court was -over against the gate toward the north, and toward the east; and -he measured from gate to gate an hundred cubits. After that he -brought me toward the south: and behold a gate toward the south: -and he measured the posts thereof and the arches thereof according -to these measures. And there were windows in it and in the -arches thereof round about, like those windows: the length was fifty -cubits, and the breadth five and twenty cubits. And there were -seven steps to go up to it, and the arches thereof were before them: -and it had palm trees, one on this side, and another on that side, -upon the posts thereof. And there was a gate in the inner court -toward the south: and he measured from gate to gate toward the -south an hundred cubits (verses 17-27.)</p></blockquote> - -<p>The man with the measuring line now leads the prophet -into the outer court itself. He had passed through the East -gate and has now the vision of the outer court. Here again -he beholds chambers. The word used for chamber is a -different word from the one used in verses 7, 10, 12, 13, 16, -21, 29, 33 and 36. The chambers of the outer court are no -longer guard-rooms. The word used here is found in 1 Sam. -ix:22, which was not a small chamber by any means, inasmuch -as thirty persons could be accommodated. The word -is used later for the chambers in which the priests kept the -tithes and offerings. Such chambers were in the temple -of Solomon. In the millennial temple they probably will -serve the same purpose. Then we read of a pavement -made for the court round about. It is a pavement of -stones (see 2 Kings xvi:17; 2 Chron. vii:3; Esther i:6—the -same Hebrew word is used in these passages). This pavement, -probably in the form of a mosaic arrangement, -covers the entire outer court and of the chambers were -thirty upon the pavement. Where are these chambers<span class="pagenum"><a name="Page_287" id="Page_287">[287]</a></span> -located? Are they together or scattered over the entire -outer court? We believe they will be located alongside -of each gateway, two on the side of the East gate, two -at the North gate and two at the South gate. This seems to -be the correct location, for the prophet in having stepped -through the gateway into the outer court sees these chambers -first, so that they must have been at the entrance gate. -The measurement follows and the North gate and South -gate are described. They compare in every way to the -East gate, each having its seven steps, its little chambers -(guard-chambers) its posts and palm trees.</p> - - -<p><b>IV. The Inner Court, the Sacrificial Tables and the -Chambers.</b></p> - -<blockquote><p>And he brought me to the inner court by the south gate: and he -measured the south gate according to these measures; And the little -chambers thereof, and the posts thereof, and the arches thereof, according -to these measures: and there were windows in it and in the -arches thereof round about: it was fifty cubits long, and five and -twenty cubits broad. And the arches round about were five and -twenty cubits long, and five cubits broad. And the arches thereof -were toward the outer court; and palm trees were upon the posts -thereof: and the going up to it had eight steps. And he brought -me into the inner court toward the east: and he measured the gate -according to these measures. And the little chambers thereof, -and the posts thereof, and the arches thereof, were according to -these measures: and there were windows therein and in the arches -thereof round about: it was fifty cubits long, and five and twenty -cubits broad. And the arches thereof were toward the outward -court; and palm trees were upon the posts thereof, on this side, -and on that side: and the going up to it had eight steps. And he -brought me to the north gate, and measured it according to these -measures; The little chambers thereof, the posts thereof, and the -arches thereof, and the windows to it round about: the length was -fifty cubits, and the breadth five and twenty cubits. And the -posts thereof were toward the outer court; and palm trees were -upon the posts thereof, on this side, and on that side: and the going -up to it had eight steps. And the chambers and the entries thereof<span class="pagenum"><a name="Page_288" id="Page_288">[288]</a></span> -were by the posts of the gates, where they washed the burnt -offering. And in the porch of the gate were two tables on this -side, and two tables on that side, to slay thereon the burnt offering -and the sin offering and the trespass offering. And at the side -without, as one goeth up to the entry of the north gate, were two -tables; and on the other side, which was at the porch of the gate, -were two tables. Four tables were on this side, and four tables -on that side, by the side of the gate; eight tables, whereupon they -slew their sacrifices. And the four tables were of hewn stone for -the burnt offering, of a cubit and an half long, and a cubit and a -half broad, and one cubit high: whereupon also they laid the -instruments wherewith they slew the burnt offering and the sacrifice. -And within were hooks, an hand broad, fastened round -about: and upon the tables was the flesh of the offering. And -without the inner gate were the chambers of the singers in the inner -court, which was at the side of the north gate; and their prospect -was toward the south: one at the side of the east gate having the -prospect toward the north. And he said unto me, This chamber, -whose prospect is toward the south, is for the priests, the keepers -of the charge of the house. And the chamber, whose prospect is -toward the north, is for the priests, the keepers of the charge of the -altar: these are the sons of Zadok among the sons of Levi, which -come near to the Lord to minister unto him. So he measured the -court, an hundred cubits long, and an hundred cubits broad, foursquare; -and the altar that was before the house (verses 28-47).</p></blockquote> - -<p>The first two verses give the measurement of the Holy -part. Of the contents of this part, how it was furnished, -nothing is said; only the measurement is mentioned. The -place is forty cubits long and twenty cubits broad. In this -respect it corresponds to the temple of Solomon in which the -Holy place had the same dimensions, while the same part in -the wilderness tabernacle was only twenty cubits by ten -cubits. We find therefore that the Holy part in the temple of -Solomon and Ezekiel's temple is double the size of the Holy -part of the tabernacle. There is a door which leads from -the vestibule into this Holy place and at both sides are door -posts, six cubits broad on the one side and six on the other; -between these two posts is the door, the breadth of which is<span class="pagenum"><a name="Page_289" id="Page_289">[289]</a></span> -ten cubits.<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a> The number twelve is again in evidence in these -two posts, twice six. Inasmuch as the wall (verse 5) is six -cubits thick these two posts are probably a part of the wall -surrounding the temple. Later we receive the additional -information that the waters issued from under the threshold -of the house eastward, the seer being at this door (xlvii:1).</p> - -<p>Then the man went inward, into the Most Holy. This was -a perfect square twenty cubits long and twenty broad. Let -us notice that the prophet here does not enter the place, for -it is the Most Holy, the dwelling place of Jehovah.</p> - -<p>The man entered in alone, while the prophet remained -outside. There was a door six cubits high and seven cubits -broad. The breadth of the door leading into the Holy part -was ten cubits, but the door leading into the Most Holy was -seven cubits broad, the number which denotes divine perfection. -The description of the interior of the temple is -given in verses 15-26.</p> - - -<p><b>II. The Side Buildings.</b></p> - -<blockquote><p>After he measured the wall of the house, six cubits; and the -breadth of every side chamber, four cubits, round about the house -on every side. And the side chambers were three, one over another, -and thirty in order; and they entered into the wall which was of the -house for the side chambers round about, that they might have hold, -but they had not hold in the wall of the house. And there was an -enlarging, and a winding about still upward to the side chambers: -for the winding about of the house went still upward round about -the house: therefore the breadth of the house was still upward, and -so increased from the lowest chamber to the highest by the midst. -I saw also the height of the house round about: the foundations of -the side chambers were a full reed of six great cubits. The thickness -of the wall, which was for the side chamber without, was five -cubits: and that which was left was the place of the side chambers -that were within. And between the chambers was the wideness of<span class="pagenum"><a name="Page_290" id="Page_290">[290]</a></span> -twenty cubits round about the house on every side. And the doors -of the side chambers were toward the place that was left, one -door toward the north, and another door toward the south: and -the breadth of the place that was left was five cubits round about -(verses 5-11).</p></blockquote> - -<p>He measured first the wall which surrounded the Holy and -the Most Holy part. This wall was six cubits. Then there -are side chambers. Such side chambers were also in the -temple of Solomon (1 Kings vi:5). There are three stories -and each contains thirty chambers, so there are ninety -chambers in all. These three stories with the ninety chambers -surrounded the temple on its three sides, the North, West and -South sides, the East side being the vestibule and entrance -into the temple; no side chambers are found above this -entrance. These side chambers enter into the wall, that they -might have hold and still they have not hold of the wall itself. -In this also the temple corresponds to the arrangement of -Solomon's temple. 1 Kings vi:6 explains the construction of -these chambers: "On the outside he made rebatements -in the wall of the house round about, that the beams should -not have hold in the wall of the house." The side chambers -in the Solomonic temple were fastened on the house with -timber of cedar (1 Kings vi:10). This probably explains -the meaning of the attachment of these three stories of -chambers in Ezekiel's temple. The side chambers must -therefore be considered as an addition to the wall itself which -surrounds the Holy and Most Holy. We do not know what -will be the use of these ninety chambers in the millennial -temple. The seventh verse shows that the stories of this -addition to the wall, containing the chambers, have galleries -round about. And the gallery of the second story is broader -than the gallery of the first, and the gallery of the third is -broader than the second story, so that this annex broadens -upward. The expression "winding about" has led some of the<span class="pagenum"><a name="Page_291" id="Page_291">[291]</a></span> -few expositors of these chapters to identify with the winding -stairs of the Solomonic temple (1 Kings vi:8); but this is -incorrect. The text does not mention a staircase at all. -A better rendering of verse 8 is: "And I saw that the house -had an elevation round about, the foundations of the side -chambers, a full reed, six cubits to the joint."<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a> There was -then a raised basement on the three sides of the temple and -the six cubits correspond to the ten steps (xl:49) marking the -height of the elevation. Verse 9 shows that the thickness of -the wall, which was for the side chambers without was five -cubits, besides this there was a free place along the building. -"And between the chambers (and the house) was a width of -twenty cubits round about the house on every side." This -afforded the proper light for these chambers. "And the -entry of the side chambers was toward what was left free, -one entry toward the North, and one entry toward the -South; and the width of the space left free was five cubits -round about." The side chambers were therefore entered -from the outside.</p> - - -<p><b>III. The Hinder Building—The Total Measurement.</b></p> - -<blockquote><p>Now the building that was before the separate place at the end -toward the west was seventy cubits broad; and the wall of the -building was five cubits thick round about, and the length thereof -ninety cubits. So he measured the house, an hundred cubits long; -and the separate place, and the building, with the walls thereof, -an hundred cubits long; also the breadth of the face of the house, -and of the separate place toward the east, an hundred cubits. -And he measured the length of the building over against the separate -place which was behind it, and the galleries thereof on the -one side and on the other side, an hundred cubits, with the inner -temple, and the porches of the court (verses 12-15).</p></blockquote> - -<p>Here a new building comes into view which is behind the<span class="pagenum"><a name="Page_292" id="Page_292">[292]</a></span> -temple building toward the West. Its dimensions are seventy -cubits broad, ninety cubits long and the wall is five cubits -in thickness round about. The use of this building is not -stated. Its use is probably for the disposal of the refuse -from the sacrifices and other unclean things. No other -description is given of this hinder building, this separate -place. Verses 12 and 14 give the total measurement of the -house, a hundred cubits, which is the total of the previously -given measures.</p> - - -<p><b>IV. The Interior of the Temple Described.</b></p> - -<blockquote><p>The thresholds, and the closed windows, and the galleries round -about on their three stories, over against the door, ceiled with wood -round about, and from the ground up to the windows, and the -windows were covered; to that above the entry, even unto the -inner house, and without, and by all the wall round about within -and without, all was by measure. And it was made with cherubim -and palm trees, so that a palm tree was between a cherub and a -cherub; and every cherub had two faces; so that the face of a man -was toward the palm tree on the one side, and the face of a young -lion toward the palm tree on the other side: it was made through -all the house round about. From the ground unto above the door -were cherubim and palm trees made, and on the wall of the temple. -The posts of the temple were squared, and the front of the sanctuary -had the same appearance. The altar was of wood three cubits high, -and the length thereof two cubits; and the corners thereof, and the -length thereof, and the walls thereof, were of wood: and he said -unto me, This is the table that is before the Lord. And the temple -and the sanctuary had two doors. And the doors had two leaves, -two turning leaves; two leaves for the one door, and two leaves -for the other door. And there were made on them, on the doors -of the temple, cherubim and palm trees, like as were made upon -the walls; and there was a wooden portal in front of the porch -without. And closed windows and palm trees on the one side and -on the other side, on the sides of the porch, and upon the side -chambers of the house, and the portals<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a> (verses 16-26).</p></blockquote> -<p><span class="pagenum"><a name="Page_293" id="Page_293">[293]</a></span></p> -<p>From verse 16 we learn that all was wainscoted with wood. -The altar was also of wood. It is significant that silver and -gold, so prominent in the tabernacle in the wilderness and -in Solomon's temple, are entirely absent in the millennial -temple. The words "silver and gold" are not mentioned -once in Ezekiel xl-xlviii. Silver typifies grace in redemption, -being the ransom money. Gold typifies divine righteousness. -Both are absent in the millennial temple for what the silver -and gold foreshadows is now realized in His redeemed earthly -people. The heavenly Jerusalem has gold in it, but silver is -not mentioned in the description of the city in Revelation xxi.</p> - -<p>The chief ornaments in this temple are cherubim and palm -trees; they were along the wall of the temple. So it was in -the temple of Solomon. "And he carved all the walls of the -house round about with carved figures of cherubim and palm -trees and open flowers within and without" (1 Kings vi:29).</p> - -<p>A palm tree was between cherub and cherub. As stated in -the previous chapter palms are the emblems of victory and -remind us of the feast of tabernacles. They were seen high -above on the posts. Cherubim speak of the presence of the -Lord, who enters this house and is worshipped here. But -the cherubim here have only two faces and not four as in the -opening vision of this book (chapter i:10-12). As often -stated, these celestial beings tell out the Lord Jesus Christ in -His personal glory. The lion, His kingly glory; the face of a -man, His true humanity; the face of an ox, His servant character; -and the face of an eagle. His heavenly origin and destiny, -Son of God. It is not without meaning that the face of a man -and the face of a young lion are seen on these cherubim and -each face looks upon a palm tree. Its symbolical meaning is -obvious. The Lord Jesus Christ has come again and visited -the earth and the temple and appeared as the glorified Man -and the Lion of the tribe of Judah. His is the victory and the -glory. When at last this temple stands in Israel's land, and<span class="pagenum"><a name="Page_294" id="Page_294">[294]</a></span> -its meaning and measurements, as well as other details, are -fully known and understood, it will be known then that His -blessed work, victory and person are symbolically seen -throughout this house.</p> - -<p>The altar was of wood, three cubits high and two cubits -long. "And he said unto me, This is the table which is before -Jehovah." The altar is the altar of incense. The burnt -offering altar is described in chapter xliii:13, etc. In the -tabernacle and Solomon's temple the altar of incense was -overlaid with gold. Note also the difference in the measurement. -The altar of incense in the tabernacle was two cubits -high and one cubit long and broad; the altar in the future -temple is three cubits high and two cubits long, nearly double -in size. The incense offered upon the altar is the symbol of -the fragrance Christ is to God. It also typifies praise and -prayer (Ps. cxli:2; Rev. v:8; viii:3); being communion with -God it is here called "the table which is before Jehovah." -How great will be the fragrance of Christ, and the praise and -worship God will receive, in this great house of worship!</p> - -<p>There were also two doors for the sanctuary with two turning -leaves. They were ornamented, like the walls, with cherubim -and palm trees.</p> - - -<h4>THE CELLS FOR THE PRIESTS.<br /> - -Chapter xlii.</h4> - -<p>This chapter gives the description of the chambers or -cells of the priests and closes with the final measurements -of this temple. After this, as recorded in the next chapter, -the prophet beheld the return of the glory of the Lord and -how He entered the house.</p> - - -<p><b>I. The Description of the Cells for the Priests.</b></p> - -<blockquote><p>Then he brought me forth into the outer court, the way toward -the north: and he brought me into the cells that was over against<span class="pagenum"><a name="Page_295" id="Page_295">[295]</a></span> -the separate place, and which was before the building toward the -north. Before the length of an hundred cubits was the north -door, and the breadth was fifty cubits. Over against the twenty -cubits which pertained to the inner court, and over against the pavement -which pertained to the outer court, was gallery against gallery -in three stories. And before the cells was a walk of ten cubits -breadth inward, a way of one cubit; and their doors toward the -north. Now the upper cells were shorter: for the galleries were -higher than these, than the lower, and than the middlemost of the -building. For they were in three stories, but had not pillars as the -pillars of the courts: therefore the building was straitened more -than the lowest and the middlemost from the ground. And the -wall that was without over against the cells, toward the outer -court on the forepart of the cells, the length thereof was fifty -cubits: For the length of the cells that were in the outer court was -fifty cubits: and, lo, before the temple were an hundred cubits. And -from under these cells was the entry on the east side, as one goeth -into them from the outer court. The cells were in the thickness of -the wall of the court toward the east, over against the separate -place, and over against the building. And the way before them -was like the appearance of the cells which were toward the north, -as long as they, and as broad as they: and all their goings out were -both according to their fashions, and according to their doors. -And according to the doors of the cells, that were toward -the south was a door in the head of the way, even the way directly -before the wall toward the east, as one entereth into them -(verses 1-12).</p></blockquote> - -<p>Once more the man leads forth the prophet. The Holy -part and the Most Holy had been measured and described -and now he leaves the innermost part and is led again into -the outer court. He goes on towards the North and faces a -cell-building over against the separate place. This separate -place is the hinder building described in chapter xli:12. -There are three such cell-buildings, one on the North and the -other on the South; that is, facing the two sides of the hinder -building in the separate place. The third cell-building is at -the East-gate. The entrance to these cell buildings is from -the outer court. The measurement given presents considerable<span class="pagenum"><a name="Page_296" id="Page_296">[296]</a></span> -difficulty which we do not attempt to solve. Each -of these buildings has three stories and before each is a walk -of ten cubits. We also learn that the upper story of cells -is shorter than the first and second stories; this corresponds -in architecture to the side buildings described in chapter -xli:5-11. How many cells or chambers are in each of these -buildings is not stated.</p> - - -<p><b>II. For What the Cells are Used.</b></p> - -<blockquote><p>Then said he unto me, The north cells and the south chambers, -which are before the separate place, they be holy cells, where the -priests that approach unto the Lord shall eat the most holy things: -there shall they lay the most holy things, and the meat offering, -and the sin offering, and the trespass offering; for the place is holy. -When the priests enter therein, then shall they not go out of the holy -place into the outer court, but there they shall lay their garments -wherein they minister; for they are holy; and shall put on other -garments, and shall approach to those things which are for the -people (verses 13-14).</p></blockquote> - -<p>The cells on the North and South, facing the separate -place are especially mentioned as being holy chambers. -Here the priests who approach unto the Lord are to eat the -most holy things and there they shall lay the most holy -things, the meal offering, the sin offering and the trespass -offering. They were set apart for this purpose. For this -reason at the end of these two cell-buildings towards the -west were the places where the offerings were boiled and -the meal offering baked. They were the kitchens of the -priests. Of this we read in chapter xlvi:19, 20: "Then he -brought me through the passage which was at the side of the -gate, into the holy cells which were for the priests, which -looked toward the North; and behold a place was there at -the end westward. And he said unto me, This is the -place where the priests shall boil the trespass offering and -the sin offering and where they shall bake the meal offering,<span class="pagenum"><a name="Page_297" id="Page_297">[297]</a></span> -that they bring them not out into the outer court, so as to -hallow the people." In these chambers they put the garments -of their ministry. The priests are not to wear their -holy garments outside of the inner court lest they should -be profaned. Why these Levitical ordinances are maintained -in the millennial temple with a priesthood still -ministering, the purpose of all this, we shall take up more -fully in the exposition of the chapters which follow.</p> - - -<p><b>III. Final Measurement.</b></p> - -<blockquote><p>Now when he had made an end of measuring the inner house, he -brought me forth toward the gate whose prospect is toward the east, -and measured it round about. He measured the east side with the -measuring reed, five hundred reeds, with the measuring reed round -about. He measured the north side, five hundred reeds, with the -measuring reed round about. He measured the south side, five -hundred reeds, with the measuring reed round about. He measured -the south side, five hundred reeds, with the measuring reed. -He turned about to the west side, and measured five hundred reeds -with the measuring reed. He measured it by the four sides: it -had a wall round about, five hundred reeds long, and five hundred -broad, to make a separation between the sanctuary and the profane -place (verses 15-20).</p></blockquote> - -<p>The measuring of the inner house completed, the prophet -is led back to the starting point, the gate that is toward the -East. In this final measurement four times five hundred -reeds are mentioned. The east side, north side, south side, -and west side, each is measured as being five hundred reeds. -This passage has occasioned much controversy. The question -is if five hundred cubits or five hundred reeds is correct. -If we take the reed to be ten feet it would mean -that the temple is five thousand feet on each side. But that -seems impossible in view of the previous measurement. The -Septuagint translators realized this difficulty and took the -liberty of changing the word "reeds" to "cubits." If -cubits is right then it would agree with all the previous<span class="pagenum"><a name="Page_298" id="Page_298">[298]</a></span> -measurements, hence many of the commentators have -changed the reeds to cubits. But what authority is there -to make this change? The Hebrew word for reeds is "<i>gonim</i>" -and cubit is "<i>ammah</i>," two entirely different words. A -copyist's error is therefore excluded. We maintain that -measurement is five hundred reeds and that the text is -correct.</p> - -<p>But what is measured? Certainly not the temple area -with its wall, outer court and Holy and the Most Holy. What -is measured here is the territory which surrounds the whole -temple buildings. If we retrace the steps of the man who -measured and led along Ezekiel we see him leaving the Most -Holy; they then go back into the Holy part, the outer court -and then passing through the eastern gate through which -they had entered, they are both outside of the outer wall. -They are now in a very large space surrounding the temple -buildings, and this space is measured. Furthermore we find -that there was an immense wall surrounding this enclosure: -this wall separated between that which is holy and what is -common (verse 20). Another difficulty has been mentioned -by expositors if this measurement of five hundred reeds is -correct. They say it is far too large for Mount Moriah, -the chosen place of the temple. There is no difficulty here -at all, for we read, "And it shall come to pass in the last days -that the mountain of the Lord's house shall be established -in the top of the mountains and shall be exalted above the -hills and all nations shall flow unto it" (Isa. ii:2). When the -Lord returns and His Kingdom will be established great -physical changes take place in Israel's land, changes which -no one can fully understand.<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a> The mountain upon which -this temple is to be built is a very high mountain, which -comes into existence when the earth and the heavens will<span class="pagenum"><a name="Page_299" id="Page_299">[299]</a></span> -be shaken. The temple was a holy square of five hundred -cubits, in another square of five hundred reeds. Later we -shall find that there is another holy portion of the land -which surrounds the temple, and the territory of five hundred -reeds square, and that portion was of an extremely large -dimension, that is, twenty-five thousand reeds in length -and ten thousand reeds in breadth.<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a> All this would not -be possible in the present Palestine; but it will be made -possible through the changes of that coming day (Is. ii:12; -xxiv:3-4; 19-23).</p> - - -<h4>THE RETURNING GLORY. THE ALTAR AND THE<br /> -WORSHIP.<br /> - -Chapter xliii.</h4> - -<p>The plan of the entire temple with its buildings, walls -and the surrounding territory having been revealed and -fully recorded in the preceding chapters, greater things are -now shown to the prophet. It concerns the temple and the -service which is to be maintained in this magnificent house -of worship. In the present chapter we find first a description -of the return of the glory of the Lord to the house, filling -the house. This is followed by a message delivered by the -Lord; speaking out of the house; the message is addressed -to the prophet, who is also to speak to the house of Israel -concerning their condition and the law of the house. The -dimensions of the great altar are given and how that altar -is to be consecrated. This is the first great service in this -temple.</p> - - -<p><b>I. The Return of the Glory of the Lord.</b></p> - -<blockquote><p>Afterward he brought me to the gate, even the gate that looketh -toward the east: And, behold, the glory of the God of Israel came -from the way of the east: and his voice was like a noise of many<span class="pagenum"><a name="Page_300" id="Page_300">[300]</a></span> -waters: and the earth shined with his glory. And it was according -to the appearance of the vision which I saw, even according to the -vision that I saw when I came to destroy the city: and the visions -were like the vision that I saw by the river Chebar; and I fell upon -my face. And the glory of the Lord came into the house by the way -of the gate whose prospect is toward the east. So the spirit took -me up, and brought me into the inner court; and, behold, the glory -of the Lord filled the house (verses 1-5).</p></blockquote> - -<p>The man leads him back to the eastern gate through which -they had entered first when the house was measured. And -here he beholds a startling event. Up to this point the house -with it buildings had been seen in silent grandeur. No -sound was heard; nothing was seen. But as they stand at -the gate toward the east, suddenly the glory of the God of -Israel came from the way of the east. Then the voice of -Jehovah was heard as the sound of many waters and the -earth shined with His glory. The dedication of the house by -the return of the Lord with His glory is now to take place. -Thus the tabernacle in the wilderness was dedicated (Exodus -xl:34-35). "A cloud covered the tent of the congregation -and the glory of the Lord filled the tabernacle." The -same happened when Solomon had finished the temple. -"The cloud filled the house of the Lord, so that the priests -could not stand to minister because of the cloud, for the -glory of the Lord filled the house of the Lord" (1 Kings -viii:10-11; 2 Chron. v:13, 14; vii:1-3). The Lord with -His glory entered into these prepared places and in like -manner He will enter the great temple Ezekiel beheld in his -prophetic vision. Such a return of the glory of the God -of Israel to dwell in another temple has not yet taken place. -When the returned remnant after the proclamation of Cyrus -had rebuilt the temple, no cloud filled the house nor was the -glory of the Lord seen. Some apply this vision to the time -when our Lord was on earth and that it was fulfilled when -He entered the temple. This needs no further refutation,<span class="pagenum"><a name="Page_301" id="Page_301">[301]</a></span> -but it shows how much at sea expositors of the Word of -God are who reject the future restoration of Israel. When -the Lord was on earth He had laid His visible glory by and -was rejected by the nation. This vision of glory will be -fulfilled when He returns the second time in power and glory; -then and never before will this visible glory be displayed -and His glory will shine over Israel's land and finally cover -the earth as the waters cover the deep.</p> - -<p>We must notice here especially that the vision the prophet -beheld was "according to the appearance of the vision" -he saw before the destruction of the city "the visions were -like the visions" which he saw "by the river Chebar." -This points back to the first chapter when first by the river -Chebar the heavens were opened to Ezekiel the priest, and -he saw visions of God. At the close of that chapter we read -after the recorded vision, "This was the appearance of the -likeness of the glory of the Lord." The same vision of glory -appeared again to him when Ezekiel had left the river -Chebar and gone into the plain (iii:22-23). Then he had -witnessed the gradual and solemn departure of the glory -of the Lord. "Then the glory of the Lord departed from -off the threshold of the house, and stood over the cherubim. -And the cherubim lifted up their wings, and mounted up -from the earth in my sight.... They stood at the -door of the east gate of the house of the Lord, and the glory -of the God of Israel was over them above" (x:18-19). Then -finally the Shekinah went up and disappeared. "And -the glory of the Lord went up from the midst of the city and -stood upon the mountain which is on the east side of the city" -(xi:22).</p> - -<p>The similarity of the departure of the glory of the Lord -from the temple before its destruction by Nebuchadnezzar -and its future return to the temple of Ezekiel's vision is -most interesting. It is the same glory which departed,<span class="pagenum"><a name="Page_302" id="Page_302">[302]</a></span> -which returns; it is the same Lord who resumes relationship -with His earthly people. The withdrawal of the visible -glory of the Lord meant the departure of His gracious -presence from among His people, which was followed by -judgment. The return of the visible glory means the return -of His gracious presence among them and that the judgment, -which has lasted so long, is forever gone. The departure -of the glory was through the east gate and was -finally seen upon the mountain at the east side of the city; -the return is from the way of the east and the glory of the -Lord enters through the east gate. But it is not only a -visible glory, but the Lord Himself is in the Shekinah. -Ezekiel beheld above the firmament and the cherubim, -when he saw the glory of the Lord at the river Chebar, he -heard His voice. And here also His voice is mentioned -"like the sound of many waters." From verses 6 and 7 -we learn that after the glory had entered the house the -Lord addressed the prophet out of the house.</p> - -<p>The Lord Himself in all His glory is manifested and enters -the temple, the place of His rest and glory. The cherubim -will be seen in person and from the New Testament we learn -that angels will be with Him also. His glory will then cover -Israel's land and the earth. "His glory covered the heavens, -and the earth was full of His praise. And His brightness was -as the light; He had bright beams out of His side<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a> and there -was the hiding of His power." This is how Habakkuk -describes the same manifestation of the glory of the Lord -and the coming of the Lord of glory (see Isaiah xl:5; lviii:8; -lx:1-2; lxvi:18). Isaiah's great vision may be viewed -as foreshadowing this manifestation of His glory. He saw the -Lord sitting upon a throne and His train filled the temple. -The seraphim cried one unto another, and said, Holy, holy,<span class="pagenum"><a name="Page_303" id="Page_303">[303]</a></span> -holy is the Lord of hosts, the whole earth is full of His -glory. And as the prophet was cleansed and his iniquity -taken away and became the messenger of the Lord (Is. vi), -so the nation Israel will be cleansed and forgiven and become -the messenger of Jehovah.<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a></p> - -<p>When the Spirit had transported the prophet into the -inner court of the temple, he discovered that the glory -of the Lord filled the house. We repeat it, no such thing -happened when the returned Jewish remnant had entered -the temple. When the old men, who had seen the Solomonic -temple and knew of its glory, beheld the foundation of the -second temple they wept (Ezra iii:12). When the house -was dedicated no glory returned, no cloud was seen, no shekinah -filled the house. Nor is it a spiritual glory, the glory -of the church, as so many seem to believe.</p> - -<p>But Haggai, who with Zechariah prophesied during the rebuilding -of the temple, uttered a significant prophecy while -that second house was building—a prophecy which must -be linked with Ezekiel's vision of the returning glory: "For -thus saith the Lord of Hosts: yet once it is a little while, -and I will shake the heavens, and the earth, and the sea, -and the dry land. And I will shake all nations, and the -Desire of all nations shall come, and I will fill this house with -glory" (Haggai ii:6-7). This was not the house they were -building. It is a future house, a future temple. That -house will be built when the heavens and the earth are -being shaken, when all nations shake and when the Desire -of all nations, the King of glory, the Prince of Peace, our -Lord comes. Then this house will be filled with glory.</p> - -<p>It will be a visible glory. It will be a permanent glory. -He will now dwell gloriously in the midst of the children of -Israel (verse 7). This visible glory will be seen over Jerusalem,<span class="pagenum"><a name="Page_304" id="Page_304">[304]</a></span> -like as it was of old, a cloud by day and a shining, -flaming fire by night. "And Jehovah will create over -every dwelling place of Mount Zion, and over its convocations -a cloud by day and a smoke and the brightness of a flame -of fire by night, for over all the glory shall be a covering" -(Is. iv:5).</p> - - -<p><b>II. The Voice from the Temple and the Message to Israel.</b></p> - -<blockquote><p>And I heard one speaking unto me out of the house; and a man -stood by me. And he said unto me, Son of man, this is the place of -my throne, and the place of the soles of my feet, where I will dwell -in the midst of the children of Israel for ever, and my holy name, -shall the house of Israel no more defile, they, nor their kings, with -their fornication, and with the carcases of their kings in their high -places. In that they set their threshold by my threshold, and their -post by my post, and there was only a wall between me and them, -they have even defiled my holy name by their abominations that -they have committed: and I consumed them in mine anger. Now -let them put away their fornication and the carcases of their kings, -far from me, and I will dwell in the midst of them for ever. Thou -son of man, shew the house to the house of Israel, that they may be -ashamed of their iniquities; and let them measure the pattern. -And if they be ashamed of all that they have done, shew them the -form of the house, and the fashion thereof, and its goings out, and -its comings in, and all its forms, and all the ordinances, and all the -forms thereof, and all the laws thereof: and write it in their sight, -that they may keep the whole form thereof, and all the ordinances -thereof, and do them. This is the law of the house; Upon the -top of the mountain the whole limit thereof round about shall be -most holy. Behold, this is the law of the house (verses 6-12).</p></blockquote> - -<p>The Glory of the Lord and the Lord of Glory had entered -the house, filling it; and now the voice of one is heard -out of the house. The speaker is the Lord Himself, who had -made His dwelling place in the temple (see also xlvi:20, 24; -xlvii:6, 8). The man who stood by Ezekiel did not speak, -as some expositors claim. He is only guide to the prophet -(xliv:1, 4; xlvi:19, 21). He is probably not the same person,<span class="pagenum"><a name="Page_305" id="Page_305">[305]</a></span> -who as the measuring man had accompanied the prophet, -for the Hebrew is not "the man" "stood by me," but "a -man." This person, no doubt an angel, is silent, waiting -till the Lord has spoken and then leads the prophet from -place to place.</p> - -<p>The first word which the Lord addressed to Ezekiel -from the house is significant: "Son of Man, this is the place -of my throne, and the place of the soles of my feet where -I will dwell in the midst of the children of Israel forever." -Of old the Lord dwelt in the midst of the children of Israel. -Thus we read in the book of Exodus, the book of redemption: -"I will dwell among the children of Israel, and I will -be their God, and they shall know that I am Jehovah -their God that brought them forth out of the land of Egypt -that I may dwell among them" (Ex. xxix:45, 46). And now -after the long and sad history of Israel's apostasy, blindness, -judgment and dispersion is ended, He comes to make His -dwelling place in their midst again and establishes in Jerusalem -His throne. Here He will dwell and bless His people. -Of this Psalm cxxxii speaks, "This is my rest forever, here -will I dwell, for I have desired it." And other prophets -announced that the Lord would dwell in Zion in the midst -of His people and establish His throne there (Joel iii:17, 21; -Zech. ii:10, 11; viii:3, 8). His rest then will be glorious -(Is. xi:10). When that time comes and the Lord of Glory -has come back to earth again, all the promised blessings for -Israel, the nations and for all creation will be realized.</p> - -<p>Then His holy name will no longer be defiled and the -nation will be ashamed of all their past history of rebellion -and abomination.<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a> The prophet is therefore commanded<span class="pagenum"><a name="Page_306" id="Page_306">[306]</a></span> -to set before the people the house in its measured pattern, -so that they might know what a gracious Lord has prepared -for them, what He will yet do for His people. It is to lead -them to repentance, to acknowledgement of their guilt -and shame over their iniquities. Such will be the case -in the day of their restoration when these things will be -accomplished.</p> - -<p>When this house on the top of the mountain is established -all will be most holy. His people will be righteous and holy -and all Jerusalem with this sanctuary will be holy unto the -Lord (Zech. xiv:20-21). This is "the Most Holy" of Daniel's -prophecy (Dan. ix) to be anointed when the last prophetic -week of seven years has expired.</p> - - -<p><b>III. The Measurement and the Ordinances of the Altar.</b></p> - -<blockquote><p>And these are the measures of the altar in cubits: The cubit is a -cubit and an hand breadth: The bottom was a cubit, and the -breadth a cubit, and its border thereof on the edge thereof round -about shall be a span: and this was the base of the altar. And from -the bottom upon the ground to the lower settle was two cubits, -and the breadth a cubit; and from the small settle to the great -settle four cubits, and the breadth a cubit. So the altar was four -cubits; and from the hearth of God and upward were four horns. -And the hearth of God was twelve cubits long, twelve broad, square -in the four sides thereof. And the settle was fourteen cubits long -and fourteen broad in the four sides thereof; and the border about -it half a cubit; and the bottom thereof a cubit about; and its steps -shall look toward the east. And he said unto me, Son of man, thus -saith the Lord Jehovah: These are the ordinances of the altar -in the day when they shall make it, to offer burnt offerings thereon, -and to sprinkle blood thereon. And thou shalt give to the priests -the Levites that be of the seed of Zadok, which approach unto me, -to minister unto me, saith the Lord Jehovah, a young bullock for a -sin offering. And thou shalt take of its blood, and put it on the -four horns of it, and on the four corners of the settle, and upon -the border round about: thus shalt thou cleanse and purge it. -Thou shalt take the bullock of the sin offering, and it shall be burned -in the appointed place of the house, without the sanctuary. And on<span class="pagenum"><a name="Page_307" id="Page_307">[307]</a></span> -the second day thou shalt offer a kid of the goats without blemish for -a sin offering; and they shall purge the altar, as they did purge it -with the bullock. When thou hast made an end of purging it, thou -shalt offer a young bullock without blemish, and a ram out of the -flock without blemish. And thou shalt offer them before Jehovah, -and the priests shall cast salt upon them, and they shall offer them -up for a burnt offering unto Jehovah. Seven days shalt thou -prepare every day a goat for a sin offering: they shall also prepare -a young bullock, and a ram out of the flock, without blemish. -Seven days shall they purge the altar and purify it; and they shall -consecrate it. And when these days are expired, it shall be, that -upon the eighth day and so forward, the priests shall make your -burnt offerings upon the altar, and your peace offerings; and I -will accept you, saith the Lord Jehovah (verses 13-27).</p></blockquote> - -<p>The altar which is now described in its measurement, -was previously mentioned in chapter xl:47. The altar -according to this description, is composed of four square -layers (probably stones) one above another, decreasing in -extent and increasing in thickness; the top is a square of -twelve cubits. This is called "the altar hearth" or "the -hearth of God." The three words translated in the authorized -version by altar are not the same in the original. -In verse 13 the word is "mizbeach." This word is used many -times in the Hebrew Bible; it means "slaughter-place." -In verse 15 two words are used which are nowhere else -found in connection with an altar. The one is "<i>Harel</i>" -which means "the mountain of God;" and the other "<i>Ariel</i>" -the meaning of this is different from Ariel in Isa. xxix:1<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a> -when it is used for Jerusalem as "the lion of God." Gesenius -translated it "the hearth," and still better is "the hearth -of God." Upward from this hearth were four horns. The -Septuagint gives the height of these horns as one cubit -each. While in Exodus xx:25 steps are prohibited for the<span class="pagenum"><a name="Page_308" id="Page_308">[308]</a></span> -altar, this altar has steps which look toward the east. This -great burnt offering altar, standing in the center of the inner -court before the house, will be the central place of worship -in this future temple.</p> - -<p>The ordinances of this burnt offering altar in that future -day are given to the prophet, the Lord Jehovah addressing -Ezekiel as "Son of Man." Burnt offerings will be brought -upon it and blood sprinkled. The priests, the Levites of -the seed of Zadok<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a> will minister unto the Lord Jehovah. -What is first described is a kind of consecration or dedication -of this burnt offering altar, after which the general sacrifices -begin (verse 27). First a young bullock is brought for a -sin offering and the blood is applied to the altar and the -four horns. For seven days these offerings for purging and -cleansing continue and with the eighth day the burnt -offerings and peace offerings are to be made by the people.</p> - -<p>But what do these ordinances mean? Here are priests -again standing before an altar, bringing bloody sacrifices, -burnt offerings, sin offerings and peace offerings. Is this to -be taken literally also? Some expositors have stated -that all this had a meaning in the past and could only be -true in connection with the second temple. Others attempt -to read into it a spiritual meaning. All, or nearly all commentators -think it inconceivable that such sacrifices could -ever be brought again in a future temple. Those expositors -who combat the premillennial coming of the Lord and the -literal restoration of Israel, consider the supposed impossibility -of a satisfactory explanation of this part of Ezekiel's -visions, the collapse of the premillennial argument.</p> - -<p>Sacrifices of bulls and goats were brought by Israel in their -past history; the Lord commanded His people to do this.<span class="pagenum"><a name="Page_309" id="Page_309">[309]</a></span> -Every Christian knows that these sacrifices foreshadowed -the work of Christ, His great sacrifice on the Cross. In -themselves these sacrifices Israel brought could not take -away sins, nor give rest to the conscience, nor could they -make the worshipper perfect. The Epistle to the Hebrews -demonstrates this fully.</p> - -<p>All these sacrifices had a prospective character, looking -forward to the work of the Cross. And when the Lamb -of God died, when His blessed lips uttered the never-to-be-forgotten -words, "It is finished," and God's hand rent the veil -from top to bottom, the prospective character of these -sacrifices were forever ended. The new and living way into -God's presence, into the Holiest, had been made by His -blood. During this age Israel has no temple and all their -Levitical ordinances can no longer be practised by them. -As Hosea declared they are without a sacrifice (Hos. iii:4).</p> - -<p>God, during this age, our present age, which began with -the rejection of Christ by Israel and ends with His Return, -is gathering a heavenly people, the church. The church -has for its worship no earthly place, no temple, but worships -in spirit and in truth, in a heavenly sanctuary. There are -no sacrifices, priests, altars, in connection with the true -church, the body of Christ. Christ is all. He is the sacrifice, -the priest, and the altar. That the enemy has produced -upon Christian ground a ritualism which is aped -after the Jewish system and which denies as such the Gospel -and Christianity, is well known. They have invented altars, -and sacrifices and priests. This is the Judaizing of the -church, "the other Gospel which is not another," upon -which the Spirit of God has pronounced the curse of God -(Gal. i). The day is coming when the Lord will deal in -judgment with the apostate church which denies His Son -and His work, while His true church will be taken to the -place which He has prepared.</p> - -<p><span class="pagenum"><a name="Page_310" id="Page_310">[310]</a></span>When the true church is no longer on earth and the apostate -church is left behind to plunge into the great apostasy, -then the Jews will partially be restored in unbelief. When -they get back to the land they will put up another temple -in which they bring again bloody sacrifices. These will be -an abomination in the sight of God. Let us hear what -Isaiah reveals about this time: "Thus saith the Lord, the -heaven is my throne and the earth is my footstool: where -is the house that ye will build unto me? and where is the -place of my rest? For all those things hath mine hand made -and all those things have been, saith the Lord. But to -this man will I look, that is poor and of a contrite spirit, -and trembleth at my word. He that killeth an ox is as if -he slew a man; he that sacrificeth a lamb, as if he cut off -a dog's neck; he that offereth an oblation, as if he offered -swine's blood; he that burneth incense, as if he blessed -an idol. Yea, they have chosen their own ways, and their -soul delighteth in their abomination" (Isaiah lxvi:1-3). -The entire last chapter of Isaiah shows that the future is -in view. The Jews have returned to their land and have -resumed their ancient worship. In their midst is also a -believing remnant (verse 5) who suffer and are cast out. -The Lord looking down from heaven and beholding the -sacrifices they bring despises them, for they are an abomination -in His sight, because they reject Christ and His sacrifice. -This temple worship will be made possible by the -coming prince, the little horn of Daniel vii, who will make -a covenant with the unbelieving portion of the nation. -In the middle of the last seven years (Dan. ix:26) he will -break that covenant. Then appears the beast out of the -earth (Rev. xiii:11), the false Messiah, and takes his place -in that temple, demanding divine worship, claiming to -be God (2 Thess. ii).</p> - -<p>At the end of the three and one-half years which constitute<span class="pagenum"><a name="Page_311" id="Page_311">[311]</a></span> -the great tribulation, the Lord is suddenly manifested. -Of this Isaiah speaks also. The unbelieving Jews sneer -at the believing remnant: "Let the Lord be glorified!" -The Spirit of God gives them the assurance, "but He -shall appear to your joy and they shall be ashamed." "A -voice of noise from the city, a voice from the temple, a -voice of the Lord that rendereth recompense to His enemies" -(verse 6). These words describe His manifestation. After -this comes the restoration of Israel. The apostates who -worshipped the Beast will be punished. The temple Ezekiel -describes will then be built and Israel is now at last the -kingdom of priests and a holy nation (Exod. xix:6). The -new covenant promised to them will then be ratified (Jere. -xxxi:31-34).</p> - -<p>Their great temple will be more than their place of worship; -it will be a house of prayer for all nations. Let us -listen again to Isaiah's great testimony. "The sons of the -stranger, that join themselves to the Lord, to serve Him, -and to love the name of the Lord, to be His servants, -every one that keepeth the Sabbath<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a> from polluting it, and -taketh hold of my covenant; even them (Gentiles) will -I bring to my holy mountain, and make them joyful in my -house of prayer; their burnt offerings and their sacrifices -shall be accepted upon mine altar; for mine house shall -be called an house of prayer for all people. The Lord -God who gathereth the outcasts of Israel saith, Yet will -I gather others to him, beside those that are gathered -unto Him" (Is. lvi:6-8). All this has nothing to do with -the church or the present dispensation of grace. It is a -prophecy of the kingdom, the age to come, the dispensation -of the fullness of times.</p> -<p><span class="pagenum"><a name="Page_312" id="Page_312">[312]</a></span></p> -<p>So let us understand that the millennial temple will be the -great center of earthly worship during the reign of the -King of Kings. In that temple sacrifices will be brought -again. The ancient worship of Israel will be resumed and -that in a way as Israel never enjoyed it in the past. To -deny the literalness of these sacrifices does violence to the -Word of God. Ezekiel is not the only prophet who tells -us of this. One of the strongest passages is found in Jeremiah. -Speaking of the coming reign of Christ, Jeremiah -tells us, "In those days shall Judah be saved and Jerusalem -shall dwell safely, and this is the name wherewith she shall -be called, The Lord our Righteousness. For thus saith -the Lord, David shall never want a man to sit upon the -throne of the house of Israel. Neither shall the priests, -the Levites want a man before Me to offer burnt offerings, -and to kindle meal offerings, and to do sacrifice continually" -(Jere. xxxiii:15-18). Why then should it be an impossible -thing that literal sacrifices are brought again?</p> - -<p>But what is the meaning and the purpose of these animal -sacrifices? The answer is quite simple. While the sacrifices -Israel brought once had a prospective meaning, the -sacrifices brought in the millennial temple have a retrospective -meaning. When during this age God's people -worship in the appointed way at His table, with the bread -and wine as the memorial of His love, it is a retrospect. -We look back to the Cross. We show forth His death. -It is "till He comes." Then this memorial feast ends -forever. Never again will the Lord's Supper be kept after -the Saints of God have left the earth to be with the Lord -in glory. The resumed sacrifices will be the memorial of -the Cross and the whole wonderful story of the redemption -for Israel and the nations of the earth, during the kingdom -reign of Christ. And what a memorial it will be! What a -meaning these sacrifices will have! They will bring to a<span class="pagenum"><a name="Page_313" id="Page_313">[313]</a></span> -living remembrance everything of the past. The retrospect -will produce the greatest scene of worship, of praise and -adoration this earth has ever seen. All the Cross meant -and the Cross has accomplished will be recalled and a -mighty "Hallelujah Chorus" will fill the earth and the -heavens. The sacrifices will constantly remind the peoples -of the earth of Him who died for Israel, who paid the redemption -price for all creation and whose glory now covers -the earth as the waters cover the deep. And above in the -New Jerusalem, where the throne of the Lamb is, the Saints -in glory sing their Hallelujah (Ps. cxlix:5).</p> - - -<p><b>I. The Outer Eastern Gate and the Prince.</b></p> - -<h4>Chapter xliv.</h4> - -<blockquote><p>Then he brought me back the way of the gate of the outward -sanctuary which looketh toward the east; and it was shut. Then -said the Lord unto me; This gate shall be shut, it shall not be -opened, and no man shall enter in by it; because the Lord, the God -of Israel, hath entered in by it, therefore it shall be shut. It is for -the prince; the prince, he shall sit in it to eat bread before the Lord; -he shall enter by the way of the porch of that gate, and shall go -out by the way of the same (verses 1-3).</p></blockquote> - -<p>In the previous chapter the prophet was in the inner court -(xliii:5). It was there he heard the voice of the Lord and -received the message and saw the great altar and its ordinances. -From the inner court he is led back by the man -to the eastern gate. This gate he finds no longer open. -As they arrived it was shut. The last time that gate was -seen it was open, and the glory of the Lord entered through -this eastern gateway. The reason why this gate is to be -shut is stated by the Lord in His address to Ezekiel. "Then -said the Lord unto me; This gate shall be shut, it shall not be -opened, and no man shall enter in by it; because the Lord, -the God of Israel, hath entered in by it, therefore shall it -be shut." The Lord who entered with His glory is the Son<span class="pagenum"><a name="Page_314" id="Page_314">[314]</a></span> -of God, the Lord Jesus Christ, and here His full glory is -made known. He is the Lord, the God of Israel, He "whose -goings forth have been from of old, from everlasting" (Micah -v:2). The gate is now to serve another purpose. "It is -for the prince; the prince, he shall sit in it to eat bread before -the Lord; he shall enter by the way of the porch of that -gate, and shall go out by the way of the same." Who is -this prince? Some say that this prince is the Lord Himself. -Our Lord is repeatedly called a prince (Isaiah ix:6, 7, -lv:4<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a>; Dan. ix:25; Rev. i:5). In chapters xxxiv and xxxvii -Messiah, Christ, is meant by the One Shepherd "My servant -David," who will be King and Prince over them. But now -in the closing chapters of this book a prince is mentioned -seventeen times. But not once is he spoken of as "David" -or "my servant David." This prince is not the Messiah, -our Lord; nor is he the high priest as others claim. The -best evidence that this prince is not Christ is learned from -the ordinances he is to observe as revealed in chapter xlvi, -where we read that he is to worship himself and that he -must bring burnt offerings and peace offerings; we also read -of this prince having sons. All this shows that the prince -is not identical with the Lord. Who is he then? He is -the viceregent of the King, a future prince of the house of -David, who will represent the Lord on earth. David's -throne will be established in Jerusalem. The Lord Jesus -Christ will reign supreme over all; His throne is above the -earth in the New Jerusalem. He will visit the earth and -manifest His glory as King of kings and Lord of lords. This -probably will be during the great celebrations of the feast of -Tabernacles, when the nations send their representatives -to Jerusalem to worship the King, the Lord of Hosts (Zech. -xiv:16). Upon David's throne will sit this prince of David -<span class="pagenum"><a name="Page_315" id="Page_315">[315]</a></span> -as viceregent. The enemy anticipating this has counterfeited -this vice-regency in the spurious claims of the Roman -pope.</p> - -<p>This prince as the vice-regent, has to enter by the way -of the porch of the eastern gateway, and he must also go -out the same way (see also xlvi:2-8.)</p> - - -<p><b>II. Concerning the Strangers and the Levites in Relation -to the Temple Worship.</b></p> - -<blockquote><p>Then brought he me the way of the north gate before the house -and I looked, and, behold, the glory of the Lord filled the house of -the Lord; and I fell upon my face. And the Lord said unto me, -Son of man, mark well, and behold with thine eyes, and hear with -thine ears all that I say unto thee concerning all the ordinances of -the house of the Lord, and all the laws thereof; and mark well the -entering in of the house, with every going forth of the sanctuary. -And thou shalt say to the rebellious, even to the house of Israel, -Thus saith the Lord God; O ye house of Israel, let it suffice you of -all your abominations. In that ye have brought into my sanctuary -strangers, uncircumcised in heart, and uncircumcised in -flesh, to be in my sanctuary, to pollute it, even my house, when -ye offer my bread, the fat and the blood, and they have broken my -covenant because of all your abominations. And ye have not -kept the charge of mine holy things: but ye have set keepers of -my charge in my sanctuary for yourselves.</p> - -<p>Thus saith the Lord God; No stranger, uncircumcised in heart, -nor uncircumcised in flesh, shall enter into my sanctuary, of any -stranger that is among the children of Israel. And the Levites that -are gone away from me, when Israel went astray, which went -astray away from me after their idols: they shall even bear their -iniquity. Yet they shall be ministers in my sanctuary, having -charge at the gates of the house, and ministering to the house: -they shall slay the burnt offering and the sacrifice for the people, -and they shall stand before them to minister unto them. Because -they ministered unto them before their idols, and caused the -house of Israel to fall into iniquity; therefore have I lifted up mine -hand against them, saith the Lord God, and they shall bear their -iniquity. And they shall not come near unto me, to do the office -of a priest unto me, not to come near to any of my holy things, in<span class="pagenum"><a name="Page_316" id="Page_316">[316]</a></span> -the most holy place; but they shall bear their shame, and their -abominations which they have committed. But I will make -them keepers of the charge of the house, for all the service thereof, -and for all that shall be done therein. (verses 4-14).</p></blockquote> - -<p>Brought again through the north gate of the inner court, -the prophet is face to face with the glory of the Lord which -filled the house of the Lord, and Ezekiel fell on his face. -Then the Lord addressed him. He is to mark well what -he sees and what he hears concerning the ordinances and -the laws of the house of the Lord. The temple is now -repeatedly called the house of the Lord, the place where -His glory dwells, exalted above the hills, to which the nations -shall come (Isaiah ii:2). Israel in this message is reminded -of the past. They were a rebellious house. This was the -burden of the opening messages of the prophet (chapter -ii, etc.). But now all must be and will be different. The -abominations of the past, the pollution of His house and all -else will now be put away. "Let it suffice you of all your -abominations." They will no longer be tolerated, nor will -converted Israel backslide again. He reminds them of -their sinful past and of the demands of holiness for His -house; all abominations and failures will cease. Uncircumcised -in heart and in flesh shall not enter into the sanctuary -of the Lord. Zechariah bears the same testimony: "In -that day there shall be no more the Canaanite in the house -of the Lord of hosts" (Zech. xiv:21). His people will then -be holy; their new birth has taken place, the uncircumcised, -stony heart is taken away and His Spirit is poured out upon -them (chapter xxxvi:25-27).</p> - -<p>Verses 10-14 concern the Levites; they are to bear their -iniquity and be degraded as to their office. What Levites -are meant, and when did they go away from the Lord? It -cannot mean past generations of Levites. The offence -must have been committed by them before the Lord appeared<span class="pagenum"><a name="Page_317" id="Page_317">[317]</a></span> -in glory. It must be explained by what happened among -the people before the Lord came, during the days of the -false Messiah. At that time Israel will go far astray from -the Lord and turn again to idols. In this apostasy the -Levites have a share. "They ministered unto them before -their idols and caused the house of Israel to fall into iniquity." -When the Lord comes, when their sins are forgiven and they -are cleansed, the Lord will deal accordingly with these -Levites as announced in these verses. They shall bear -their iniquity for their unfaithfulness. "They shall not -come near unto me, to do the office of a priest unto me, nor -to come near to any of my holy things, in the most holy; but -they shall bear their shame, and their abominations which -they have committed." Yet there will be service for them. -"But I will make them keepers of the charge of the house, -for all the service thereof, and for all that shall be done -therein."</p> - - -<p><b>III. Concerning the Priests, the sons of Zadok, and their -Duties.</b></p> - -<blockquote><p>But the priests, the Levites, the sons of Zadok, that kept the -charge of my sanctuary when the children of Israel went astray -from me, they shall come near to me to minister unto me, and -they shall stand before me to offer unto me the fat and the blood, -saith the Lord God: They shall enter into my sanctuary, and -they shall come near to my table, to minister unto me, and they -shall keep my charge.</p> - -<p>And it shall come to pass, that when they enter in at the gates -of the inner court, and they shall be clothed with linen garments; -and no wool shall come upon them, whiles they minister in the -gates of the inner court, and within. They shall have linen -bonnets upon their heads, and shall have linen breeches upon their -loins; they shall not gird themselves with anything that causeth -sweat. And when they go forth into the outer court, even into -the outer court to the people, they shall put off their garments -wherein they ministered, and lay them in the holy chambers, and -they shall put on other garments; and they shall not sanctify the<span class="pagenum"><a name="Page_318" id="Page_318">[318]</a></span> -people with their garments. Neither shall they shave their heads, -nor suffer their locks to grow long; they shall only poll their heads. -Neither shall any priest drink wine, when they enter into the inner -court. Neither shall they take for their wives a widow, nor her -that is put away: but they shall take maidens of the seed of the -house of Israel, or a widow that had a priest before. And they -shall teach my people the difference between the holy and profane, -and cause them to discern between the unclean and the clean. And -in controversy they shall stand in judgment; and they shall judge -it according to my judgments: and they shall keep my laws and -my statutes in all mine assemblies; and they shall hallow my -sabbaths. And they shall come at no dead person to defile themselves; -but for father, or for mother, or for son, or for daughter, -for brother, or for sister that hath had no husband, they may -defile themselves. And after he is cleansed, they shall reckon -unto him seven days. And in the day that he goeth into the -sanctuary, unto the inner court, to minister in the sanctuary, -he shall offer his sin offering, saith the Lord God. And it shall be -unto them for an inheritance: I am their inheritance; and ye shall -give them no possession in Israel: I am their possession. They -shall eat the meat offering, and the sin offering, and the trespass -offering; and every dedicated thing in Israel shall be theirs. And -the first of all the first fruits of all things and every oblation of all -of every sort of your oblations, shall be the priests': ye shall also -give unto the priest the first of your dough, that he may cause -the blessing to rest in thine house. The priests shall not eat -of any thing that is dead of itself, or torn, whether it be fowl -or beast (verses 15-31).</p></blockquote> - -<p>The sons of Zadok kept the charge, they were faithful -when the children of Israel went astray, and the Lord is now -announcing the reward for their faithfulness. The earthly -priesthood as it was once is re-established and vested in the -sons of Zadok. These are to come near unto Jehovah and -offer in His presence. How they are to come in, the garments -they shall wear, is made known to the prophet. They -are not to shave their heads, "neither shall any priest drink -wine, when they enter into the inner court." They are -forbidden to take for wives a widow or one that has been<span class="pagenum"><a name="Page_319" id="Page_319">[319]</a></span> -put away. Maidens of Israel or a priest's widow they could -marry. All this will be literally fulfilled and done when this -new and true worship is instituted in the coming age. It -has nothing whatever to do with our age. No such special -class of an earthly priesthood exists during this age of grace. -All believers constitute a holy and a royal priesthood; the -priests of ritualistic Christendom are an invention. But -when the Lord has restored Israel to their land and this -great place of worship stands, priestly ministrations will be -resumed. Neither will this be a denial of Him who is priest -forever after the order of Melchizedec. While the spurious, -man-made priesthood of this Christian age denies the Lord -and His finished work, the future priesthood ministering -in the millennial temple will glorify Him.</p> - -<p>These priests will also be teachers and exercise judicial -authority (verses 23-24). The law of defilement will -be enforced, though there will be less possibility of such -defilement, for death during the millennium will not be the -rule as it is now, but a rare and exceptional occurrence. -Finally we read of the inheritance of the priests who minister -before the Lord. "I am their inheritance, and ye shall -give them no possession in Israel; I am their possession." -While many of these appointments in priestly ministry -during the millennium are obscure to us who enjoy the -heavenly things, we may rest assured that the Lord in His -own time "in that day" will bring about the accomplishment -of all He has spoken.</p> - - -<h4>Chapter xlv.</h4> - -<p><b>I. The Holy Portion of the Land for the Sanctuary, the -Priests, the Levites, the City and the Prince.</b></p> - -<blockquote><p>Moreover when ye shall divide by lot the land for inheritance, -ye shall offer an oblation unto the Lord, an holy portion of the -land: the length shall be the length of five and twenty thousand -reeds, and the breadth shall be ten thousand. This shall be holy<span class="pagenum"><a name="Page_320" id="Page_320">[320]</a></span> -in all the borders thereof round about. Of this there shall be for the -sanctuary five hundred in length, with five hundred in breadth, -square round about; and fifty cubits round about for the suburbs -thereof. And of this measure shalt thou measure the length of -five and twenty thousand, and the breadth of ten thousand; -and in it shall be the sanctuary and the most holy place. The -holy portion of the land shall be for the priests the ministers of the -sanctuary, which shall come near to minister unto the Lord: and -it shall be a place for their houses, and an holy place for the -sanctuary. And the five and twenty thousand of length, and the -ten thousand of breadth, shall also the Levites, the ministers of -the house, have for themselves, for a possession for twenty chambers.</p> - -<p>And ye shall appoint the possession of the city five thousand -broad, and five and twenty thousand long, over against the oblation -of the holy portion: it shall be for the whole house of Israel.</p> - -<p>And a portion shall be for the prince on the one side and on the -other side of the oblation of the holy portion, and of the possession -of the city, before the oblation of the holy portion, and before the -possession of the city, from the west side westward, and from the -east side eastward: and the length shall be over against one of the -portions, from the west border unto the east border. In the land -shall be his possession in Israel: and my princes shall no more -oppress my people; and the rest of the land shall they give to the -house of Israel according to their tribes (verses 1-8).</p></blockquote> - -<p>The land possessed will be divided by lot for the inheritance -of the people. The special territorial division for the different -tribes is recorded in the last two chapters. They are to bring -an oblation of the land which the Lord so graciously restored -unto them. The word "oblation" is literally an "heave-offering," -because when anything was offered to Jehovah -the offerer raised the hand. The dimensions of the holy -portion of the land are, in length 25,000, and in breadth -10,000. But what? The Hebrew has no definite measure. -The authorized version supplies the word "reeds," which -seems to be correct in view of the statement in chapter -xlii:16.<a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a> This is a very large territory, a square of some<span class="pagenum"><a name="Page_321" id="Page_321">[321]</a></span> -sixty miles on each side. The topography of Palestine will -be entirely changed in the coming age, as we pointed out -before. The land is to be greatly enlarged, while the temple-mountain -will be highly exalted. These changes will make -all possible which we read in these closing chapters. We -must take these chapters in faith, knowing that the omnipotent -Lord will accomplish all in his own time. In the center -of this large area, the holy portion of the Lord, will be the -sanctuary; the measurement is given in verse 2. Around -this the priests have their portion; there they will have their -houses. The estate of the Levites comes next; the measurement -is given, and that they shall have for possession -twenty chambers. The Septuagint has "cities to dwell in," -habitations where they will reside. This is undoubtedly -the correct meaning. Then the measurement of the city is -given, which is for the whole house of Israel. Finally the -portion of the Prince is recorded. "And the Prince shall -have his portion on the one side and on the other side of the -holy oblation, and of the possession of the city over against -the holy oblation, and over against the possession of the -city, from the west side westward, and from the east side -eastward; and in length answering to one of the portions -of the tribes from the west border unto the east border." -From this we learn that the estate of the Prince consists of -two halves, the one on the west and the other on the east -of the holy portion. He stands as the head and ruler in -closest connection with the sanctuary. It is all a new -order and will be brought about when the Lord has come -back, and when Israel is restored to the land. They never -possessed such a holy portion in the land, nor such a sanctuary. -A spiritual application as to the Church is impossible -to make; the literal interpretation is the only possible -one which can be made.<span class="pagenum"><a name="Page_322" id="Page_322">[322]</a></span></p> - - -<p><b>III. Exhortation Addressed to the Princes.</b></p> - -<blockquote><p>Thus saith the Lord God; Let it suffice you, O princes of Israel: -remove violence and spoil, and execute judgment and justice, take -away your exactions from my people, saith the Lord God. Ye -shall have just balances, and a just ephah, and a just bath. The -ephah and the bath shall be of one measure, that the bath may -contain the tenth part of an homer, and the ephah the tenth part -of an homer: the measure thereof shall be after the homer. And the -shekel shall be twenty gerahs: twenty shekels, five and twenty -shekels, fifteen shekels, shall be your maneh<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</a> (verses 9-12).</p></blockquote> - -<p>The princes who used to oppress the people, shall no longer -oppress (verse 8). They are to execute judgment and justice. -Every measure is to be just. The time has come when -righteousness reigns. "He shall judge the poor of the people, -he shall save the children of the needy, and shall break in -pieces the oppressor" (Ps. lxxii:4). No longer will the poor -be down-trodden.</p> - - -<p><b>IV. The Oblation for the Prince and His Offerings.</b></p> - -<blockquote><p>This is the oblation that ye shall offer; the sixth part of an ephah -of an homer of wheat, and ye shall give the sixth part of an ephah -of an homer of barley: Concerning the ordinance of oil, the bath -of oil, ye shall offer the tenth part of a bath out of the cor, which is -an homer of ten baths; for ten baths are an homer: And one lamb -out of the flock, out of two hundred, out of the fat pastures of Israel; -for a meat offering, and for a burnt offering, and for peace offerings, -to make reconciliation for them, saith the Lord God. All the -people of the land shall give this oblation for the prince in Israel. -And it shall be the prince's part to give burnt offerings, and -meat offerings, and drink offerings, in the feasts, and in the -new moons, and in the sabbaths, in all solemnities of the -house of Israel: he shall prepare the sin offering, and the meat -offering, and the burnt offering, and the peace offerings, to make -reconciliation for the house of Israel (verses 13-17).</p></blockquote> - -<p>What the ruling Prince, the vice-regent upon the throne<span class="pagenum"><a name="Page_323" id="Page_323">[323]</a></span> -of David, is to receive from the people is stated in verses -13-16. The part of the Prince is to give burnt-offerings, -meal offerings, drink offerings, at the different feasts and -solemnities, to make reconciliation for the House of Israel. -No doubt all this has a retrospective value and meaning. -These sacrifices and offerings commemorate the one great -sacrifice, which is constantly and vividly kept in full view -by these ceremonies.</p> - - -<p><b>V. The Two Great Feasts Passover and the Feast -of Tabernacles.</b></p> - -<blockquote><p>Thus saith the Lord God; In the first month, in the first day of -the month, thou shalt take a young bullock without blemish, and -cleanse the sanctuary: And the priest shall take of the blood of -the sin offering, and put it upon the posts of the house, and upon -the four corners of the settle of the altar, and upon the posts of the -gate of the inner court. And so thou shalt do the seventh day -of the month for every one that erreth, and for him that is simple: -so shall ye reconcile the house. In the first month, in the fourteenth -day of the month, ye shall have the passover, a feast of seven -days; unleavened bread shall be eaten. And upon that day shall -the prince prepare for himself and for all the people of the land a -bullock for a sin offering. And seven days of the feast he shall -prepare a burnt offering to the Lord, seven bullocks and seven rams -without blemish daily the seven days; and a kid of the goats daily -for a sin offering. And he shall prepare a meat offering of an ephah -for a bullock, and an ephah for a ram, and an hin of oil for an ephah. -In the seventh month, in the fifteenth day of the month, shall he do -the like in the feast of the seven days, according to the sin offering, -according to the burnt offering, and according to the meat offering, -and according to the oil (verses 18-25).</p></blockquote> - -<p>First stands the cleansing of the sanctuary on the first day -of the first month. The cleansing of the sanctuary therefore -commences the year. And this offering of a young bullock -without blemish shows forth Christ in His wonderful, -unblemished devotedness as He suffered once for sin. The -same sacrifice will be repeated on the seventh day, and it is<span class="pagenum"><a name="Page_324" id="Page_324">[324]</a></span> -then especially for everyone that erreth and for him that is -simple. The precious blood of the Lamb of God is thus -constantly kept in remembrance. Two great feasts will be -celebrated, the Passover and the Feast of Tabernacles. -These are the feasts of the Millennium. Very significantly -the feast of weeks, that is Pentecost, is no longer mentioned. -Dispensationally the Feast of Pentecost typifies the coming -of the Spirit of God, to baptize believing Jews and Gentiles -into one body. Pentecost ushered in this present age, -and during its course the Holy Spirit is on earth fulfilling -His mission in calling from Jews and Gentiles a people for -His name. When this age closes with the great predicted -events transpiring, the Spirit of God has finished the work -for which He came. The body of Christ is taken home to -glory and united with the Head. It is true the Holy Spirit -will yet be poured out upon all flesh (Joel ii:28) but the dispensational -aspect of Pentecost is fulfilled and can have no -such meaning in millennial times.<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a></p> - -<p>And how appropriate it is that only Passover and the -Feast of Tabernacles are celebrated by Israel when the Lord -has come. Passover was first kept in Egypt; its precious -meaning is well known to all Christians. Redemption by -blood, so fully realized in the work of the spotless Lamb -of God, is blessedly seen in the Passover, while the Feast -of Unleavened Bread reveals the purpose of redemption—redemption -unto holiness. Israel observed this feast in -the wilderness. They celebrated it when they had come into -the land; then under Hezekiah and Josiah it was recovered. -During their long dispersion Israel has not forgotten this<span class="pagenum"><a name="Page_325" id="Page_325">[325]</a></span> -feast. Though with judicial blindness upon them, eyes that -cannot see and ears that cannot hear, the people keep once -a year the Passover. Longingly the orthodox Jew looks -towards the land of promise and repeats each Passover -night the pious wish "This day here; next year in Jerusalem." -When the nation is regathered and the Kingdom is established -in their midst, they will keep this Feast anew. What -meaning it will then have! What memories cluster around -it! How all their history will be recalled by that Feast—started -in Egypt and consummated in the Kingdom! But -the observance apart from the unleavened bread is different. -The Prince and all the people on the fourteenth day of the -first month are identified as they never were before, in a -single bullock for a sin offering, while every day for seven -days the Prince prepares a complete burnt offering, a sign -of perfect consecration to the Lord. What praise the Lord, -the Lamb of God enthroned in glory, and His glory covering -the earth, will receive in these yearly memorial feasts.</p> - -<p>The Feast of Tabernacles is the second great feast. It -was kept by Israel when the harvest and the vintage had -taken place. It foreshadows the Millennium, when the -harvest and the vintage (Rev. xiv) the end of the age is -passed and the new age, the age of glory, has come; the -great ingathering has taken place and the prophetic meaning -of the Feast of Tabernacles will be realized. Zechariah -xiv:16-21 tells us of its Millennial celebration.</p> - - -<h4>Chapter xlvi.</h4> - -<p><b>I. The Worship of the Prince.</b></p> - -<blockquote><p>Thus saith the Lord God; The gate of the inner court that -looketh toward the east shall be shut the six working days; but -on the sabbath it shall be opened, and in the day of the new moon -it shall be opened. And the prince shall enter by the way of the -porch of that gate without, and shall stand by the post of the gate, -and the priests shall prepare his burnt offering and his peace offerings,<span class="pagenum"><a name="Page_326" id="Page_326">[326]</a></span> -and he shall worship at the threshold of the gate: then he shall -go forth; but the gate shall not be shut until the evening. Likewise -the people of the land shall worship at the door of this gate -before the Lord in the sabbaths and in the new moons. And the -burnt offering that the prince shall offer unto the Lord in the -sabbath day shall be six lambs without blemish, and a ram without -blemish. And the meat offering shall be an ephah for a ram, -and the meat offering for the lambs as he shall be able to give, and -an hin of oil to an ephah. And in the day of the new moon it shall -be a young bullock without blemish, and six lambs, and a ram: -they shall be without blemish. And he shall prepare a meat -offering, an ephah for a bullock, and an ephah for a ram, and for -the lambs according as his hand shall attain unto, and an hin of oil -to an ephah. And when the prince shall enter, he shall go in by the -way of the porch of that gate, and he shall go forth by the way -thereof (verses 1-8).</p></blockquote> - -<p>Here another worship scene of the Millennium is described. -The prominent eastern gate is to be closed during the six -working days, but on the Sabbath it shall be opened, as well -as in the day of the new moon. The Sabbath and the new -moon are prominent in the worship of the Kingdom -Age. The Sabbath was a type of the coming rest -for the people of Israel.<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a> This rest has now come. -Their wanderings are ended, they are gathered from -the East and from the West, from the North and South, -and have found at last the promised rest (Ps. cvii:1-8). -Therefore the Sabbath is especially mentioned in connection -with worship. On the seventh day the gate through which -the Lord and His glory passed is opened and left open till -the evening. The six working days (typical of 6,000 years) -are forever gone, the seventh day, the seventh thousand, -the Day of the Lord, has come. And when the Millennium -ends, the complete, eternal rest comes for all the people of -God. The new moon is typical of Israel's re-establishment<span class="pagenum"><a name="Page_327" id="Page_327">[327]</a></span> -as a nation. The nation, like the moon, had waned, and disappeared, -but now she shines again like the new moon.</p> - -<p>The Prince is to worship at the threshold of the gate, and -the people before the gate. But neither the Prince nor the -people enter within. No drawing near to God is known -then as we now enjoy it who worship in the Spirit through the -rent veil. It is all an earthly worship, while the true worship -of the Church is heavenly. The Prince in this worship enters -by the outer door on the side of the east and he goes out -by the same door. The Prince occupies the prominent place -as the representative of the people. He presents his offerings -to Jehovah, while the people stand as worshippers at the -outer gate of the same entrance. The offerings the Prince -is to bring on the Sabbath are larger than those commanded -in the law. Both the burnt-offering and the meal offering -brought by him on the Sabbath are more abundant than those -offered under the old dispensation, an evidence of the higher -and more perfect worship of restored Israel. Different, -however, is it with the offering on the new moon. In -Numbers xxviii:11-15 we read:</p> - -<blockquote><p>And in the beginnings of your months ye shall offer a burnt -offering unto the Lord; two young bullocks, and one ram, seven -lambs of the first year without spot; And three tenth deals of flour -for a meal offering, mingled with oil, for one bullock; and two -tenth deals of flour for a meal offering, mingled with oil for one -ram; And a several tenth deal of flour mingled with oil for a meal -offering unto one lamb; for a burnt offering of a sweet savour, -a sacrifice made by fire unto the Lord. And their drink offerings -shall be half an hin of wine unto a bullock, and the third part of an -hin unto a ram, and a fourth part of an hin unto a lamb: this is -the burnt offering of every month throughout the months of the -year. And one kid of the goats for a sin offering unto the Lord -shall be offered, beside the continual burnt offering, and his drink -offering.</p></blockquote> - -<p>Such are the offerings according to the law, to be brought<span class="pagenum"><a name="Page_328" id="Page_328">[328]</a></span> -on the new moon. But in the millennial worship these -offerings are diminished. All this has a deeper meaning -which will be fully known and enjoyed when this worship -is carried out.</p> - - -<p><b>II. Further Instructions as to Worship.</b></p> - -<blockquote><p>But when the people of the land shall come before the Lord in the -solemn feasts, he that entereth in by the way of the north gate to -worship shall go out by the way of the south gate; and he that -entereth by the way of the south gate shall go forth by the way -of the north gate; he shall not return by the way of the gate whereby -he came in, but shall go forth over against it. And the prince -in the midst of them, when they go in, shall go in; -and when they go forth, shall go forth. And in the feasts -and in the solemnities the meal offering shall be an ephah -to a bullock, and an ephah to a ram, and to the lambs as he is able to -give, and an hin of oil to an ephah. Now when the prince shall prepare -a voluntary burnt offering or peace offerings voluntarily -unto the Lord, one shall then open him the gate that looketh toward -the east, and he shall prepare his burnt offering and his peace -offerings, as he did on the sabbath day: then he shall go forth; -and after his going forth one shall shut the gate. Thou shalt daily -prepare a burnt offering unto the Lord of a lamb of the first year -without blemish: thou shalt prepare it every morning. And thou -shalt prepare a meal offering for it every morning, the sixth part -of an ephah, and the third part of an hin of oil to temper with the -fine flour, a meal offering continually by a perpetual ordinance -unto the Lord. Thus shall they prepare the lamb and the meal -offering, and the oil, every morning for a continual burnt offering. -(verses 9-15.)</p></blockquote> - -<p>Everything is divinely ordered. Here are first the special -instructions for the worship of the people of the land. When -they come before the Lord in the solemn feasts some will -enter in to worship by the north gate and leave by the south -gate, and others who enter by the south gate will leave by the -way of the north gate. None is permitted to leave by the gate -through which he entered. Perhaps this injunction is given -to avoid confusion among the multitudes who will come to<span class="pagenum"><a name="Page_329" id="Page_329">[329]</a></span> -worship in those coming days, when the Lord will be universally -acknowledged (Zech. xiv:9).</p> - -<p>In the midst of these worshipping masses will be the -Prince (verse 10). What a blessed reminder of Him who is -the One in the midst! He was in the midst on Calvary; -He is in the midst of His people during this age; in Revelation -He is seen in the midst of the throne (Rev. v:6). The -Prince as the representative of the King of kings is therefore -in the midst of His redeemed earthly Israel. The burnt-offering -and the meal offering, so prominent in this coming -worship are constant memorials of His great devotion when -He offered Himself, and of His holy, spotless humanity -in which He suffered and glorified God.</p> - -<p>Something else of deep interest is recorded here. The daily -burnt-offerings during the old dispensation consisted of a -lamb every morning and of a lamb every evening. Here no -evening lamb for a burnt-offering is mentioned, but the offerings -are to be brought only during the mornings. The -bright morning has come, the day dawn for His people, -so long in the night of suffering and dispersion. The night -is gone forever and therefore the evening, preceding the night, -is no longer mentioned and no provision is made for an -evening burnt-offering. The night is gone and Israel's -glorious morning can never be darkened again by apostasy.</p> - - -<p><b>III. Concerning the Prince, His Sons and Servants.</b></p> - -<blockquote><p>Thus saith the Lord God; If the prince give a gift unto any of -his sons, the inheritance thereof shall be his sons'; it shall be their -possession by inheritance. But if he give a gift of his inheritance -to one of his servants, then it shall be his to the year of liberty; -after it shall return to the prince: but his inheritance shall be his -sons' for them. Moreover the prince shall not take of the people's -inheritance by oppression, to thrust them out of their possession; -but he shall give his sons inheritance out of his own possession: -that my people be not scattered every man from his possession -(verses 16-18).</p></blockquote><p><span class="pagenum"><a name="Page_330" id="Page_330">[330]</a></span> -Here we read that the Prince has sons, natural descendants, -and whatever gifts he bestows upon them shall be their -possession by inheritance. This is conclusive that the Prince -of these last chapters of Ezekiel is not Christ. The Prince -has sons and servants. As the entire final vision of this -book deals with the earthly conditions of the coming age, -and reveals nothing of the heavenly side of things, these sons -and servants cannot mean the church-saints, who are with -Christ in the New Jerusalem. As to a gift to one of the -Prince's servants, it is to revert to his sons when the year -of liberty or jubilee is celebrated. The jubilee year will -therefore be observed during the coming age.</p> - - -<p><b>IV. Additional Description of Temple Buildings.</b></p> - -<blockquote><p>After he brought me through the entry, which was at the side of -the gate, into the holy chambers of the priests, which looked toward -the north: and, behold, there was a place on the two sides westward. -Then said he unto me, This is the place where the priests -shall boil the trespass offering and the sin offering, where they shall -bake the meal offering; that they bear them not out into the utter -court, to sanctify the people. Then he brought me forth into the -utter court, and caused me to pass by the four corners of the court; -and, behold, in every corner of the court there was a court. In the -four corners of the court there were courts joined of forty cubits -long and thirty broad: these four corners were of one measure. -And there was a row of buildings round about them, round about them -four, and it was made with boiling places under the rows round -about. Then said he unto me, These are the places of them that -boil, where the ministers of the house shall boil the sacrifice of the -people (verses 19-24).</p></blockquote> - -<p>Again the prophet is brought by the northern gate to -the side where the holy chambers of the priests are located. -There he saw a place on the two sides westward. The use -of this place is made known in verse 20. The final description -of buildings round about the court needs no further comment.<span class="pagenum"><a name="Page_331" id="Page_331">[331]</a></span></p> - - -<h4>THE VISION CONCERNING THE LAND.<br /> - -Chapter xlvii.</h4> - -<p>The preceding chapters of this final section of the Book of -Ezekiel contain the vision of the Temple and its worship. -The last two chapters give a vision of Israel's land as it will -be during the coming age.</p> - - -<p><b>I. The Temple Stream and its Healing Waters.</b></p> - -<blockquote><p>Afterward he brought me again unto the door of the house; -and, behold, waters issued out from under the threshold of the house -eastward: for the forefront of the house was the east, and the -waters came down from under from the right side of the house, -from the south of the altar. Then brought he me out by the -way of the gate northward, and led me about the way without unto -the outer gate toward the gate that looketh eastward; and, behold, -there ran out waters on the right side. And when the man went -forth eastward, he had a line in his hand, and he measured a thousand -cubits, and he brought me through the waters; the waters -were to the ankles. Again he measured a thousand, and brought -me through the waters; the waters were to the knees. Again he -measured a thousand, and brought me through; the waters were -to the loins. Afterward he measured a thousand; and it was a river -that I could not pass over: for the waters were risen, waters to -swim in, a river that could not be passed over.</p> - -<p>And he said unto me, Son of man, hast thou seen this? Then he -brought me, and caused me to return to the brink of the river. -Now when I had returned, behold, at the bank of the river were -very many trees on the one side and on the other. Then said he -unto me, These waters issue out toward the east country, and go -down into the desert, and go into the sea: which being brought forth -into the sea, the waters shall be healed. And it shall come to pass, -that every thing that liveth, which moveth, whithersoever the rivers -shall come, shall live: and there shall be a very great multitude of -fish, because these waters shall come thither: for they shall be -healed; and every thing shall live whither the river cometh. And -it shall come to pass, that the fishers shall stand upon it from -En-gedi even unto En-eglaim; they shall be a place to spread forth -nets; their fish shall be according to their kinds, as the fish of the -great sea, exceeding many. But the marshes thereof and the pools<span class="pagenum"><a name="Page_332" id="Page_332">[332]</a></span> -thereof shall not be healed: they shall be given to salt. And by the -river upon the bank thereof, on this side and on that side, shall grow -all trees for meat, whose leaf shall not fade, neither shall the fruit -thereof be consumed: it shall bring forth new fruit according to his -months, because their waters they issued out of the sanctuary: -and the fruit thereof shall be for meat, and the leaf thereof for -medicine (verses 1-12).</p></blockquote> - -<p>This great vision of the Temple stream has been variously -interpreted. The critical school has treated it only as an -imagery of the prophet and speaks of the physical impossibility -that such a stream could ever be in existence.<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a> -Others have spiritualized the vision. A leading annotator -states, "Messiah is the temple and the door; from His -pierced side flow the living waters, ever increasing, both -in the individual believer and in the heart." In this spiritualizing -method the waters are also applied to the reading -and study of the Word of God. The same commentator -says "some things in the Bible are easy to understand, as -the water up to the ankles; others more difficult, which -require deeper search, as the waters up to the knees and the -loins; and others beyond our reach." Such applications -can be made in different ways. The stream which Ezekiel -saw is more than typical of the blessings which the land and -all the earth will enjoy in the coming age. It is a literal -stream. There will be a great outpouring of the Spirit -of God for the age to come, and spiritual blessings will -abound everywhere. But the stream Ezekiel beholds tells -of the physical blessings which are in store for the earth -in that coming day of the restoration of all things. We do -not need to trouble ourselves about the manner in which the<span class="pagenum"><a name="Page_333" id="Page_333">[333]</a></span> -temple stream is to flow forth, nor do we need to solve the -physical difficulties. When the Lord of Creation was on -earth in humiliation, and walked among men garbed in -servant's form, nature acknowledged Him and He manifested -the Creator's power. What will it be when He comes -again, not as a servant to die, but as the King and Lord of -all! Omnipotence will then be displayed to the full. Is there -anything too hard for the Lord? (Jere. xxxii:27). He who -bore the thorns on His brow, the symbol of the curse which -on account of man's sin rests upon Creation, will remove -that curse in the day of His power. He paid for it on the -cross.</p> - -<p>And Ezekiel was not the only prophet to whom was -revealed the physical blessing of the earth in the life and -health giving stream. Isaiah had the same vision. "And -the parched ground shall become a pool, and the thirsty -land springs of water; in the habitation of jackals where -each lay shall be grass with reeds and rushes" (Is. xxxv:7). -"I will even make a way in the wilderness and rivers in the -desert" (Is. xliii:19). "Instead of the thorn shall come up -the fir tree, and instead of the brier shall come up the myrtle -tree" (Is. lv:13). "The desert shall blossom like the rose" -(Is. xxxv:1). Joel at the close of his great vision concerning -the still future day of Israel's tribulation and the judgment -of the nations following the time of trouble, and the Lord's -visible manifestation, also speaks of the blessings of the -Millennium. "And it shall come to pass in that day, that -the mountains shall drop down new wine, and the hills -shall flow with milk, and all the rivers of Judah shall flow -with waters, and a fountain shall come forth of the house of -the Lord, and shall water the valley of Shittim" (Joel iii:18). -Joel, one of the earliest prophets, living centuries before -Ezekiel, saw water coming forth from the house of the -Lord for earthly blessings. Still more definite is the great<span class="pagenum"><a name="Page_334" id="Page_334">[334]</a></span> -post-exilic prophet Zechariah. "And it shall be in that day, -that living waters shall go out from Jerusalem; half of them -toward the eastern sea, and half of them toward the hinder -sea; in summer and in winter shall it be" (Zech. xiv:8).</p> - -<p>The waters Ezekiel saw issued out from under the threshold, -from the right side of the house, the south side of the -altar. Of the heavenly Jerusalem a similar scene is recorded -by John in the Revelation. "And he showed me a pure -river of water of life, clear as crystal, proceeding out of the -throne of God and of the Lamb" (Rev. xxii:1). The stream -has its origin in the midst of the millennial temple. There is -no use in speculating about the source of the water supply. -It is super-natural. He who said, "Let there be a firmament -in the midst of the waters, and let it divide the waters from -the waters" (Gen. i:6) and He who broke open all the -fountains of the deep when His judgment came on the -earth (Gen. vii:11) by whose power also the smitten rock -in the wilderness supplied the water for His people, He -will provide from His inexhaustible resources the life giving -stream. And the waters which gush forth are increasing -in volume; the stream does not become shallower but -deepens in its flow. It is not like a natural river which has -its source in a spring and is fed by brooks and rivers. It is -a miraculous, unexplainable self-supply which occasions this -increase. A thousand cubits are measured and the waters -come to the ankles of the prophet. The next thousand -cubits bring the waters to the knees; then advancing another -thousand cubits the waters come to the loins, and with -the fourth thousand they become so deep that the prophet -could not fathom them. The four thousand cubits make -about a mile and a half, so that the prophet had advanced, -under the guidance of the man, this distance from Jerusalem -in a southeastern direction.</p> - -<p>He is caused to return to the bank of the river, and saw<span class="pagenum"><a name="Page_335" id="Page_335">[335]</a></span> -there on both sides many trees. These trees testify of the -great fertility which this stream will produce in nature. -Expositors who give the vision a purely spiritual meaning -explain the trees as being the righteous who shall flourish -at the waterbrooks (Psalm i).</p> - -<p>The man informs the prophet that these waters go toward -the east country and go down into the desert. The word -desert in Hebrew is "Arabah" and means "plain," which is -the plain of Jordan. It signifies a parched, dry place. -Jordan is the type of death, and the sea of salt, the Dead -Sea, into which Jordan flows, also signifies death.<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a> And now -in the Dead Sea this living water from the temple flows, and -healing is the blessed result. Where death has reigned so long -abundant life now is manifested. Sodom is restored to its -former estate (See chapter xvi). Wheresoever the waters -go life follows at once. "There shall be a very great multitude -of fish, because these waters shall come thither, for they shall -be healed; and everything shall live whither the river -cometh. The fishers shall stand up from En-gedi unto -En-eglaim." En-gedi is on the one end and En-eglaim at -the other end of the Dead Sea. Yet there will be marshes -and pools which remain unhealed; their former condition -is unchanged. It has been suggested that this is done for -the production of salt. But it is rather a reminder that while -the coming age is an age of wonderful blessing, that it is not -yet the perfect, eternal age. And the trees will be ever -green, never failing, providing meat by their abundant -fruit and the leaf is for medicine. It shows the gracious -provision made for man living on the earth during the age to -come. Poverty, famine and sickness will be banished.</p> -<p><span class="pagenum"><a name="Page_336" id="Page_336">[336]</a></span></p> - -<p><b>II. The Borders of the Land.</b></p> - -<blockquote><p>Thus saith the Lord God; This shall be the border, whereby ye -shall inherit the land according to the twelve tribes of Israel: -Joseph shall have two portions. And ye shall inherit it, one as -well as another: concerning the which I lifted up mine hand to give -it unto your fathers: and this land shall fall unto you for inheritance. -And this shall be the border of the land toward the north side, from -the great sea, the way of Hethlon, as men go to Zedad: Hamath, -Berothah, Sibraim, which is between the border of Damascus and -the border of Hamath; Hazar-hatticon, which is by the coast of -Hauran. And the border from the sea shall be Hazar-enan, the -border of Damascus, and the north northward, and the border of -Hamath. And this is the north side. And the east side ye shall -measure from Hauran, and from Damascus, and from Gilead, and -from the land of Israel by Jordan, from the border unto the east -sea. And this is the east side. And the south side southward, -from Tamar even to the waters of strife in Kadesh, the river to the -great sea. And this is the south side southward. The west side -also shall be the great sea from the border, till a man come over -against Hamath. This is the west side. So shall ye divide this -land unto you according to the tribes of Israel (verses 13-21).</p></blockquote> - -<p>Little comment is needed on these verses. That the literal -land and the literal tribes are meant, no intelligent readers -can deny. The twelve tribes are then back in the land. The -so-called "lost tribes" are united with the house of Judah. -Here the borders are given. Joseph has two portions. -God is faithful. He has not forgotten His gracious promises -of old. "And ye shall inherit it, one as well as another, -concerning which I lifted up mine hand (in oath) to give it -unto your fathers; and this land shall fall unto your inheritance." -The whole land is to be divided according to -the tribes of Israel.</p> - - -<p><b>III. Concerning the Stranger in the Land.</b></p> - -<blockquote><p>And it shall come to pass, that ye shall divide it by lot for an -inheritance unto you, and to the strangers that sojourn among you, -which shall beget children among you: and they shall be unto you<span class="pagenum"><a name="Page_337" id="Page_337">[337]</a></span> -as born in the country among the children of Israel; they shall -have inheritance with you among the tribes of Israel. And it shall -come to pass, that in what tribe the stranger sojourneth, there shall -ye give him his inheritance, saith the Lord God (verses 22-23).</p></blockquote> - -<p>Here is a provision for the strangers. They are no longer -to be treated as outcasts, as aliens from the commonwealth -of Israel; they are seen fully identified with Israel and share -the inheritance. This again confirms other prophecies -(See Isaiah lx:1-10.) The strangers shall come and build -the walls, and join themselves to Israel. The singing times -for Israel have come. No longer will the chosen people be -the tail of nations, but the head of all nations. "Sing and -rejoice, O daughter of Zion, for, lo, I come, and I will dwell -in the midst of thee, saith the Lord. And many nations -shall be joined to the Lord in that day and shall be my -people, and I will dwell in the midst of thee."... -(Zech. ii:10-12). No longer will the Jew be despised, but -the strangers, the nations, will beseech him to take them to -the glory land. "Thus saith the Lord of hosts, In those days -it shall come to pass, that ten men out of all languages of the -nations shall take hold, even shall take hold of the skirt -of him that is a Jew, saying, We will go with you, for we -have heard that God is with you" (Zech. viii:23).<a name="Page_338" id="Page_338"></a><span class="pagenum"><a name="Page_339" id="Page_339">[339]</a></span><span class="pagenum"></span></p> - -<div class="figcenter" style="width: 377px;"> -<img src="images/image339.png" width="377" height="500" alt="PLAN OF THE DIVISION OF THE LAND." title="PLAN OF THE DIVISION OF THE LAND." /> -<span class="caption">PLAN OF THE DIVISION OF THE LAND.</span> -</div> -<p><span class="pagenum"><a name="Page_340" id="Page_340"></a></span></p> -<p><span class="pagenum"><a name="Page_341" id="Page_341">[341]</a></span></p> - - -<h4>THE PORTION OF THE TRIBES; THE TERRITORY<br /> -OF THE OBLATION; THE CITY, ITS GATES AND<br /> -NEW NAME.<br /> - -Chapter xlviii.</h4> - - -<p><b>I. The portion of Seven Tribes.</b></p> - -<blockquote><p>Now these are the names of the tribes. From the north end to -the coast of the way of Hethlon, as one goeth to Hamath, Hazar-enan, -the border of Damascus northward, to the coast of Hamath; -for these are his sides east and west; a portion for Dan. And by -the border of Dan, from the east side unto the west side, a portion -for Asher. And by the border of Asher, from the east side even -unto the west side, a portion for Naphtali. And by the border of -Naphtali, from the east side unto the west side, a portion for -Manasseh. And by the border of Manasseh, from the east side unto -the west side, a portion for Ephraim. And by the border of -Ephraim, from the east side even unto the west side, a portion -for Reuben. And by the border of Reuben, from the east side -unto the west side, a portion for Judah.</p> - -<p>And by the border of Judah, from the east side unto the west -side, shall be the offering which ye shall offer of five and twenty -thousand reeds in breadth, and in length as one of the other -parts, from the east side unto the west side: and the sanctuary -shall be in the midst of it (verses 1-8).</p></blockquote> - -<p>The division of the land to the twelve tribes, then fully -restored, is by lot (xlvii:22) but the disposing of it will be -by the Lord (Prov. xvi:33). The order is entirely different -from the one found in the Book of Joshua (Josh. xv-xix). -Up to the time of the carrying away of the ten tribes and the -captivity of Judah, the tribes possessed the territory assigned -to them by lot when they entered the land under Joshua. -The ten tribes never returned from the captivity, and therefore -the division of the land as given here has never been in -the history of Israel. It is future. The division is in twelve -portions all alike in dimensions, running alongside of each -other, from west to east. Seven tribes are in the north,<span class="pagenum"><a name="Page_342" id="Page_342">[342]</a></span> -and five in the south. Between the seven tribes in the north -and the tribes in the south is the oblation, the heave offering, -the portion of the prince, the Levites and the priests, the -Temple and the city with its surrounding territory. The -tribe of Dan has its portion in the extreme north. It is the -furthest away from the sanctuary. Dan was a corrupt -tribe, semi-heathen (Judges xviii). Dan is not mentioned -among the sealed one in Revelation vii. All the other -tribes are placed in a different order from the former position.</p> - - -<p><b>II. The Oblation; the Remaining Tribes.</b></p> - -<blockquote><p>The oblation that ye shall offer unto the Lord shall be of five and -twenty thousand in length, and of ten thousand in breadth. And -for them, even for the priests, shall be this holy oblation; toward -the north five and twenty thousand in length, and toward the west -ten thousand in breadth, and toward the east ten thousand in -breadth, and toward the south five and twenty thousand in length: -and the sanctuary of the Lord shall be in the midst thereof. -It shall be for the priests that are sanctified of the sons of Zadok; -which have kept my charge, which went not astray when the -children of Israel went astray, as the Levites went astray. And -this oblation of the land that is offered shall be unto them a thing -most holy by the border of the Levites. And over against the -border of the priests the Levites shall have five and twenty -thousand in length, and ten thousand in breadth: all the length -shall be five and twenty thousand, and the breadth ten thousand. -And they shall not sell of it, neither exchange, nor alienate the firstfruits -of the land: for it is holy unto the Lord.</p> - -<p>And the five thousand, that are left in the breadth over against -the five and twenty thousand, shall be a profane place for the city, -for dwelling, and for suburbs: and the city shall be in the midst -thereof. And these shall be the measures thereof; the north -side four thousand and five hundred, and the south side four -thousand and five hundred, and on the east side four thousand -and five hundred, and the west side four thousand and five -hundred. And the suburbs of the city shall be toward the north -two hundred and fifty, and toward the south two hundred and -fifty, and toward the east two hundred and fifty, and toward the -west two hundred and fifty. And the residue in length over against<span class="pagenum"><a name="Page_343" id="Page_343">[343]</a></span> -the oblation of the holy portion shall be ten thousand eastward, -and ten thousand westward: and it shall be over against the -oblation of the holy portion; and the increase thereof shall be for -food unto them that serve the city. And they that serve the city -shall serve it out of all the tribes of Israel. All the oblation shall -be five and twenty thousand by five and twenty thousand: ye -shall offer the holy oblation foursquare, with the possession of the -city.</p> - -<p>And the residue shall be for the prince, on the one side and on the -other of the holy oblation, and of the possession of the city, over -against the five and twenty thousand of the oblation toward the -east border, and westward over against the five and twenty -thousand toward the west border, over against the portions for the -prince: and it shall be the holy oblation; and the sanctuary of the -house shall be in the midst thereof. Moreover from the possession -of the Levites, and from the possession of the city, being in the -midst of that which is the prince's, between the border of Judah -and the border of Benjamin, shall be for the prince. As for the rest -of the tribes, from the east side unto the west side, Benjamin shall -have a portion. And by the border of Benjamin, from the east side -unto the west side, Simeon shall have a portion. And by the border -of Simeon, from the east side unto the west side, Issachar a portion. -And by the border of Issachar, from the east side unto the west -side, Zebulun a portion. And by the border of Zebulun, from -the east side unto the west side, Gad a portion. And by the border -of Gad, at the south side southward, the border shall be even from -Tamar unto the waters of strife in Kadesh, and to the river toward -the great sea. This is the land which ye shall divide by lot unto -the tribes of Israel for inheritance, and these are their portions, -saith the Lord God (verses 9-29).</p></blockquote> - -<p>Judah's portion on the north and Benjamin's portion on the -south border are an oblation, that which is offered unto the -Lord. In this space of large dimensions are the portions of the -Levites and the priests. The Temple stands in the middle of -the portion of the priests, and adjoining is the holy city -and its territory.<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a> The Prince has his portion on both sides -of the oblation, the heave offering. That Judah and Benjamin<span class="pagenum"><a name="Page_344" id="Page_344">[344]</a></span> -are bordering on these holy sections is not without -meaning. Judah is the royal tribe. He who is now worshipped -by His restored people is the Lion of the tribe of -Judah, Israel's King. Judah means "praise". He receives -the praises of His people. Benjamin's other name was -Benoni, "the son of suffering" and Benjamin is "the son of -the right hand." Both Judah and Benjamin are a reminder -of the Lord Jesus Christ.</p> - -<p>It is impossible to explain fully the measurements given -and other details of this chapter. We believe what God has -written, and when the time has come He will surely see to -it that all is done according to His word. We do not need -to trouble ourselves with supposed difficulties or try to -solve them. As stated before in this exposition, Israel's -land will undergo a wonderful change when the Lord comes; -these physical changes are unknown to us in their extent. -The division of the land, and the setting apart of the oblation -will then take place. The details in all these visions are of -little importance to us. The main fact is to see that all these -prophecies have remained unfulfilled up to now. Nor will -they be fulfilled during the present age. As every judgment -prediction of the prophecies of Ezekiel, uttered before the -destruction of Jerusalem, was fulfilled, so every prediction -of glory and blessing in the prophecies spoken after the -destruction of the city will be fulfilled. It all awaits His -coming and glorious appearing. Let us hold fast this and -leave the accomplishment of every detail to the Lord.</p> - - -<p><b>III. The Gates of the City and its new Name.</b></p> - -<blockquote><p>And these are the goings out of the city on the north side, -four thousand and five hundred measures. And the gates of the -city shall be after the names of the tribes of Israel: three gates -northward; one gate of Reuben, one gate of Judah, one gate of Levi. -And at the east side four thousand and five hundred: and three -gates; and one gate of Joseph, one gate of Benjamin, one gate of<span class="pagenum"><a name="Page_345" id="Page_345">[345]</a></span> -Dan. And at the south side four thousand and five hundred -measures: and three gates; one gate of Simeon, one gate of -Issachar, one gate of Zebulun. At the west side four thousand -and five hundred, with their three gates; one gate of Gad, one gate -of Asher, one gate of Naphtali. It was round about eighteen thousand -measures: and the name of the city from that day shall be, -The Lord is there (verses 30-35).</p></blockquote> - -<p>The city, the earthly Jerusalem, during the Kingdom age, -will have twelve gates, after the twelve tribes of Israel. -The gates on the north side are the gates of Reuben, Judah -and Levi. The gates on the east are those of Joseph, Benjamin -and Dan. Then the gates on the south—gates of -Simeon, Issachar and Zebulun. The west side gates are -the gates of Gad, Asher and Naphthali. Ephraim and -Manasseh are no longer mentioned, but are represented -in Joseph. Some expositors have made the statement that -the city, Jerusalem with its gates, is an Old Testament -description of the same Jerusalem which John beheld in the -isle of Patmos (Rev. xxi). John saw the new Jerusalem, -Ezekiel the earthly city as it will exist during the Millennium. -There are correspondencies, and yet greater distinctions. -Here in Ezekiel a Temple is the center of the land; in -Revelation we read the seer's word, "I saw no temple therein" -(Rev. xxi:22). The heavenly Jerusalem, like the earthly -Jerusalem in Ezekiel's vision, has the twelve gates and -written on them the names of the twelve tribes of Israel. -The wall of the heavenly Jerusalem has twelve foundations, -and in them the names of the twelve apostles of the Lamb. -No wall and no foundations are mentioned by Ezekiel in -connection with the millennial Jerusalem. The heavenly -Jerusalem is four square, "the length and the breadth and -the height of it are equal." Such is not the case with the -earthly city. Nor is there mention made by Ezekiel of the -precious stones, and the twelve gates, composed every gate -of one pearl; nor do we read of golden streets. The earthly<span class="pagenum"><a name="Page_346" id="Page_346">[346]</a></span> -Jerusalem will pass away, and when at last the new heaven -and the new earth have come into existence, after the -millennial reign of Christ, the new Jerusalem will descend -out of heaven and find its eternal resting place upon the new -earth.</p> - -<p>The circumference of the city of Jerusalem according to -Ezekiel's vision will be 18,000 reeds, about six miles. Then -comes the majestic ending, the last word the man of God pronounced. -"And the name of that city from that day shall be -'Jehovah Shammah', the Lord is there." It is a fitting finale to -this great Book. In its beginning we see the glory of the Lord -departing. Throughout the pages of the Book we read of -Israel's rebellion, Jerusalem's judgments, the nation's disobedience -and rejection. Then follow the messages of Hope—Israel's -conversion, the regathering of the twelve tribes, -the final conflict, the returning glory of the Lord; and from -that day the name of the city will be Jehovah Shammah. -Because He has manifested His gracious presence in the midst -of His people and established His throne, blessed His people -with all the spiritual and national blessings promised by -His holy prophets, destroyed all their enemies, and covers -all with His visible glory once more, therefore the city will -have the name "Jehovah is there." What a glory it will -be for Him. The city through which He once walked with -weary feet, the Son of God garbed in servant's form; the -city through which He was dragged, when the cross was -laid upon His shoulders, the city which cast Him out, the -city outside of which He endured the cross and despised the -shame—that same city will be made in that day the glory -spot of the earth.</p> - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> F. W. Gotch.</p></div> - -<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Synopsis J. N. D.</p></div> - -<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> The responsibility of Ezekiel in delivering the message was great. -Every servant of the Lord Jesus Christ with a far greater message than -Ezekiel's should also feel that responsibility. If it were felt more, there -would be more earnestness, more prayer and greater results.</p></div> - -<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Some have concluded on account of this passage, that throughout -the prophetic word wherever "days" are mentioned, they mean -"years." This is incorrect. The "year-day" theory is not a scriptural -one. Where we find days, it means days unless the text itself, as it -is here in Ezekiel, explains the days as years.</p></div> - -<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> Exod. xxviii:38-43; Lev. v:1, 17, vii:8, x:17, etc.</p></div> - -<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> Or spelt, a kind of corn.</p></div> - -<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> The literal meaning is sword, the same as in verse 12.</p></div> - -<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> Another rendering is: "Calamity after calamity!"</p></div> - -<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> The word "fire" is in the Septuagint (ancient Greek Version of the -Old Testament) translated "man" so that it reads "the appearance of -a man." There is a similarity between the Hebrew words for "man" -and "fire." Fire is "esh" and man "ish." Compare with chapter -i:26, 17.</p></div> - -<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> This was three months before the war.</p></div> - -<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> The cherub who handed to the man clothed in linen the fire from -between the cherubim.</p></div> - -<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> Or, "for a little while."</p></div> - -<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> Millennial Dawn, or Associated Bible Students, Restorationists, -etc., do this.</p></div> - -<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> The so-called Anglo-Israel theory lacks all Scriptural and historical -support.</p></div> - -<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> Literal translation is, "O deadly wounded wicked one, the Prince -of Israel."</p></div> - -<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> Literally, Rust.</p></div> - -<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> Moab and Ammon were the incestuous offspring of Lot. (Genesis -xix:37-38.)</p></div> - -<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> It is well to state here that Daniel mentions Antichrist but once -in his prophecies, in chapter xi:36, etc. The little horn in Dan. vii -is the head of the revived Roman Empire; the little horn in Dan. viii -was Antiochus Epiphanus, the type of the King of the North who will -invade the pleasant land, Palestine, during the time of the great tribulation.</p></div> - -<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> For a detailed and excellent exposition of this passage see the book -on "Satan," by F. C. Jennings, pp. 43-48.</p></div> - -<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> The crocodile was often used on Egyptian seal-rings as well as on -Roman coins, which pictured Egypt as a monster crocodile.</p></div> - -<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> Babylon and Egypt, page 192.</p></div> - -<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> <i>Wonders of Prophecy</i>, by J. Urquhart, gives valuable evidence -on the literal fulfillment of Ezekiel's prophecy.</p></div> - -<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> Nebuchadnezzar's name is given by Ezekiel as Nebuchadrezzar. -Both spellings were in vogue. Ezekiel spells the name with "r" and -Jeremiah uses both spellings throughout his book.</p></div> - -<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> This may also be rendered "the day draweth near, even the day of -the Lord draweth near."</p></div> - -<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> See Exposition of Daniel, by A. C. G., on Dan. iii-vi.</p></div> - -<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> "A whale in the seas" is an incorrect translation.</p></div> - -<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> Even so the Lord will yet be known to the nations of the earth by -His judgments.</p></div> - -<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> What is said in this chapter of the false shepherds who ill-treated -the flock of God, His ancient people, may also be applied to the false -shepherds, the hirelings in the professing church. See Acts xx:28-35 -and 1 Peter v:2-3.</p></div> - -<div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> It is wrong to apply this sentence to water-baptism and claim -for it sprinkling as the proper mode of baptism.</p></div> - -<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> We heard once a Baptist preacher speak on this vision, and he -used the dry bones as a picture of the dead members of his own denomination, -and spoke of them as "the dry bones." A Methodist, -Presbyterian, etc., might do the same.</p></div> - -<div class="footnote"><p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> See "Exposition of Daniel," by A. C. G., page 200.</p></div> - -<div class="footnote"><p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> Wm. Kelly.</p></div> - -<div class="footnote"><p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> The Septuagint translates, "Mesoch and Thobel."</p></div> - -<div class="footnote"><p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> This is the more satisfactory rendering. The marginal reading, -"Strike thee with six plagues" or "draw thee back with a hook of six -teeth" is incorrect.</p></div> - -<div class="footnote"><p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> See "The Prophet Joel," by A. C. G., where this interesting and -important chapter is explained in full.</p></div> - -<div class="footnote"><p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> What strange applications have been made of this vision! We quote -from the "New Century Bible" which says concerning this temple: "Its -details shed a light nowhere else vouchsafed to us upon the ideals of -<i>Hebrew art</i>, influenced perhaps, by Babylonian masterpieces, yet -entirely national and Puritan; and they embody in material form -Ezekiel's sober but intense conception of religion, as completely as -the Gothic cathedrals translate into concrete and abiding stone and -marble the soaring visions of mediaeval Christianity."(!)</p></div> - -<div class="footnote"><p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> May also be translated "and set me upon a very high mountain, and -upon it was as the building of a city, on the south." It will be upon that -exalted mountain.</p></div> - -<div class="footnote"><p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> Seven days the priests had to take in their consecration; on the -<i>eighth</i> day they entered upon their work. Circumcision was practised -on the <i>eighth</i> day, symbolical of the death of Christ and the putting -off of the body of the flesh (Col. ii:1), the entrance into the new creation. -On the <i>eighth</i> day Christ was transfigured and the transfiguration is -a type of His coming into the kingdom. The <i>eighth</i> psalm shows -Him the head of the new creation, with all things under His feet.</p></div> - -<div class="footnote"><p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> The Septuagint gives ten cubits instead of only eleven, which -probably is correct.</p></div> - -<div class="footnote"><p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> The words "which was the breadth of the tabernacle" are by some -declared doubtful. The Septuagint has omitted them.</p></div> - -<div class="footnote"><p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> i. e., To the level place where the side chambers begin.</p></div> - -<div class="footnote"><p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> Corrected text.</p></div> - -<div class="footnote"><p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> See Zech. xiv:4, 8, 10.</p></div> - -<div class="footnote"><p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">[44]</span></a> Chapter xlv:1-2.</p></div> - -<div class="footnote"><p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">[45]</span></a> Marginal reading.</p></div> - -<div class="footnote"><p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">[46]</span></a> Such an application seems warranted in view of the message Ezekiel -received from the Lord to the people (verses 6-12).</p></div> - -<div class="footnote"><p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">[47]</span></a> "The carcases of their kings" may either mean that some of their -idolatrous kings had been buried within the bounds of the Solomonic -temple, or, the word kings may refer to their idols, which had dominion -over them (Is. xxvi:13). The latter may be the right meaning for the -high place mentioned.</p></div> - -<div class="footnote"><p><a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48"><span class="label">[48]</span></a> The word "Ariel" as used in Ezekiel has one more letter than the -word in Isaiah xxix.</p></div> - -<div class="footnote"><p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">[49]</span></a> Zadok means "just." He was the successor of Abiathar in the -priesthood—the son of Ahitub of the family of Eleazar (2 Sam. viii:17; -1 Kings ii:27, 35).</p></div> - -<div class="footnote"><p><a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50"><span class="label">[50]</span></a> The sects, like Seventh Day Baptists, Adventists, etc., quote this -passage. They are utterly wrong for this has nothing whatever to -do with the present age.</p></div> - -<div class="footnote"><p><a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51"><span class="label">[51]</span></a> The Hebrew word translated "leader" is "prince."</p></div> - -<div class="footnote"><p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">[52]</span></a> Read our comment on this verse.</p></div> - -<div class="footnote"><p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">[53]</span></a> The sixtieth part of a talent, about fifty shekels.</p></div> - -<div class="footnote"><p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> The Feasts of Jehovah—Passover: The Cross and its work. First -Fruits: Resurrection of Christ. Pentecost: The Gift of the Spirit -and the calling of the Church. Feast of Trumpets: The Regathering -of Israel. Day of Atonement: Israel's Cleansing. Feast of Tabernacles: -The Millennium.</p></div> - -<div class="footnote"><p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">[55]</span></a> When it speaks of "my rest" in Hebrews iv it refers to the -eternal rest.</p></div> - -<div class="footnote"><p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">[56]</span></a> One says: "The double impossibility of the rapid rise of water in the -stream and the course of the river across the steep limestone range -east of Jerusalem into the Dead Sea does not occur to the prophet." -As if Ezekiel had invented this vision.</p></div> - -<div class="footnote"><p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> Ps. lxviii:4 has this word "Arabah;" in the Authorized Version -it is translated "heaven." It is in the plural, "Araboth"—"Cast up -the way for him that rideth in Araboth"—the places of death. Christ -is seen prophetically as the Conqueror of death and Sheol.</p></div> - -<div class="footnote"><p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> Consult sketch.</p></div> - -</div> - -<hr style="width: 65%;" /> - -<div class='tn'><h3>Transcriber's Notes:</h3> <p>Some of the outline numbering is incorrect, but has been left as printed.</p> - -<p>Obvious printing and punctuation errors have been corrected.</p> - -<p>Many words are spelled two different ways, for example "viceregent" and "vice-regent", "today" and "to-day".</p> - - -</div> - - - - - - - - -<pre> - - - - - -End of Project Gutenberg's The Prophet Ezekiel, by Arno C. 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Gaebelein - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Prophet Ezekiel - An Analytical Exposition - -Author: Arno C. Gaebelein - -Release Date: July 26, 2011 [EBook #36857] - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK THE PROPHET EZEKIEL *** - - - - -Produced by Julia Neufeld, Júlio Reis and the Online -Distributed Proofreading Team at https://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - - - - -Transcriber's Note: Italic text is denoted by _underscores_ and -bold text by =equal signs=. - - - - - THE PROPHET EZEKIEL - - AN ANALYTICAL EXPOSITION - - By ARNO C. GAEBELEIN - - Author of Commentaries on Daniel, Joel, Zechariah, - Matthew, Acts, Revelation, etc., - Editor of "Our Hope." - - [Illustration: Logo] - - NEW YORK CHICAGO TORONTO - FLEMING H. REVELL COMPANY - LONDON AND EDINBURGH - - - - - Copyright 1918 - BY A. C. GAEBELEIN. - - - - -CONTENTS - - - PAGE - - Introduction by JAMES M. GRAY 3 - - The Prophet Ezekiel 5 - - Analysis of the Book 11 - - Predictions Before the Fall of Jerusalem 15 - - Predictions After the Fall of Jerusalem 215 - - Map of Ground Plan of the Temple 269 - - Map of The Division of the Land 338 - - - - -INTRODUCTION - - -I know of no expounder of Holy Scripture on this side of the Atlantic in -the same class as Mr. Gaebelein. His work on the Old Testament prophets -especially is unique. To understand and expound them not for scholars -but for the people, calls for a combination of gifts bestowed upon very -few. - -Such a teacher must believe in the inerrancy of the autographs of -Scripture. He must interpret it literally except where it clearly -indicates to the contrary. He must apprehend the dispensational scope of -its teaching. He must know and rely upon the Holy Spirit as the revealer -of the truth whose record He has inspired. He must have a working -knowledge of the Hebrew text and be able to pass intelligently on -questions of Biblical Criticism. He must be familiar with the writings -of others who have preceded him. He must be a platform man in constant -communication with the people whom he would instruct. He must be no -dreamer, but wide-awake to current events and capable of looking upon -and dealing with them in a practical way. He must use simple terms and -express himself in plain speech. - -Mr. Gaebelein meets all these demands, for which we who reap the -benefits give God the praise. - -Circumstances have prevented my reading all the chapters of this present -volume on Ezekiel, and hence I do not undertake to endorse every detail -of interpretation it contains, but a general acquaintance with the -author's point of view as expressed in his volumes on Daniel, Joel, -Zechariah, Matthew and Revelation leads me to commend it strongly. - -Pastors, evangelists, Bible teachers and Christians generally who would -be counted among the wise who understand, need such helps as this as an -antidote to the false teaching flooding the church today, and to enable -them to stand up against the wiles of Satan on every hand. Familiarity -with the revelation of God in the Old Testament is simply indispensable -to the Christian witness in this twentieth century, and to the soldiers -of Christ in this crucial hour of spiritual combat. - - JAMES M. GRAY - - The Moody Bible Institute, - Chicago, Ill. - - - - -The Prophet Ezekiel. - - - - -INTRODUCTION. - - -From the opening verses of the Book, which bears the name of the prophet -Ezekiel, we learn that he was the son of Buzi the priest, and belonged -consequently to the much honored Zadok family. That he knew the nobility -of Jerusalem well and was intimate with them may be indirectly learned -from the eleventh chapter. Rabbinical tradition identifies Buzi (which -means "contempt") with Jeremiah and makes him a son of that prophet. -There is, however, no positive evidence for this. Eleven years before -the complete ruin of the city and the temple was effected by the King of -Babylon, Ezekiel was carried away into the captivity. This deportation -is recorded in 2 Kings xxiv:14. "And he carried away all Jerusalem, and -all the princes, and all the mighty men of valor, even ten thousand -captives, and all the craftsmen and smiths, none remained save the -poorest sort of the people of the land." Before Ezekiel with the princes -and the mighty men were taken into captivity, others had been removed to -Babylon, notably Daniel and his three companions. This was in -fulfillment of Isaiah xxxiv:6-7. Ezekiel must have known Daniel -personally. His name is found three times in this book (chapters xiv:14, -20; xxviii:3). - -Ezekiel was not a youth, as generally supposed, when he was deported to -Babylon, for the matured character of a priest which appears in his -writings and his full and intimate acquaintance with the temple service, -render such a supposition highly improbable. Jewish tradition declares -that he exercised already the prophetic office before he was carried -away. The much disputed phrase "in the thirtieth year" (chapter i:1) we -hope to examine more closely in our exposition. - -The name Ezekiel means "strengthened by God." It has been stated by some -that this is not the original name of the prophet, but his official -title, which he adopted on account of his ministry among the people. -Very interesting on this controverted point is the statement of a -rabbinical comment. The declaration is made that the prophets of God -received their significant names, so closely linked with and expressive -of the character of their messages, from above and not according to the -will of their earthly parents. God called them to their work and had -them named accordingly before they ever entered upon their offices as -prophets. We believe this may be correct, especially in view of Jeremiah -i:5. - -The place where we find Ezekiel is the river Chebar. This river is now -known by the name _Kabour_. It emptied into the Euphrates north of -Babylon and was also called _Nar-Kabari_, the great canal. Here -Nebuchadnezzar had started a colony of captives. In chapter iii:15, the -name of the place is given, it was at Tel-abib. In this settlement the -prophet seems to have lived. Two passages in the book tell us that he -had his own house (iii:24; viii:1). We also know that he was married -(xxiv:16-18). The death of his wife is the only event he mentions of his -personal history and that would probably have not been recorded if it -were not connected with his prophetic office. The prophecies he uttered -among the captives are carefully dated. The first date is found in -chapter i:1-2. He began his prophetic office on the fifth day of the -fourth month (Tammuz) in the fifth year of King Jehoiachin's captivity. -The latest date is recorded in chapter xxix:17. Here we have the -twenty-seventh year, so that the prophecies of Ezekiel cover a period of -about twenty-two years. - -Ezekiel's great prophetic ministry is closely connected with that of -Jeremiah. When Ezekiel had his first great vision on the banks of the -river Chebar, Jeremiah had already been a prophet for thirty-five -years. Only a few years more remained for this great man of God. That -Ezekiel must have been acquainted with Jeremiah and his messages of -warning and exhortation is more than likely. Yet it is strange there is -not a single reference to Jeremiah in the entire book of Ezekiel. It is -strange in view of the fact that the messages of these two men have so -much in common. Critics make the assertion that Ezekiel as a prophet was -moulded by the teaching of Jeremiah. Kuenen claims that Ezekiel must -have been for many years the close student of Jeremiah's writings. -Before Ezekiel proceeded to write his own prophecies, his mind, it is -claimed, had become so saturated with the ideas and language of Jeremiah -that every part of his book betrays the influence of his predecessor. -This view would make Ezekiel an enthusiastic admirer and copyist of -Jeremiah. But in the book of Ezekiel the phrases "Thus saith the Lord -God"--"The Word of the Lord came unto me"--occur over and over again. -The words he spoke, the mighty messages he delivered, were not produced -by the influence of Jeremiah nor by his example, but by the Spirit of -God. Other critics have even done greater dishonor to this chosen -instrument of the Lord and to the Word he preached. We quote from _The -New Century Bible_: "It would appear that there runs through all the -prophet's activities, at least in the earlier period, a strain of mental -abnormality--perhaps of actual malady. By some writers this has been -supposed to be a form of catalepsy. Probably Ezekiel was no more a -cataleptic than Paul; with equal probability he was what would now be -called a 'psychical subject,' and as such liable to trances--and perhaps -a clairvoyant." Such are the ridiculous things invented by men, who -claim scholarship, and whose aim is to deny the supernatural origin of -the words and the visions of the prophets of God. - -The fact is that Jeremiah and Ezekiel were called by Jehovah to specific -ministries. In their character and natural temperament they differed -greatly. Jeremiah assuming, as a very young man, his prophetic office -during the reign of Josiah, was called to deliver the messages of the -awful judgments which were to come upon Jerusalem and he had to witness -these in their execution. He was an extremely kind, gentle and -tender-hearted man. Jeremiah is the prophet of a dying nation; the agony -of Judah's prolonged death struggle is reproduced with ten-fold -intensity in the inward conflict which rends the heart of the prophet. -Ezekiel was of a different temperament. The deep soul exercise we find -so often in Jeremiah, his tender, loving sympathies are almost entirely -absent in Ezekiel. He lacked the emotional character of Jeremiah. He was -a man of great energy and vigor; he was stern and had a deep sense of -his human responsibility. Both prophets uncover the corrupt conditions -of Judah and condemn them. The condemnations in Ezekiel are far more -severe than those of Jeremiah. The style of Ezekiel is also different -from that employed by his contemporary. - -"The whole of his writings show how admirably he was fitted, as well by -natural disposition as by spiritual endowment, to oppose the 'rebellious -house,' the 'people of stubborn front and hard heart,' to whom he was -sent. The figurative representations which abound throughout his -writings, whether drawn out into lengthened allegory, or expressing -matters of fact by means of symbols, or clothing truths in the garb of -enigma, all testify by their definiteness the vigor of his conceptions. -Things seen in vision are described with all the minuteness of detail -and sharpness of outline which belong to real existence. But this -characteristic is shown most remarkably in the entire subordination of -his whole life to the great work to which he was called."[1] - -[1] F. W. Gotch. - -In all this he differs from Jeremiah; and more so in the greater and -more complete visions concerning the future. - -There is an evident connection between the communication which Jeremiah -sent from Jerusalem unto the captives in Babylon and the beginning of -Ezekiel's ministry. The letter of Jeremiah is found in chapter xxix of -the Book of Jeremiah. It is an interesting document. It seems to have -been occasioned by a number of false prophets who had appeared among the -captives, and who encouraged the rebellious and disobedient spirit which -prevailed among the exiles. They prophesied falsely, led the people away -and awakened the delusive hope of an early return from the captivity. -While Jeremiah continued to minister to the feeble few and the poor, who -were left behind, Ezekiel was engaged among the captives and contended -against these false prophets and against the false hopes of the people -who gave no evidences of repentance. Inasmuch as Jerusalem had not yet -been completely destroyed by Nebuchadnezzar, the captives, who had -listened to the false prophets, expected a speedy return to their own -land. To dispel this false hope Jeremiah had sent them the message, "For -thus saith the Lord, that after seventy years be accomplished at Babylon -I will visit you, and perform my good word toward you, in causing you to -return to this place" (Jere. xxix:10). Ezekiel then labored also to -dispel this false hope preached by the prophets, whom the Lord had not -sent. By his stern and solemn words, by divinely commanded actions and -symbols, he had to deliver the message that there was no hope for -Jerusalem. When the catastrophe came at last his ministry changed. He -comforts the disappointed and heartbroken people and delivers his great -restoration messages. - -This great prophet had to do certain divinely commanded things in the -presence of the people who were living in deception after having -listened to the false prophets. - -In chapter iii:24-26 he had to shut himself up, bind himself and then he -was made dumb. - -Then he was commanded to lie upon his right side and upon his left for -430 days (chapter iv:4-8). - -In chapter iv:9 he had to eat unclean bread. Then he had to shave his -head and beard (chapter v:1); to carry a captive's baggage (chapter -xxii:3-7); when his wife died he was not to mourn (chapter xxiv:15-20); -and again he lost his speech (chapter xxiv:27). The key to all this is -found in chapter xxiv:24. - -The visions of glory Ezekiel had belong to some of the greatest recorded -in the Word of God. Much in the beginning of the book reminds of the -last book of the Bible, the Revelation. We mention a few passages to be -compared: Ezekiel i with Rev. iv and v. Ezekiel iii:3 with Rev. x:10. -Ezekiel viii:3 with Rev. xiii:14, 15. Ezekiel ix with Rev. vii. Ezekiel -x with Rev. viii:1-5. The critics declare upon this striking -correspondency that "much of the imagery of Revelation is borrowed from -Ezekiel." - - - - -THE ANALYSIS OF THE BOOK. - - -A careful reading of the Book of Ezekiel shows, in the first place, that -the Prophet received messages and saw visions before the final -destruction of Jerusalem, and after that catastrophe had taken place in -fulfillment of his inspired predictions he received other prophecies. -The predictions preceding the fall of Jerusalem are the predictions of -the judgment to fall upon the city and upon Gentile nations, the enemies -of Israel. The predictions Ezekiel received after the city had been -destroyed are the predictions of blessing and glory for Israel and -Jerusalem in the future. The first part of the book has found a -fulfillment in the destruction of the city by Nebuchadnezzar. The second -part is awaiting its fulfillment at the close of the times of the -Gentiles, when Israel will be regathered, restored and the glory of the -Lord returns to another temple, which Ezekiel beheld in a magnificent -vision. All will be accomplished when the Lord returns to dwell in the -midst of His people, so that the name of the city will be -"Jehovah-Shammah"--"the Lord is there" (chapter xlviii:35). These two -main divisions are clearly marked in the book itself. In chapter -xxxiii:21, after the Prophet had received a renewed call as watchman. We -read: "And it came to pass in the twelfth year of our captivity, in the -tenth month, in the fifth day of the month, that one that had escaped -out of Jerusalem came unto me, saying, The city is smitten." This -determines the two parts. - -=Part I. Predictions before the Destruction of Jerusalem.= (Chapters -i-xxxii.) - -=Part II. Predictions after the Destruction of Jerusalem.= (Chapters -xxxiii-xlviii). - -To show the perfect and orderly arrangement of the whole Book of Ezekiel -we shall give a complete analysis. - -=Part I. Predictions before the Destruction of Jerusalem. Chapters -i-xxxii.= - -=Section A. Judgment Predictions concerning Jerusalem. Chapters i-xxiv.= - -_1. The Vision of the Glory of the Lord and the Call of the Prophet_ -(i-iii:14). - -_2. The Judgment announced. Four signs and their meaning. The two -messages. ("The Word of the Lord came unto me," chapters vi and vii; -chapters iii:15-vii:27)._ - -_3. Visions in relation to Jerusalem (chapters viii-xi)._ - - a. The vision of abomination in the Temple. Chapter viii. - - b. The vision of the man clothed in linen with the inkhorn. Chapter - ix. - - c. The vision of the coals of fire. Chapter x. - - d. The vision concerning the leaders. The Glory departs. Chapter - xi. - -_4. Signs, Messages and Parables (chapters xii-xix)._ - - a. Signs given through the Prophet. Chapter xii:1-20. - - b. The Message concerning a speedy judgment. Chapter xii:21-28. - - c. The Message against false prophets and prophetesses. Chapter - xiii. - - d. The Message against the idolatrous elders. Chapter xiv. - - e. The Parable of the Vine given to the fire. Chapter xv. - - f. The Parable of abandoned child and Jerusalem's harlotry. - Chapter xvi. - - g. The Parable and Riddle of the two eagles and the vine. Chapter - xvii. - - h. The Message concerning the righteous judgments of God. Chapter - xviii. - - i. The Lamentations for the Princes of Israel. Chapter xix. - -_5. Further and Final Predictions concerning the Judgment of Jerusalem -(chapter xx-xxiv)._ - - a. Jehovah rehearses His mercies bestowed upon Israel. Chapter xx. - - b. The impending Judgment announced. Chapter xxi. - - c. Jerusalem's sins and whoredoms. Chapter xxii-xxiii. - - d. The Parable of the boiling pot. The last word. Chapter xxiv. - -=Section B. Predictions of Judgments against the Nations. Chapters -xxv-xxxii.= - -_1. Against Ammon, Moab, Edom and the Philistines (chapter xxv)._ - -_2. Against Tyrus and Zidon (chapters xxvi-xxviii)._ - -_3. Against Egypt (chapters xxix-xxxii)._ - - -=Part II. Predictions after the Destruction of Jerusalem. Chapters -xxxiii-xlviii.= - -=Section A. The Watchman and the Shepherds. Chapters xxxiii-xxxiv.= - -_1. The renewed call of Ezekiel as Watchman (chapter xxxiii:1-20)._ - -_2. Ezekiel's mouth opened after Jerusalem's fall (chapter -xxxiii:21-33)._ - -_3. Message against the Shepherds of Israel (chapter xxxiv:1-19)._ - -_4. The true Shepherd and Restoration promised (chapter xxxiv:20-26)._ - -=Section B. Judgment announced against Mount Seir and Israel's final -Restoration promised. Chapters xxxv-xxxvi.= - -_1. The Message against Seir and Idumea (chapter xxxv)._ - -_2. The Message of Comfort for Israel (chapter xxxvi)._ - -=Section C. The Future Blessings of Israel. The Nation regathered. Their -enemies overthrown. The Millennial Temple. Chapters xxxvii-xlviii.= - -_1. The Vision of the Dry Bones. Judah and Israel reunited (chapter -xxxvii)._ - -_2. The last enemies Gog and Magog and their destruction (chapters -xxxviii-xxxix)._ - -_3. The Millennial Temple and its Worship (chapter xl-xlvii:12)._ - -_4. The Division of the Land (chapter xlvii:13-xlviii)._ - -To this Analysis of the entire Book of Ezekiel we add a brief table, -giving the different dates mentioned in the Book. - - Year of - the Captivity - Month Day of Jehoiakin Chapter - ------+-----+-------------+-------------------- - 4 5 5 Chapt. i-vii - 6 5 6 " viii-xix - 5 10 7 " xx-xxiii - 10 10 9 " xxiv-xxv - 10 12 10 " xxix-xxx - 11 1 11 " xxvi-xxviii - 1 7 11 " xxx - 3 1 11 " xxxi - 10 5 12 " xxxiii - 12 1 12 " xxxii:1-16 - 12 15 12 " xxxii:17-32 - 1 10 25 " xl-xlviii - 1 1 27 " xxix:17-21 - - - - -I. PREDICTIONS BEFORE THE FALL OF JERUSALEM - -Chapter I-xxxii. - - -THE VISION OF THE GLORY OF JEHOVAH AND THE CALL OF THE PROPHET. - -Chapter I-iii:14. - - -I. The Introduction. - - Now it came to pass in the thirtieth year, in the fourth month, in - the fifth of the month, as I was among the captives by the river - Chebar, the heavens were opened, and I saw visions of God. In the - fifth of the month, which was the fifth year of king Jehoiachin's - captivity, The word of the Lord came expressly unto Ezekiel the - priest, the son of Buzi, in the land of the Chaldeans by the river - Chebar; and the hand of the Lord was there upon him. - -The book of Ezekiel starts with the description of a great vision, which -the prophet had among the captives of the river Chebar. The first word -"now," which really means "and," connects the book with Jeremiah, as -Joshua is connected in the same way with Deuteronomy. The two statements -"I was" and "I saw" in the first verse make it clear that Ezekiel is the -author of this book. The third verse has been marked by the critics as -an addition by some person, who edited the book later. There is no -evidence for that. In describing his own person and descent, he no -longer uses the personal pronoun. When he describes the vision itself, -giving his experience, he resumes the "I"--"I looked." The "thirtieth -year" has often been taken as the age of Ezekiel and upon this a -parallel has been drawn between Ezekiel and our Lord. As Ezekiel was -thirty years old and saw heaven open at the banks of a river, so, it is -taught, the Lord Jesus was thirty years of age, when He saw heaven open -at His baptism in Jordan (Matt. iii:16; Luke iii:21). There is nothing -in the text to warrant this application. The thirtieth year must be -reckoned according to the Babylonian era, beginning with Nabopolassar, -father of Nebuchadnezzar, who became King of Babylon 625 B. C. This was -the date when Hilkiah found the book of the law in the eighteenth year -of King Josiah. This was the thirtieth year before the fifth year of the -captivity. - -Four things are mentioned by Ezekiel in the introduction of his book. 1. -The Heavens were opened. 2. He saw visions of God. 3. The Word of the -Lord came upon him. 4. The hand of the Lord was upon him. The opened -heavens are not mentioned elsewhere in the Old Testament. Ezekiel, the -priest, is the only prophet of whom it is said that he saw the heavens -opened. Four times this phrase is found in the New Testament. In Matthew -iii:16 heaven was opened at the Baptism of our Lord. In John i:51 the -Lord speaks of the heavens opened and the manifestation of angels, which -is still future and refers to His Coming in power and glory. In -Revelations iv:1 a door was opened in heaven and John heard the words -"Come up hither"; it is symbolical of the time, when the true church is -taken into the presence of the Lord. The last time opened heavens are -mentioned is in Revelations xix:11. It will be when our Lord comes as -King of kings and Lord of lords. - -The opened heavens brought for Ezekiel visions of God and the Word of -the Jehovah. Not visions of Jehovah and the Word of God. He saw the -visions of God in His governmental dealings with Israel, but the -commission to him is the commission of Jehovah, the name which denotes -the closer covenant relationship with His people. The vision of opened -heavens in the New Testament sense was not given to Ezekiel. New -Testament believers behold heaven opened and have a vision. In the -language of the Scriptures, "We see Jesus, who was made a little lower -than the angels, for the suffering of death, crowned with glory and -honor, that He by the grace of God should taste death of every man" -(Heb. ii:9). Our vision in the opened heavens is the glorified Son of -Man, in whom we are saved and seated in the Heavenlies, in Whom we are -accepted and Whose glory we shall share. And when the Word of Jehovah -came to him, calling the priest to the prophetic office, the hand of the -Lord came also upon him. Opened heavens, visions, direct call and -enablement by the power of God. Such is still the order for God's -servants. And after the great vision is passed, the seer is upon his -face (verse 28). Then Jehovah lifts him up and the Spirit entered into -him (ii:2). - -The phrase "the hand of the Lord was upon him" or "came upon me" is -found exactly seven times in the Book of Ezekiel i:3; iii:14 and 22; -viii:1; xxxiii:22; xxxvii:1 and xl:1. - - -II. The Vision of Glory. - - And I looked, and, behold, a whirlwind came out of the north, a - great cloud, and a fire infolding itself, and a brightness was about - it, and out of the midst thereof as the look of glowing brass out of - the midst of the fire. Also out of the midst thereof came the - likeness of four living creatures. And this was their appearance; - they had the likeness of a man. And every one had four faces, and - every one had four wings. And their feet were straight feet; and the - sole of their feet was like the sole of a calf's foot: and they - sparkled like the colour of burnished brass. And they had the hands - of a man under their wings on their four sides; and they four had - their faces and their wings. Their wings were joined one to another; - they turned not when they went; they went every one straight - forward. As for the likeness of their faces, they four had the face - of a man, and the face of a lion, on the right side: and they four - had the face of an ox on the left side; they four also had the face - of an eagle. And their faces and their wings were parted above; two - wings of every one were joined one to another, and two covered their - bodies. And they went every one straight forward: whither the - spirit was to go, they went; they turned not when they went. As for - the likeness of the living creatures, their appearance was like - burning coals of fire, like the appearance of torches: it went up - and down among the living creatures; and the fire was bright, and - out of the fire went forth lightning. And the living creatures ran - and returned as the appearance of a flash of lightning. - - And I looked at the living creatures, behold one wheel upon the - earth by the living creatures, toward their four faces. The - appearance of the wheels and their work was like unto the colour of - a chrysolite: and they four had one likeness: and their appearance - and their work was as it were a wheel in the middle of a wheel. When - they went, they went upon their four sides: they turned not when - they went. As for their rims, they were high and dreadful; and their - rims were full of eyes round about them four. And when the living - creatures went, the wheels went beside them: and when the living - creatures were lifted up from the earth, the wheels were lifted up. - Whithersoever the spirit was to go, they went, thither would their - spirit to go; and the wheels were lifted up over against them: for - the spirit of the living creature was in the wheels. When those - went, these went; and when those stood, these stood; and when those - were lifted up from the earth, the wheels were lifted up over - against them: for the spirit of the living creature was in the - wheels. And there was the likeness of an expanse upon the heads of - the living creature as the colour of the terrible crystal, stretched - forth over their heads above. And under the expanse their wings - straight, the one toward the other: every one had two, which covered - on this side, and every one had two, which covered on that side - their bodies. And when they went, I heard the noise of their wings, - like the noise of great waters, as the voice of the Almighty, a - tumultous voice, as the noise of an host: when they stood, they let - down their wings. And there was a voice from the firmament that was - over their heads, when they stood, they let down their wings. - - And above the expanse that was over their heads was the likeness of - a throne, as the appearance of a sapphire stone: and upon the - likeness of the throne was the likeness as the appearance of a man - above upon it. And I saw as the look of glowing brass, as the - appearance of fire round about within it, from the appearance of his - loins even upward, and from the appearance of his loins even - downward, I saw as it were the appearance of fire, and it had - brightness round about. As the appearance of the bow that is in the - cloud in the day of rain, so was the appearance of the brightness - round about. This was the appearance of the likeness of the glory of - the Lord. And when I saw it, I fell upon my face, and I heard a - voice of one that spake. - -Ezekiel describes the vision of God which he saw. It is one of the -greatest visions of the Bible. To explain all in this vision is beyond -any expositor. Much has been written on it which is extremely fanciful -and ridiculous. The vision is mentioned repeatedly in the book. In the -tenth chapter we meet it again. In chapter xi:22-23 the prophet beholds -the cherubim and the wheels and the glory of the Lord God above them. -The glory of Jehovah is seen departing from Jerusalem by way of the -mountain which is on the east side of the city (the Mount of Olives). -The last time this great vision is mentioned is in chapter xliii. "And -behold, the Glory of the God of Israel came from the way of the East; -and His voice was like the voice of many waters; and the earth was lit -up with His glory. And the appearance of the vision that I saw was -according to the vision that I had seen when I came to destroy the city; -and the visions were like the vision that I saw by the river Chebar, and -I fell upon my face" (verses 2-4). We learn therefore that the vision -Ezekiel had was the vision of the glory of Jehovah. This much is clear. -The first chapter confirms this, for at the end of the vision the -statement is made: "This was the appearance of the likeness of the glory -of Jehovah" (i:28). That it meant judgment upon the unfaithful city is -learned from the tenth chapter, where one is commanded to take coals of -fire from between the cherubim and to scatter them over the city -(compare this with Rev. viii:5). Then the Glory of Jehovah, Ezekiel had -seen, departed from the city. It left Jerusalem and the land by the East -(chapter xi:22-23). Ultimately that glory will return and cover the land -once more (chapter xliii:2-4). - -The vision was seen coming from the North. This is generally applied to -mean the threatened judgment against Judea from Babylon. A storm cloud -of divine indignation was about to burst on Judea out of the North, that -is, from Babylon. However, another meaning is more than likely, inasmuch -as Babylon was not directly north of Jerusalem. In Psalm lxxv:6 we read: -"For promotion cometh neither from the East, nor from the West, nor from -the South." It is from the North, that is from above, that promotion, or -help comes. In Isaiah xiv:13 the North is also given as the place of the -throne of God. From out of the opened heavens from above, this great -vision was sweeping before the eyes of the priest-prophet. The -whirlwind, the cloud and the fire Ezekiel beholds first of all are -symbols of the divine glory and often mentioned in connection with His -manifestation. The Lord repeatedly appeared in a cloud. He led His -people by a pillar of cloud and of fire. Sinai was enveloped in a thick -cloud and Jehovah descended upon it in fire. David in describing a -theophany mentions the wind, clouds and fire (Ps. xviii:8-13). Read also -Habakkuk's great vision (Hab. iii). The whirlwind symbolizes Jehovah's -indignation. Jeremiah had announced the coming judgment under the figure -of the wind (Jere. iv:12-13). All Ezekiel saw as he looked up indicated -the presence of the God of Israel and His glory, ready to deal in -judgment with His unfaithful people. - -Then the vision unfolds itself. First the living creatures are seen. The -tenth chapter calls them by the name of cherubim. They are the same -beings as described in Revelation iv:6-9. The cherubim are not -symbolical figures but real beings, for they are called "living -creatures." They are not angels but belong to another class. Four -cherubim Ezekiel beheld with faces of the lion, the ox, the eagle and -the face of man. Their position is beneath the Throne. But while they -had these four faces (representing God's creation) they had the likeness -of a man. - -The likeness of a man as mentioned in Ezekiel's vision is significant. -First, the cherubim had "the likeness of a man" (verse 5). Then the -hands of a man were seen under their wings (verse 8). When Ezekiel -beheld the throne itself, the throne of God, he saw upon the throne "the -likeness as the appearance of a man." And this man upon the throne was -enshrouded in glory, with the rainbow about him. "And I saw as the color -of amber, as the appearance of fire round about within it, from the -appearance of his loins even upward, and from the appearance of his -loins even downward, I saw as it were the appearance of fire, and it had -brightness round about. As the appearance of the bow that is in the -cloud in the day of rain, so was the appearance of the brightness round -about" (verse 27-28). That all this anticipates the Lord Jesus Christ, -and His exaltation upon the throne, government and judgment being given -into His hands, who is the glorified Man, cannot be questioned. The -application of the faces of the cherubim to the fourfold character of -our Lord as King, Servant, Man and Son of God is well known. However, -judgment in the government of God is in Ezekiel's vision the leading -reason of the prominence of these celestial beings. They occupy the same -position in the last book of the Bible, the book of Revelation. When the -Lamb opens the first four seals, one of the cherubim speaks. These seals -are judgments. In Rev. xv:7 one of these living creatures hands to the -seven judgment angels the seven vials in which the wrath of God is -completed. "And one of the four living creatures gave unto the seven -angels seven golden vials full of the wrath of God, who liveth forever -and ever." In this solemn capacity they appear in Ezekiel's vision as -the attendants of Jehovah's chariot and Jehovah's throne, which Ezekiel -beholds above the expanse above their heads. All indicates that this is -the right interpretation. For instance, verse 13. There we read of coals -of fire, as they appeared; lamps, or as it ought to be rendered, flaming -torches, and out of the bright fire came forth lightning. These are all -symbols of judgment. "And the living creatures ran and returned as the -appearance of a flash of lightning" (verse 14). It denotes the swiftness -of the threatened judgment. - -And then the wheels and their work, the wheels in which there was the -spirit of these beings, their rims (not rings) full of eyes, the orderly -movements of these wheels under the direction of the spirit, is seen in -this vision. Much has been made of this. The most ridiculous -interpretation was made several years ago when some teacher declared -that Ezekiel had the vision of an--airship! The wheels are the wheels of -the chariot upon which rests the throne of God. They are representing -the purposes of God in His inerrant governmental dealings with the -earth. God controls it all and His Spirit directs every movement. - -"Intelligence, strength, stability, and swiftness in judgment, and, -withal, the movement of the whole course of earthly events, depended on -the throne. This living energy animated the whole. The cherubic -supporters of the throne, full of eyes themselves, moved by it; the -wheels of God's government moved by the same spirit, and went straight -forward. All was subservient to the will and purpose of Him who sat on -the throne judging right. Majesty, government and providence united to -form the throne of His glory. But all the instruments of His glory were -below the firmament; He whom they glorified was above.[2]" - -[2] Synopsis J. N. D. - -That "the bow that is in the cloud in the day of rain" is mentioned in -connection with the Throne itself and mentioned last in the vision has -a blessed meaning. It reminds us of Genesis ix:13-16. "I do set My bow -in the cloud and it shall be for a token of my covenant between Me and -the earth. And it shall come to pass, when I bring a cloud over the -earth that the bow shall be seen in the cloud.... And the bow shall be -in the cloud; and I will look upon it, that I may remember the -everlasting covenant between God and every living creature of all flesh -that is upon the earth." The judgment by water was past, and upon the -dark storm-cloud, which had retreated, the beautiful bow, the sign of -God's mercy, appeared. God always remembers mercy in His wrath. Israel's -hour of judgment had come, but the bow about the throne promised mercy -to His people according to "His everlasting covenant." Judgment-vision -and predictions of judgment stand first in Ezekiel's prophecy; mercy, -restoration and glory are revealed after the storm-cloud has passed. -Thus Ezekiel beheld the Glory of Jehovah as He himself was commissioned -by the Word of Jehovah to make it known to the people. - - -Chapter ii-iii:14. - -I. Ezekiel's Commission. - - And he said unto me, Son of man, stand upon thy feet, and I will - speak unto thee. And the Spirit entered into me when he spake unto - me, and set me upon my feet, that I heard him that spake unto me. - And he said unto me, Son of man, I send thee to the children of - Israel, to rebellious nations which have rebelled against me: they - and their fathers have transgressed against me, unto this very day. - For they are impudent and hard hearted. I do send thee unto them; - and thou shalt say unto them, Thus saith The Lord Jehovah. And they, - whether they will hear, or whether they will forbear (for they are a - rebellious house), yet shall know that there hath been a prophet - among them. - - And thou, son of man, be not afraid of them, neither be afraid of - their words, though briers and thorns be with thee, and thou dost - dwell among scorpions: be not afraid of their words, nor be - dismayed at their looks, though they be a rebellious house. And thou - shalt speak my words unto them, whether they will hear or whether - they will forbear: for they are most rebellious. But thou, son of - man, hear what I say unto thee; Be not thou rebellious like that - rebellious house: open thy mouth, and eat that I give thee (chapter - ii:1-8). - -The great vision left Ezekiel prostrate upon his face. He was affected -by it in the same way as Daniel and others were. Then the voice spoke. -It was not one of the Cherubim whose voice the Prophet heard. The -Cherubim speak in the book of Revelation; in Ezekiel they are silent. It -was Jehovah Himself, who in the vision appeared in the likeness of a -man, and addressed Ezekiel. Jehovah addressed him as "Son of Man." This -title is found exactly one hundred times in the book. Only Daniel, -besides Ezekiel, is called by that name in the Old Testament (Dan. -viii:17). Our Lord called Himself by that title. Eighty-six times we -find Him using this title of Himself, as the rejected One. In Suffering, -in Exaltation, in Glory and in His Second Coming He is the the Son of -Man. Ezekiel passed through much suffering. As we shall find in our -exposition he had to bear in his person symbolically what was to come -upon the nation. Suffering and shame was connected with it which he -endured and despised. He must have, therefore, been called by the title -"Son of Man," because he is a type of the rejected Messiah, who took -Israel's sin and shame upon Himself. - -The voice commanded that the Prophet was to stand upon his feet, and He, -who spoke the word supplied the power to do it. "And the Spirit entered -into me _when He spoke unto me_." Thus the Spirit and the Word are -intimately connected. After the Spirit had entered into him the Prophet -distinguished the words which Jehovah spoke, "and I heard Him that spake -unto me." Hearing and knowing the Word is made possible by the Spirit. - -Then Ezekiel received his commission. A comparison with Isaiah's and -Jeremiah's commission shows them to be like Ezekiel's. Isaiah had a -great vision. He too saw the Lord of Glory and the Seraphim, which -differ from the Cherubim, crying their three-fold "Holy." Then follows -the effect upon him, and the commission. "And He said, Go, and tell this -people, Hear ye indeed, but understand not; and see ye indeed and -perceive not. Make the heart of this people fat, and make their ears -heavy, and shut their eyes; lest they see with their eyes, and -understand with their heart, and be converted and healed" (Isaiah -vi:1-11). He was chosen to pronounce hardening judgments upon the -nation. Jeremiah had no vision at all; but he also was chosen to declare -unto God's people their wicked ways and the impending judgments -(Jeremiah i). And so Ezekiel. He is sent by Jehovah to the children of -Israel, to a rebellious nation. The word used here in Hebrew for nation -is the same, which has been translated "heathen." It is "gojim"; -indicating that the children of Israel had sunken as low as the heathen, -who surrounded them. It is noteworthy that the word "rebellious" and -"rebelled" is found seven times. This had become the leading -characteristic of the favored people. They had turned away from Jehovah -and His Word, and now the time had come when, ripe for judgment, God was -to deal with them. May we think here of that solemn warning given to -Christendom in Romans xi:21: "For if God spared not the natural -branches, take heed lest He also spare not thee." God dealt with Israel -on account of their unbelief and rebellious spirit. And now Gentile -Christians are plunging into the same unbelief and apostasy; nominal -Christendom is rebellious. A greater judgment is therefore coming upon -Christendom than that which came upon the rebellious people. - -To this impudent and hard-hearted people Ezekiel was sent. The very -first thing he was to say to them was that great statement which appears -hundreds of times in the Old Testament scriptures, "Thus saith Jehovah -God." The sender is Jehovah-God; the commission and the message are from -Him. In the days of the darkest apostasy with judgment about to come, -the Lord told the prophet to face these conditions and to stand in the -midst of the rebellious nation with a positive "Thus saith Jehovah God." -He was His mouthpiece. Such positiveness is demanded to-day. Oh! for men -who, like Jeremiah and Ezekiel, speak to-day the Word, "Thus saith -Jehovah God." - -And Jehovah who calls and sends forth His servant gives also assurance -and encouragement. He told Ezekiel not to be afraid of them or of their -words. Even so the Lord had encouraged Jeremiah (chapter i:7-8). Every -servant of the Lord can rest in this assurance that if he is faithful -and obedient the Lord will strengthen and keep him. "Speak my words unto -them;" not his own words, but Jehovah's words. Thus he heard the same -command, which is given to the Lord's servants in the days when sound -doctrine is no longer endured: "Preach the Word" (2 Tim. iv:1-3). - - -II. The Roll Eaten and the Repeated Commission. - - And when I looked, behold, an hand was put forth unto me; and, lo, a - roll of a book was therein; And he spread it before me; and it was - written within and without: and there was written therein - lamentations, and mourning, and woe. - - And he said unto me, Son of man, eat that thou findest; eat this - roll, and go speak unto the house of Israel. So I opened my mouth, - and he caused me to eat that roll. And he said unto me, Son of man, - cause thy belly to eat, and fill they bowels with this roll that I - give thee. Then did I eat it; and it was in my mouth as honey for - sweetness. - - And he said unto me, Son of man, go, get thee unto the house of - Israel, and speak with my words unto them. For thou art not sent to - a people of a strange speech and of an hard language, but to the - house of Israel; Not to any people of a strange speech and of an - hard language, whose words thou canst not understand. Surely, had I - sent thee to them, they would have hearkened unto thee. But the - house of Israel will not hearken unto thee; for they will not - hearken unto me: for all the house of Israel are impudent and - hardhearted. Behold, I have made thy face strong against their - faces, and thy forehead strong against their foreheads. As an - adamant harder than flint have I made thy forehead: fear them not, - neither be dismayed at their looks, though they be a rebellious - house. Moreover he said unto me, Son of man, all my words that I - shall speak unto thee receive in thine heart, and hear with thine - ears. And go, get thee to them of the captivity, unto the children - of thy people, and speak unto them, and tell them, Thus saith the - Lord God; whether they will hear, or whether they will forbear. Then - the spirit took me up and I heard behind me a voice of a great - rushing, saying, Blessed be the glory of the Lord from his place. I - heard also the noise of the wings of the living creatures that - touched one another, and the noise of the wheels over against them, - and a noise of a great rushing. So the spirit lifted me up, and took - me away, and I went in bitterness, in the heat of my spirit; but the - hand of the Lord was strong upon me (chapter ii:9; iii:14). - -He is commanded to open his mouth and to eat, after the warning not to -be rebellious. He then received a scroll from a hand, no doubt, the hand -he had seen in the vision. It was written within and without with -lamentations, mourning and awe. He was commanded to eat and it was like -honey in his mouth. We are reminded at once of Zechariah's flying scroll -(Zech. v:1-4); of the scroll written within and on the backside, sealed -with seven seals, which in John's vision the Lamb of God received to -open the seals (Rev. v and vi); and of the little book (or scroll) which -John received and ate, which was sweet in his mouth but bitter in his -belly (Rev. x:9-10). These scrolls have all one meaning. They are -symbolical of the Word itself, the message of judgment and tribulation -which are written therein. All is symbolical and contains many -spiritual and helpful lessons. The Word must be received; it must be -eaten. The prophet obeyed and ate. It was self-surrender and therefore, -though the message he was to bear was a hard message, it was sweet to -him. Jeremiah too speaks of a similar experience. "When Thy words were -found, I did eat them; and Thy Word was to me the joy and rejoicing of -mine heart" (Jer. xv:16). No servant of God can speak thus unless he -receives the Word, feeds on it himself, eats what the Lord has given and -finds out the sweetness of obedience and self-surrender. The Word to be -spoken, the message to be given, must come from Jehovah. "I have put my -words in thy mouth" was spoken to Jeremiah (chapter i:9); and Ezekiel -makes the same experience. And our Lord, the true Son of Man, said that -His meat and drink was to do the will of His Father. He too fed on His -Word and was obedient to it. - -In Ezekiel's experience there is a definition of divine inspiration. The -prophet received, accepted, took it in and then gave it out. "Son of -Man, go, get thee unto the house of Israel, _and speak with my words -unto them_." This is inspiration. The Messages of God were given to the -prophets in the words of God. Such is the definition of inspiration in -the New Testament. "Which things also we speak," saith the Apostle, "not -in the words which man's wisdom teacheth, but which the Holy Spirit -teacheth" (1 Cor. ii:13). May all the Lord's people receive His Word, -eat His Word, speak forth His Word and find that it is indeed sweeter -than honey and the honeycomb. - -Jehovah predicts failure for the message and the messenger. The house of -Israel will not hearken unto _thee_; for they will not hearken unto -_Me_. It was to make no difference with the prophet. His commission was -to speak Jehovah's words, whether they heard or not. All this would be -branded by our own generation as extremely "pessimistic." That the -message and the messenger should not be successful is an unpalatable -statement to well-meaning and enthusiastic Christians. Yet this very -fact is predicted for the last days. "The time will come when they shall -not endure sound doctrine." Then the prophet was taken up by the Spirit. -Behind him a voice was heard, "Blessed be the Glory of Jehovah from this -place." - -Cherubim and wheels are in motion. He is lifted up and Jehovah's hand -was strong upon him. - - -JUDGMENT ANNOUNCED. FOUR SIGNS AND TWO MESSAGES. - -Chapter iii:15-vii:27. - -The next section of the Book of Ezekiel extends from chapter iii:15 to -the close of the seventh chapter. Here we find that the Lord laid upon -the Prophet the great responsibilities as the watchman over the house of -Israel and gave him the message. Then the Prophet had to enact four -signs. The signs of the tile upon which he pictured Jerusalem (iv:1-3); -the sign of the Prophet's posture, laying 390 days upon his left side -and forty days on his right and prophesying during this time against the -doomed city (verses 4-8); the sign of the food he was to eat, and its -preparation; this covers the same period of 390 days (verses 9-17); the -last sign was that of shaving the hair from head and face, and dividing -it into three parts. This fourth sign (chapter v) is minutely explained -and symbolizes like the other signs the judgments against Jerusalem. Two -solemn messages of denunciations close this section, the first message -predicts the sword to fall upon the land and the people and their -subsequent dispersion (chapter vi). The second message predicts the end -which was to come upon the four corners of the land. The great -desolation is described in a marvellous way. The seventh chapter, which -contains this second message is one of the sublimest in the book. Both -messages end in the same way: "And they shall know that I am Jehovah." - - -Chapter iii:15-27. - -I. The new charge and Ezekiel's new experience. - - Then I came to them of the captivity at Tel-abib, that dwelt by the - river of Chebar, and I sat where they sat, and remained there - astonished among them seven days. And it came to pass at the end of - seven days, that the word of the Lord came unto me, saying, Son of - man, I have made thee a watchman unto the house of Israel: therefore - hear the word at my mouth, and give them warning from me. When I say - unto the wicked, Thou shalt surely die; and thou givest him not - warning, nor speakest to warn the wicked from his wicked way, to - save his life; the same wicked man shall die in his iniquity; but - his blood will I require at thine hand. Yet if thou warn the wicked, - and he turn not from his wickedness, nor from his wicked way, he - shall die in his iniquity; but thou hast delivered thy soul. Again, - When a righteous man doth turn from his righteousness, and commit - iniquity, and I lay a stumbling-block before him, he shall die: - because thou hast not given him warning, he shall die in his sin, - and his righteousness which he hath done shall not be remembered; - but his blood will I require at thine hand. Nevertheless if thou - warn the righteous man, that the righteous sin not, and he doth not - sin, he shall surely live, because he is warned; also thou hast - delivered thy soul. - - And the hand of the Lord was there upon me; and he said unto me, - Arise go forth into the plain, and I will there talk with thee. Then - I arose, and went forth into the plain: and, behold, the glory of - the Lord stood there, as the glory which I saw by the river of - Chebar: and I fell on my face. Then the spirit entered into me, and - set me upon my feet, and spake with me, and said unto me, Go, shut - thyself within thine house. But thou, O son of man, behold, they - shall put bands upon thee, and shall bind thee with them, and thou - shalt not go out among them: And I will make thy tongue cleave to - the roof of thy mouth, that thou shalt be dumb, and shalt not be to - them a reprover: for they are a rebellious house. But when I speak - with thee, I will open thy mouth, and thou shalt say unto them, Thus - saith the Lord God; He that heareth, let him hear; and he that - forbeareth, let him forbear: for they are a rebellious house - (chapter iii: 15-27). - -The Prophet had been transported from the place mentioned in chapter i:1 -to Tel-abib, which was also on the river Chebar. Here a number of -captives dwelt. For seven days he sat in their presence astonished and -did not open his lips. Was it their sad condition, or the knowledge of -their rebellious spirit, or the threatening judgments which produced -this silence? Most likely these things filled the Priest-Prophet with -unspeakable sorrow and sadness, so that he could not find words. And the -captives must have read the burden of his soul in his countenance. The -scene reminds us of Job and his three friends, who "sat down with him -upon the ground seven days and seven nights, and none spoke a word unto -him, for they saw that his grief was very great" (Job ii:13). Job broke -the silence by cursing his day. But the silence of Ezekiel's seven days -was broken by the Lord Himself. He addressed the Prophet and told him -that He had made him "a watchman unto the house of Israel." His duty and -responsibility in that capacity was twofold; first to hear the Lord's -Word from His own lips, then to give the warning from Him. Warning is -the important call of a watchman (chapter xxxiii:2, 6, 7; Isaiah lii:8; -lvi:10; Jer. vi:17). If the appointed watchman does not hear the Word as -it comes from Jehovah, he cannot sound the alarm. The false prophets in -Israel, who did not warn the people, but said, "Peace, peace!" when -there was no peace, followed their own dreams instead of the Word. They -did not believe the solemn messages God had given through former -prophets. That was the curse among the professing people of God then. It -produced a false security, decline and apostasy; it hastened the -impending judgments of God. It is the curse to-day in the professing -church. His Word is rejected. The solemn truths concerning "judgment to -come" upon an ungodly age and apostate "church" are not heeded and -mostly rejected. The man who sounds the warning and stands by the -declarations of God's Word is as unpopular with the people to-day as -Jeremiah and Ezekiel were in their days. - -The Prophet was commissioned not to warn the nation as such, but to warn -individuals. The wicked and the righteous are mentioned and the -Prophet's responsibility in delivering the message. If he does not warn -the wicked to turn from his wicked way to save his life, his blood will -be required from his hands. If he is faithful and the wicked does not -hear the warning, the wicked shall die, but the faithful messenger -delivers his own soul. And so with the righteous, who turns from his -righteous acts and commits iniquity. He is threatened with death; but if -he sins not and is warned he shall live. After hearing the warning Word -each is to bear the consequences of his own conduct. The nation as such -was rebellious. Its doom could not be averted. Yet God in His -long-suffering still gave the individual an opportunity to escape the -threatening judgment, that by hearing the Word he might live. This -gracious offer concerned the wicked. The righteous one in Israel, who -obeyed the law and did acts of righteousness had to continue in -obedience; if he failed in the midst of the great national crisis when -judgment was about to fall, his former righteous deeds could not save -his life. He also would be swept away and die in his sins. The first -part of the third chapter reveals the hardened condition of the nation; -there was no remedy. The second part reveals the possibility of the -deliverance of all who harkened to the divine warning and turned from -their evil ways. - -The passage, as well as the corresponding one in chapter xxxiii:1-20, -has been often used in the defence of what is termed "falling from -Grace," that a true believer, who is saved by Grace, may by sinning -become unsaved again and then perish in his sins like the wicked. The -words "fallen from Grace" are found only once in the Bible, that is in -Gal. v:4. The context shows what they mean. If a believer goes to the -law to be justified before God, if he tries by his own works, and by -ordinances, to be righteous before God, he abandons the ground of Grace. -The dispensation in which we live is the dispensation of Grace; Grace -reigns through righteousness unto eternal life through Jesus Christ our -Lord. (Rom. v:21). The message delivered by God to Ezekiel is in fullest -keeping with the character of the law-covenant, though Grace is also -manifested in it. Righteousness has not the meaning here as in the New -Testament. We are constituted righteous by faith in Jesus Christ. It is -now not the question of doing righteous deeds in order to be saved and -live. We are saved by Grace through faith. "Now to him that worketh is -the reward not reckoned as of grace but as of debt. But to him that -worketh not, but believeth on Him, who justifieth the ungodly, his faith -is reckoned for righteousness" (Romans iv:4). And he who is justified by -faith has peace with God. The true believer may sin, but he does not -deliberately practice and live in sin, for "he that is born of God doth -not commit (practice) sin" (1 John iii:9). If he falls in sin a gracious -provision is made. We have an Advocate with the Father, Jesus Christ the -righteous, and therefore we can confess our sins; forgiveness and -cleansing follow according to the divine promise (1 John i:9; -ii:1-2).[3] - -[3] The responsibility of Ezekiel in delivering the message was great. -Every servant of the Lord Jesus Christ with a far greater message than -Ezekiel's should also feel that responsibility. If it were felt more, -there would be more earnestness, more prayer and greater results. - -After this solemn charge the hand of the Lord rested upon Ezekiel and he -was commanded to go into the plain, where Jehovah would talk with him. -He obeyed and beheld again the Glory of the Lord, which he had seen by -the river of Chebar. Once more he fell on his face. Then the Spirit -entered into him and said unto him: "Go, shut thyself within thy house." -He had no opportunity to exercise his office as watchman and deliver the -warning message. Immediately after the charge he was commanded to -separate himself from the captives and then became a prisoner in his -house. But more than that. They were to put bands upon him and bind him -with them. - -Does this mean that the people would bind him so that he could not leave -the house? It probably meant the opposite. He was to shut himself in the -house and they came with bands and bound him, to get him out of the -house by force. But he was not to go among them. Then God Himself made -the Prophet dumb. "And I will make thy tongue cleave to the roof of thy -mouth, that thou shalt be dumb, and shalt not be to them a reprover, for -they are a rebellious house (verses 25-26). First he was to be bound so -that he could not go amongst them, and then God Himself would make him -dumb so that he could not reprove the people. Different suggestions have -been made about the meaning of the condition in which the Prophet was -put. Some have even declared that there is a contradiction in all this, -in view of verses 16-21, while rationalistic expositors think that the -Prophet suffered from some nervous disorder which deprived him -temporarily of the power of speech. That the Prophet was unfitted by God -to go amongst the people and deliver the message in public was a -testimony against the nation. They were beyond hope, therefore, on -account of their rebelliousness; he was not to be a reprover to them. It -witnessed to the fact that judgment upon the nation could not now be -arrested. And yet his dumbness was not complete nor constant. The last -verse of the chapter makes this clear. "But when I speak with thee, I -will open thy mouth, and thou shalt say unto them, Thus saith the Lord -God; he that heareth let him hear; and he that forbeareth, let him -forbear; for they are a rebellious house." Thus the Prophet was -completely cast upon Jehovah. Jehovah directed him in being silent or in -uttering His message. Blessed are all servants of the Lord, who know the -same path of dependence and who declare the Word of the Lord, "Thus -saith the Lord," whenever they speak. - -The Prophet's mouth was opened completely and his power of speech -permanently restored after Jerusalem had fallen. "And it came to pass in -the twelfth year of our captivity, in the tenth day, in the fifth day of -the month, that all that had escaped out of Jerusalem came unto me, -saying, the city is smitten. Now the hand of the Lord was upon me in the -evening, before he that escaped came; and had opened my mouth, until he -came to me in the morning; and my mouth was opened, and I was no more -dumb" (chapter xxxiii:21-22). This had been previously announced. "In -that day shall thy mouth be opened to him which is escaped, and thou -shalt speak, and be no more dumb; and thou shalt be a sign unto them, -and they shall know that I am the Lord" (chapter xxiv:27). Thus -Ezekiel's dumbness was a sign to the nation; the sign of God's -displeasure and the coming judgment upon Jerusalem. - - -THE FOUR SYMBOLICAL SIGNS. - -Chapters iv and v. - -The divine predictions of the impending doom for Jerusalem was not -believed by the exiles. The messages of the false prophets who moved -among them encouraged the rebellious spirit and therefore the threatened -disaster was thought incredible by the captives. The mission of Ezekiel -was to dispel the false hope of a speedy return to the land. After he -had received his solemn commission and the message he was to deliver to -the rebellious people, he is commanded to enact four signs, which were -to teach the captives that which would speedily come upon their beloved -city Jerusalem. - -=I. The Sign of the Tile.= The first symbolical sign is that of the -tile, which the Prophet was to use to picture the coming siege of -Jerusalem. - - Thou also, son of man, take thee a brick, and lay it before thee, - and portray upon it the city, Jerusalem; And lay siege against it, - and build forts against it, and cast a mound against it; set the - camps also against it, and set battering-rams against it round about. - Moreover take thou unto thee an iron plate, and set it for a wall of - iron between thee and the city; and set thy face against it, and it - shall be besieged, and thou shalt lay siege against it. This shall - be a sign to the house of Israel (verses 1-3). - -The word translated "tile" means a brick. The Babylonians used clay -bricks to keep their records; whole libraries consisting of a very large -number of such bricks have been uncovered by the spade of the excavator. -These bricks were almost square, fourteen by twelve inches. Many have -been found which have engraven upon them various building plans and -astrological figures. Such a brick Ezekiel was commanded to take and -draw upon the soft clay surface a city, which was to represent -Jerusalem. The second verse shows Jerusalem in the state of siege. The -coming calamity was vividly pictured in this first sign. The Prophet was -also to take an iron pan (literally: plate) and use it for a wall of -iron between him and the city and set his face against it. In all this -the Prophet was to show Jehovah's action against Jerusalem. He -impersonated Jehovah in laying siege against it in marking the clay -brick and raising the iron-plate between himself and the city. In -connection with the latter sign we may well think of Isaiah lix:2: "Your -iniquities have separated between you and your God." Thus in this first -sign the certainty of the successful siege of Jerusalem by the Chaldeans -was set forth in plain view of the captives. Yet they heard not and -continued their foolish dreams and believed rather the false prophets. -God has everywhere set forth in His Word coming judgments. Our age, so -self-secure and boasting in many of its godless achievements, will end -in a great judgment-catastrophe. Every portion of God's Word testifies -of this fact. God will fulfil the prophecies of His servants the -prophets. The past fulfilment of God's threatened judgments vouch for -the literal fulfilment of those still future. Yet our blinded age (2 -Cor. iv:4) heeds it not. More than ever they say, "Peace and safety," -and ridicule God's message and God's messengers, who give a faithful -warning. - -=II. The Sign of the Prophet's Physical Position.= While in the first -sign Jehovah's action against Jerusalem was pictured, in the next signs -a portrayal is given of the punishments which should come upon the -people. The Prophet's divinely commanded actions witnessed beforehand -what should come upon the disobedient, rebellious nation. In his own -person Ezekiel had to taste the great degradation and judgment which was -about to become the portion of the people. - - Lie thou also upon thy left side, and lay the iniquity of the house - of Israel upon it: according to the number of the days that thou - shalt lie upon it thou shalt bear their iniquity. For I have laid - upon thee the years of their iniquity, according to the number of - the days, three hundred and ninety days: so shalt thou bear them, - lie again on thy right side, and thou shalt bear the iniquity - of the house of Israel. And when thou hast accomplished them, lie - again on the right side, and thou shalt bear the iniquity of the - house of Judah forty days: I have appointed thee each day for a - year. Therefore thou shalt set thy face toward the siege of - Jerusalem, and thine arm shall be uncovered, and thou shalt - prophesy against it. And, behold, I will lay bands upon thee, and - thou shalt not turn thee from one side to another till thou hast - ended the days of thy siege (verses 4-8). - -Expositors and critics have interpreted this and the other signs in -various ways. Higher Criticism maintains that the whole description is -purely ideal and that the Prophet never did in person what was asked of -him. They point to the fact that nowhere is a statement made that he did -these things. We quote from the "Expositor's Bible": - -"It is clear that these signs could never have been enacted, either in -view of the people or in solitude, as they are here described. It may be -doubted whether the whole description is not purely ideal, representing -a process which passed through the prophet's mind, or was suggested to -him in the visionary state but never actually performed." - -Other critics have tried to explain the Prophet's actions by some kind -of a catalepsy, from which, they claim, he suffered. All these theories -are pure inventions, springing from a denial of inspiration. They make -much of the physical impossibility of this command to lie continuously -for 390 days on the left side and for 40 days on the right side. But it -does not say that the Prophet should be in that position day and night -during that allotted time. The fact that he was to prepare food to eat -during these days excludes this extreme view. The Prophet no doubt -carried out the divine command as he understood it, and thereby gave the -people a sign concerning their iniquity and the deserved punishment. But -what do the 390 days of Israel and 40 days of Judah mean? The text shows -that the days here mean years.[4] The 390 and 40 days make 430 days. -This reminds us of Exodus xii:40-41, where the sojourning of the -children of Israel who dwelt in Egypt is given as 430 years. The 40 -years of Judah recall the years of wandering in the wilderness. The 390 -days apply to the period of Israel's unfaithfulness, which lead up to -their punishment. These 390 years must be reckoned from Jeroboam, who -was the first King of the house of Israel by divine appointment as -revealed through Ahijah, the Prophet (1 Kings xi:31). The 40 years of -Judah, for which Ezekiel was to lie upon his right side for 40 days must -mean the 40 years of Solomon's reign. Solomon went after Ashtoreth, the -vile goddess of the Zidonians. Judah worshipped besides Ashtoreth, -Chemosh, the god of the Moabites and Milcom, the god of Ammon (1 Kings -xi:33). Thus the captives were reminded by the Prophet's painful -position of the shameful history of the long years of apostasy of their -nation. But more than that. The Lord said expressly to Ezekiel: "I have -laid upon thee the years of their iniquity ... so shalt thou bear the -iniquity of the house of Israel." By consulting other passages in the -Old Testament, especially in Exodus and Leviticus,[5] it will be found -that the phrase "bear their iniquity" always means to endure the -punishment due to sin or iniquity. Ezekiel's sign therefore pictured the -actual results in punishment, which was now to fall upon the people for -their sins. The 390 years and the 40 years therefore must be primarily -applied to the period of their punishment. The Prophet, therefore, had -put upon him suffering typical of the nation's punishment. He is in this -a blessed type of the great Sinbearer, who bore our sins in His own body -on the tree. Of Him it is written, "He shall bear their iniquities." And -the believing remnant of Israel in a future day, looking upon Him, whom -they pierced, will yet confess "He was wounded for our transgressions, -He was bruised for our iniquities; the chastisement of our peace was -upon Him and with His stripes we are healed" (Isaiah liii:5). - -[4] Some have concluded on account of this passage, that throughout the -prophetic word wherever "days" are mentioned, they mean "years." This is -incorrect. The "year-day" theory is not a scriptural one. Where we find -days, it means days unless the text itself, as it is here in Ezekiel, -explains the days as years. - -[5] Exod. xxviii:38-43; Lev. v:1, 17, vii:8, x:17, etc. - -=III. The Sign of the Famine and the Defiled Bread.= The siege of -Jerusalem had been portrayed in the tile sign; the hardships in divine -judgments in the second and the third sign describes additional -punishments to come upon Jerusalem. - - Take thou also unto thee wheat, and barley, and beans, and lentils, - and millet, and spelt, and put them in one vessel, and make thee - bread thereof, according to the number of the days that thou shalt - lie upon thy side, three hundred and ninety days shalt thou eat - thereof. And thy meat which thou shalt eat shall be by weight, - twenty shekels a day: from time to time shall thou eat it. Thou - shalt drink also water by measure, the sixth part of an hin: from - time to time shalt thou drink. And thou shalt eat it as barley - cakes, and thou shalt bake it with dung that cometh out of man, in - their sight. And the Lord said, Even thus shall the children of - Israel eat their defiled bread among the Gentiles, whither I will - drive them (verses 9-13). - -Then the Priest-Prophet, horrified at the defilement he was to be -subjected to, spoke to Jehovah and received an answer from Him granting -his request and giving further instructions about the sign. - - Then said I, Ah, Lord God! behold, my soul hath not been polluted: - for from my youth up even till now have I not eaten of that which - dieth of itself, or is torn in pieces; neither came there abominable - flesh into my mouth. Then he said unto me, Lo, I have given thee - cow's dung for man's dung, and thou shalt prepare thy bread - therewith. Moreover he said unto me, Son of man, behold, I will - break the staff of bread in Jerusalem: and they shall eat bread by - weight, and with care; and they shall drink water by measure, and - with astonishment: That they may want bread and water, and be - astonished one with another, and consume away for their iniquity - (verses 14-17). - -This sign then shows the horrors of the siege of Jerusalem and what was -to come upon the people during the period of their punishment. The -wheat, barley, beans, lentils, millet and fitches[6] were to be put into -one vessel, because a little of each was available. To eat things by -weight and not to be satisfied with it, was announced through Moses as -one of the threatened judgments. "And when I have broken the staff of -your bread, ten women shall bake your bread in one oven, and they shall -deliver you your bread again by weight; and ye shall eat and not be -satisfied" (Lev. xxvi:26). The sign meant famine as the Lord told -Ezekiel (verse 16). - -[6] Or spelt, a kind of corn. - -Then uncleanness, defilement, is added. The famine stands connected with -the siege, the defilement refers more to that, which was to come upon -them in their captivity among the Gentiles. It pictured the unclean -religious conditions into which the people were to be plunged during the -exile. "Even thus shall the children of Israel eat their defiled bread -among the Gentiles, whither I will drive them." The same judgment was -announced by Hosea. "They shall not dwell in the Lord's land; but -Ephraim shall return to Egypt, and they shall eat unclean things in -Assyria. They shall not offer wine to the Lord, neither shall they be -pleasing unto Him; their sacrifices shall be unto them as the bread of -mourners; all that eat thereof shall be polluted" (Hosea ix:3-4). And -Ezekiel baked the bread in the prescribed way, while no doubt, the -captives looked on in horror, that a Priest like Ezekiel could act thus. -The sign found its fulfillment. God's predicted judgments were always -literally fulfilled. God means what He has declared in His Word. The -future will yet witness to it. - - -IV. The Sign of the Shaving of the Head and the Face. - - And thou, son of man, take thee a sharp knife, take thee a barber's - razor, and cause it to pass upon thine head and upon thy beard: then - take thee balances to weigh, and divide the hair. Thou shalt burn - with fire a third part in the midst of the city, when the days of - the siege are fulfilled: and thou shalt take a third part, and smite - about it with a knife: and a third part thou shalt scatter in the - wind; and I will draw out a sword after them. Thou shalt also take - thereof a few in number, and bind them in thy skirts. Then take of - them again, and cast them into the midst of the fire, and burn them - in the fire; for thereof shall a fire come forth into all the house - of Israel (chapter v:1-4). - -In this final sign we have the symbol of what was to befall the nation -as such. Through the Prophet Isaiah a prediction had been given -concerning the King of Assyria, which explains the meaning of the sharp -knife. "In the same day shalt the Lord shave with a razor that is hired, -namely, by them beyond the river, by the King of Assyria, the head, and -the hair of the feet, and it shall also consume the beard" (Isa. -vii:20). The sharp knife[7] represents in Ezekiel's sign the King of -Babylon. He was Jehovah's instrument executing His wrath. The people are -represented by the hairs. The sharp knife, the sword of justice, was to -cut them off. The third part of the hair burned with fire pictured the -fate of a part of the people during the siege. Besides the fire, the -pestilence and the famine were to consume them (verse 12). Another part -was to be destroyed by the sword round about Jerusalem, while still -another part should be scattered unto all the winds, that is dispersed -among the Gentiles, where the sword would also follow the fugitives. -Only a few in number, a small remnant were to be preserved which was -symbolically enacted when Ezekiel took a few hairs and bound them in his -skirt. But even some of them should be put into the fire. Such a -remnant, saved and preserved and ultimately blessed, is often mentioned -in the prophetic Word. See Isaiah vi:13; x:22; Jere. xxiii:3; Ezek. -vi:8; Zech. xiii:8-9. All these judgments came upon the city and upon -the nation. A remnant also was saved and in due time returned. - -[7] The literal meaning is sword, the same as in verse 12. - - Thus saith the Lord God; This is Jerusalem: I have set it in the - midst of the nations and countries that are round about her. And she - hath changed my judgments into wickedness more than the nations, and - my statutes more than the countries that are round about her: for - they have refused my judgments and my statutes, they have not walked - in them. Therefore thus saith the Lord God, Because ye multiplied - more than the nations that are round about you, and have not walked - in my statutes, neither have kept my judgments, neither have done - according to the judgments of the nations that are round about you; - Therefore thus saith the Lord God; Behold, I, even I, am against - thee, and will execute judgments in the midst of thee in the sight - of the nations. And I will do in thee that which I have not done, - and whereunto I will not do any more the like, because of all thine - abominations. Therefore the fathers shall eat the sons in the midst - of thee, and the sons shall eat their fathers; and I will execute - judgments in thee, and the whole remnant of thee will I scatter into - all the winds. Wherefore, as I live, saith the Lord God; Surely, - because thou hast defiled my sanctuary with all thy detestable - things, and with all thine abominations, therefore will I also - diminish thee; neither shall mine eye spare, neither will I have any - pity. A third part of thee shall die with the pestilence, and with - famine shall they be consumed in the midst of thee; and a third part - shall fall by the sword round about thee; and I will scatter a third - part into all the winds, and I will draw out a sword after them. - Thus shall mine anger be accomplished, and I will cause my fury to - rest upon them, and I will be comforted: and they shall know that I, - the Lord, have spoken it in my zeal, when I have accomplished my - fury in them. Moreover I will make thee waste, and a reproach among - the nations that are round about thee, in the sight of all that pass - by. So it shall be a reproach and a taunt, an instruction and an - astonishment unto the nations that are round about thee, when I - shall execute judgments in thee in anger and in fury and in furious - rebukes. I, the Lord, have spoken it. When I shall send upon them - the evil arrows of famine, which shall be for their destruction, and - which I will send to destroy you: and I will increase the famine - upon you, and will break your staff of bread: So will I send upon - you famine and evil beasts, and they shall bereave thee; and - pestilence and blood shall pass through thee: and I will bring the - sword upon thee. I, the Lord, have spoken it (verses 5-17). - -After these few signs had announced to the captives what was to come -upon the city and upon the people, Jehovah begins to speak. The solemn -words we have quoted need but little comment. He speaks of Jerusalem's -exalted place, her wickedness, which had become greater than that of the -nations, her disobedience and her judgments. One must read the -Lamentations of Jeremiah to find how all was fulfilled in the final -overthrow of Jerusalem. Compare verse 10 with Lament. iv:10. How -terrible are the judgments of a righteous and holy God! The calamity -which fell upon Jerusalem and the land through the hands of -Nebuchadnezzar was repeated on a more fearful scale in the year 70, -after the greater One than Ezekiel, the Lord Jesus Christ, had given His -solemn warnings and had wept over the city. And once more will Jerusalem -taste of wrath and judgment in that end of the age, which is called the -great tribulation. And after that the day-break, when Jerusalem will -rise out of the dust and her history of shame and sorrow will be ended. - - -THE TWO JUDGMENT MESSAGES. - -Chapter vi-vii. - -Two judgment messages follow. Each message is a direct communication -from Jehovah to the Prophet. "And the Word of the Lord came unto me." -Both messages end in the same way: "And they shall know that I am the -Lord." In the first message the judgment of the whole land is announced. -The second message announces the completeness of the judgment. The -predicted end is described with its accompanying perplexities and -sufferings. - - -I. The Coming Judgment against the Mountains and the Land. - - And the word of the Lord came unto me, saying, Son of man, set they - face toward the mountains of Israel, and prophesy against them, And - say, Ye mountains of Israel, hear the word of the Lord God; Thus - saith the Lord God to the mountains, and to the hills, to the - rivers, and to the valleys, Behold I, even I, will bring a sword - upon you, and I will destroy your high places; and your altars shall - be desolate, and your images shall be broken; and I will cast down - your slain men before your idols. And I will lay the dead carcasses - of the children of Israel before their idols; and I will scatter - your bones round about your altars. In all your dwelling-places the - cities shall be laid waste, and the high places shall be desolate; - that your altars may be laid waste and made desolate, and your idols - may be broken and cease, and your images may be cut down, and your - works may be abolished. And the slain shall fall in the midst of - you; and ye shall know that I am the Lord (chapter vi:1-7). - -The denunciation against the mountains of Israel stands in the first -place. Jerusalem was mostly in view in the preceding chapters, but now -the Lord announces that the whole land is to become desolate through His -wrath. The mountains of Israel's land were used as places for idolatry; -they are called "the high places." Images and shrines were erected upon -these heights where the vile and idolatrous worship of heathen gods was -practiced. These images were idols dedicated to sun-worship. That Israel -would become idolatrous had been revealed to Moses, who also announced -the judgment which should ultimately fall upon Israel for their -idolatry. "And I will destroy your high places, and cut down your -images, and cast your carcasses upon the carcasses of your idols, and my -soul shall abhor you. And I will make your cities waste, and bring your -sanctuaries unto desolation, and I will not smell the savor of your -sweet odors. And I will bring the land into desolation, and your -enemies which dwell therein shall be astonished. And I will scatter you -among the nations and will draw out a sword after you and your land -shall be desolate, and your cities waste" (Lev. xxvi:30-33). This -remarkable prophetic statement was made to Moses, who wrote it hundreds -of years before. And now the time for its fulfillment had at last come. -God in His patience had delayed the judgment, but when the time had come -He remembered all that Moses heard from His lips and executed His own -Word. A careful comparison of the passage in Leviticus with verses 3-6 -of this chapter shows the literal fulfillment. - - Yet will I leave a remnant that ye may have some that shall escape - the sword among the nations, when ye shall be scattered through the - countries. And they that escape of you shall remember me among the - nations whither they shall be carried captives, because I shall have - broken their whorish heart, which hath departed from me, and with - their eyes, which go a whoring after their idols: and they shall - loathe themselves for the evils which they have committed in all - their abominations, and they shall know that I am the Lord, and that - I have not said in vain that I would do this evil unto them. Thus - saith the Lord God: Smite with thine hand, and stamp with thy foot, - and say, Alas for all the evil abominations of the house of Israel! - for they shall fall by the sword, by the famine, and by the - pestilence. He that is far off shall die of the pestilence; and he - that is near shall fall by the sword; and he that remaineth and is - besieged shall die by the famine; thus will I accomplish my fury - upon them. Then shall ye know that I am the Lord, when their slain - men shall be among their idols round about their altars, upon every - high hill, in all the tops of the mountains, and under every green - tree, and under every thick oak, the place where they did offer - sweet savour to all their idols. So will I stretch out my hand upon - them, and make the land desolate; yea, more desolate than the - wilderness toward Diblath, in all their habitations: and they shall - know that I am the Lord (verses 8-14). - -The Lord promised that in mercy He would leave a remnant. That remnant -would acknowledge the evil they had done. "They shall loathe themselves -for the evils which they have committed in all their abominations." This -is the result of Jehovah's action towards themselves. The words "because -I am broken with their whorish heart" are literally translated "when I -shall have broken their whorish heart which has departed from me." No -judgment which came upon God's peculiar people ever made a complete end -of the nation. A remnant always remained and turned to the Lord. During -the greatest and longest judgment which has ever befallen the people -Israel, their world-wide dispersion in the present age, there is also a -remnant amongst them (Romans xi:5). And when Jehovah resumes His -dealings with them during the last seven years of the Times of the -Gentiles, the time of their greatest trouble, a remnant will turn to Him -and be converted. That remnant will be carried through the mighty -judgments of the end time and receive the blessings and the glory of the -promised kingdom. - -Ezekiel was also commanded to smite with his hand and to stamp with his -foot. Clapping the hands and stamping with the feet may denote -exultation (chapter xxv:6). But here it is more an outward expression of -the vehemence of the judgment. In chapter xxi:7 we read of the Lord -smiting His hands. "I will also smite mine hands together, and I will -cause my fury to rest, I the Lord have said it." A repetition of the -impending judgments forms the conclusion of this first message. - - -Chapter vii. - -II. The second Judgment Message. The End is at Hand. The Complete -Judgment. - -The seventh chapter which contains the second judgment message, closes -the first prophecy of Ezekiel. All the different elements and phases of -judgment which had just been foretold by the Prophet are now gathered -up in this final great utterance. As the chapter is written in a certain -rythm and contains in the authorized version many incorrect renderings, -we give a corrected metrical translation. - - "And the Word of Jehovah came unto me, saying, And thou Son of Man, - thus saith Jehovah unto the land of Israel: - - An end cometh! The end - Upon the four corners of the land. - Now cometh the end upon thee - And I will send mine anger upon thee, - And I will judge thee according to thy ways; - And I will bring upon thee all thine abominations. - And mine eyes shall not spare thee, - Neither will I have pity; - Because I will bring thy ways upon thee - And thine abominations shall be in the midst of thee: - And ye shall know that I am Jehovah. - - Thus saith the Lord Jehovah! - An evil--an only evil!--behold it cometh.[8] - An end is come--the end is come! - It awaketh against thee. Behold it cometh! - O inhabitant of the land, thy doom is come unto thee - The set time is come, the day is near, - The day of tumult. - And not the joyous shouting upon the mountains; - Now will I soon pour out my fury upon thee - And accomplish mine anger against thee. - I will judge thee according to thy ways, - And will bring upon thee all thine abominations. - Mine eye shall not spare, neither will I have pity. - According to thy ways will I render unto thee, - And thine abominations shall be in the midst of thee, - And ye shall know that I am Jehovah, who smiteth - - (chapter vii:1-9). - -[8] Another rendering is: "Calamity after calamity!" - -This is the first section of this great and solemn portion of Ezekiel's -prophecy. The end is announced to come upon the entire land. The set -time for judgment had come, it could no longer be averted. How merciful -had been Jehovah's dealing with His beloved people. "But He, being full -of compassion, forgave their iniquity, and destroyed them not; yea many -a time turned He His anger away, and did not stir up all His wrath" (Ps. -lxxviii:38). But now the measure of their wickedness had come. The day -of reckoning was at hand. Divine fury was to sweep now over the entire -land. His eyes would no longer spare nor would He pity them any longer. - -There is another day coming in which the Lord will deal in fearful -judgments with this earth. Now is the day of salvation in which God -speaks in love through His Son. When wickedness and apostasy has reached -its climax, the day of salvation will end and "the day of vengeance of -our God" will begin. Then He will speak in His wrath and vex them in His -sore displeasure (Ps. ii:5). Then will they say to the mountains and -rocks, "Fall on us, and hide us from the face of Him that sitteth on the -throne, and from the wrath of the Lamb; for the great day of His wrath -is come; and who shall be able to stand?" (Rev. vi:16-17). God's -judgments for the future are as sure as were His judgments in the past. -There is a set time, the day of the Lord, when He, to whom the Father -has given all judgments, will tread "the winepress of the fierceness of -the wrath of God, the Almighty" (Rev. xix:15). - - Behold the Day! Behold it cometh! - Thy doom advanceth: - The rod hath blossomed, pride hath budded. - Violence has risen up into a rod of wickedness; - None of them shall remain; yea none of their multitude, - Nor their wealth; neither shall there be eminency among them. - The time is come, the day draweth near; - Let not the buyer rejoice, nor the seller mourn, - For wrath is upon all the multitude thereof. - For the seller shall not return to that which is sold, - Even though he were yet amongst the living. - In the vision touching the whole multitude thereof - It shall not be revoked; - And none shall through his iniquity assure his life. - They have blown the trumpet and made all ready, - But none goeth to the battle; - For my wrath is upon all the multitude thereof. - The sword is without; the pestilence and the famine within; - He that is in the field shall die by the sword; - And he that is in the city, famine and pestilence shall devour him. - But they that escape of them shall escape, - And be as the mountains like moaning doves, - All of them mourning, every one for his iniquity. - All hands shall be feeble, and every knee shall fail like water. - They shall gird themselves with sackcloth, - And horror shall cover them; - Shame shall be upon all faces, baldness upon all heads - - (verses 10-18). - -What a solemn description of the doom which was now to fall upon -Jerusalem, the land and its inhabitants! The buyer and the seller as -well as all the multitude were to be affected by it. The decree of -judgment which had gone forth could not be revoked. The blowing of the -trumpet, which is mentioned has generally been misunderstood by -expositors. It is said to picture "the collapse of Judah's military -preparations in the hour of danger, that when the siege of Jerusalem -came, none responded." The blowing of the trumpets among Israel had a -special significance. It carried with it the assurance that Jehovah -heard and would be ready to fight for His people against their enemies. -But as they knew their iniquities had separated them from God, His face -being against them, none did go to the battle, for His wrath rested upon -them all. Sword, pestilence and famine would devour them all and the few -fugitives would be upon the mountains mourning over their iniquities. -The rod mentioned which hath blossomed means Nebuchadnezzar, who -executed this great judgment upon Jerusalem. The climax of the judgment -prophecy is reached in the third part of the chapter. - - They shall cast their silver in the streets, - And their gold shall be as an unclean thing; - Their silver and their gold shall not be able to deliver them - In the day of Jehovah's wrath; - They cannot satisfy their souls, neither fill their bowls, - Because it was the stumbling block of their iniquity. - And the beauty of their ornaments, they turned it to pride, - And the images of their abominations, their detestable things made - they of it. - And I shall give it to the hands of strangers for a prey, - And to the wicked of the earth for a spoil; and they shall profane it. - For I will turn my face from them, - And they shall defile my secret place, - And robbers shall enter into it and profane it. - Form a chain, - For the land is full of bloody crimes, - And the city full of violence. - Therefore will I bring the worst of the nations, - And they shall possess their houses; - And I will make the pride of the mighty to cease, - And their sanctuaries shall be defiled. - Destruction cometh! - They shall seek peace, but there shall be none. - Calamity after calamity shall appear; - And rumour shall be upon rumour; - Then shall they seek a vision from a prophet; - But the law shall perish from the priest, - And counsel from the elders. - The king shall mourn, and the prince shall be clothed with dismay, - And the hands of the people of the land shall tremble: - I will do unto them according to their way, - When I shall judge them according to their deserts; - And they shall know that I am the Lord (verses 19-27). - -Here we learn first of all that the stumbling block of their iniquity -(verse 19) was the silver and gold. Prophets like Isaiah, Amos and -others bear witness to the fact that Jerusalem and the land enjoyed -great prosperity and indulged in extravagant living before the judgment -overtook the nation. Said Isaiah, "Their land also is full of silver and -gold, neither is there an end of their treasures." In the third chapter -of Isaiah the luxurious dress of the daughters of Zion is vividly -described, while Amos also gives the scenes of their riotous, wanton -living and emphasizes the oppression of the poor. Riches had increased -and the prosperous conditions of the land produced vanity; they forgot -Jehovah and worshipped the idols of the Gentiles. And now as the day of -wrath breaks, their eyes would be opened and they were to find out the -absolute worthlessness of their silver and gold. They would cast it into -the streets, for it was unable to deliver them. Zephaniah, in his great -vision of the national calamity which was to fall upon the people, gives -a similar testimony. "Neither their silver nor their gold shall be able -to deliver them in the day of the Lord's wrath; but the whole land shall -be devoured by the fire of His jealousy; for He shall make even a speedy -riddance of all them that dwell in the land" (Zeph. i:18). - -The Holy Spirit bears witness in the New Testament that similar -conditions will exist in Christendom during the end of the present age. -"Men shall be lovers of their ownselves, lovers of money (covetous) and -lovers of pleasure more than lovers of God" (2 Tim. iii:1-5). The -conditions of worldliness, apostasy, prosperity and luxurious living -which prevailed in Jerusalem before the hand of God stripped the people -and the land characterize our times. This will go on, and will culminate -after the Lord has taken His true church into glory. In view of the -visible coming of the Lord to deal with the earth in judgment the Spirit -of God through James addresses especially the rich men. "Go to now, ye -rich men, weep and howl for your miseries that shall come upon you.... -Ye have heaped treasure together for the last days" (James v:1-3). - -The message of Ezekiel also announced that the Gentiles, the strangers, -were to come and defile the temple. The chain mentioned refers to their -condition as captives. Destruction was to come. There should be no -peace; calamity was to follow calamity; according to what they had done -a righteous God would deal with them. And thus it came to pass when -Jerusalem fell and the people were taken away as captives. - - -VISIONS CONCERNING JERUSALEM. - -Chapter viii. - -With this chapter begins a new section. It contains a series of visions. -The Prophet is shown first of all the awful abominations which were -going on in the temple (chapter viii). Then the fact was made known to -him that destruction would overtake all who were left in Jerusalem, -except the sighing, faithful remnant, marked by the man with the inkhorn -(chapter xi). This is followed by the vision of the coals of fire and -the vision of glory (chapter x). The final vision in this section is the -vision concerning the leaders of the people and the departure of the -glory of the Lord (chapter xi). - -These visions, which concern Jerusalem's history and condition in the -days of Ezekiel, also foreshadow Jerusalem's future. There is a -remarkable correspondence with events revealed in the last book of the -Bible, the Book of Revelation. Another temple will be defiled by the -abomination of the Anti-Christ during the coming great tribulation. -Ezekiel saw an image of jealousy, which provoketh to jealousy. There -will be another image in Jerusalem on account of which judgment will -come upon the unbelieving Jews (Rev. xiii:14-15). Then there will be a -remnant sealed and preserved (Rev. vii) as it was in the time of -Ezekiel. Coals of fire Ezekiel saw scattered over the city; it denoted -an act of judgment. When the last chapter of Jerusalem's final trouble -passeth into history, fire from the altar will be cast upon the earth -(Rev. viii:5). But while Ezekiel saw the glory departing after these -judgments, the glory will return to the city and to Israel's land, when -the great tribulation is ended. Ezekiel's vision of abominations among -Israel is first given. - - -I. The Vision of the Image of Jealousy. - - And it came to pass in the sixth year, in the sixth month, in the - fifth of the month, as I sat in mine house, and the elders of Judah - sat before me, that the hand of the Lord God fell there upon me. - Then I beheld, and lo a likeness as the appearance of fire: from the - appearance of his loins, even downward; fire and from his loins even - upward, as the appearance of brightness, as the look of glowing - brass. And he put forth the form of an hand, and took me by a lock - of mine head; and the spirit lifted me up between the earth and the - heaven, and brought me in the visions of God to Jerusalem, to the - door of the inner gate that looketh toward the north; where was the - seat of the image of jealousy, which provoketh to jealousy. And, - behold the glory of the God of Israel was there, according to the - vision that I saw in the plain. Then said he unto me, Son of man, - lift up thine eyes now the way toward the north. So I lifted up mine - eyes the way toward the north, and behold northward at the gate of - the altar this image of jealousy in the entry. He said furthermore - unto me, Son of man, seest thou what they do? even the great - abominations that the house of Israel committeth here, and I should - go far off from my sanctuary? but turn thee yet again, and thou - shalt see greater abominations (verses 1-6). - -It was over a year after his first vision (i:1) when Ezekiel sat in his -house surrounded by the elders of Judah. Perhaps they had come expecting -some new communication from the prophet. Suddenly the hand of the Lord -fell again upon him. He beheld once more the glorious likeness of Him -who was the center of the first vision of glory.[9] The hand of the Lord -took the prophet by a lock of hair and the Spirit lifted him between the -earth and the heaven and he was brought in the visions of God to -Jerusalem. Was this a real experience? Critics speak of a trance, that -the prophet was some kind of a psychic with the gift of clairvoyancy. It -was not a trance-vision, but an action by the Spirit and power of the -Lord. Elijah must have had frequently the same experience, for Obadiah -said to him: "And it shall come to pass, as soon as I am gone from thee, -that the Spirit of the Lord shall carry thee whither I know not" (1 -Kings xviii:12). And the sons of the prophets said to Elisha after -Elijah departed: "The Spirit of the Lord hath taken him up, and cast him -upon some mountain, or into some valley" (2 Kings ii:16). The Spirit of -the Lord also caught away Philip (Acts viii:39). - -[9] The word "fire" is in the Septuagint (ancient Greek Version of the -Old Testament) translated "man" so that it reads "the appearance of a -man." There is a similarity between the Hebrew words for "man" and -"fire." Fire is "esh" and man "ish." Compare with chapter i:26, 17. - -In the visions of God Ezekiel is brought to the door of the inner gate -that looketh to the north. Here was the image of jealousy, which -provoketh to jealousy. Some have taken this and the following visions to -be retrospective. It has been said, "It was as if he were translated -back to Jerusalem, and to the time when these things were occurring." -Such is the view of some critics; however, it is untenable. These -visions would lose their meaning if the prophet only seemed to be -translated back to Jerusalem and to the time when these abominations had -happened in Israel's past history. Later we find the names of persons -given, whom he saw. They certainly were living persons known to Ezekiel -and his contemporaries. One of them died while Ezekiel prophesied -(xi:13). - -What was the image of jealousy which provoketh to jealousy? It was an -idol. The word is used in Deut. iv:16, where it is translated "graven -image." It is also found in 2 Chronicles xxxiii:7, 15, where it refers -to the idol, which Manasseh had made and put up in the temple. - -After Manasseh's idolatry came Josiah's great reformation. After his -death Judah plunged into greater wickedness under the reign of wicked -kings and a revival of idolatry followed once more. Such a wrath -provoking idol was beheld by the prophet. This image they worshipped. -"Son of man, seest thou what they do?" They must have lain prostrate -before that idol. And yet the glory of the God of Israel was still -there. He had not yet abandoned the place. Idolatry will once more be -practiced in Jerusalem. Our Lord speaks of it prophetically in Matthew -xii:43-45. The unclean spirit is idolatry. The Jewish people are now -purged from it. At some future time that spirit will return with seven -others. "And the last state of that man is worse than the first." Then -our Lord applied the parable: "Even so shall it be also unto this wicked -generation" (literally: race). During the reign of the final -Anti-Christ, idolatry in its worst form will be instituted once more in -Jerusalem (2 Thess. ii:3-4; Rev. xiii:11-18). - - -II. The Worship of Creeping and Abominable Beasts. - - And he brought me to the door of the court; and when I looked, - behold, a hole in the wall. Then said he unto me, Son of man, dig - now in the wall: and when I had digged in the wall, behold, a door. - And he said unto me, Go in, and behold the wicked abominations that - they do here. So I went in and saw; and, behold, every form of - creeping things, and abominable beasts, and all the idols of the - house of Israel, portrayed upon the wall round about. And there - stood before them seventy men of the ancients of the house of - Israel, and in the midst of them stood Jaazaniah the son of - Shaphan, with every man his censer in his hand; and a thick cloud of - incense went up. Then said he unto me, Son of man, hast thou seen - what the ancients of the house of Israel do in the dark, every man - in the chambers of his imagery? for they say, The Lord seeth us not; - the Lord hath forsaken the earth" (verses 7-12). - -The prophet saw next a hole in the wall, and being commanded to dig into -it he found a secret door through which he entered. In the chamber, upon -the wall round about, were pictured creeping things and abominable -things. A worship of these creeping things and beasts was in progress, -for the seventy ancients of Israel were swinging censers full of -incense, so that a thick cloud went up. They were practising idolatry -after the order of Egypt and of the most degrading kind. The people of -God had sunk as deep, yea deeper, than the heathen round about them -(Romans i:23). And the leaders of the nation, the seventy elders, were -there leading in this worship of abominations. Jaazaniah, the son of -Shaphan, is especially mentioned. Shaphan was the scribe, who received -from the high-priest, Hilkiah, the book of the law, and who read it -before King Josiah (2 Kings xxii:8-11; Jere. xxxix:14). The son of this -illustrious and God-fearing scribe was the leader among the -animal-worshippers. It was an evidence of the great apostasy which had -engulfed the nation. And these idol-worshippers, each in his chamber of -imagery (probably individual cells) said: "The Lord seeth us not; the -Lord hath forsaken the earth." They denied His omniscience and -omnipresence. The apostasy in Christendom is going the same road. - - -III. The Women Weeping for Tammuz. - - He said also unto me, Turn thee yet again, and thou shalt see - greater abominations that they do. Then he brought me to the door of - the gate of the Lord's house which was toward the north; and, - behold, there sat women weeping for Tammuz. Then said he unto me, - Hast thou seen this, O son of man? Turn thee yet again, and thou - shalt see greater abominations than these (verses 13-15). - -Tammuz, the Babylonian "Dumuzi," was the god of spring vegetation, who -dies, going down to Hades, and revives again with each returning summer. -The worship of this god became identified with Phoenicia, and from there -this wicked cult came to Greece, where Tammuz was known under the name -of Adonis. The weeping woman celebrated the death of the god, an emblem -of the decay of earth's productive powers. With it were connected some -of the vilest, immoral ceremonies and licentious habits. Thus we see how -false worship and immorality are closely, yea, inseparably, linked -together. In our days the increase of licentiousness is but the result -of having rejected the Truth of God. - - -IV. The Greatest of all Abominations: Sun-Worship. - - And he brought me into the inner court of the Lord's house; and, - behold at the door of the temple of the Lord, between the porch and - the altar, were about five and twenty men, with their backs toward - the temple of the Lord, and their faces toward the east; and they - worshipped the sun toward the east. Then he said unto me, Hast thou - seen this, O son of man? Is it a light thing to the house of Judah - that they commit the abominations which they commit here? for they - have filled the land with violence, and have returned to provoke me - to anger: and, lo, they put the branch to their nose. Therefore, - will I also deal in fury; mine eye shall not spare, neither will I - have pity; and though they cry in mine ears with a loud voice, yet - will I not hear them" (verses 16-18). - -The twenty-five men, who stood between the porch and the altar with -their backs to the house of the Lord and their faces towards the sun, -worshipping the sun, were the twenty-four priests, who constituted the -appointed courses. Their attitude was one of defiance. They practiced -the abominable cult, openly showing by the turned backs against the -temple that they had wilfully rejected Jehovah and His worship. What -else was connected with sun-worship? One mysterious sentence appears at -the close of verse 17. "And, lo, they put the branch to their nose." -This phrase is very obscure. Jewish commentators claim that the words -conceal some shocking and wicked rite; and this may be the correct -meaning. Sun-worship and its attending lusts of the flesh are not -unknown in our own times. A few months ago a great sun-festival was held -in Paris.[10] Thousands participated in it. Hymns to the sun were sung -and sun-dances held, while the nights were given over to all kinds of -immoralities. Bahaism, whose deceitful leader is a sun-worshipper, has -hundreds of thousands of followers in the English speaking world. They -turned their ears from the Truth and have been turned to fables. - -[10] This was three months before the war. - -Elders, women and priests had turned from Jehovah and His worship. And -now Jehovah speaks and pronounces judgment upon them. "Therefore will I -also deal in fury; mine eye shall not spare, neither will I have pity; -and though they cry in mine ears with a loud voice, yet will I not hear -them." Jehovah did according to His word. He did not spare; there was no -pity. Jerusalem and the temple were destroyed and the people had to feel -Jehovah's fury. And judgment greater than Jerusalem's will surely -overtake this present evil age with its idolatries, its abominations, -its rejection of God's Gospel and defiance of God. - - -THE VISION OF THE MAN WITH THE INKHORN. - -Chapter ix. - -The vision which follows is closely connected with the previous visions -in which Ezekiel had seen the worship of idols, and of beasts, and of -the sun. Divine judgment must follow. It is a judgment vision the -Prophet now beholds. The judgment, however, is of a discriminating -character. The messengers are commissioned to mark the sorrowing, -faithful remnant. For the rest of the sinners in Jerusalem there is no -mercy. They had defiled the temple and now the temple was to be defiled -by their slain bodies. - - -I. The Judgment Command Given. - - He cried also in mine ears with a loud voice, saying, Cause them - that have charge over the city to draw near, even every man with his - destroying weapon in his hand. And, behold, six men came from the - way of the higher gate, which lieth toward the north, and every man - a slaughter weapon in his hand; and one man among them was clothed - with linen, with a writer's inkhorn by his side: and they went in, - and stood beside the brazen altar. And the glory of the God of - Israel was gone up from the cherub, whereupon he was, to the - threshold of the house. And he called to the man clothed with linen, - which had the writer's inkhorn by his side; and the Lord said unto - him, Go through the midst of the city, through the midst of - Jerusalem, and set a mark upon the foreheads of the men that sigh - and that cry for all the abominations that be done in the midst - thereof. And to the others he said in mine hearing, Go ye after him - through the city, and smite: let not your eye spare, neither have ye - pity. Slay utterly old and young, both maids, and little children, - and women: but come not near any man upon whom is the mark; and - begin at my sanctuary (verses 1-6). - -Who are they who are called to execute the judgment? Six men came from -the way of the higher gate, one of them clothed in linen had a writer's -inkhorn by his side, while the others had slaughter weapons in their -hands. They were not human beings but angels. The city was given over -into their hands. Angels were therefore used in God's judgments of the -past. They will be used in the coming judgments. "The Son of Man shall -send forth His angels, and they shall gather out of His Kingdom all -things that offend and them which do iniquity" (Matt. xiii:41). "For the -Son of Man shall come in the glory of His Father with His angels" (Matt. -xvi:27). "When the Lord Jesus shall be revealed from heaven with His -mighty angels, in flaming fire, taking vengeance on them that know not -God, and that obey not the Gospel of our Lord Jesus Christ" (2 Thess. -i:7-8). Throughout the book of Revelation angels are seen carrying out -the judgments of God. Especially are we reminded here of the seventh -chapter of the last book of the Bible. Four angels are seen there -holding the four winds of the earth. Then there appeared a fifth angel -having the seal of the living God. He cried with a loud voice to the -four angels: "Hurt not the earth, neither the sea, nor the trees, till -we have sealed the servants of our God in their foreheads" (Rev. -vii:1-3). One hundred and forty-four thousand were then sealed. The -sealed ones in Revelation with the mark on the forehead constitute the -faithful remnant of Israel who witness during the tribulation. Those who -die the martyr's death will have part in the first resurrection, because -they did not worship the beast nor received his mark on their foreheads -(Rev. xx:4). Those who will be kept through the tribulation will be the -nucleus of the Kingdom on earth. We notice a striking correspondency -with this vision of Ezekiel. Judgment is to fall upon all the apostates -in Jerusalem, but the men that sigh and cry on account of the -abominations were to be marked by the angel with the inkhorn and escape -the impending judgment. Their sighing and weeping was the evidence that -they did not share the abominations of idolatry but were true to -Jehovah and His worship. And may we not forget that now in Christendom, -in the midst of the dark days of apostasy and the soon coming -tribulation and judgment, there is a faithful remnant, who sigh and cry -and to whom the Lord has given a special promise: "Because thou hast -kept the word of my patience, I also will keep thee from the hour of -trial, which shall come upon all the world, to try them that dwell on -the earth" (Rom. iii:10). - -The word "mark" in the Hebrew is "Tav," the last letter in the Hebrew -alphabet. Its literal meaning is "cross." This letter "T" was a cross in -the older Hebrew script as well as in the Phoenician and Samaritan. The -Egyptians also used a cross in their language; with them it was a sign -of life. Ancient Jewish tradition gives the information that the blood -sprinkled in Egypt on the doorpost (Exodus xii:23) was in the form of a -cross. All this is interesting. To this we may add that in Genesis -iv:15, the mark set upon Cain, an entirely different word is used. - -"Begin at my sanctuary" was the command. There the responsibility rested -and there the judgment had to begin. 1 Peter iv:17 may here be -considered. "For the time is come that judgment must begin at the house -of God; and if it first begin at us, what shall the end be of them that -obey not the Gospel of God." - - -II. The Command Executed. - - Then they began at the ancient men which were before the house. And - he said unto them, Defile the house, and fill the courts with the - slain: go ye forth. And they went forth, and slew in the city. And - it came to pass, while they were slaying them, and I was left, that - I fell upon my face, and cried, and said, Ah, Lord God! wilt thou - destroy all the residue of Israel in thy pouring out of thy fury - upon Jerusalem? Then said he unto me, The iniquity of the house of - Israel and Judah is exceeding great, and the land is full of blood, - and the city full of perverseness: for they say, The Lord hath - forsaken the earth, and the Lord seeth not. And as for me also, - mine eye shall not spare, neither will I have pity, but I will - recompense their way upon their head. And, behold, the man clothed - with linen, which had the inkhorn by his side, reported the matter, - saying, I have done as thou hast commanded me (verses 7-11). - -The command is literally carried out. God's judgments are always carried -out to the letter; there is no such thing as a "spiritual" fulfillment -of a judgment of God. The world some day will find out the solemn truth -of this fact. The temple where they had practised all the vileness of -idolatry, where they worshipped creeping things, is now defiled by their -dead bodies. To touch a dead body anywhere meant defilement for seven -days (Num. xix:11), but now the very place which they considered holy is -made a defiled place. The Priest-Prophet is shocked. He fell on his face -and a cry of horror escaped his lips. "Ah, Lord God! wilt Thou destroy -all the residue of Israel in Thy pouring out of Thy fury upon -Jerusalem?" Was it not contrary to God's holiness to defile the place -dedicated to Himself? And would He not show mercy and destroy the -residue of His people? The despairing cry is answered at once. The -iniquity of the house of Israel and the house of Judah was filled up. -God could no longer pity nor spare. This is but a repetition of what -Jehovah had announced before. (See chapter v:11; vii:4; viii:18.) - -"And behold, the man clothed in linen, which had the inkhorn by his -side, reported the matter, saying, I have done as Thou hast commanded -me." - - -THE VISION OF THE COALS OF FIRE AND THE VISION OF THE DEPARTING GLORY. - -Chapter x. - -After the Prophet had seen the marking of the faithful ones in the -doomed city, two other visions follow. They also relate to the impending -judgment of the doomed city. The first vision indicates the fire by -which the city would be consumed, and the second, another vision of the -glory, shows how that glory was gradually departing from Jerusalem. The -complete departure is recorded in the eleventh chapter. - - -I. The Vision of the Coals of Fire. - - Then I looked, and, behold, in the firmament of the cherubim there - appeared over them as it were a sapphire stone, as the appearance of - the likeness of a throne. And he spake unto the man clothed with - linen, and said, Go in between the wheels, even the under cherub, - and fill thine hand with coals of fire from between the cherubim, - and scatter them over the city. And he went in my sight. Now the - cherubim stood on the right side of the house, when the man went in; - and the cloud filled the inner court. Then the glory of the Lord - went up from the cherub, and stood over the threshold of the house; - and the house was filled with the cloud, and the court was full of - the brightness of the Lord's glory. And the sound of the cherubims' - wings was heard even to the outer court, as the voice of the - Almighty God when he speaketh. And it came to pass, that when he had - commanded the man clothed with linen, saying, Take fire from between - the wheels, from between the cherubims; then he went in, and stood - beside the wheels. And one cherub stretched forth his hand from - between the cherubim unto the fire that was between the cherubim, - and took thereof, and put it into the hands of him that was clothed - with linen; who took it, and went out (verses 1-7). - -Once more the Prophet beholds in the firmament above the cherubim the -likeness of a throne. It is the throne of the Lord. However, the -occupant of the throne is not seen; His voice only is heard. The man -clothed with linen is commanded to go in between the wheels, under the -cherub, to fill his hands with coals of fire and then to scatter them -over the city. Who is this man clothed in linen? He appeared for the -first time in the preceding chapter. With the inkhorn at his side, he -set the mark upon the foreheads of the faithful ones. Here we see him -again executing the judgment upon Jerusalem. Judgment is given into his -hands. That he is a supernatural being is clear. And he is more than an -angel. He held the place of pre-eminence among the other angels (chapter -ix:2-4). This angel is the Angel of the Lord, the same who appeared to -the Patriarchs, to Moses, Joshua, Gideon, Manoah and to others. It is -the Son of God in the garb of an angel. In the same form he also -appeared to Daniel on the banks of the river Hiddekel. "Then I lifted up -mine eyes, and looked, and behold a certain man clothed in linen, whose -loins were girded with fine gold of Uphaz. His body also was like the -beryl, and his face as the appearance of lightning, and his eyes as -lamps of fire, and his arms and his feet like in color to polished -brass, and the voice of his words like the voice of a multitude" (Dan. -x:5-6). Here we have a complete description of the same person whom -Ezekiel saw taking the coals of fire and scattering them over Jerusalem. -Judgment upon the guilty city came from his hands. - -When we turn to the Book of Revelation, we find a similar scene which -has not yet been enacted. "And another angel came and stood at the -altar, having a golden censer; and there was given to him much incense -that he should offer it with the prayers of all saints upon the golden -altar which was before the throne. And the smoke of the incense, which -came with the prayers of the saints, ascended up before God out of the -angel's hand. And the Angel took the censer, and filled it with fire of -the altar, and cast it into the earth; and there were voices, and -thunderings, and lightnings and an earthquake" (Rev. viii:3-5). This -angel who presents the prayers before the throne and who casts the -judgment fire into the earth is the One who received from God's hands -the seven sealed book (Rev. v:1), the Lamb of God, the Lion of the tribe -of Judah. This Angel-Priest, into whose hands also judgment is -committed, is the Son of God. John saw Him dealing in judgment with the -earth, a judgment which has not yet come, and Ezekiel beheld Him as the -executor of the judgment upon Jerusalem, which was carried out through -Nebuchadnezzar, King of Babylon. - -Ezekiel saw the man clothed in linen enter in between the wheels. As he -went in the cherubim, these majestic creatures of God, stood at the -right side of the house, while the cloud filled the inner court. This -cloud is the visible sign of Jehovah's presence (Exod. xix:9; -xxiv:15-18; Numbers ix:19; xii:10; 1 Kings viii:10). Then the glory of -the Lord went up; the withdrawing from the city began. It stood over the -threshold of the house which was filled with the cloud and the whole -court was full of the brightness of the Lord's glory. From the hand of -the cherub, the man in linen cloth received the fire that was between -the cherubim. And he took it and went out. - - -II. The Vision of the Departing Glory. - - And there appeared in the cherubim the form of a man's hand under - their wings. And when I looked, behold the four wheels by the - cherubim, one wheel by one cherub, and another wheel by another - cherub: and the appearance of the wheels was as the color of a - chrysolite stone. And as for their appearances, they four had one - likeness, as if a wheel had been in the midst of a wheel. When they - went, they went upon their four sides; they turned not as they went, - but to the place whither the head looked they followed it; they - turned not as they went. And their whole body, and their backs and - their hands and their wings and the wheels, were full of eyes round - about, even the wheels that the four had. As for the wheels, it was - cried unto them in my hearing, O wheel. And every one had four - faces: the first face was the face of a cherub, and the second face - was the face of a man, and the third the face of a lion, and the - fourth the face of an eagle. And the cherubim were lifted up. This - is the living creature that I saw by the river of Chebar. And when - the cherubim went, the wheels went by them: and when the cherubim - lifted up their wings to mount up from the earth, the same wheels - also turned not from beside them. When they stood, these stood; and - when they were lifted up, these lifted up themselves also: for the - spirit of the living creature was in them. Then the glory of the - Lord departed from off the threshold of the house, and stood over - the cherubim. And the cherubim lifted up their wings, and mounted up - from the earth in my sight: when they went out, the wheels also were - beside them, and every one stood at the door of the east gate of the - Lord's house; and the glory of the God of Israel was over them - above. This is the living creature that I saw under the God of - Israel by the river of Chebar; and I knew that they were the - cherubim. Every one had four faces a piece, and every one four - wings; and the likeness of the hands of a man was under their wings. - And the likeness of their faces was the same faces which I saw by - the river of Chebar, their appearances and themselves; they went - every one straight forward (verses 8-22). - -One would naturally expect after the man clothed in linen had taken the -coals of fire and gone out to scatter them over Jerusalem, that the next -vision the Prophet had, would be the burning of the city itself. Instead -of receiving a vision of the judgment work he beholds once more the -glory of the Lord. The similarity with the great vision in the first -chapter needs hardly to be pointed out. However, the order of the -description differs from that of the opening vision of this book. -Critics have seen in this fact the evidence of some other writer who -interpolated the repetition of the vision of the glory of the Lord. But -if such were the case the person who did it would have not dared to make -these changes. The differences in the vision demonstrates that Ezekiel -is the writer and not some other person. He beheld the same vision as in -the beginning by the river Chebar only from another viewpoint. Wheels -and cherubim are seen first ready for the departure from the city. The -eyes are made more prominent than in the first vision. "Full of eyes" we -read in chapter i:18. Here in this vision eyes are everywhere. "And -their whole body, and their backs, and their hands, and their wings, and -the wheels, were full of eyes round about, even the wheels that the four -had." This symbolizes the omniscience of God. After the description of -the cherubim and the wheels, the solemn command is given for the start. -Verse 13 may be rendered: "In my hearing, unto the wheels, even unto -them, it was proclaimed: Whirl wheels." Once more the prophet beholds -the faces of the cherubim. And here is a striking change. In the opening -vision Ezekiel saw their faces in the following order: The face of a -man; the face of a lion; these were on the right side. The four had the -face of an ox on the left side; these four also had the face of an eagle -(chapter i:10). But now Ezekiel sees the face of the cherub first of -all, then the face of a man, a lion and an eagle. The cherubim were -beheld by the prophet from a different angle and the face of the -cherub[11] appears as identified with that of the ox. That the vision -did not differ at all from the first great vision Ezekiel expressly -affirms at the close. "And the likeness of their faces was the same -faces which I saw by the river Chebar, their appearances and themselves: -They went every one straight forward" (verse 22). - -[11] The cherub who handed to the man clothed in linen the fire from -between the cherubim. - -Then when the command had been given, "Whirl wheels!" everything is set -in motion. The cherubim went, the wheels went beside them. The mighty -wings of the cherubim were lifted up to mount up from the earth; the -wheels never swerved from their side. When the cherubim stood, the -wheels stood. The energizing Spirit was in all. The Glory of the Lord -departed from the threshold of the temple; over its portals "Ichabod" -(the glory is departed) was now to be written. Then in Ezekiel's sight -the cherubim mounted up from the earth. They halted at the door of the -east gate of the Temple. Above it was the Glory of the Lord. Thus, -gradually, in solemn majesty, the Glory of the Lord, which had dwelt -visibly in the Temple in the midst of His people, was departing. Verse -22 of chapter xi connects with verse 19 of chapter x. The complete -departure of the Glory of the Lord from the midst of the city we find -recorded there. Here in our chapter the cherubim with the Glory of the -Lord above them stood at the east gate of the Lord's house. From there -its final departure took place. But the visions Ezekiel had seen were -beheld once more in his great vision of that temple which will yet be -erected in Jerusalem. That departed glory will then return. "And the -Glory of the Lord came into the house by the way of the gate whose front -was toward the east" (chapter xliii:4). It will return in the same way -as it departed. And that will be when the King, our Lord, comes back to -earth again. Then the Glory will cover Israel and Jerusalem (Is. iv:5; -lx:1) and the knowledge of it covers the earth as the waters the deep. - - -CONCERNING THE LEADERS. PROMISE OF RESTORATION. THE GLORY DEPARTS. - -Chapter xi. - -This chapter concludes the visions concerning the doom of Jerusalem. At -the close of the previous chapter we saw the Glory of the Lord getting -ready to leave the doomed city. The complete withdrawal is recorded now. -However, before we reach this we find a prophecy uttered against the -leaders of the people. Then the Prophet received a comforting message -about the future restoration and blessing of the nation. This is the -first restoration promise in this book. It is repeated and enlarged in -the great predictions after the fall of Jerusalem. - - -I. The Prophecy against the Leaders. - - Moreover the spirit lifted me up, and brought me unto the east gate - of the Lord's house, which looketh eastward: and behold at the door - of the gate five and twenty men; among whom I saw Jaazaniah, the son - of Azur, and Pelatiah the son of Benaiah, princes of the people. - Then said he unto me, Son of man, these are the men that devise - mischief, and give wicked counsel in this city; which say, It is not - near; let us build houses; this city is the cauldron, and we be the - flesh. - - Therefore prophesy against them, prophesy, O son of man. And the - Spirit of the Lord fell upon men, and said unto me, Speak; Thus - saith the Lord, Thus have ye said, O house of Israel: for I know the - things that come into your mind, every one of them. Ye have - multiplied your slain in this city, and ye have filled the streets - thereof with the slain. Therefore thus saith the Lord God, Your - slain, whom ye have laid in the midst of it, they are the flesh, and - this city is the cauldron: but I will bring you forth out of the - midst of it. Ye have feared the sword; and I will bring a sword upon - you, saith the Lord God. And I will bring you out of the midst - thereof, and deliver you into the hands of strangers, and will - execute judgments among you. Ye shall fall by the sword: I will - judge you in the border of Israel; and ye shall know that I am the - Lord. This city shall not be your cauldron, neither shall ye be the - flesh in the midst thereof; but I will judge you in the border of - Israel. And ye shall know that I am the Lord: for ye have not walked - in my statutes, neither executed my judgements, but have done after - the manners of the heathen that are round about you. - - And it came to pass, when I prophesied, that Pelatiah the son of - Benaiah died. Then fell I down upon my face, and cried with a loud - voice, and said, Ah, Lord God! wilt thou make a full end of the - remnant of Israel? (verses 1-13). - -The Prophet had watched the movements of the cherubim and the glory of -the Lord, and now he is again suddenly transported to the east gate of -the Lord's house. At the door of the gate he beholds twenty-five men. He -recognized among them Jaazaniah the son of Azur, and Pelatiah the son of -Benaiah, princes of the people. In the eighth chapter he had also seen, -between the porch and the altar, twenty-five men with their backs -towards the temple (viii:16). In that chapter Jaazaniah is mentioned. -The question then arises, is this the same company Ezekiel sees once -more and against which he utters his denunciatory message? They cannot -be identical with the men in the previous chapter, for they belonged -evidently to the priestly class, while the twenty-five men in this -chapter are leaders, or princes, of the people. Nor is the Jaazaniah the -same as in the eighth chapter. Here is a Jaazaniah who was the son of -Azur, while the other Jaazaniah was the son of Shaphan. These princes -here may be the same of whom we read in Jeremiah xxxviii:4. - -It shows the complete corruption of Jerusalem. The priesthood and the -leaders of the nation were steeped in wickedness and defied God and the -judgment He had announced through Jeremiah, and now also through -Ezekiel. Interesting are the names of those mentioned, Jaazaniah ("He -will be heard of the Lord"); Azur ("Helper"); Pelatiah ("Delivered of -the Lord"); Benaiah ("Built up of the Lord"). Their names indicate that -they knew the Lord and His truth and yet they had turned deliberately -from Him and from His Word. They devised mischief (or iniquity) and gave -wicked counsel. Their wicked counsel consisted in disobedience against -Jehovah and His Word. In regard to the judgment they said, "It is not -the time to build houses; this is the cauldron and we are the flesh." -They knew of Jeremiah's letter which he had sent to the elders which -were carried away captives. In that letter, Jeremiah, believing God's -Word concerning the long duration of the captivity, gave the advice, -"Build ye houses and dwell in them" (Jere. xxix). They ridiculed that -divinely given advice. They still thought themselves safe in Jerusalem. -The phrase "this is the cauldron" means the city of Jerusalem; and we -are the "flesh" themselves. As the flesh in the cauldron is preserved -from the fire by the cauldron itself, so they felt themselves secure in -the doomed city. That these wicked leaders were still in the city shows -that the judgment in chapter ix was not a complete judgment. It began at -the sanctuary, and the wicked worshippers Ezekiel saw in his vision were -smitten first of all, while the man with the inkhorn marked the entire -remnant for preservation. Then the Spirit fell upon Ezekiel and he -uttered Jehovah's message. Their proverb about the cauldron and the -flesh is used to announce their own doom. Those whom they had slain were -the flesh, not they the living ones; the slain ones had the city for a -cauldron. But the defiant leaders, who cast the judgment predictions to -the winds, would be brought forth out of the city, the place of their -supposed security. They feared the sword and it would come upon them. -Solemnly the Lord declared, "This city shall not be your cauldron, -neither shall ye be the flesh in the midst thereof; I will judge you in -the border of Israel." And thus it came true. Nebuchadnezzar received -his prisoners on the borders, the territory of the kingdom of Israel, -at Riblah (2 Kings xxv:18-21; Jer. lii:24-27). - -All this finds a repetition in the present age. God has spoken. Long ago -He has in His Word announced the judgment upon this present age. Men, -religious men, leaders among the people, like these twenty-five, reject -His Word and do not believe in the threatened judgments. "Peace and -safety" is their false hope. But the day is coming and not far off when -all who reject the Word of God will find out, to their eternal shame and -loss, that His Word is true. - -And while the Prophet delivered faithfully his message, the Lord touched -one of the men; Pelatiah suddenly died. He may have stood there with -sneering lips, defying the Lord's mouthpiece, when sudden death was -meted out to him. It was a divine seal upon the words they had heard. -This act of judgment greatly impressed the Prophet and he prayed for the -preservation of the remnant of Israel. Knowing the sad condition of the -people he loved so well, he feared that they all would be taken away. -May we also, in the days of impending judgments make use of the prayer -of intercession. The next paragraph contains the answer Ezekiel -received. - - -II. The Message of Restoration and Blessing. - - Again the word of the Lord came unto me, saying, Son of man, thy - brethren, even thy brethren, the men of thy kindred, and all the - house of Israel, wholly, are they unto whom the inhabitants of - Jerusalem have said, Get you far from the Lord: unto us is this land - given in possession. Therefore say, Thus saith the Lord God: - Although I have cast them far off among the heathen, and although I - have scattered them among the countries, yet will I be to them as a - little sanctuary in the countries where they shall come. Therefore - say, Thus saith the Lord God; I will even gather you from the - people, and assemble you out of the countries where ye have been - scattered, and I will give you the land of Israel. And they shall - come thither, and they shall take away all the detestable things - thereof and all the abominations thereof from thence. And I will - give them one heart, and I will put a new spirit within you; and I - will take the stony heart out of their flesh, and will give them an - heart of flesh: That they may walk in my statutes, and keep mine - ordinances, and do them: and they shall be my people, and I will be - their God. But as for them whose heart walketh after the heart of - their detestable things and their abominations, I will recompense - their way upon their own heads, saith the Lord God (verses 14-21). - -It is the first message of comfort Ezekiel received. They were to be -scattered among the nations, yet Jehovah promises, "I will be to them a -little[12] sanctuary in the countries where they shall come." This -refers to the remnant who still clings to Him and hopes in the -fulfilment of His promises. Then follows the great outlook into their -future. Blessed promises! They are the hope of Israel. Their -regathering, their return from exile is here definitely predicted by -Ezekiel. Moses before had announced the same future restoration. So did -Isaiah and Jeremiah as well as the earlier prophets. The denial of the -literal regathering of Israel means the denial of the Word of the Lord. -They will receive the land of Israel. But greater things are promised to -the people. The stony heart is to be taken away; they are to receive a -heart of flesh. This is the result of the new Spirit, His Spirit, which -they will receive. It means the new birth of that nation to enter into -the promised kingdom. Then the result will be an obedient people. "They -shall be my people and I will be their God." Has this been fulfilled in -the return of the feeble remnant from Babylon? Many believe that -Ezekiel's message found then its accomplishment. It is not so. The -nation was not put into possession of the great blessings which are -everywhere linked with their literal restoration and possession of the -land. Ezekiel's great visions of the national restoration of Israel and -the greater spiritual blessings are still unfulfilled. They will be -fulfilled when the Glory of the Lord, that is the Lord of Glory, their -rejected King, the Son of David, the King of Israel, returns. - -[12] Or, "for a little while." - -III. The Glory Departs. - - Then did the cherubim lift up their wings, and the wheels beside - them; and the glory of the God of Israel was over them above. And - the glory of the Lord went up from the midst of the city and stood - upon the mountain which is on the east side of the city. - - Afterwards the Spirit took me up, and brought me in a vision by the - Spirit of God into Chaldea, to them of the captivity. So the vision - that I had seen went up from me. Then I spake unto them of the - captivity all the things that the Lord had shewed me (verses 22-25). - -After this comforting message of future blessing for the nation and -restoration to the land, the Glory of the Lord holds its departure. We -saw how it gradually withdrew from the temple, where it had dwelt. Now -the complete departure from the city has come. But it is a blessed -thought, before that takes place, Jehovah gave His Word that He would -return and be again with His people. "The Glory of the Lord went up from -the midst of the city and stood upon the mountain which is on the east -side of the city." That mountain is the Mount of Olives. Significant -place where the Shekinah, the Glory of the Lord with its cherubim and -wheels was seen for the last time. Upon that mountain He stood, who is -the Glory Himself, our Lord Jesus Christ. From there He went back to the -Father. And in a coming day "His feet will stand upon the Mount of -Olives." And when He comes back in visible glory, Israel and Jerusalem -will behold the return of the Glory of the Lord, Ezekiel saw departing -from temple and city. Then that will happen what has never been in -Israel's past history: "All the earth will be filled with His Glory." - - -MESSAGES AND PARABLES. - -Chapter xii. - -A new section of this book begins with the twelfth chapter and ends with -chapter xix. The judgments the Prophet had announced, the great visions -he had seen, all showing the impending doom of Jerusalem, were not -believed nor heeded by the people. This is announced by a direct -communication from the Lord in the beginning of this chapter. After he -had seen the departure of the Glory of the Lord, he spoke unto them of -the captivity all the things that the Lord had shown unto him (xi:25). -Perhaps some time elapsed before the Word of the Lord came unto him -revealing the unbelieving, rebellious condition of the people. "Son of -man, thou dwellest in the midst of a rebellious house, which have eyes -to see, and see not; they have ears to hear, and hear not; for they are -a rebellious house" (verse 2). Therefore the speedy judgment is again -announced and the Prophet received a series of messages and parables. -"The Word of the Lord came," and "Thus saith the Lord," are the -oft-repeated phrases in this most interesting chapter. We shall find -many solemn truths in this section, truths which have a meaning for our -times as well. May we hear His voice in these words which the -Prophet-Priest heard from Jehovah. The first chapter of this section has -two parts. - - -I. The Symbolical Sign of the Certainty and Nearness of the Judgment. - - The word of the Lord also came unto me, saying, Son of man, thou - dwellest in the midst of a rebellious house, which have eyes to see, - and see not; they have ears to hear, and hear not; for they are a - rebellious house. Therefore, thou son of man, prepare thee stuff for - removing, and remove by day in their sight; and thou shalt remove - from thy place to another place in their sight: it may be they will - consider, though they be a rebellious house. Then shalt thou bring - forth thy stuff by day in their sight, as stuff for removing: and - thou shalt go forth at even in their sight, as they that go forth - into captivity. Dig thou through the wall in their sight, and carry - out thereby. In their sight shalt thou bear it upon thy shoulders, - and carry it forth in the twilight: thou shalt cover thy face, that - thou see not the ground: for I have set thee for a sign, unto the - house of Israel. And I did so as I was commanded; I brought forth my - stuff by day, as stuff for captivity, and in the even I digged - through the wall with mine hand; I brought it forth in the twilight, - and I bare it upon my shoulder in their sight (verses 1-7). - -In the commission which the Prophet received (chapter ii) the rebellious -condition of the people had been declared by the Lord, and now once more -the fact that they were "a rebellious house" is mentioned. They had eyes -and did not see, ears and they did not hear. Moses had spoken of that -(Deut. xxix:1-4) and their past history up to the days of Ezekiel only -confirmed the truth of this statement. Isaiah had heard the same words -from the Lord (Is. vi:9-10) and Jeremiah had to repeat them in his great -call to a backslidden people (Jere. v:21). Then our Lord used the same -words when the nation had rejected His testimony (Matt. xiii:13-15; Mark -viii:18; John xii:39-40). The last time we find them applied is in Acts -xxviii:26-27. Blindness is now upon Israel, but the day is also coming -when that judicial blindness will be removed and they will be no longer -the rebellious house. Of this coming great miracle of the Grace of God -Ezekiel's later prophecies have much to say. - -Here the Prophet is told to act again in a symbolical sign. He was told -to prepare stuff for removing. This meant that he should attire himself -like one who goes on a journey with sandals on his feet, a staff in his -hand, a burden upon his shoulders. Then he was to remove from one place -to another. He was also to bring forth his stuff in their sight, and -then with the captive's burden upon his back he was commanded to dig -through the wall and carry it through the hole. Furthermore he was to -cover his face so that he did not see the ground. All this the prophet -did in the sight of the people. In all this the Lord in His infinite -patience, in making the Prophet a sign unto them, waited still for their -repentance; "it may be they will consider, though they be a rebellious -house." - -We find the meaning of all this explained in the verses which follow: - - And in the morning came the word of the Lord unto me, saying, Son of - man, hath not the house of Israel, the rebellious house, said unto - thee, What doest thou? Say thou unto them, Thus saith the Lord God; - This burden concerneth the prince in Jerusalem, and all the house of - Israel that are among them. Say, I am your sign; like as I have - done, so shall it be done unto them: they shall remove and go into - captivity. And the prince that is among them shall bear upon his - shoulder in the twilight, and shall go forth: they shall dig through - the wall to carry out thereby: he shall cover his face, that he see - not the ground with his eyes. My net also will I spread upon him, - and he shall be taken in my snare: and I will bring him to Babylon - to the land of the Chaldeans; yet shall he not see it, though he - shall die there. And I will scatter toward every wind all that are - about him to help him, and all his bands; and I will draw out the - sword after them. And they shall know that I am the Lord, when I - shall scatter them among the nations, and disperse them in the - countries. But I will leave a few men of them from the sword, from - the famine, and from the pestilence; that they may declare all their - abominations among the heathen whither they come; and they shall - know that I am the Lord (verses 8-16). - -The actions of the Prophet were witnessed by the people and they said to -him, What doest thou? The answer to their inquiry is given by the Lord -Himself. We have therefore the divine interpretation of what Ezekiel had -done in their presence. It is a prophecy and concerns mostly "the -prince in Jerusalem"; Zedekiah is meant. His attempt to flee from -Jerusalem and his fate when the king of Babylon put out his eyes, his -captivity in the land of the Chaldeans and death in that land are here -clearly predicted. Jeremiah xxxix:4; lii:10-11 and 2 Kings xxv:1-7 must -be read in connection with the sign of Ezekiel and the interpretation as -given by the Lord. Thus Ezekiel had enacted a prophecy before their eyes -which came literally true. Certain critics have tried to explain that -what Ezekiel did must have happened after the fall of Jerusalem and the -capture of Zedekiah. However, this attempt to disprove the passage as a -real prophecy has failed. Others have tried to explain it in still -another way. It has been said: "Since we know that the book was written -after the event, it is a perfectly fair question whether in the -interpretation of the symbols Ezekiel may not have read into it a fuller -meaning than was present to his own mind at the time." This statement -sets aside the fact that not Ezekiel gave the interpretation and read -something into it, but the whole passage is the Word of the Lord, -introduced with "Thus saith the Lord God." Predictions of any kind -revealing future events seems to be the unpalatable thing for the -destructive criticism, for it proves the fact of divine revelation. We -have followed step by step the different judgment messages and visions -which the Prophet received and delivered, how Jerusalem was facing its -certain doom and now Zedekiah and his fate in trying to escape from -Jerusalem is especially mentioned. All these visions are closely -connected and were all given before the city fell. - -And what the Lord predicted here, not alone about Zedekiah, but also -about the people and their dispersion came true. They were scattered -among the nations, but a full end of them was not made, a remnant was to -be left and to declare their abominations among the nations. Scattered -in all countries they witness by their condition as a homeless nation to -their own disobedience and shame. - - Moreover the word of the Lord came to me, saying, Son of man, eat - thy bread with quaking, and drink thy water with trembling and with - carefulness; And say unto the people of the land, Thus saith the - Lord God of the inhabitants of Jerusalem, and of the land of Israel; - They shall eat their bread with carefulness, and drink their water - with astonishment, that her land may be desolate from all that is - therein because of the violence of all them that dwell therein. And - the cities that are inhabited shall be laid waste, and the land - shall be desolate; and ye shall know that I am the Lord (verses - 17-20). - -An additional message is given. Ezekiel was to eat his bread with -quaking and drink his water with dread and anxious care. It was another -sign of the affliction which was to come upon them. The land also should -become desolate and the cities be laid waste. Thus the Lord continued to -warn and plead with His people. Judgment is always his strange work (Is. -xxxiii:21). "For He doth not afflict willingly nor grieve the children -of men? (Lam. iii:33). The unheeded warnings were repeated over and over -again by Ezekiel and the other prophets; He waited in His infinite -patience for the return of His people and, as we learn from the Book of -Judges, if there is but a cry from the heart of His people, He is ready -to respond. But Israel heard not. They made light of all the predictions -of the rapidly nearing judgment. When we think of our own times and -generation, and remember the deliberate rejection of God's Word, the -impenitence and worldliness prevalent in Christendom, and the judgments -which are threatened and which must come some day, these opening -messages of Ezekiel and their fulfilment in the judgment of Jerusalem -and the nation take on an additional meaning. God must needs do His -strange work, the work of judgment upon those who reject the best He -has given, the Gospel of His Grace. The condition of the people is now -more fully seen in the second part of this chapter. - - -II. The False Hope. The Judgment not to be Delayed. - - And the word of the Lord came unto me, saying Son of man, what is - that proverb that ye have in the land of Israel, saying, The days - are prolonged, and every vision faileth? Tell them, therefore, Thus - saith the Lord God; I will make this proverb to cease, and they - shall no more use it as a proverb in Israel; but say unto them, The - days are at hand, and the effect of every vision. For there shall be - no more any vain vision nor flattering divination within the house - of Israel. For I am the Lord: I will speak, and the word that I - shall speak shall come to pass; it shall be no more prolonged: for - in your days, O rebellious house, will I say the word, and will - perform it, saith the Lord God. - - Again the word of the Lord came to me, saying, Son of man, behold, - they of the house of Israel say, The vision that he seeth is for - many days to come, and he prophesieth of the times that are far off. - Therefore say unto them, Thus saith the Lord God; There shall none - of my words be prolonged any more, but the word which I have spoken - shall be done, saith the Lord God (verses 21-28). - -We must again remember in reading these words that in the midst of -Israel false prophets deluded the people with their false messages. The -rebellious spirit against the Lord was fostered by these men and the -threatening judgments announced by Jeremiah and by Ezekiel were not -believed by the mass of the people. Of them we read elsewhere: "Thy -prophets have seen vain and foolish things for thee, and they have not -discovered thine iniquity, to turn away thy captivity, but have seen for -thee false burdens and causes of banishment" (Lam. ii:14). Believing the -false messages the people said, "The days are prolonged, and every -vision faileth." Had they really believed that the days were not to be -prolonged and that the vision of judgment upon Jerusalem was about to be -accomplished, they would have surely turned to the Lord and cried to -Him for mercy. Unbelief was responsible for their condition, and in that -unbelief they were sustained by the lying prophets. In the next chapter -the Prophet utters his God-given denunciation of these false prophets -and prophetesses. - -All this is present with us to-day. Blinded Israel then did not believe -what the Lord had spoken. They thought themselves secure, that the days -would be prolonged and that the visions had failed. It is so to-day. The -Spirit of God has predicted this for the end of the present age: -"Knowing this first, that there shall come in the last days scoffers, -walking after their own lusts, and saying, Where is the promise of his -coming? for since the fathers fell asleep all things continue as they -were from the beginning of the creation" (2 Peter iii:3-4). This is the -spirit to-day which has permeated the larger part of the professing -church. What God has said concerning the future, the Coming again of His -Son to judge the world in righteousness is either ignored or rejected, -while many even ridicule these great predictions. It is the popular -opinion that our age is constantly getting better, they dream of -world-peace, great advancement and prosperity. That God has written a -different program in His Word revealed by the Prophets of God in visions -and confirmed by our Lord and His Apostles is completely forgotten. And -this setting aside of the Word of Prophecy has produced in Christendom -similar conditions to those in unbelieving Israel. And there are others -who assent in a measure to the visions of the Prophets concerning things -to come, but they are unconcerned about it. It has no meaning for them. -Like Israel they say, "The vision that he seeth is for many days to come -and he prophesieth of the times that are afar off" (verse 27). It -reminds us of the language of the evil servant who said, "My lord -delayeth his coming." - -But what was God's answer? He would end this false hope and false -security. The lying proverb which the false prophets had them inspired -to use would be changed into another. "The days are at hand and the -effect of every vision." All false visions, false divinations and false -hopes which had become so widespread among Israel were to cease, for the -burden of true Prophecy would now be fulfilled. Then solemnly He -declared that His Word was to be done. The Word which He spoke would -come to pass. Even so every word which the Prophets had spoken -concerning the judgment of Jerusalem, the devastation of the land and -the dispersion of the people came to pass. - -May we remember that when the world says "Peace and safety," then sudden -destruction shall come upon them (1 Thess. v:1-5). The world and an -apostate church may dream of peace and safety, sneer at divine -interference in mighty judgments, laugh at a second, visible and -glorious coming of the same Lord who died and was raised from the dead, -ridicule the establishment of His great kingdom on this earth and say -every vision faileth--yet we know that the vision will not fail. What -God has spoken will be done. The vision may yet be for an appointed -time, but at the end it shall speak and not lie; though it tarry, wait -for it; because it will surely come; it will not tarry (Hab. ii:3). "Say -unto them, The days are at hand." This was God's message to a people -deceived by false hopes of peace. And may this not be the Lord's message -to us in these dark and solemn days, when the clouds of judgment are -gathering, the days are at hand? May we as the children of light and of -the day wait for the fulfilment of the vision. It will surely come and -not tarry. - - -THE MESSAGE AGAINST THE FALSE PROPHETS AND PROPHETESSES. - -Chapter xiii. - -The message which follows the preceding one on the certainty of the doom -of Jerusalem is directed against the false prophets and prophetesses who -were at work among the people, and who antagonized the God-given -utterances of the true messengers of the Lord. These men and women may -well be termed the curse of Israel, because all they did was a curse to -the people. Their words inspired the rebellious people with a false hope -and kept them from turning to the Lord in true repentance. They -advocated a national alliance of Israel with Egypt and other empires, -while the true prophets exhorted Israel to put their confidence -exclusively in the Lord. The false prophets paid no heed to the moral -and religious conditions of the people of God. They saw nothing alarming -in the drift away from God, in the increasing immoralities, but in view -of all this they continued to cry peace, peace; but the true prophets -sounded the alarm and without mincing words uncovered the degenerating -conditions of the people. - - -I. The False Prophets: their Guilt and Condemnation. - - And the word of the Lord came unto me, saying, Son of man - prophesying against the prophets of Israel that prophesy, and say - thou unto them that prophesy out of their own hearts, Hear ye the - word of the Lord; Thus saith the Lord God; Woe unto the foolish - prophets, that follow their own spirit, and have seen nothing! O - Israel, thy prophets are like the foxes in the deserts. Ye have not - gone up into the gaps, neither made up the hedge for the house of - Israel to stand in the battle in the day of the Lord. They have seen - vanity and lying divination, saying, The Lord saith: and the Lord - hath not sent them: and they have made others to hope that they - would confirm the word. Have ye not seen a vain vision, and have ye - not spoken a lying divination, whereas ye say, The Lord saith it, - albeit I have not spoken? (verses 1-7). - -The first charge brought against the false prophets is that they -prophesy out of their own hearts. It has been also translated "who -prophesy from their own mind without having seen." Here we have a divine -definition of the false prophets in a very concise form. Their words -came out of their own hearts, they were not founded upon the vision of -the Lord, the message He gives by His Spirit, but the product of their -own minds. They gave expression to the thoughts of their own darkened -hearts and paid no heed whatever to the revelation of God. And here let -us be reminded of what is written in the New Testament concerning the -same class of men who are predicted to appear especially at the close of -the present age, doing a work in Christendom which fully corresponds to -the work of these false prophets in Jeremiah's and Ezekiel's day. "But -there were false prophets also among the people (Israel), even as there -shall be false teachers among you, who privily shall bring in damnable -heresies, even denying the Lord that bought them, and bring upon -themselves swift destruction. And many shall follow their pernicious -ways, by reason of whom the way of truth shall be evil spoken of" (2 -Peter ii:1-2). Jude in his Epistle gives a more complete picture of -them. He speaks of these false teachers of Christendom as "speaking evil -of those things which they know not, but what they know naturally (as -natural men, unregenerated) as brute beasts, in those things they -corrupt themselves" (verse 10). "Their mouth speaketh great swelling -words (a divine definition of modern day 'pulpit oratory'), having men's -persons in admiration because of advantage" (verse 16). They were -mockers who walk after their own lusts; having not the Spirit (verse -19). The Apostle Paul speaks of them as wolves (Acts xx:29) and our Lord -warned of them. "Beware of false Prophets, which come to you in sheep's -clothing, but inwardly they are ravening wolves" (Matt. vii:15). - -And such false teachers, men who pose as religious leaders, are doing -their dreadful and delusive work throughout the professing church. Every -man who prophesies out of his own heart, who utters his own mind, whose -teaching and preaching is not according to the oracles of God, who pays -no heed to what the Lord has said is a false prophet. And such abound in -the closing days of the church on earth. Hundreds of men who are -accredited religious teachers ignore the visions of God, have no heart -and no ear for what the Lord has revealed, yea, more than that, they -reject the inspiration and revelation of the Word of God and in its -place preach and teach the opinions of their own corrupt and darkened -minds and the traditions of men. A true prophet of God and a true leader -is altogether subject to the Word of God. His one business is to expound -the Word of God. He speaks as the oracles of God. He does what is -written in 2 Cor. x:5: "Casting down imaginations (the working of the -mind apart from the Word of God) and every high thing that exalteth -itself against the knowledge of God, and bringing into captivity every -thought to the obedience of Christ." The Apostle Paul is a perfect -example of such a true mouthpiece of the Lord. Naturally gifted with a -keen mind, learned and cultured, yet he wrote to the Corinthians, "And -I, brethren, when I come to you, came not with excellency of speech or -of wisdom, declaring unto you the testimony of God. For I determined not -to know anything among you, save Jesus Christ and Him crucified"--"And -my speech and my preaching was not with enticing words of man's wisdom, -but in demonstration of the Spirit and of power" (1 Cor. ii:1-4). - -And like the false prophets among Israel the false prophets and teachers -in Christendom are responsible for the deplorable conditions of the -professing people of God. Instead of sounding God's warning they cover -up and lead the people into the dark, where they are themselves. The -responsibilities of those men who deny the authority of the Bible, who -prophesy out of their own hearts is far greater than any pen can -describe. - -And what else did the Lord say about them in Ezekiel's message? "They -have seen vanity and lying divination, saying, The Lord saith, and the -Lord hath not sent them." Here is the root of the matter. The Lord never -sent them; He never called them into the office of a prophet or teacher. -They are self-called and self-sent. Being therefore not the chosen -instruments of the Lord, knowing not His Word nor obeying His Spirit, -they become the instruments of "lying divination." Behind their messages -of a false hope and false peace stands the father of lies. 1 Kings -xxii:19-23 throws important light upon this. It was a lying spirit who -possessed the false prophets in Ahab's times. Even so it is predicted of -the last days that the people will give heed to seducing spirits and -doctrines of demons (1 Tim. iv:1). - - Therefore thus saith the Lord God; Because ye have spoken vanity, - and seen lies, therefore, behold, I am against you, saith the Lord - God. And mine hand shall be upon the prophets that see vanity and - that divine lies; they shall not be in the assembly of my people, - neither shall they be written in the writing of the house of Israel, - neither shall they enter into the land of Israel; and ye shall know - that I am the Lord God. Because, even because they have seduced my - people, saying, Peace; and there was no peace; and one built up a - wall, and, lo, others daubed it with untempered mortar: Say unto - them which daub it with untempered mortar, that it shall fall: there - shall be an overflowing shower; and ye, O great hailstones, shall - fall; and a stormy wind shall rend it. Lo, when the wall is fallen, - shall it not be said unto you, Where is the daubing wherewith ye - have daubed it. Therefore thus saith the Lord God; I will even rend - it with a stormy wind in my fury; and there shall be an overflowing - shower in mine anger, and great hailstone in my fury, to consume - it. So will I break down the wall that ye have daubed with - untempered mortar, and bring it down to the ground, so that the - foundation thereof shall be discovered, and it shall fall, and ye - shall be consumed in the midst thereof, and ye shall know that I am - the Lord. Thus will I accomplish my wrath upon the wall, and upon - them that have daubed it with untempered mortar and will say unto - you: The wall is no more, neither they that daubed it; to wit the - prophets of Israel which prophesy concerning Jerusalem, and which - see visions of peace for them, and there is no peace saith the Lord - God (verses 8-16). - -And next the message pronounces the condemnation and punishment of these -false prophets. The Lord is against them. His hand is to be upon them -for punishment. Three things are mentioned in which their punishment is -going to consist: they are to be excluded from the assembly of God's -people; they will be outcasts like lepers and such they were; their -names are not to be mentioned in the writings of Israel; their memory -will be blotted out, their names forgotten; finally they were not to -enter into the land of Israel. This is not too severe if one thinks of -the souls these false prophets destroyed and the wicked work they did, -for it is wickedness to reject the Word of God and substitute for it -human inventions. - -A more solemn word is pronounced in the New Testament against those who -continue in Christendom the pernicious and deceiving work of these false -teachers. It is written, "If any man defile the temple of God, him shall -God destroy; for the temple of God is holy, which temple ye are" (1 Cor. -iii:17). That is, believers constitute the temple of God, that is, the -church. The church has for its foundation the Truth of God, the doctrine -of Christ. A rejection of the doctrine of Christ, so common in our day, -defiles this spiritual temple of God. It is the worst profanation. And -the false leader with his work corrupts the best, the holiest. "Him -shall God destroy!" May God's people heed the warning to have no -fellowship with such who as hirelings do the work of false prophets. - -And these false prophets seduced the people. The delusion consisted in -saying, Peace, and there was no peace. This is a characteristic of those -who follow not God's revelation but their own hearts. While God has -threatened a world which lieth in the wicked one, an age which is evil -and which never can be anything but evil, with judgments to come, they -preach peace and safety. - -He describes them as building a wall and then putting some untempered -stuff, a whitewash, upon the wall. The wall is for defence. They -invented all kinds of schemes and policies, political, religious and -religious-political. This was done to sustain their false messages and -false hopes. Then to hide the defects, they whitewashed their walls, -they glazed it over with nice and high sounding phrases. Such is the -case to-day. Oh! the schemes, the religious-political combinations which -are used to accomplish certain ends which are nowhere authorized by the -Word of God. And the whitewash, the enticing, beautiful words which are -used to cover it over and make it appear as being secure! And Ezekiel -was commanded to say to these whitewashes, "It shall fall!" A great -storm with wind and flood would strike it and the wall, the schemes and -inventions of men were to collapse (see Matt. vii:26-27). Even so the -judgment came upon Jerusalem and the land of Israel and swept away the -false prophets and what they had built up. Another judgment will sweep -over Christendom and sweep away the "destructive critics," the false -teachers and leaders of delusive movements which flourish everywhere. -Then the divine mockery: "Lo, when the wall is fallen, shall it not be -said unto you, where is the daubing wherewith ye have daubed it?" (verse -12). When God fulfills His predictions written in the Word, when a -boasting, Christless civilization, an apostate church are engulfed in -the judgment with which this present age ends, where will be the nice -sounding whitewash of the false prophets? - - -II. The False Prophetesses. - - Likewise, thou son of man, set thy face against the daughters of thy - people, which prophesy out of their own heart; and prophesy thou - against them, And say, Thus saith the Lord God; Woe to the women - that sew pillows to all armholes, and make veils for the head of - every stature to hunt souls! Will ye hunt the souls of my people, - and will ye save the souls alive that come unto you? And will ye - pollute me among my people for handfuls of barley and for pieces of - bread, to slay the souls that should not die, and to save the souls - alive that should not live, by your lying to my people that hear - your lies? Wherefore thus saith the Lord God; Behold, I am against - your pillows, wherewith ye there hunt the souls to make them fly, - and I will tear them from your arms, and will let the souls go, even - the souls that ye hunt to make them fly. Your veils also will I - tear, and deliver my people out of your hand, and they shall be no - more in your hand to be hunted; and ye shall know that I am the - Lord. Because with lies ye have made the heart of the righteous sad, - whom I have not made sad; and strengthened the hands of the wicked, - that he should not return from his wicked way by promising him life: - Therefore ye shall see no more vanity, nor divine divinations: for I - will deliver my people out of your hand, and ye shall know that I am - the Lord (verses 17-23). - -And there were false women prophets among Israel likewise. This is a -significant fact. Women became religious leaders and teachers in the -days of Jerusalem's downfall and the worst degradation followed upon -that. They also prophesied out of their own hearts and added other -wicked things to it. They sewed pillows upon all elbows and made veils -for the head to hunt for souls. This has been interpreted in different -ways. It means that they used amulets, little idol images and other -things by which they practised the so-called divination--the -soothsaying. It is sorcery to which these women prophets gave -themselves up. The veils which they used were to give to it a priestly -air of mysticism. They practised the sinister art of magic, or as we -call it nowadays, occultism. It was witchcraft, this binding on of -pillows and other things. This they did for hire and to slay souls which -should not be slain and to sustain the wicked in their wickedness. Here -is also undoubtedly a hint about their wicked incantations, the spells -they claimed to cast that the innocent souls should die and the guilty -should live. But the Prophet declares now that the Lord will deal with -them, expose their wicked practises, tear off their devices and deliver -His people out of the snare. - -All this is also done in the very midst of Christendom in the twentieth -century. Women prophets, the most subtle instruments of Satan, are -plentiful in these days. The fact has often been pointed out that the -prominent leaders in the evil cults of the last days are women. There -has been a strange modern day revival of occult practices upon Christian -ground. Spiritualism, Theosophy and Christian Science belong to this -class. All three started with women. Spiritualism with its mediums, -fortune-tellers and necromancers is almost entirely in the hands of -women, who claim to be religious leaders. The same is true of Theosophy, -with its Hindu philosophy and occultism, surrounded with an air of -unholy mysticism. Christian Science is closely related to these two -cults. Its founder practised for a time the calling of a medium. - -Significant is the description of the work of these false prophets and -prophetesses in verse 22: "Because with lies ye have made the heart of -the righteous sad, whom I have not made sad; and strengthened the hands -of the wicked, that he should not return from his wicked way, by -promising him life." The righteous in Israel were saddened by their evil -work. To the wicked they promised life, that there was no future -punishment for their sins. Hence the wicked continued in his wickedness. - -And is the work of the false teachers, the false women-cults, any -different? The righteous are saddened. Each one of the false teachers -and movements like Spiritualism, Theosophy, Russellism, Christian -Science and others deny the eternal punishment of the wicked. They -strengthen the hands of the wicked by promising him life. - - -THE MESSAGE AGAINST THE IDOLATROUS ELDERS. - -Chapter xiv. - -The elders now appear to inquire of the Lord through the prophet (verse -3; xx:1). Though the prophet had faithfully uttered the messages of -judgment and impending doom and the people and their leaders had heard -them, yet would they inquire of the Lord. The Word, the Lord had sent to -them, they rejected and now they expected some new kind of a message. -When these inquiring elders were in the presence of Ezekiel, the Word of -the Lord came unto him. This chapter contains two sections; each is -introduced by the statement, "And the Word of the Lord came unto me." - - -I. The Idolatrous Elder. The Call to Repentance. - - Then came certain of the elders of Israel unto me, and sat before - me. And the word of the Lord came unto me, saying, Son of man, these - men have set up their idols in their heart, and put the - stumbling-block of their iniquity before their face: should I be - enquired of at all by them? Therefore speak unto them, and say unto - them, Thus saith the Lord God; Every man of the house of Israel that - setteth up his idols in his heart, and putteth the stumbling-block - of his iniquity before his face, and cometh to the prophet; I the - Lord will answer him that cometh according to the multitude of his - idols; That I may take the house of Israel in their own heart, - because they are all estranged from me through their idols. - Therefore say unto the house of Israel, Thus saith the Lord God; - Repent, and turn yourselves from your idols; and turn away your - faces from all your abominations. For every one of the house of - Israel, or of the stranger that sojourneth in Israel, which - separateth himself from me, and setteth up his idols in his heart, - and putteth the stumblingblock of his iniquity before his face, and - cometh to a prophet to enquire of him concerning me; I the Lord will - answer him by myself. And I will set my face against that man, and - will make him a sign and a proverb, and I will cut him off from the - midst of my people; and ye shall know that I am the Lord. And if the - prophet be deceived when he hath spoken a thing, I the Lord have - deceived that prophet, and I will stretch out my hand upon him, and - will destroy him from the midst of my people Israel. And they shall - bear the punishment of their iniquity: the punishment of the prophet - shall be even as the punishment of him that seeketh unto him; That - the house of Israel may go no more astray from me, neither be - polluted any more with all their transgressions; but that they may - be my people, and I may be their God, saith the Lord God (verses - 1-11). - -These inquiring elders with wickedness in their hearts, give another -illustration of the depth of degradation in which the people had sunken. -He who searches the hearts knew what was in them. They came with pious, -religious pretensions. It sounded well to inquire of the Lord and seek -the prophet-priest for that purpose. Their hearts were full of evil. -While their lips spoke of asking the Lord, their hearts were full of -idolatry. They liked idolatry. Their hearts were in it and this -stumbling-block of their iniquity they had put before their faces, which -means they openly defied the Lord God of Israel by their doings. "Should -I be inquired of at all by them?" To seek the Lord and inquire of Him in -such a condition reveals a brazen spirit and the deepest depravity. Yet -this also belongs to the conditions in which the professing people of -God are when judgment overtakes them. We see much of it in our own days. -There is a great deal of so-called religious exercise and activity, -attempts to produce more "religiousness," as it is termed. There is, -however, no real heart-turning to the Lord, but the idols are kept in -heart and life. "If I regard iniquity in my heart, the Lord will not -hear me" (Ps. lxvi:18). Then the Lord tells them through the prophet, -"I, the Lord, will answer him that cometh according to the multitude of -their idols; that I may take the house of Israel in their own heart -because they are all estranged from me through their idols." Estranged -from Jehovah through idols; this described the spiritual condition of -these certain elders and the people. If God's people do not give the -Lord the place of pre-eminence and follow Him wholly they become -estranged from Him. And such is the condition of thousands of professing -Christians who walk in a carnal way, who follow their idols instead of -the Lord and who still maintain an outward religiousness. Then follows -the call to repentance. "Repent and turn yourselves from your idols." -Next is the announcement that the Lord Himself will deal with such -miserable hypocrites. He will answer the unrepenting, idol follower, who -separates himself from the Lord. No true prophet of Jehovah would -certainly encourage the men who inquire of the Lord and have evil in -their hearts, for fellowship with Jehovah is impossible for such. - -The ninth verse states more than a possibility. "And if the prophet be -deceived when he hath spoken a thing, I, the Lord, have deceived the -prophet, and I will stretch out my hand upon him, and I will destroy him -from the midst of my people Israel." As we learned in the previous -prophetic message that such deceiving prophets were in abundance among -Israel. They were the curse of the nation. Little did they care about -the spiritual condition of the people. They prophesied for filthy -lucre's sake and lived in sin like the rest of the apostates. To them -people came to inquire of the Lord and the deceiving prophets prophesied -smooth things. But the Lord Himself as a judgment had deceived their -prophets to ripen the people for the deserved doom. It is the same what -Micaiah declared in the presence of King Jehosaphat and King Ahab (1 -Kings xxii:13-23). The four hundred prophets of Ahab were possessed by a -lying spirit. - - -II. Judgment is Unavoidable. - - The word of the Lord came again to me, saying, Son of man, when the - land sinneth against me by trespassing grievously, then will I - stretch out mine hand upon it, and will break the staff of the bread - thereof, and will send famine upon it, and will cut off man and - beast from it: Though these three men, Noah, Daniel and Job, were in - it, they should deliver but their own souls by their righteousness, - saith the Lord God. If I cause noisome beasts to pass through the - land, and they spoil it, so that it be desolate, that no man may - pass through because of the beasts: Though these three men were in - it, as I live, saith the Lord God, they shall deliver neither sons - nor daughters; they only shall be delivered, but the land shall be - desolate. Or if I bring a sword upon that land, and say, Sword, go - through the land; so that I cut off man and beast from it: Though - these three men were in it, as I live, saith the Lord God, they - shall deliver neither sons nor daughters, but they only shall be - delivered themselves. Or if I send a pestilence into that land, and - pour out my fury upon it in blood, to cut off from it man and beast: - though Noah, Daniel and Job were in it, as I live, saith the Lord - God, they shall deliver neither son nor daughter; they shall but - deliver their own souls by their righteousness. For thus saith the - Lord God; How much more when I send my fourscore judgments upon - Jerusalem, the sword, and the famine, and the noisome beast, and the - pestilence, to cut off from it man and beast? Yet, behold, therein - shall be left a remnant that shall be brought forth, both sons and - daughters: behold, they shall come forth unto you, and ye shall see - their way and their doings: and ye shall be comforted concerning the - evil that I have brought upon Jerusalem, even concerning all that I - have brought upon it. And they shall see their ways and their - doings: and ye shall know that I have not done without cause all - that I have done in it, saith the Lord God (verses 12-23). - -The Word of the Lord came again to Ezekiel. The previously announced -judgment cannot be averted, it is unavoidable; this is the burden of the -second message the inquiring elders heard from the prophet's lips. -Perhaps this was on their minds when they came to the prophet and sat in -his presence. Famine is threatened first; it would come upon man and -beast. Then the noisome beasts would pass through the land, to spoil it -and make it desolate. These beasts must not be understood in the literal -sense; they symbolize the Gentiles, whom Daniel in his vision saw also -as beasts (Dan. vii). These nations like the Chaldeans would overrun the -land and waste it. The last two judgments were to be the sword (verse -17) and the pestilence (verse 19). These four sore judgments were about -to fall upon Jerusalem and the land--famine, noisome beasts, Gentile -invasion, the sword and pestilence. Twice in this address Noah, Daniel -and Job are mentioned. They were righteous men, yet if they were all -three in Jerusalem they would deliver only their own souls by their -righteousness, which was the result of their faith in and obedience to -Jehovah. They were witnesses and men of prayer. Noah, the witness before -the great judgment by water swept over the earth; Daniel even then in -Babylon, and Job of the patriarchal age. All their righteousness, and -all their witnessing and prayers would not help in preventing these four -sore judgments. Then there is a gracious promise for the remnant which -is to be preserved in these judgments. - - -THE PARABLE OF THE UNFRUITFUL VINE - -Chapter xv. - -The next three chapters contain divinely given parables. The object of -these parables is to expose still further the false hopes which the -people had during the reign of Zedekiah, the last King of Judah. He -rebelled against King Nebuchadnezzar after the second invasion (2 Kings -xxiv:20). He hoped, and the people with him, that deliverance would -come through the alliances Zedekiah had formed with Edom, Ammon, Tyre -and Sidon. He also had sent to Egypt for help. "But he rebelled against -him (the king of Babylon) in sending ambassadors into Egypt that they -might give him horses and much people" (Ezek. xvii:15). In all this -Zedekiah and the remnant of people left in the land despised the Word of -Jehovah. Prophet after prophet had delivered the same message concerning -the ultimate and complete overthrow of Jerusalem. During Josiah's reign -in the midst of the great reformation-revival, Hulda the prophetess, had -given the warning, "I will bring evil upon this place, and upon the -inhabitants thereof" (2 Kings xxii:16). The great reformation could not -keep back the decreed judgment. Nor can any reformation movement in the -close of our own age avert the judgment which is predicted upon an -ungodly world and an apostate church. Josiah's reign was followed by the -reign of Jehoiakim, Jehoiachin and Zedekiah. It went from bad to worse. -Twice Nebuchadnezzar had come and spoiled Jerusalem. It was evident that -Jehovah's judgment was being gradually executed upon the land and the -city. We have learned from the preceding chapters how often and in how -many different ways the Lord had repeated through Ezekiel's visions and -utterances that the judgment would surely do its complete work, and that -nothing would be able to arrest it. Yet Zedekiah, in the awful blindness -characteristic of all who deliberately reject the Word of God and -continue in an impenitent state, hoped for better things. And the exiles -also shared more or less this false hope. - -Three parables were therefore given to Ezekiel to demonstrate still -further the false and vain hope and the delusion that there would be -deliverance. The Parable of the unfruitful vine shows that the nation -was good for nothing, and burning awaited the city. This is followed by -a second parable, one of the most beautiful in the Word of God: the -parable of the abandoned child in the field. That child, Jerusalem, had -bestowed upon it all the mercy and grace a loving God could give. And -after all had been done she became a wanton harlot and turned from Him -who loved her so much. Linked with the second parable is the restoration -promise, still unfulfilled. The third parable is the parable of the -great eagles. Here judgment upon the nation is once more announced. And -after that Ezekiel spoke in Jehovah's name the final word: "As I live, -saith the Lord God, surely in the place where the king dwelleth -(Nebuchadnezzar in Babylon) that made him king (Zedekiah was made king -by Nebuchadnezzar), whose oath he despised (Zedekiah had sworn to -Nebuchadnezzar and then broke the oath), even with him in the midst of -Babylon he shall die." "And I will spread my net upon him, and he shall -be taken in my snare, and I will bring him to Babylon, and will plead -with him there for his trespass that he hath trespassed against me" -(Ezek. xvii:16, 20). - - -I. The Parable of the Unfruitful Vine. - - And the word of the Lord came unto me, saying, Son of man, What is - the vine tree more than any tree, or than a branch which is among - the trees of the forest? Shall wood be taken thereof to do any work, - or will men take a pin of it to hang any vessel thereon? Behold, it - is cast into the fire for fuel; the fire devoureth both the ends of - it, and the midst of it is burned. Is it meet for any work? Behold, - when it was whole, it was meet for no work: how much less shall it - be meet yet for any work, when the fire hath devoured it, and it is - burned? Therefore, thus saith the Lord God; As the vine tree among - the trees of the forest, which I have given to the fire for fuel, so - will I give the inhabitants of Jerusalem. And I will set my face - against them; they shall go out from one fire, and another fire - shall devour them; and ye shall know that I am the Lord, when I set - my face against them. And I will make the land desolate, because - they have committed a trespass, saith the Lord God (verses 1-8). - -The vine is a type of the people Israel. Perhaps their confidence and -boast was in the knowledge that they were the vine of Jehovah. Their -false prophets may have quoted the words of Asaph in that beautiful -prayer addressed to the Shepherd of Israel: "Thou hast brought a vine -out of Egypt; thou hast cast out the heathen and planted it. Thou -preparedst room for it, and didst cause it to take deep root, and it -filled the land. The hills were covered with the shadow of it and the -boughs thereof were like the goodly cedars. She sent out her boughs unto -the sea, and her branches unto the river. Why hast thou then broken down -her hedges, so that all they that pass by the way do pluck her?" (Psalm -lxxx:8-12). But they forgot that judgment had been long ago pronounced -against the vine and the vineyard of Israel. Isaiah has spoken of the -vineyard and what Jehovah had done for His people. But the vine brought -forth wild grapes. "And now go to; I will tell you what I will do to my -vineyard. I will take away the hedge thereof, and it shall be eaten up; -and will break down the wall thereof, and it shall be trodden down. And -I will lay it waste. It shall not be pruned or digged; but there shall -come up briers and thorns; I will also command the clouds that they rain -not upon it" (Isaiah v:1-6). And Hosea, too, had borne witness against -the vine: "Israel is an empty vine, he bringeth forth fruit unto -himself; according to the multitude of his fruit he hath increased the -altars; according to the goodness of the land they have made goodly -images" (Hosea x:1). - -Their boast of being the vine and vineyard of Jehovah was an idle one. -Ezekiel's parable demonstrates this. The vine tree is only good for one -thing and that is the bearing of fruit. Apart from fruit bearing the -vine is worthless. The wood of it cannot be used for anything whatever. -Is it meet for any work? Will men take a piece of it and hang a vessel -thereon? It is good for nothing else but to be burned with fire. Cast -into the fire for fuel it is burned at both ends and in the midst. This -was to be the certain fate of Jerusalem. The process of the fiery -judgment consuming the unfruitful vine tree had already begun. "And I -will set my face against them; they shall go out from one fire and -another fire shall devour them; and ye shall know that I am the Lord, -when I set my face against them." Even so it came upon the city when -Nebuchadnezzar came against Jerusalem the third time. "And he burnt the -house of the Lord, and the King's house, and all the houses of -Jerusalem, and every great man's house burnt he with fire" (2 Kings -xxv:9). And here we must also remember the statement our Lord made in -the parable of the vine and the branches. "If a man abide not in me, he -is cast forth as a branch, and is withered, and men gather them, and -cast them into the fire, and they are burned" (John xv:6). Some apply -this also to Israel. It means, however, the professing believer, who in -an empty profession claims to be a branch in Him who is the true vine. -Such a one is a barren branch, good only for burning. - -Our Lord's parable of the vineyard (Matt. xxi:33, etc.) must here -likewise be considered. It brings together all the prophets had spoken -concerning Israel as the vineyard, as well as the crowning sin of the -people, in the rejection and death of the Lord Jesus, and the judgment -which came upon Jerusalem and the nation. - -But there is a day coming when the Lord will graciously visit the vine -again, when He will have mercy upon Zion. Of this the already quoted -eightieth Psalm bears a blessed testimony. - -The prayer of the godly remnant of the Jewish people at the close of the -times of the Gentiles is pre-written in that Psalm by the Holy Spirit. -Let us listen to it. "Return we beseech thee, O God of hosts; look down -from heaven, and behold, and visit this vine and the vineyard which thy -right hand hath planted, and the branch that thou madest strong for -thyself. It is burned with fire, it is cut down; they perish at the -rebuke of thy countenance. Let thy hand be upon the man of thy right -hand (the Lord Jesus Christ), upon the son of man, whom thou madest -strong for thyself. So will we not go back from thee; quicken us, and we -will call upon thy name" (Psalm lxxx:14-18). - - -THE PARABLE OF THE ABANDONED CHILD. JERUSALEM'S IDOLATRY. THE PROMISES -OF RESTORATION. - -Chapter xvi. - -After the parable of the unfruitful vine in which the vain hope and -boast of Jerusalem is briefly exposed, another parable was uttered by -the Prophet, which more fully establishes Jerusalem's great wickedness. -The chapter before us is one of the greatest in the prophetic -Scriptures. It contains a wonderful history of Jerusalem, past, present -and future, and God's dealings with her. - -We give first a brief survey of this interesting chapter before we take -up a more analytical study. The parable of the abandoned child and -Jehovah's love and mercy in taking her up, saving the perishing one from -death and bestowing upon her such gracious labor and gifts, forms the -first part of the chapter (verse 1-14). It is a most beautiful -description of what Jehovah had done for Jerusalem. After this, the -terrible ingratitude and fall of Jerusalem is uncovered. She, whom -Jehovah lifted so high, upon whom He bestowed such love and grace, -turned against Jehovah and became an abandoned prostitute. The -idolatries of Jerusalem and corresponding moral degradations are -vividly pictured in this second section of the chapter (verses 15-34). -Then follows the announcement of the doom of Jerusalem. In this third -section Samaria and her daughters, as well as Sodom and her daughters -are introduced, and their return to the former estate with Jerusalem is -announced. - -These restoration promises are frequently used by teachers of the -so-called "larger hope," who deny the eternal punishment of the wicked. -It is claimed that Sodom and her daughters, all the inhabitants of -wicked Sodom, who perished in the great judgment, will be raised from -the dead and have another chance. We shall, in considering this portion -of the chapter (verses 35-59), show the unscripturalness of this theory -as well as the true meaning of the promise. The fourth section (verses -59-63) promises the establishment of Jehovah's covenant with Jerusalem. - - -I. The Parable of the Abandoned Child. - - Again the word of the Lord came unto me, saying, Son of man, cause - Jerusalem to know her abominations, and say, Thus saith the Lord God - unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; - thy father was an Amorite, and thy mother an Hittite. And as for thy - nativity, in the day thou wast born thy navel was not cut, neither - wast thou washed in water to supple thee; thou was not salted at - all, nor swaddled at all. None eye pitied thee, to do any of these - unto thee, to have compassion upon thee; but thou wast cast out in - the open field, to the loathing of thy person, in the day that thou - wast born. And when I passed by thee, and saw thee polluted in thine - own blood, I said unto thee when thou wast in thy blood, Live; yea, - I said unto thee when thou wast in thy blood, Live. I have caused - thee to multiply as the bud of the field, and thou hast increased - and waxen great, and thou art come to excellent ornaments: thy - breasts are fashioned, and thine hair is grown, whereas thou wast - naked and bare. Now when I passed by thee, and looked upon thee, - behold, thy time was the time of love; and I spread my skirt over - thee, and covered thy nakedness; yea, I sware unto thee, and entered - into a covenant with thee, saith the Lord God, and thou becamest - mine. Then washed I thee with water; yea, I thoroughly washed away - thy blood from thee, and I anointed thee with oil. I clothed thee - also with broidered work, and shod thee with badgers' skin, and I - girded thee about with fine linen, and I covered thee with silk. I - decked thee also with ornaments, and I put bracelets upon thy hands, - and a chain on thy neck. And I put a jewel on thy forehead, and - earrings in thine ears, and a beautiful crown upon thine head. Thus - wast thou decked with gold and silver; and thy raiment was of fine - linen and silk and broidered work; thou didst eat fine flour, and - honey and oil; and thou wast exceeding beautiful, and thou didst - prosper into a kingdom. And thy renown went forth among the heathen - for thy beauty: for it was perfect through my comeliness, which I - had put upon thee, saith the Lord God (verses 1-14). - -In the beginning of the chapter the purpose of the parable is stated. -"Son of Man, cause Jerusalem to know her abominations." To convict -Jerusalem of all her guilt and wickedness the Lord shows first of all -what He had done for her. While Jerusalem is specially mentioned, the -parable has a wider application to the nation itself. The different -dealings of the Lord with His people can be traced in this beautiful -parable. First, Jerusalem's origin is mentioned. "Thy birth and thy -nativity is of the land of Canaan; thy father was an Amorite and thy -mother a Hittite." This does not mean Abraham and Sarah, from which the -nation sprang, but it refers to the origin of the city itself, which was -Canaanitish. The Amorites were the original possessors of Palestine, as -we learn from Genesis xv:16. The name for Palestine in the cuneiform -inscriptions is "Land of the Amorites." The Hittites are also mentioned -in Genesis as the inhabitants of the land. (Genesis xxiii:3, 10; -xxvii:46). Thus Jerusalem is described as coming from a base and unclean -parentage. The Lord had mercy on her whose condition was like an -abandoned child cast out into an open field. He passed by and spoke the -word, which He alone could speak--Live! Then He began His work of -mercy. He caused her to multiply as the bud of the field. He made her to -increase. He entered into a covenant with her. "Yea, I swear unto thee, -and entered into a covenant with thee, saith the Lord God, and thou -becamest mine." Furthermore we read, "I washed thee with water"; "I -anointed thee with oil"; "I clothed"; "I girded thee"; "I covered thee -with silk." Ornaments were bestowed upon the beloved one. Bracelets upon -the hands; a chain for the neck; a jewel for the forehead; earrings for -the ears; decked with gold and silver; arrayed in fine linen and silk -and broidered work, feeding on fine flour, honey and oil--such were -Jehovah's gifts to Jerusalem. A beautiful crown was put upon her head. -Jerusalem became exceedingly beautiful and prospered into a kingdom. Her -renown went forth among the nations on account of her beauty. All this -is a striking allegory of Jehovah's mercy to Jerusalem, and the -culmination refers to the days of the glorious kingdom under Solomon. -There is no need of applying every statement to some historical fact in -the history of Jerusalem as it has been attempted by certain expositors. -The purpose, as already stated, is to convict Jerusalem of her -abominations, and for this reason Jehovah's goodness to her is so -vividly described. Jehovah had done all for her and not a word is said -about gratitude or love from the side of Jerusalem. All was done for her -by Him. "It was perfect through my comeliness (magnificence), which I -had put upon thee, saith the Lord God." - - * * * * * - -And this sweet parable illustrates, as few other portions in the Old -Testament do, the grace which the Lord bestows upon the believer in the -Gospel. Thy father an Amorite and thy mother a Hittite reminds us of -what is true of all men, so tersely expressed in David's confession, -"Behold I was shapen in iniquity and in sin did my mother conceive me" -(Psalm li:5). Like the child pictured in the parable, we are lost, -perishing in the field (the world). What could that perishing child do -to save itself? Even so we cannot do anything to save ourselves. The -Lord passing by had compassion and spoke His Word of power--Live. He -came from Heaven to this earth, into the field to seek and save what is -lost. He found man in the vile and helpless condition so aptly pictured -by the miserable child. And more than that, He died to save man. He gave -His life so that we might live. The first thing He does for the -believing sinner is to give him life. When the spiritual dead hear His -voice they live. The washing with water, the anointing with oil (type of -the Holy Spirit), the announcement "thou becamest mine," as well as the -clothing, the beautifying and the crowning, all illustrates what His -marvelous grace does for the trusting, believing sinner. It is all grace -from start to finish, from the impartation of life in the new birth to -the crowning in glory. - - -II. Jerusalem's Idolatries and Moral Degradation. - - But thou didst trust in thine own beauty, and playedst the harlot - because of thy renown, and pouredst out thy fornications on every - one that passed by; his it was. And of thy garments thou didst take, - and deckedst thy high places with divers colors, and playedst the - harlot thereupon: the like things shall not come, neither shall it - be so. Thou hast also taken thy fair jewels of my gold and of my - silver, which I had given thee, and madest to thyself images of men, - and didst commit whoredom with them. And tookest thy broidered - garments, and coveredst them: and thou hast set mine oil and mine - incense before them. My meat also which I gave thee, fine flour, and - oil, and honey, wherewith I fed thee, thou hast even set it before - them for a sweet savor: and thus it was, saith the Lord God. - Moreover thou hast taken thy sons and thy daughters, whom thou hast - borne unto me, and these hast thou sacrificed unto them to be - devoured. Is this of thy whoredoms a small matter. That thou has - slain my children, and delivered them to cause them to pass through - the fire for them? And in all thine abominations and thy whoredoms - thou hast not remembered the days of thy youth, when thou wast naked - and bare, and wast polluted in thy blood. And it came to pass after - all thy wickedness, (woe, woe unto thee! saith the Lord God,) That - thou hast also built unto thee an eminent place, and hast made thee - a high place in every street. Thou hast built thy high place at - every head of the way, and hast made thy beauty to be abhorred, and - hast opened thy feet to every one that passed by, and multiplied thy - whoredoms. Thou hast also committed fornication with the Egyptians - thy neighbors, great of flesh; and hast increased thy whoredoms, to - provoke me to anger. Behold, therefore, I have stretched out my hand - over thee, and have diminished thine ordinary food, and delivered - thee unto the will of them that hate thee, the daughters of the - Philistines, which are ashamed of thy lewd way. Thou hast played the - whore also with the Assyrians, because thou wast unsatiable; yea, - thou hast played the harlot with them, and couldest not be - satisfied. Thou hast moreover multiplied thy fornication in the land - of Canaan unto Chaldea; and yet thou wast not satisfied herewith. - How weak is thine heart, saith the Lord God, seeing thou doest all - these things, the work of an imperious whorish woman; in that thou - buildest thine eminent place in the head of every way, and makest - thine high place in every street; and hast not been as a harlot, in - that thou scornest hire; but as a wife that committeth adultery, - which taketh strangers instead of her husband! They give gifts to - all whores: but thou givest thy gifts to all thy lovers, and hirest - them, that they may come unto thee on every side of thy whoredom. - And the contrary is in thee from other women in thy whoredoms, - whereas none followeth thee to commit whoredoms: and in that thou - givest a reward, and no reward is given unto thee, therefore thou - art contrary (verses 15-34). - -Upon the beautiful background of Jehovah's love and mercy, there is now -written the dark picture of Jerusalem's whoredoms, symbolical of her -wicked idolatries. "But thou didst trust in thine own beauty, and played -the harlot because of thy renown, and pouredst out thy fornications on -every one that passed by; his it was" (verse 15). It started all with -pride. Jerusalem did not acknowledge the giver, who had made her great. -Instead of worshipping in Jehovah's appointed way, they established the -"high places" and conformed to all the wicked Canaanitish practices. The -wickedness of the Amorites and Hittites, from which she came, were -reproduced in her. Their little ones were given to Moloch as a -sacrifice. "Moreover thou hast taken thy sons and thy daughters, whom -thou hast borne unto me, and these hast thou sacrificed unto them to be -devoured. Is this of thy whoredoms a small matter, that thou hast slain -thy children, and delivered them to pass through the fire for them?" -(verses 20-21). From the Second Book of Kings we learn that Ahaz was the -first king who committed this atrocity. "He made his son pass through -the fire, according to the abominations of the heathen whom the Lord -cast out from before the children of Israel" (2 Kings xvi:3). And -Manasseh, the wicked son of a pious father, also followed the same -horrible practice (2 Kings xxi:6). The historical books of Second Kings -and Second Chronicles must be read to understand more fully the -symbolical language used by Ezekiel and to learn the idolatry and -degradation of Jerusalem. All Jehovah had given and bestowed upon her -was devoted to practice this spiritual fornication. What Jehovah had -done for her was forgotten. - -"And in all thine abominations and thy whoredoms thou hast not -remembered the days of thy youth, when thou wast naked and bare, and -wast polluted in thy blood" (verse 22). But worse than that followed. -Not enough that Jerusalem had her high places and revived the practices -of the Canaanitish natives, she began to have also idolatrous -intercourse with the idol-gods of Egypt, Assyria and Chaldea (verses -23-34). She sought them out and courted them all to increase her -harlotry. So great became Jerusalem's abominations that the daughters of -the Philistines became ashamed of her lewd way (verse 27). And while -such was the religious degradation of Jerusalem in following the basest -and most corrupt idolatries, a corresponding moral degradation was -linked with it. All the rites of the Canaanites and the other nations -consisted in the grossest immoralities. The most shameless and the -vilest things of the flesh were practiced in the midst of the idolatrous -city. "How is the faithful city become a harlot!" (Isaiah i:21). In the -next section the Lord addresses her by that title and once more her -judgment doom is announced. "Wherefore, O harlot, hear the word of the -Lord" (verse 35). - -The spiritual adultery which characterizes the end of the present age is -even greater than that of Jerusalem. The apostacy of Jerusalem is -overshadowed by the rising tide of an approaching, final apostasy in -which Satan's man and masterpiece will demand and receive the worship -which belongs to the Lord. Antichrist, yet to come, his shadow cast so -sharply in our days, will be the consummation of the greatest departure -from God and defiance of God the world has ever seen. And therefore the -coming judgment will also be greater. - -After the beautiful parable of the abandoned child, from which we -learned Jehovah's grace and mercy shown to Jerusalem, and the -description of Jerusalem's idolatries and moral degradation, we find her -judgment doom announced once more. In connection with this the prophet -beholds the time when Sodom and her daughters and Samaria and her -daughters, as well as Jerusalem and her daughters, will return to their -former estate. - - -III. The Doom of Jerusalem on account of Her Wickedness. - - Wherefore, O harlot, hear the word of the Lord: Thus saith the Lord - God; Because thy filthiness was poured out, and thy nakedness - discovered through thy whoredoms with thy lovers, and with all the - idols of thy abominations, and by the blood of thy children, which - thou didst give unto them; Behold, therefore I will gather all thy - lovers, with whom thou hast taken pleasure, and all them that thou - hast loved, with all them that thou hast hated; I will even gather - them round about against thee, and will discover thy nakedness unto - them, that they may see all thy nakedness. And I will judge thee, as - women that break wedlock and shed blood are judged; and I will give - thee blood in fury and jealousy. And I will also give thee into - their hand, and they shall throw down thine eminent place, and shall - break down thy high places: they shall strip thee also of thy - clothes, and shall take thy fair jewels, and leave thee naked and - bare. They shall also bring up a company against thee, and they - shall stone thee with stones, and thrust thee through with their - swords. And they shall burn thine houses with fire, and execute - judgments upon thee in the sight of many women: and I will cause - thee to cease from playing the harlot, and thou also shalt give no - hire any more. So will I make my fury toward thee to rest, and my - jealousy shall depart from thee, and I will be quiet, and will be no - more angry. Because thou hast not remembered the days of thy youth, - but hast fretted me in all these things; behold, therefore I also - will recompense thy way upon thine head, saith the Lord God: and - thou shalt not commit this lewdness above all thine abominations. - - Behold, every one that useth proverbs shall use this proverb against - thee, saying, As is the mother, so is her daughter. Thou art thy - mother's daughter, that loatheth her husband and her children; and - thou art the sister of thy sisters, which loathed their husbands and - their children: your mother was an Hittite, and your father an - Amorite. And thine elder sister is Samaria, she and her daughters - that dwell at thy left hand: and thy younger sister, that dwelleth - at thy right hand is Sodom and her daughters. Yet hast thou not - walked after their ways, nor done after their abominations: but, as - if that were a very little thing, thou wast corrupted more than they - in all thy ways. As I live, saith the Lord God, Sodom thy sister - hath not done, she nor her daughters, as thou hast done, thou and - thy daughters. Behold, this was the iniquity of thy sister Sodom, - pride, fulness of bread, and abundance of idleness was in her and in - her daughters, neither did she strengthen the hand of the poor and - needy. And they were haughty, and committed abomination before me: - therefore I took them away as I saw good. Neither hath Samaria - committed half of thy sins; but thou hast multiplied thine - abominations more than they, and hast justified thy sisters in all - thine abominations which thou hast done. Thou also, which hast - judged thy sisters, bear thine own shame for thy sins that thou hast - committed more abominable than they: they are more righteous than - thou: yea, be thou confounded also, and bear thy shame, in that thou - hast justified thy sisters. When I shall bring again their - captivity, the captivity of Sodom and her daughters, and the - captivity of Samaria and her daughters, then will I bring again the - captivity of thy captives in the midst of them: That thou mayest - bear thine own shame, and mayest be confounded in all that thou hast - done, in that thou art a comfort unto them. When thy sisters, Sodom - and her daughters, shall return to their former estate, and Samaria - and her daughters shall return to their former estate, then thou and - thy daughters shall return to your former estate. For thy sister - Sodom was not mentioned by thy mouth in the day of thy pride. Before - thy wickedness was discovered, as at the time of thy reproach of the - daughters of Syria, and all that are round about her, the daughters - of the Philistines, which despise thee round about. Thou hast borne - thy lewdness and thine abominations, saith the Lord. For thus saith - the Lord God; I will even deal with thee as thou hast done, which - hast despised the oath in breaking the covenant (verses 35-59). - -The Word of the Lord is now addressed not to the beloved city, but to -the harlot. She had committed the most awful spiritual fornication, with -which she had insulted Jehovah, and utterly rejected His love and mercy. -All the idols of abominations were found in her. The different nations -which surrounded the land were given to the most degrading idolatries, -and Jerusalem had not alone taken up this wicked idol worship, but she -became worse than the heathen which practised these things. "They did -after the abominations of the heathen which the Lord had cast out before -the children of Israel" (2 Kings xxi:2). Graven images were set up in -Jerusalem. Moloch service (sacrifice of children) became general. -Sorceries and demon-cults flourished. The vilest immoralities were -linked with all this false worship. Jerusalem had become a harlot in the -fullest sense of the word, a sink of iniquity. And her lovers, the -nations, whose idolatries she had accepted, would now be gathered -against her to be used in her judgment (verse 37). Her judgment would be -"as a woman that breaks wedlock," that is, an adulteress--"and I will -give thy blood in fury and jealousy" (verse 38). Stoning was the -judgment for a woman who committed adultery (Lev. xx:10; John viii:5). -Therefore the Lord said, "They shall also bring up a company against -thee, and they shall stone thee with stones and thrust thee through with -their swords" (verse 40). The judgment would be exhaustive upon her and -she would be caused to cease playing the harlot--"thou shalt also give -no hire any more" (verse 41). Without following the description of her -doom and Jehovah's scathing condemnation in detail, we turn to that -which is of much importance and interest. Samaria is mentioned and her -daughters as the elder sister of Jerusalem, and Sodom and her daughters -as her younger sister (verse 46). And though the corruption of Samaria -and Sodom were so great, yet Jerusalem "was corrupted more than they" in -all her ways. "As I live, saith the Lord God, Sodom thy sister hath not -done, she nor her daughters, as thou hast done, thou and thy daughters" -(verse 48). Samaria is called the elder sister, because the northern -kingdom was the larger; and Sodom is called the younger, because her -territory was smaller. The daughters mentioned in connection with each -has reference to the allied towns of Jerusalem, Samaria and the region -south of Jerusalem, where Sodom was the chief city. Then Sodom's sin is -mentioned. Pride stands first (verse 49); luxurious living, and then -followed abomination, and God took them away. After the sins of Samaria -are briefly rehearsed we find in this chapter the following words: "When -I shall bring again their captivity, the captivity of Sodom and her -daughters, and the captivity of Samaria and her daughters, then will I -bring again the captivity of thy captives in the midst of them" (verse -53). And again we read: "When thy sisters, Sodom and her daughters, -shall return to their former estate, and Samaria and her daughters shall -return to their former estate, then thou and thy daughters shall return -to your former estate" (verse 55). These two statements are used by a -certain class of teachers to back up their unscriptural theory of a -future restitution of the wicked dead. They say that these two passages -predict a restoration of Sodom and the other wicked cities which -perished in judgment by fire (Gen. xix), and also a restoration of -Samaria as well as Jerusalem, and upon this they built their hope that -all the wicked dead will be raised up and restored to a place of -blessing. They make therefore much of a restoration of the wicked dead -by resurrection.[13] Besides these two passages they also use the -following Old Testament scriptures to confirm their theory: Eze. -xxxvii:1-14; Hosea xiii:14; Jere. xlviii:47; Is. xxv:7-8, and others. -These passages are applied by these teachers to a restitution of the -wicked dead by resurrection. But this is the wrong interpretation. They -have nothing to do with the resurrection of the physical dead. They -refer to national resurrection and restoration. Three facts will show -the error of making the Old Testament teach the restoration of the -wicked dead: - -_I. The Old Testament is not that part of the divine Revelation where -teachings and doctrines about the future state are given._ - -[13] Millennial Dawn, or Associated Bible Students, Restorationists, -etc., do this. - -This is a most important fact. The Old Testament shows man as upon the -earth, on this side of death, and not beyond death. The future of Israel -on the earth, their supremacy and destiny of glory amidst the nations -of the earth, the judgments of God in the earth, as well as the future -blessings for the nations inhabiting the earth during the coming age, -are all clearly revealed in the Old Testament. The state after death, -that which is beyond this life, is shrouded in mystery in the Old -Testament Scriptures. That great judgment, the great white throne -judgment, is nowhere mentioned in the Old Testament, nor do we read a -word there of "the second death." Resurrection of the dead, no doubt, -was known to individual saints of Old Testament times; the Spirit of God -revealed it to their hearts, but as a doctrine, resurrection is not -found in the Old Testament. In Psalm xvi is revealed the hope of -resurrection of the body, and there is a prophecy of the resurrection of -our Lord. - -_II. Should we find anything in the Old Testament concerning the future -state, the state of the righteous and the unrighteous after death, such -a hint or statement can only be rightly understood and interpreted by -the great doctrine concerning the future state as revealed in the New -Testament._ - -By this, of course, we do not say that the Old Testament needs -correction by the revelation of the New, nor do we say that the Old is -inferior to the New; all _is_ the Word of God. However, as the Old -Testament does not show man's condition after death, any passage which -appears to relate to such a condition must be interpreted by the full -light as given in the New Testament. - -_III. If such passages as Ezekiel xvi:53 and Ezekiel xxxvii:1-14, etc., -teach the restitution of the wicked by resurrection for another chance, -we must then find such a doctrine of the restoration of the wicked dead -for another chance to accept salvation most clearly and fully revealed -as one of the great doctrines of the New Testament._ - -In vain, however, do we look in the New Testament for such a -restoration--second probation doctrine. Such a doctrine is not even -hinted at in the New. However, the New Testament gives the fullest -revelation concerning resurrection and the future state. It tells us -that there is indeed a resurrection of the body for every human being. -This revelation of resurrection as contained in the New Testament leaves -no room whatever for the Sodomites and all the wicked idolatrous -Israelites, to be raised up for another chance. Our Lord in John v:29 -reveals a two-fold resurrection, a resurrection unto life and a -resurrection unto damnation. The human race, those who have died, are -therefore in resurrection divided into two classes: they must come forth -either unto life or unto damnation; there is no middle class. Later the -New Testament teaches a first resurrection, an out resurrection from the -dead. Only those who have believed and died in Christ will have a share -in this resurrection. Both Old and New Testament saints belong to it, -but none have a part in it who died in their sins. The rest of the dead, -meaning of course, the wicked dead, are not raised up till after the -thousand years. This is a second resurrection and this takes place not -when the Lord comes the second time, but after His millennial reign -(Rev. xx). The subjects of this second resurrection appear before the -great white throne and are cast into the lake of fire. Now, these -teachers claim that the return of Sodom and Samaria to their former -estate means their resurrection for another chance when the Lord comes. -But as these departed wicked people are wicked still, how can they have -part in the first resurrection when the Lord comes, which is the -resurrection of the righteous? - -They surely cannot belong to this resurrection. And there is nowhere in -the New Testament a word about another special resurrection in which all -the wicked are raised from dead for another chance. After the -resurrection of the righteous dead there is but one more resurrection, -the resurrection of the wicked unto damnation. In the light of these -facts the flimsy theory built upon misapplied texts of the Old -Testament, texts which relate to national restoration and blessing, -breaks down completely. And now having seen what the statements in this -chapter of Ezekiel do not mean, let us see what is their meaning. While -these statements cannot mean the resurrection of individuals, they mean -a _national_ restoration. There is promised in many passages of the Old -Testament a national restoration of Israel. The ten tribes are to be -brought back to their former possessions. Historically they have been -lost.[14] But they are not lost to God. He knows where they are. He has -kept track of them, and in His own time He will make good the promises -of their restoration and will bring back the remnants of the house of -Israel, now scattered still among the nations. The Jews will also be -restored to their territory. Repeatedly this national restoration of the -ancient people is promised under the picture of a resurrection. But to -other nations there is also promised such a national restoration in the -days to come, when the Lord comes and begins His Kingdom reign over the -earth. Such a national revival is beyond a doubt promised for a future -day to Moab, Ammon, Assyria and Egypt. Edom and Babylon, however, are -doomed as nations and no revival whatever is promised to them. - -[14] The so-called Anglo-Israel theory lacks all Scriptural and -historical support. - -We do not know of course how God will accomplish these promises of -restoration and national revivals, and how He will gather the remnants -of these former nations from the great sea of nations. We can leave this -and other difficulties with Him who will see to the fulfillment of all -these things. - -And so there is promised not alone a return of Samaria to her former -estate, but also to Sodom and the cities which were wiped out by -judgment. Here is the difficulty which is used to prove that a literal -resurrection of the wicked Sodomites must be meant. Were they not all -totally destroyed? How then can there be a national restoration when -they all perished? But while it is true that all who were in Sodom and -the other cities perished, we do not know how many of the inhabitants of -these prosperous cities, thickly populated, no doubt, happened to be -away from home, on journeys or outside of the doomed district, and thus -escaped the fate of others. God knows all this and keeps track of all. -There is certainly promised a healing for the territory occupied by -Sodom and her sister cities. The vision of the stream issuing from the -temple (Ex. xlvii) is seen emptying into the sea, which is the Dead Sea, -"and the waters shall be healed and everything shall live whithersoever -the river cometh." See also Zechariah xiv:8. And what else it may mean -we do not know. But of one thing we can be assured, it does _not_ mean -the resurrection of the wicked Sodomites for a second chance, for we -know that they are "suffering the vengeance of eternal fire" (Jude 7). - - -IV. The Covenant Remembered and Established. - -The closing paragraph of this interesting chapter is the divine -assurance that the covenant made in the days of Israel's youth is to be -remembered. - - Nevertheless I will remember my covenant with thee in the days of - thy youth, and I will establish unto thee an everlasting covenant. - Then thou shalt remember thy ways, and be ashamed, when thou shalt - receive thy sisters, thine elder and thy younger: and I will give - them unto thee for daughters, but not by thy covenant. And I will - establish my covenant with thee; and thou shalt know that I am the - Lord; that thou mayest remember, and be confounded, and never open - thy mouth any more because of thy shame, when I am pacified toward - thee for all that thou hast done, saith the Lord God (verses 60-63). - -The covenant will be remembered and established as an everlasting -covenant. Then Jerusalem will receive the elder and younger sister, -Samaria and Sodom, not as sisters, but as daughters. They will be added -in the coming days of blessing to Jerusalem. This, however, will not be -done "by thy covenant," which means the law covenant but by "His -covenant," the covenant of promise and of grace (xvi:8). "And I will -establish my covenant with thee, and thou shalt know that I am the -Lord." Of this great restoration and blessing in store for Jerusalem we -shall hear much in the closing visions of Ezekiel. - - -THE PARABLE OF THE TWO EAGLES. THE CEDAR AND THE VINE. - -Chapter xvii. - -The Prophet is once more commanded to speak in a parable to the house of -Israel. In this parable there is again portrayed the sin of Jerusalem, -and the treacherous character of corrupt Zedekiah. Like the sixteenth -chapter it ends with another restoration promise, which will find its -future fulfilment when God in sovereign grace exalts the branch of -David. This will take place when Messiah will be King and rules in -righteousness. - - -I. The Parable of the Two Eagles. - - And the word of the Lord came unto me, saying, Son of man, put forth - a riddle, and speak a parable unto the house of Israel: And say, - Thus saith the Lord God; A great eagle with great wings, - long-winged, full of feathers, which had divers colors, came unto - Lebanon, and took the highest branch of the cedar: He cropped off - the top of his young twigs, and carried it into a land of traffick; - he set it in a city of merchants. He took also of the seed of the - land, and planted it in a fruitful field; he placed it by great - waters, and set it as a willow tree. And it grew, and became a - spreading vine of low stature, whose branches turned toward him, and - the roots thereof were under him: so it became a vine, and brought - forth branches, and shot forth sprigs. There was also another great - eagle with great wings and many feathers: and behold, this vine did - bend her roots toward him, and shot forth her branches toward him, - that he might water it by the furrows of her plantation. It was - planted in a good soil by great waters, that it might bring forth - branches, and that it might bear fruit, that it might be a goodly - vine. Say thou, Thus saith the Lord God; Shall it prosper? shall he - not pull up the roots thereof, and cut off the fruit thereof, that - it wither? It shall wither in all the leaves of her spring, even - without great power or many people to pluck it up by the roots - thereof. Yea, behold, being planted, shall it prosper? shall it not - utterly wither, when the east wind toucheth it? It shall wither in - the furrows where it grew (verses 1-10). - -The great eagle mentioned first is Nebuchadnezzar, the King of Babylon. -"For thus saith the Lord: Behold he shall fly as an eagle, and shall -spread his wings over Moab" (Jer. xlviii:40). "Behold, he shall come up -and fly as the eagle, and spread his wings over Bozrah" (Jer. xlix:22). -When Daniel saw the Babylonian Empire rising out of the sea it was in -the form of a lion with eagle's wings (Daniel vii:1-2). Nebuchadnezzar -had been constituted by God the first great monarch of the times of the -Gentiles after the complete apostasy of Israel. Thus Jeremiah had -announced it (Jer. xxvii:5, etc.), and Daniel also told the King, "Thou, -O King, art a King of Kings, for the God of heaven hath given thee a -Kingdom, power, and strength and glory" (Dan. ii:37). Ezekiel's parable -describes him as a great eagle with great wings and long-winged, -denoting his great power and the vast dominion which belonged to him. -"Full of feathers" pictures the multitude of his subjects and the -"divers colors" the different nations of his empire. - -This eagle, Nebuchadnezzar, came to Lebanon and took the highest branch -of the cedar. He cropped off the top of his young twigs, and carried it -into a land of traffic; he set it in a city of merchants. The cedar of -Lebanon is the symbol of the royal house of David, which was conquered -by the eagle. The top of his young twigs, whom Nebuchadnezzar cropped -off and carried into the city of merchants, Babylon, describes Jehoiakim -and his captivity (2 Kings xxiv:1-5) (2 Chron. xxxvi:6-7). Then -Nebuchadnezzar made Mattaniah, the youngest son of Josiah, King over -Judah, and changed his name to Zedekiah. This action of the King of -Babylon is described in verse 5. And Zedekiah might have done well if he -had held to the King who had set him into the place of authority. He was -placed like a willow tree beside great waters, so that he became a -spreading vine of low stature; his roots were under him, which means, he -was dependent upon Nebuchadnezzar (2 Kings xxiv:17). The other great -eagle, whom Ezekiel mentions in his parable, is Hophra, the King of -Egypt. To this king Zedekiah turned for help: "This vine bent her roots -towards him." Zedekiah rebelled against Nebuchadnezzar. Verse 8 -describes the opportunity which had been given to Zedekiah and verses -9-10 announces his judgment. The sin and treacherous dealings of -Zedekiah is shown in the next verses. - - -II. The Interpretation and Application of the Parable. - - Moreover the word of the Lord came unto me, saying, Say now to the - rebellious house, Know ye not what these things mean? tell them, - Behold, the king of Babylon is come to Jerusalem, and hath taken the - king thereof, and the princes thereof, and led them with him to - Babylon; and hath taken of the king's seed, and made a covenant with - him, and hath taken an oath of him: he hath also taken the mighty of - the land. That the kingdom might be base, that it might not lift - itself up, but that by keeping of his covenant it might stand. But - he rebelled against him in sending his ambassadors into Egypt, "that - they might give him horses and much people. "Shall he prosper? shall - he escape that doeth such things? or shall he break the covenant and - be delivered? As I live, saith the Lord God, surely in the place - where the king dwelleth that made him king, whose oath he despised, - and whose covenant he brake, even with him in the midst of Babylon - he shall die. Neither shall Pharaoh with his mighty army and great - company make for him in the war, by casting up mounts and building - forts, to cut off many persons. Seeing he despised the oath by - breaking the covenant, when, lo, he had given his hand, and hath - done all these things he shall not escape. Therefore, thus saith the - Lord God; As I live, surely mine oath that he hath despised, and my - covenant that he hath broken, even it will I recompense upon his own - head. And I will spread my net upon him, and he shall be taken in my - snare, and I will bring him to Babylon, and will plead with him - there for his trespass that he hath trespassed against me. And all - his fugitives with all his bands shall fall by the sword, and they - that remain shall be scattered toward all winds: and ye shall know - that I the Lord have spoken it (verses 11-21). - -We have next the divine interpretation and application of this parable. -After the statement that the great eagle, the King of Babylon, had come -to Jerusalem and taken the King and the princes captive, Zedekiah is -mentioned. Nebuchadnezzar had made him King and had made a covenant with -him and had taken an oath of him. Nebuchadnezzar had made him swear by -God (2 Chron. xxxvi:13). Nebuchadnezzar had entered into a solemn -covenant with Zedekiah and the name of God was used to make that -covenant binding. Then Zedekiah, who had less regard for the name of God -than Nebuchadnezzar, rebelled. Ambassadors from Edom, Moab, Ammon, Tyre -and Sidon, came to Jerusalem to see King Zedekiah (Jere. xxvii:1-2). A -combined revolution was evidently contemplated. He also sent ambassadors -to Egypt. He expected great help from Pharaoh, who was a grandson of -Necho, named Hophra. He advanced through Phoenicia and obliged the -Chaldean army to abandon the siege of Jerusalem (Jere. xxxvii: 5-7). The -joy over this event in Jerusalem was great, for the wicked, treacherous -King Zedekiah expected that the Egyptian army would be the deliverer. -But the relief was of a short duration. The Egyptian army had to retire -and the Chaldeans resumed the siege. His great sin was that he had -despised the oath and broken the covenant. Ezekiel announced therefore -in the name of Jehovah his coming doom. "Therefore thus saith the Lord -God; as I live, surely mine oath that he hath despised, and my covenant -that he hath broken, even it will I recompense upon his own head. And I -will spread my net upon him, and he shall be taken in my snare, and I -will bring him to Babylon, and will plead with him there for his -trespass that he hath trespassed against me." He tried to escape from -Jerusalem, but he and his household were taken captives and carried to -the headquarters of Nebuchadnezzar at Riblah. Zedekiah was arraigned and -sentenced. His daughters were set free, while his sons were slain before -him. This was the last thing the oath-despising, covenant-breaking -Zedekiah saw. His eyes were put out and he was bound with double fetters -of brass and carried to Babylon, where he died a prisoner (Jere. -lii:11). He had despised the name of Jehovah and brought dishonor upon -the name by violating the covenant with Nebuchadnezzar. The Gentile King -had a higher esteem of that Name than the Jewish King. And then Jehovah -in His righteous dealings used the Gentile to mete out the well-deserved -retribution upon Zedekiah. Thus the Gentile King was used in punishing a -faithless Jew. It foreshadows the judgment which came upon the whole -nation when they despised and rejected more than a covenant. Ever since -they rejected their own Messiah and King, the Lord Jesus Christ, the -Gentiles have trodden down Jerusalem and the nation is blinded. - - -III. The Promise of the Future. - - Thus saith the Lord God; I will also take of the highest branch of - the high cedar, and will set it; I will crop off from the top of his - young twigs a tender one, and will plant it upon an high mountain - and eminent: In the mountain of the height of Israel will I plant - it: and it shall bring forth boughs, and bear fruit, and be a goodly - cedar: and under it shall dwell all fowl of every wing; in the - shadow of the branches thereof shall they dwell. And all the trees - of the field shall know that I, the Lord, have brought down the high - tree, have exalted the low tree, have dried up the green tree, and - have made the dry tree to flourish: I the Lord have spoken and have - done it (verses 22-24). - -And now once more Israel's hope and Israel's future comes into view. The -allegory of the parable is continued. The cedar is the royal house of -David. God in His Sovereignty promises to take "of its young shoots a -tender one and I will plant it upon a high and eminent mountain." This -tender one is the Messiah, the Son of David. It is the same promise as -given in the Prophet Isaiah. "And there shall come forth a rod out of -the stem of Jesse, and a Branch shall grow out of his roots" (Is. xi:1). -"For He shall grow up before him as a tender plant and as a root out of -a dry ground" (Is. liii:2). The high and eminent mountain typifies Mount -Zion and the Kingdom of Messiah is pictured in the closing verses of the -chapter. The high tree which is brought low, the green tree which is -dried up is the symbol of Gentile world-power. The low tree which is -exalted and the dry tree which is made to flourish stands for the -restoration of the Kingdom to Israel when the Son of David, our Lord, -comes again. Then the high tree will be cut down and the now flourishing -Gentile dominion will dry up; Israel the low tree will be exalted and -the long, dry and barren nation will bring its blessed fruit. - - -GOD'S JUDGMENTS ARE RIGHTEOUS. - -Chapter xviii. - -Again the Word of the Lord came unto the Prophet. The contents of this -chapter are, therefore, not "the reasonings and expostulations of -Ezekiel," but another great message to the stubborn nation, which -constantly tried to justify itself. Judgments heavy and severe had come -upon them. Instead of bowing under them and confessing their guilt and -the justice of all these punitive dealings of a righteous God, they -accused Him of injustice, as if He were punishing them, not for their -own sins, but for the sins of their fathers. They said, "the way of the -Lord is not equal"; and the Lord proves to them that His way is equal, -but their way is unequal (verse 25). It is a great and interesting -controversy, ending with the sublime declaration and appeal, "I have no -pleasure in the death of him that dieth, saith the Lord God, wherefore -turn yourselves and live." - - -I. The False Accusation and the Divine Answer. - - The word of the Lord came unto me again, saying. What mean ye, that - ye use this proverb concerning the land of Israel, saying, The - fathers have eaten sour grapes, and the children's teeth are set on - edge. As I live, saith the Lord God, ye shall not have occasion any - more to use this proverb in Israel. Behold, all souls are mine; as - the soul of the father, so also the soul of the son is mine: the - soul that sinneth, it shall die (verses 1-4). - -The same proverb, "the fathers have eaten sour grapes, and the -children's teeth are set on edge" is also mentioned by the Prophet -Jeremiah. "In those days they shall say no more, the fathers have eaten a -sour grape, his teeth shall be set on edge" (Jer. xxxi:29). And Jeremiah -adds in a brief sentence what is more fully given through Ezekiel: "But -every one shall die for his own iniquity; every man that eateth the sour -grape, his teeth shall be set on edge." What they meant by this proverb -is that their forefathers had committed sin and now they were bearing -the results of their iniquities, while they, the children, were -innocent. "Our fathers have sinned and are not; and we have borne their -iniquities" (Lam. v:7). This was a false and unjust accusation. No doubt -they rested their proverb upon Exodus xx:5 and xxxiv:7. But doing this -they denied their own guilt and refused to repent and be converted. And -now the Lord answers the proverb to show its injustice so that it should -no more be used in Israel: "Behold all souls are mine; as the soul of -the father, so also the soul of the son is mine; the soul that sinneth -it shall die." He will judge the individual, father or son, according to -conduct. All belong to Him, which means, He is the Creator of all and He -will deal with each individually. If the sins of the fathers come upon -the children, it is because the children follow the wickedness of the -fathers. "Every man shall be put to death for his own sin" (Deut. -xxiv:16). The person that sins shall die for his own sins. "The soul -that sinneth it shall die." - - -II. The Conditions of Life. - - But if a man be just, and do that which is lawful and right. And - hath not eaten upon the mountains, neither hath lifted up his eyes - to the idols of the house of Israel, neither hath defiled his - neighbor's wife, neither hath come near to a woman in her - separation. And hath not oppressed any, but hath restored to the - debtor his pledge, hath spoiled none by violence, hath given his - bread to the hungry, and hath covered the naked with a garment: He - that hath not given forth upon usury, neither hath taken any - increase, that hath withdrawn his hand from iniquity, hath executed - true judgment between man and man. Hath walked in my statutes, and - hath kept my judgments, to deal truly; he is just, he shall surely - live, saith the Lord God (verses 5-9). - -This paragraph and the next two begin with an "if." They are, therefore, -supposed cases "if a man be just." It shows what God requires as the -conditions for life. However, it must be understood that the promise of -life, "he shall surely live," has nothing whatever to do with eternal -life. This is not at all in view in these paragraphs. It is the natural -life. Eternal life was never promised to be bestowed upon man as the -result of doing what is lawful and right. Neither righteousness nor -eternal life can come by the works of the law. Here negatively and -positively God's demands are stated. In the sixth verse false worship is -in view. Eating upon the mountains, the high places, was the false -worship; the idols of the house of Israel were the calves which Jeroboam -had set up (1 Kings xii:25-33). This demand for true worship covers the -first part of the decalogue, "Thou shalt have no other gods besides Me." -With this spiritual fornication, an idolatrous worship, there was -connected the grossest lusts of the flesh. These are mentioned here as -well as sins against the neighbor. Thus the commandments in the second -part of the decalogue are made prominent. "Thou shalt not kill," "Thou -shalt not commit adultery," "Thou shalt not steal." This is followed by -the divine demand of practical righteousness. He that hath withdrawn his -hand from iniquity hath executed true judgment between man and man, hath -walked in God's statutes, to keep His judgments and deals truly, is -pronounced just and shall therefore surely live. His life would be -spared. - - -III. The Conditions which bring Death. - - If he beget a son that is a robber, a shedder of blood, and that - doeth the like to any one of these things. And that doeth not any of - those duties, but even hath eaten upon the mountains, and defiled - his neighbor's wife, Hath oppressed the poor and needy, hath spoiled - by violence, hath not restored the pledge, and hath lifted up his - eyes to the idols, hath committed abomination, Hath given forth upon - usury, and hath taken increase: shall he then live? he shall not - live: he hath done all these abominations; he shall surely die; his - blood shall be upon him (verses 10-13). - -Here then is the second supposed case of a son who had a righteous -father. This son lives in wickedness and defies God's laws. He does not -follow his father's piety, but is unjust in every sense of the word. The -question then is asked, "Shall he live?" Can the merits of his father -save him? And the divine answer is, "He shall not live--he shall surely -die." Physical death would come upon him and he would be cut off in -judgment. - - -IV. The Son does not Die for his Father's Sins. - - Now, lo, if he beget a son, that seeth all his father's sins, which - he hath done, and considereth, and doeth not such like. That hath - not eaten upon the mountains, neither hath lifted up his eyes to the - idols of the house of Israel, hath not defiled his neighbour's wife. - Neither hath oppressed any, hath not withholden the pledge, neither - hath spoiled by violence, but hath given his bread to the hungry, - and hath covered the naked with a garment. That hath taken off his - hand from the poor, that hath not received usury nor increase, hath - executed my judgments, hath walked in my statutes; he shall not die - for the iniquity of his father, he shall surely live. As for his - father, because he cruelly oppressed, spoiled his brother by - violence, and did that which is not good among his people, lo, even - he shall die in his iniquity. Yet say ye, Why? doth not the son bear - the iniquity of the father? When the son hath done that which is - lawful and right, and hath kept all my statutes, and hath done them, - he shall surely live. The soul that sinneth, it shall die. The son - shall not bear the iniquity of the father, neither shall the father - bear the iniquity of the son: the righteousness of the righteous - shall be upon him, and the wickedness of the wicked shall be upon - him (verses 14-20). - -Still another case is considered so that the proverb of the people might -be completely answered and refuted. A wicked father has a son who does -righteously and follows not in the wicked ways of his father. Such was -the case with several Kings of Judah. Ahaz was a wicked man and -Hezekiah, his son, was a God-fearing king; Josiah was also the pious son -of a wicked father. In such a case "the son shall not die for the -iniquity of his father; he shall surely live." The father dies on -account of his own iniquity. This statement was in answer to their -question, "Why does not the son bear the iniquity of the father?" This -foolish reasoning from their side that the son could suffer for the -father's sin was a wicked invention to sustain them in their impenitent -state and in their sins. They claimed no guilt of their own, but charged -their sufferings to the wickedness of the fathers. But we have seen how -perfectly the proverb "the fathers have eaten sour grapes, and the -children's teeth are set on edge," is answered in these paragraphs. - - -V. The Perfect Equity of God. - - But if the wicked will turn from all his sins that he hath - committed, and keep all my statutes, and do that which is lawful and - right, he shall surely live, he shall not die. All his - transgressions that he hath committed, they shall not be mentioned - unto him: in his righteousness that he hath done he shall live. Have - I any pleasure at all that the wicked should die? saith the Lord - God: and not that he should return from his ways, and live? But when - the righteous turneth away from his righteousness, and committeth - iniquity, and doeth according to all the abominations that the - wicked man doeth, shall he live? All his righteousness that he hath - done shall not be mentioned: in his trespass that he hath - trespassed, and in his sin that he hath sinned, in them shall he - die. Yet ye say, The way of the Lord is not equal. Hear now, O house - of Israel; Is not my way equal? are not your ways unequal? When a - righteous man turneth away from his righteousness, and committeth - iniquity, and dieth in them: for his iniquity that he hath done - shall he die. Again, when the wicked man turneth away from his - wickedness that he hath committed, and doeth that which is lawful - and right, he shall save his soul alive. Because he considereth, and - turneth away from all his transgressions that he hath committed, he - shall surely live, he shall not die. Yet saith the house of Israel, - The way of the Lord is not equal. O house of Israel, are not my ways - equal? are not your ways unequal? Therefore I will judge you, O - house of Israel, every one according to his ways, saith the Lord - God, Repent and turn yourselves from all your transgressions; so - iniquity shall not be your ruin. Cast away from you all your - transgressions, whereby ye have transgressed; and make you a new - heart and a new spirit: for why will ye die, O house of Israel? For - I have no pleasure in the death of him that dieth, saith the Lord - God: wherefore turn yourselves, and live ye (verses 21-32). - -They had accused the Lord of injustice. "The way of the Lord is not -equal" (verse 25). And Jehovah answers, "Hear now, O house of Israel; Is -not my way equal? are not your ways unequal?" He promises that the -wicked is surely to live, if he turns from all his sins. Jehovah has no -pleasure in the death of the wicked. He desires his return so that he -might live. How then would He punish them for the sins of others, if He -was ready no longer to mention even their own transgressions? But if the -righteous abandons righteousness and committeth iniquity, then "in his -sin that he hath sinned, in them shall he die." The latter case has -often been used to defend the teaching that a truly converted and -therefore saved person, may, by sinning, be lost. If only the Word of -Truth were rightly divided such, and other misinterpretations, would -cease. Here we are on the ground of the law dispensation, and, as -already pointed out, the Lord answers Israel, who were in relation to -Him through the law covenant and who refused to own their sins and their -guilt. The dispensation of Grace, in which Grace reigns through -righteousness has a different message. This is fully illustrated if we -compare the call to repentance in verses 30-31 with the promise given in -chapter xxxvi:26-17. The Lord pleads with them to acknowledge their -sinfulness; He speaks to their conscience. "Repent, and turn yourselves -from all your transgressions, so iniquity shall not be your ruin. Cast -away from you all your transgressions, whereby ye have transgressed, and -make you a new heart and a new spirit; for why will ye die, O house of -Israel?" But in chapter xxxvi Grace speaks and promises to bestow, as a -gift, what a righteous God demands. "A new heart also will I give you -and a new spirit will I put within you; and I will take away the stony -heart of your flesh, and I will give you an heart of flesh. And I will -put my spirit within you, and cause you to walk in my statutes, and ye -shall keep my judgments and do them." The result of this gift of grace, -a new heart and His Spirit, is true repentance. "_Then_ shall ye -remember your own evil ways, and your doings that were not good, and -shall loathe yourselves in your own sight for your iniquities and for -your abominations" (chap. xxxvi:21). It was Augustine who said, "Give -what Thou requirest and then require what Thou will." All what God -requires He bestows in His infinite Grace through Jesus Christ our Lord -and then in possession of what Grace gives we can be what God requires. -But the thirty-sixth chapter, where God no longer saith "make you a new -heart," but promises to give a new heart to His people, awaits, as -regards God's chosen people, its fulfilment. Here God pleads with them -to convince them that they were a sinful people and that He is a just -God. - -In the last verse of this chapter the Lord answers the question of verse -23, "Have I any pleasure at all that the wicked should die?" His own -answer is, "For I have no pleasure in the death of Him that dieth, saith -the Lord God, wherefore turn yourselves and live." And yet all these -gracious pleadings were not heeded. - - -LAMENTATION OVER THE PRINCES OF ISRAEL. - -Chapter xix. - -This chapter ends that section of the book which began with the twelfth -chapter. And it is a fitting conclusion, this great lamentation over the -Princes of Israel, and over the land of Judah. The English translation -does not do justice to the original Hebrew; the outburst of lamentation -is written in a poetic form, some kind of an elegy. The lamentation has -two sections. - - -I. The Lamentations over the Princes of Israel. - - Moreover take thou up a lamentation for the princes of Israel. And - say, What is thy mother? A lioness: she lay down among lions, she - nourished her whelps among young lions. And she brought up one of - her whelps: it became a young lion, and it learned to catch the - prey; it devoured men. The nations also heard of him; he was taken - in their pit, and they brought him with chains unto the land of - Egypt. Now when she saw that she had waited, and her hope was lost, - then she took another of her whelps, and made him a young lion. And - he went up and down among the lions, he became a young lion, and - learned to catch the prey, and devoured men. And he knew their - desolate palaces, and he laid waste their cities; and the land was - desolate, and the fulness thereof, by the noise of his roaring. Then - the nations set against him on every side from the provinces, and - spread their net over him: he was taken in their pit. And they put - him in ward in chains, and brought him to the king of Babylon: they - brought him into holds, that his voice should no more be heard upon - the mountains of Israel (verses 1-9). - -The lamentation is not the lamentation of Ezekiel, as so many expositors -state, but it is the lamentation of Jehovah, the same who later wept -over the same city and lamented over her coming fate. The words of -divine lament were put into the mouth of the Prophet. - -The Princes are Jehoahaz and Jehoachin. King Jehoahaz and his fate, -being carried away captive into Egypt (2 Kings xxiii:33) is lamented in -verses 1-4. King Jehoiachin who was taken as a captive to Babylon is -lamented in verses 5-9. In Ezekiel, however, the word King is not used; -the Kings are always called princes. The second verse may be rendered as -follows: - - "Thy mother was like a lioness, among lions. - She couched amid the young lions, she reared the whelps." - -The mother is Judah. Of this Jacob had spoken in his prophecy. "Judah is -a lion's whelp" (Gen. xlix:9). And Balaam in his prophetic utterances -speaks in the same tones of the nation. "Behold, the people shall rise -up as a great lion, and lift up himself as a young lion" (Num. xxiv:14). -This prophecy will be fulfilled in the future when He appears in power -and glory to receive the Kingdom, for He is called "the lion of the -tribe of Judah" (Rev. v:5). And the people will then be as a converted -and restored people the same, what the lion is among the animals, the -Kingly nation. In Isaiah xxix:1 Jerusalem is called "Ariel," which means -"Lion of God." The whelps, the nations heard of, are the sons of the -House of David. And Jehoahaz "devoured men" and did evil in the sight of -the Lord and was carried away by Pharaoh Necho as a captive into Egypt. -Some expositors think that the lioness is the wife of Josiah the mother -of Jehoahaz, because she was a woman of much importance and great -influence (Jer. xiii:18; 2 Kings ii:9; xxiv:12). - -The other one of her whelps mentioned in verse 5, whom the lioness, -Judah, made a young lion, that is a King, was Jehoiachin. Jehoiachin was -made King, when all hope of a return of Jehoahaz was lost, and the new -King also "devoured men," did evil in the sight of the Lord. "And he did -that which was evil in the sight of the Lord, according to all that his -fathers had done" (2 Kings xxiv:90). In verse 7 the word "palaces" should -be changed to "widows." The verse describes the cruelties and wicked -deeds of the King. Then judgment overtook him. Under him the first -deportation to Babylon took place, in which the Prophet Ezekiel was -included. "And he (Nebuchadnezzar) carried away Jehoiachin to Babylon, -and the King's mother, and the King's wife, and his officers, and the -mighty of the land, those carried he into captivity from Jerusalem to -Babylon" (2 Kings xxiv:14). The correct rendering of the next part of -verse 9 is: "And they put him in a cage with hooks and brought him to -the King of Babylon." Both Kings deserved their fate. God had warned, -and as they continued in wickedness judgment fell upon them. And it was -a warning to Zedekiah who was soon to share the same fate. In view of -the violence which is on the earth now, the wickedness which is seen on -all sides, these judgments of the past may well be remembered. God is -the same to-day as He was of old. He must deal in judgment with sin; in -many parts of the holy Scriptures we read of the time when God will keep -not silence, but deal with conditions on the earth according to His -righteousness. - - -II. The Lamentation over the Land of Judah. - - Thy mother is like a vine in thy blood, planted by the waters; she - was fruitful and full of branches by reason of many waters. And she - had strong rods for the sceptres of them that bare rule, and her - stature was exalted among the thick branches, and she appeared in - her height with the multitude of her branches. But she was plucked - up in fury, she was cast down to the ground, and the east wind dried - up her fruit; her strong rods were broken and withered; the fire - consumed them. And now she is planted in the wilderness, in a dry - and thirsty ground. And fire is gone out of a rod of her branches, - which hath devoured her fruit, so that she hath no strong rod to be - a sceptre to rule. This is a lamentation, and shall be for a - lamentation (verses 10-14). - -Judah typified by a vine is not a new figure in Ezekiel. See chapters -xv:1-5; xvii:6-10. The statement here reminds us also of Psalm -lxxx:8-11. Many were the blessings Judah enjoyed, like a vine planted by -the waters, fruitful and full of branches. The eleventh verse describes -the period of Judah's greatest prosperity under David and Solomon. Then -the judgment which comes upon the land, the east wind is typical of the -Chaldeans which swept from the East and spoiled the vine. The fire of -divine wrath burned in their midst. Her exilic judgment is pictured in -the next verse: "And now she is planted in the wilderness, in a dry and -thirsty land." And the fire of judgment came out of a rod of her -branches, that is, the judgment came upon them on account of their -wicked Kings. Thus ends the sorrowful lamentation over the princes and -the land of Judah. But there is a better future in store for the land -and the people, a future which can only be realized in Him, who said, "I -am the true vine." Israel still is under the rod, but in God's own time -the curse will give way to the promised blessing, for God's gifts and -calling are without repentance. - - -FURTHER AND FINAL PREDICTIONS CONCERNING THE JUDGMENT OF JERUSALEM. - -Chapter xx. - -With this chapter we enter upon the last prophecies given through the -prophet before the fall of the City of Jerusalem. There is first an -arraignment of the unfaithful nation. This is followed by the divine -announcement that the sword of the Lord is now to be drawn to do its -judgment work. The twenty-first chapter, in which this announcement is -made, has been called the sword-song. In chapter xxii another -arraignment of the people and the sins of Jerusalem is given and the -corruption of all classes, prophets, priests, princes and the mass of -people is described. Once more in chapter xxiii the wickedness and -vileness of Samaria and Judah is uncovered, corresponding to the similar -message in chapter xvi. The last prophetic message of this cycle was -given on the day when the siege of Jerusalem began. On the same day -Ezekiel's wife died; the prophet was commanded not to mourn. All this -has a meaning in connection with Jerusalem's complete fall. Thus God -waited and waited for the repentance of His people and sent these -burning messages to them till at last there was no remedy and judgment -had to come. - - -I. A Retrospect of the Nation's Sins. - - And it came to pass in the seventh year, in the fifth month, the - tenth day of the month, that certain of the elders of Israel came to - enquire of the Lord and sat before me. Then came the word of the - Lord unto me, saying, Son of man, speak unto the elders of Israel, - and say unto them, Thus saith the Lord God; Are ye come to enquire - of me? As I live, saith the Lord God, I will not be enquired of by - you. Wilt thou judge them, son of man, wilt thou judge them? cause - them to know the abominations of their fathers: And say unto them, - Thus saith the Lord God; In the day when I chose Israel, and lifted - up mine hand unto the seed of the house of Jacob, and made myself - known unto them in the land of Egypt, when I lifted up mine hand - unto them, saying, I am the Lord your God; In the day that I lifted - up mine hand unto them to bring them forth of the land of Egypt into - a land that I had espied for them, flowing with milk and honey, - which is the glory of all lands; Then said I unto them, Cast ye away - every man the abominations of his eyes, and defile not yourselves - with the idols of Egypt: I am the Lord your God. But they rebelled - against me, and would not hearken unto me: they did not every man - cast away the abominations of their eyes, neither did they forsake - the idols of Egypt: then I said, I will pour out my fury upon them, - to accomplish my anger against them in the midst of the land of - Egypt. But I wrought for my name's sake, that it should not be - polluted before the heathen, among whom they were, in whose sight I - made myself known unto them, in bringing them forth out of the land - of Egypt (verses 1-9). - -There is first a review of the nation's sin in Egypt. At the time given -in the first verse the elders came to the prophet to enquire of the -Lord. Outwardly it seemed as if these enquiring elders were sincere and -came in the spirit of humility acknowledging the prophet's authority. -But the Lord knoweth the heart; He read their innermost thoughts and -knew that their inquiry was only a sham; the real heart exercise in true -repentance was lacking. So He tells them through the prophet, "As I -live--I will not be inquired of by you. Wilt thou judge them, son of -man, wilt thou judge them? Cause them to know the abominations of their -fathers." Instead of giving them a message of comfort and encouragement, -Ezekiel, here addressed again as son of man, is commanded to judge them, -that is to put before them their sins and to pronounce judgment upon the -nation. The same phrase is found twice more in this section. "Now, thou -son of man, wilt thou judge, wilt thou judge the bloody city? Yea thou -shalt show her all her abominations" (xxii:2). See also xxiii:36. And -first of all the prophet had to show them the nation's sins in Egypt. He -had chosen them as a nation; He had made Himself known to them in Egypt -and had lifted up His hand unto them saying, "I am the Lord your God." -He had entered into covenant relations with Israel and pledged Himself -to bring them out of Egypt into the land, which here is called "the -glory of all lands." From verses 7 and 8 we learn that Israel was -contaminated by the idol worship of Egypt and a holy God was ready to -pour upon them His fury in the midst of the land of Egypt. But sovereign -mercy prevailed and instead of making Himself known to the nation in -judgment, He made Himself known in bringing them forth out of Egypt. - - Wherefore I caused them to go forth out of the land of Egypt, and - brought them into the wilderness. And I gave them my statutes, and - showed them my judgments, which if a man do, he shall even live in - them. Moreover also I gave them my sabbaths, to be a sign between me - and them, that they might know that I am the Lord that sanctify - them. But the house of Israel rebelled against me in the wilderness: - they walked not in my statutes, and they despised my judgments, - which if a man do, he shall even live in them; and my sabbaths they - greatly polluted: then I said, I would pour out my fury upon them in - the wilderness, to consume them. But I wrought for my name's sake, - that it should not be polluted before the heathen, in whose sight I - brought them out. Yet also I lifted up my hand unto them in the - wilderness, that I would not bring them into the land which I had - given them, flowing with milk and honey, which is the glory of all - lands. Because they despised my judgments, and walked not in my - statutes, but polluted my sabbaths: for their heart went after their - idols. Nevertheless mine eye spared them from destroying them, - neither did I make an end of them in the wilderness (verses 10-17). - -In these verses we have the history of the first generation in the -wilderness. His hand brought them out of the land of Egypt into the -wilderness and there He gave them the law and the different sabbaths, -the feasts of Jehovah. Their sins and failures in the wilderness are -briefly sketched. They rebelled; they were disobedient; they despised -His judgments and polluted His sabbaths. Then comes the statement that -this first generation was not to enter into the land promised unto them. -Again in sovereign mercy He spared them and did not make a complete end -of them in the wilderness. - - But I said unto their children in the wilderness, Walk ye not in the - statutes of your fathers, neither observe their judgments, nor - defile yourselves with their idols: I am the Lord your God; walk in - my statutes, and keep my judgments, and do them; And hallow my - sabbaths; and they shall be a sign between me and you, that ye may - know that I am the Lord your God. Notwithstanding the children - rebelled against me: they walked not in my statutes, neither kept my - judgments to do them, which if a man do, he shall even live in them; - they polluted my sabbaths: then I said, I would pour out my fury - upon them, to accomplish my anger against them in the wilderness. - Nevertheless I withdrew mine hand, and wrought for my name's sake, - that it should not be polluted in the sight of the heathen, in whose - sight I brought them forth. I lifted up mine hand unto them also in - the wilderness, that I would scatter them among the heathen, and - disperse them through the countries; Because they had not executed - my judgments, but had despised my statutes, and had polluted my - sabbaths, and their eyes were after their fathers' idols. Wherefore - I gave them also statutes that were not good, and judgments whereby - they should not live; And I polluted them in their own gifts, in - that they caused to pass through the fire all that openeth the womb, - that I might make them desolate, to the end that they might know - that I am the Lord (verses 18-26). - -And now the record of the second generation in the wilderness is brought -to their notice. They were just as rebellious as their fathers, who fell -in the wilderness. They also were worshippers of idols in the -wilderness, besides offering sacrifices and offerings unto Jehovah (Amos -v:25-27). The statement in verse 25 "wherefore I gave them also -statutes that were not good, and judgments whereby they should not -live," has been explained in different ways. It cannot mean the law, for -that is holy, just and good. "The solution is due to the simple -principle that God in His government chastens His guilty people -retributively and calls the scourges His own, even when the instruments -may be wholly foreign to His mind and heart." They were disobedient to -His statutes and then in punishment for their sins He let them go into -the terrible worship of Moloch, in casting their first-born into the -fire as a sacrifice to the idol-god. It is the same principle here as in -Romans i:26-28. God gave them up in every way after they had turned away -from Him. It was a punishment for their sins. - - -II. Their Sins in the Land. - - Therefore, son of man, speak unto the house of Israel, and say unto - them. Thus saith the Lord God: Yet in this your fathers have - blasphemed me, in that they have committed a trespass against me. - For when I had brought them into the land, for the which I lifted up - mine hand to give it to them, then they saw every high hill, and all - the thick trees, and they offered there their sacrifices, and there - they presented the provocation of their offering: there also they - made their sweet savour, and poured out there their drink offerings. - Then I said unto them, What is the high place whereunto ye go? And - the name thereof is called Bamah unto this day. Wherefore say unto - the house of Israel, Thus saith the Lord God; Are ye polluted after - the manner of your fathers? and commit ye whoredom after their - abominations? For when ye offer your gifts, when ye make your sons - to pass through the fire, ye pollute yourselves with all your idols, - even unto this day: and shall I be enquired of by you, O house of - Israel? As I live, saith the Lord God, I will not be enquired of by - you. And that which cometh into your mind shall not be at all, that - ye say, We will be as the heathen, as the families of the countries, - to serve wood and stone (verses 27-32). - -According to His promise He brought them into the land. He did not go -back on His Word, in spite of their failure, for God's gifts and calling -are without repentance. And thus they continued in their evil ways, -committing all manner of abominations. And therefore the Lord said to -the inquiring elders, "And shall I be enquired of by you, O house of -Israel? As I live, saith the Lord God, I will not be enquired of by -you." Verse 32 shows that in the iniquity of their heart they wanted to -be like the heathen to serve wood and stone; but God would take care -that this should not be, for He had chosen them to be His nation. - - -III. Judgment and Mercy in Future Restoration. - - As I live, saith the Lord God, surely with a mighty hand, and with a - stretched out arm, and with fury poured out, will I rule over you. - And I will bring you out from the people, and will gather you out of - the countries wherein ye are scattered, with a mighty hand, and with - a stretched out arm, and with fury poured out. And I will bring you - into the wilderness of the people, and there will I plead with you - face to face. Like as I pleaded with your fathers in the wilderness - of the land of Egypt, so will I plead with you, saith the Lord God. - And I will cause you to pass under the rod, and I will bring you - into the bond of the covenant: And I will purge out from among you - the rebels, and them that transgress against me: I will bring them - forth out of the country where they sojourn, and they shall not - enter into the land of Israel: and ye shall know that I am the Lord. - As for you, O house of Israel, thus saith the Lord God; Go ye, serve - ye every one his idols, and hereafter also, if ye will not hearken - unto me: but pollute ye my holy name no more with your gifts, and - with your idols, For in mine holy mountain, in the mountain of the - height of Israel, saith the Lord God, there shall all the house of - Israel, all of them in the land, serve me: there will I accept them, - and there will I require your offerings, and the first fruits of - your oblations, with all your holy things. I will accept you with - your sweet savour, when I bring you out from the people, and gather - you out of the countries wherein ye have been scattered; and I will - be sanctified in you before the heathen. And ye shall know that I am - the Lord, when I shall bring you into the land of Israel, into the - country for the which I lifted up mine hand to give it to your - fathers. And there shall ye remember your ways, and all your - doings, wherein ye have been defiled; and ye shall lothe yourselves - in your own sight for all your evils that ye have committed. And ye - shall know that I am the Lord, when I have wrought with you for my - name's sake, not according to your wicked ways, nor according to - your corrupt doings, O ye house of Israel, saith the Lord God - (verses 33-44). - -In this paragraph we read of their future punishment and also of the -mercy which is in store for the believing remnant of the nation in the -future restoration, of which all the prophets of God have spoken. In the -wilderness of people, their dispersion among all the nations of the -world, He will plead with them and bring them under the rod. The rebels -will be purged out from the nation and they shall not enter into the -land of Israel. In verses 40-44 we have a prophecy concerning their true -restoration. They will be accepted, brought back and gathered out from -all the countries and brought into the land of Israel, as God has -promised them. Then the remnant of Israel will remember their ways and -repent of their evil. - - -IV. The Forest Consumed by Fire. - - And the word of the Lord came unto me saying, Son of man, set thy - face toward the south, and drop thy word toward the south, and - prophesy against the forest of the south field; And say to the - forest of the south, Hear the word of the Lord; Thus saith the Lord - God; Behold, I will kindle a fire in thee, and it shall devour every - green tree in thee, and every dry tree: the flaming flame shall not - be quenched, and all faces from the south to the north shall be - burned therein. And all flesh shall see that I the Lord have kindled - it: it shall not be quenched. Then said I, Ah Lord God! they say of - me, Doth he not speak parables (verses 45-49). - -It is a parable. The forest of the south field is Judea; its complete -and terrible conquest is here again predicted. The fire of judgment is -to sweep through it, like a mighty forest fire which cannot be quenched. -And when Ezekiel had faithfully delivered his message, his hearers -said, "Doth he not speak in parables?" They refused to understand. - - -THE IMPENDING JUDGMENT. - -Chapter xxi. - -"Then said I, Oh, Lord God! they say of me, Doth he not speak in -parables?" This is the last verse of the preceding chapter. It showed -the hardened conditions of their hearts, which rejected the Word of God, -the word of warning and the call to repentance. These sad conditions of -the people in Ezekiel's day are deeply significant for our times. We see -the outwardly professing people of God, the large numbers of unsaved, -nominal Christians in the same hardened condition. Though God speaks -loudly, the Word is not heeded. A stronger judgment message follows in -which the sword of the Lord is prominent. Critics have acknowledged the -majestic character of the so-called "Song of the Sword," and say that -the prophet now speaks in "maddened frenzy," carried away by his own -passion, breaking out, "in a state of wild excitement," denouncing the -nation. But it is not the prophet who gives way to his own feeling. The -first verse dispels at once such a conception. "And the Word of the Lord -came unto me, saying:" It is the Lord who speaks through Ezekiel. - - -I. The Sword to be Drawn. - - And the word of the Lord came unto me, saying, Son of man, set thy - face toward Jerusalem, and drop thy word toward the holy places, and - prophesy against the land of Israel. And say to the land of Israel, - Thus saith the Lord; Behold, I am against thee, and will draw forth - my sword out of his sheath, and will cut off from thee the righteous - and the wicked. Seeing then that I will cut off from thee the - righteous and the wicked, therefore shall my sword go forth out of - his sheath against all flesh from the south to the north: That all - flesh may know that I the Lord have drawn forth my sword out of his - sheath: it shall not return any more. Sigh, therefore, thou son of - man, with the breaking of thy loins; and with bitterness sigh before - their eyes. And it shall be, when they say unto thee, Wherefore - sighest thou? that thou shall answer, For the tidings, because it - cometh: and every heart shall melt, and all hands shall be feeble, - and every spirit shall faint, and all knees shall be weak as water: - behold, it cometh, and shall be brought to pass, saith the Lord God - (verses 1-7). - -A fearful word it is coming from the lips of Jehovah, who had yearned -over Jerusalem and the nation, "Behold, I am against thee, and will draw -forth my sword out of its sheath, and will cut off from thee the -righteous and the wicked." It was to be an indiscriminate execution of -God's judgment, those who claimed righteousness were to fall under the -sword of vengeance like the wicked. It was to be a widespread judgment. -"My sword shall go forth out of its sheath against all flesh--that all -flesh may know that I the Lord have drawn forth my sword out of its -sheath; it shall not return any more." While here it refers to all the -nations, to Jerusalem as well as to Judea, there are other prophecies -which include under the term "all flesh" the Gentile nations as well. -"For by fire and by His sword will the Lord plead with all flesh, and -the slain of the Lord shall be many" (Isa. lxvi:16). Fear and the pit, -and the snare, are upon thee, O inhabitant of the earth" (Isa. xxiv:17). -This will be at the close of the present age. And do not the events in -the world to-day indicate the rapid approach of the judgment sword? - -And God's servant was commanded to sigh with bitterness before their -eyes. He was to tell them the reason of his agony. "Because it cometh; -and my heart shall melt, and all hands shall be feeble, and every spirit -shall faint, and all knees shall be weak as water. Behold it cometh and -shall be brought to pass, saith the Lord God." It was not the time for -rejoicing, but for weeping and sighing. The prophet was called upon to -show forth in his behavior the solemn days which were now to come. And -our Lord has predicted for our age upon earth distress of nations, with -perplexity; the sea and the waves thereof roaring. "Men's hearts failing -them for fear, and for looking after those things which are coming on -the earth, for the powers of heaven shall be shaken" (Luke xxi:25-26). -But how little sighing with bitterness there is to-day among God's -servants in view of what is in store for an ungodly and unbelieving age! - - -II. The Sharpening of the Sword. - - Again the word of the Lord came unto me, saying, Son of man, - prophesy, and say, Thus saith the Lord; Say, A sword, a sword is - sharpened, and also furbished: It is sharpened to make a sore - slaughter; it is furbished that it may glitter: should we then make - mirth? it contemneth the rod of my son, as every tree. And he hath - given it to be furbished, that it may be handled: this sword is - sharpened, and it is furbished, to give it into the hand of the - slayer. Cry and howl, son of man; for it shall be upon my people, it - shall be upon all the princes of Israel: terrors by reason of the - sword shall be upon my people: smite therefore upon thy thigh. - Because it is a trial, and what if the sword contemn even the rod? - it shall be no more, saith the Lord God. Thou, therefore, son of - man, prophesy, and smite thine hands together, and let the sword be - doubled the third time, the sword of the slain: it is the sword of - the great men that are slain, which entereth into their privy - chambers. I have set the point of the sword against all their gates, - that their heart may faint, and their ruins be multiplied: ah! it is - made bright, it is wrapped up for the slaughter. Go thee one way or - other, either on the right hand, or on the left, whithersoever thy - face is set. I will also smite mine hands together, and I will cause - my fury to rest: I the Lord have said it (verses 8-17). - -The sword of judgment is now described as being prepared for the -slaughter. How all this should have a meaning for us at the present -time. All the nations of the earth, who boasted but yesterday of a -civilization which makes for righteousness and peace, are either at war -or are preparing for war. May we not see behind it all the sword of the -Lord? Has He not begun judgment among those nations? The threatening -vengeance of the Lord will ere long fall upon this age which so long has -turned a deaf ear to the wooings of His love. And the question here is -asked, "Should we then make mirth?" Is this the time of mirth, worldly -enjoyment and indifference? Not for God's people who discern the signs -of the times and who know from the Word of God the coming events. The -place for us is in "Bochim" (Judges ii:4-5. "Bochim" means "Weeping.") -The time of the sharpening of the sword is the time for His people to -trim their lamps, for earnest heart-searching and prayer. The character -of the unsaved, nominal "Christian" masses is also being clearly -revealed. They show what they are, "lovers of pleasure more than lovers -of God." Though the sword is being drawn and sharpened, they are given -to mirth and pleasure, like the company described in 1 Sam. xxx:16. The -sword of judgment will find them in their merry-making and will change -all into weeping and gnashing of teeth. - -Again the prophet is commanded to cry and to howl, to smite upon his -thigh and to smite his hands together, in view of the coming terrors of -judgment. And solemnly the Lord saith, "I will also smite mine hands -together, and I will satisfy my fury." - - -III. The King of Babylon and His Divination. - - The word of the Lord came unto me again, saying, Also, thou son of - man, appoint thee two ways, that the sword of the king of Babylon - may come: both twain shall come forth out of one land: and choose - thou a place, choose it at the head of the way to the city. Appoint - a way, that the sword may come to Rabbath of the Ammonites, and to - Judah in Jerusalem the defenced. For the king of Babylon stood at - the parting of the way, at the head of the two ways, to use - divination: he shook his arrows to and fro, he consulted with - images, he looked in the liver. At this right hand was the - divination for Jerusalem, to appoint captains, to open the mouth in - the slaughter, to lift up the voice with shouting, to appoint - battering rams against the gates, to cast a mount, and to build a - fort. And it shall be unto them as a false divination in their - sight, to them that have sworn oaths: but he will call to - remembrance the iniquity, that they may be taken. Therefore thus - saith the Lord God: Because ye have made your iniquity to be - remembered, in that your transgressions are discovered, so that in - all your doings your sins do appear; because, I say, that ye are - come to remembrance, ye shall be taken with the hand (verses 18-24). - -The King of Babylon, Nebuchadnezzar, is the chosen instrument through -whom the drawn and sharpened sword does its judgment work. He is seen in -this paragraph using divination, to decide if he should go to Rabbath of -the Ammonites or to Judah in Jerusalem. The King is standing at the -parting of the way, at the head of the two ways. First he used the -arrows. The authorized version is faulty in its translation; it is not, -"he made his arrows bright," but "he shook his arrows to and fro." The -Babylonians used all kinds of enchantments, sorceries, as well as -star-gazers, astrologers, etc., to be guided in their undertakings. (See -Isa. xlvii:8-15). The King took two arrows and put upon each the name of -the two cities mentioned; they were then shaken in the quiver and one -was drawn out. He also used images (teraphim) which he consulted and -looked into the liver. They generally killed a sheep and imagined that -the different lines and formation of the liver gave them directions what -to do. In the British Museum there is a Babylonian clay tablet with a -sheep's liver covered with all kinds of lines and oracles. In the -twenty-second verse we see the result of his divinations. He has pulled -out of the quiver the arrow which has on it the word "Jerusalem." And so -the siege of Jerusalem was prepared. But the inhabitants of Jerusalem, -who heard of the King's divination, branded it as a false divination -(verse 23). They still hoped that all attempts made by Nebuchadnezzar -would fail. But the hand of God was guiding all, and in the last verse -of this paragraph (verse 25) the Lord announces the hopelessness of -their expectations. - - -IV. The Wicked Prince and the Coming One. - - And thou, profane wicked prince of Israel, whose day is come, when - iniquity shall have an end, Thus saith the Lord God; Remove the - diadem, and take off the crown: this shall not be the same: exalt - him that is low, and abase him that is high. I will overturn, - overturn, overturn it: and it shall be no more, until he come whose - right it is; and I will give it him (verses 25-27). - -And now follows a most interesting utterance of the prophet which has a -future meaning. There can be no question that Zedekiah is first of all -in view as the profane wicked[15] prince of Israel. But the prophecy -looks far beyond Zedekiah. It is the coming wicked prince, the one who -comes in his own name, the final Antichrist, the false Messiah, or, as -he is also called in Revelation, the false prophet. That verse 25 refers -to the time of the end is seen by the words, "in the time of the -iniquity of the end" (correct translation). The same phrase appears in -Dan. xi:35-39, "the time of the end," and the person described in that -passage is the Antichrist, the wicked prince. It is the time of the -future great tribulation "when the transgressors are come to the full" -(Dan. viii:23). This false Christ will claim priestly and kingly honors. -He is the beast out of the earth (Rev. xiii) having two horns like a -lamb, but speaking as a dragon. The two horns represent the priesthood -and the kingship he assumes. And this we learn from verse 26 is the -character of the wicked prince of Israel of whom Ezekiel speaks. Again, -we must correct the faulty translation of the authorized version: -"Remove the mitre and take off the crown"; the word "diadem" is mitre, -the head-dress of the high-priest (Exod. xxviii:4). He wears the mitre of -the priest and the crown of the king. He is Satan's final counterfeit -(like the pope) of the Priest-King. In verse 27 the overturning times -are mentioned. Thrice it is stated, "I will overturn." Even so will it -be at the time of the end until He comes whose right it is. And the -coming One, who will exalt what is low and abase what is high, who will -remove the mitre and the crown from the Antichrist, destroying him by -the brightness of His coming (2 Thess. ii) is the Lord Jesus Christ. It -is interesting to see that there is in the Hebrew a word used which is -very suggestive. In Genesis xlix:10 we have Christ spoken of as Shiloh. -The word "until He come" in the Hebrew is almost the same as Shiloh; it -is Shelloh. And surely the overturning times are almost upon us, and -soon that profane wicked Prince may arise. However, we do not wait for -that wicked one; we wait for the Lord. - -[15] Literal translation is, "O deadly wounded wicked one, the Prince of -Israel." - - -V. The Judgment to Fall Upon Ammon. - - And thou, son of man, prophesy and say, Thus saith the Lord God - concerning the Ammonites, and concerning their reproach; even say - thou, The sword, the sword is drawn: for the slaughter it is - furbished, to consume because of the glittering: While they see - vanity unto thee, while they divine a lie unto thee, to bring thee - upon the necks of them that are slain, of the wicked whose day is - come, when their iniquity shall have an end. Shall I cause it to - return into his sheath? I will judge thee in the place where thou - wast created, in the land of thy nativity. And I will pour out mine - indignation upon thee; I will blow against thee in the fire of my - wrath, and deliver thee into the hand of brutish men, and skillful - to destroy. Thou shalt be for fuel to the fire; thy blood shall be - in the midst of the land; thou shalt be no more, for I the Lord have - spoken it (verses 28-32). - -The judgment came upon the Ammonites is threatened here. But it must not -be overlooked that this prophecy also has a further meaning, for the -same words "in the time of the iniquity of the end" (verse 29) appears -here. And yet there is also promised for the future a restoration of -Ammon (Jer. xlix:6). - - -JERUSALEM'S ABOMINATIONS. - -Chapter xxii. - -This chapter describes again the sins and abominations of Jerusalem. -Before the sharpened sword of divine justice and retribution does its -dreadful work, the Lord uncovers the guilt and vileness of the city and -lays bare the corruption of her prophets, priests and princes, as well -as the people. - - -I. The Violence and Abominations of Jerusalem. - - Moreover the word of the Lord came unto me, saying, Now, thou son of - man, wilt thou judge, wilt thou judge the bloody city? yea, thou - shalt shew her all her abominations. Then say thou, Thus saith the - Lord God; The city sheddeth blood in the midst of it, that her time - may come, and maketh idols against herself to defile herself. Thou - art become guilty in thy blood that thou hast shed; and hast defiled - thyself in thine idols which thou hast made; and thou hast caused - thy days to draw near, and art come even unto thy years: therefore - have I made thee a reproach unto the heathen, and a mocking to all - countries. Those that be near, and those that be far from thee, - shall mock thee, which art infamous and much vexed. Behold, the - princes of Israel, every one were in thee to their power to shed - blood. In thee have they set light by father and mother: in the - midst of thee have they dealt by oppression with the stranger: in - thee have they vexed the fatherless and the widow. Thou hast - despised mine holy things, and hast profaned my sabbaths. In thee - are men that carry tales to shed blood: and in thee they eat upon - the mountains: in the midst of thee they commit lewdness. In thee - have they discovered their fathers' nakedness: in thee have they - humbled her that was set apart for pollution. And one hath committed - abomination with his neighbor's wife; and another hath lewdly - defiled his daughter-in-law; and another in thee hath humbled his - sister, his father's daughter. In thee have they taken gifts to shed - blood; thou hast taken usury and increase, and thou hast greedily - gained of thy neighbors by extortion, and hast forgotten me, saith - the Lord God. Behold, therefore I have smitten mine hand at thy - dishonest gain which thou hast made, and at thy blood which hath - been in the midst of thee. Can thine heart endure, or can thine - hands be strong, in the days that I shall deal with thee? I the Lord - have spoken it, and will do it. And I will scatter thee among the - heathen, and disperse thee in the countries, and will consume thy - filthiness out of thee. And thou shalt take thine inheritance in - thyself in the sight of the heathen, and thou shalt know that I am - the Lord (verses 1-16). - -Jerusalem is called here a bloody city on account of the deeds of -violence which were committed in her midst. Once it was a faithful city, -full of judgment and righteousness; but she had become an harlot, and -murderers lodged in it (Isaiah i:21). The prophets and the righteous had -been killed in her midst. And He who sent these messages of warning and -impending judgment, who waited so patiently for Jerusalem's repentance -and the return of His people, came in the fullness of time, in the midst -of His people and to that city. Before He went to the cross of Calvary, -where He gave Himself and where also Jerusalem's bloodguiltiness was -fearfully crowned by killing the Prince of Life (Acts iii:15), He stood -before that city with tear-filled eyes and uttered those tender and -never to be forgotten words: "O Jerusalem, Jerusalem, thou that killest -the prophets and stonest them which are sent unto thee, how often would -I have gathered thy children together, even as a hen gathered her -chickens under her wings, and ye would not" (Matt. xxiii:37). And -Stephen said, "Which of the prophets have not your fathers persecuted? -and they have slain them which showed before of the coming of the Just -One, of whom ye have been now the betrayers and murderers" (Acts -vii:52). "His blood be upon us and our children" was their awful cry, -when the bloody city delivered Him into the hands of the Gentiles, and -ever since they have been, Cain-like, the homeless wanderers among the -nations, till some day they will acknowledge their bloodguiltiness and -turn to Him. And in this chapter the Lord describes all her violence and -abominations. All were guilty of violence and the shedding of blood, -especially the princes, the Kings of Judah. (See Jeremiah xxvi:21 and -xxxviii:4, etc.). And inasmuch as they had turned away from Jehovah and -worshipped idols, moral corruption and the vile things man is capable of -were likewise present. - -And such are also the conditions to-day among the nations, which profess -to be Christian; violence and bloodshed, moral corruption and -abomination. May we not forget that the Lord, who knew Jerusalem's guilt -and judged her for it, is the same to-day, who will judge the violence -and the abominations on the earth among nations whose privileges have -been even greater than the privileges and blessings of Jerusalem. "Thou -hast forgotten Me," was Jehovah's accusation against the city. Had they -remembered Jehovah's kindness, His gracious dealing with their fathers, -had they remembered His Word, these abominations would not have come to -pass. And the source of the violence, the bloodshed, the moral darkness -in the world to-day, is, that the nations have forgotten God. The -judgment of the city is again announced. - - -II. The Smelting Furnace. - - And the word of the Lord came unto me, saying, Son of man, the house - of Israel is to me become dross; all they are brass and tin and - iron and lead, in the midst of the furnace; they are even the dross - of silver. Therefore thus saith the Lord God; Because ye are all - become dross, behold, therefore, I will gather you into the midst of - Jerusalem. As they gather silver and brass and iron and lead and tin - into the midst of the furnace, to blow the fire upon it, to melt it; - so will I gather you in mine anger and in my fury, and I will leave - you there, and melt you. Yea, I will gather you, and blow upon you - in the fire of my wrath, and ye shall be melted in the midst - thereof. As silver is melted in the midst of the furnace, so shall - ye be melted in the midst thereof; and ye shall know that I the Lord - have poured out my fury upon you (verses 17-23). - -The smelting furnace is the symbol of Jehovah's fiery indignation -against Jerusalem and its inhabitants. A furnace is either for refining -or for destruction. In the future the remnant of Israel will be refined -by the fires of persecution and tribulation (Mal. iii:1-3). To the godly -part of His earthly people He saith, "Behold I have refined thee, but not -as silver; I have chosen thee in the furnace of affliction" (Isaiah -xlviii:10). But here in Ezekiel's message it is not the question of -refining but of punishment by fire. Israel is dross. Brass, tin, iron, -lead, dross of silver are mentioned, but gold is significantly omitted. -It stands for righteousness and that was lacking in Jerusalem. The fury -of the Lord would fan the flame and all gathered together, like -worthless metals would be melted by the wrath of the Lord. - - -III. The Corruption of the Prophets, the Priests and the Princes. - - And the word of the Lord came unto me, saying, Son of man, say unto - her, Thou art the land that is not cleansed, nor rained upon in the - day of indignation. There is a conspiracy of her prophets in the - midst thereof, like a roaring lion ravening the prey: they have - devoured souls; they have taken the treasure and precious things; - they have made her many widows in the midst thereof. Her priests - have violated my law, and have profaned mine holy things: they have - put no difference between the holy and profane, neither have they - shewed difference between the unclean and the clean, and have hid - their eyes from my sabbaths, and I am profaned among them. Her - princes in the midst thereof are like wolves ravening the prey, to - shed blood and to destroy souls, to get dishonest gain. And her - prophets have daubed them with untempered mortar, seeing vanity, and - divining lies unto them, saying, Thus saith the Lord God, when the - Lord hath not spoken. The people of the land have used oppression - and exercised robbery, and have vexed the poor and needy: yea, they - have oppressed the stranger wrongfully. And I sought for a man among - them, that should make up the hedge, and stand in the gap before me - for the land, that I should not destroy it: but I found none. - Therefore have I poured out mine indignation upon them; I have - consumed them with the fire of my wrath: their own way have I - recompensed upon their head, saith the Lord God (verses 23-31). - -What corruption this additional message of the Lord reveals! The land -had already been cursed for the wicked deeds of its tenants. The -religious leaders, the prophets, these false prophets with their lying -messages, instead of saving souls and warning to flee from the wrath to -come, devoured souls. The priests, called to minister in holy things, -were as bad; they profaned the holy things. They were blasphemers -instead of worshippers. These characteristics of false prophets and -false priests are repeated in our own times. Like these false prophets -whom Ezekiel describes, the modern day religious leaders, mislead the -people by giving lying messages and by glossing over men's sins and not -giving to them the Word of the Lord. Like priests, like people! The -people were lovers of money and oppressors of the poor. Jehovah looked -for a man to stand in the gap between Him and the land, but there was -none. There is no help and hope in man, for all have gone astray and -there is none that doeth good. But there is One--blessed be God!--who -has stood in the gap, our Lord Jesus Christ. "And He saw that there was -no man, and wondered that there was none to interpose, therefore His -own arm brought salvation to Him, and His righteousness, it upheld Him" -(Isaiah lix:16). Through Him "all Israel" is yet to be saved and receive -the promised blessings. - - -THE TWO SISTERS AHOLAH AND AHOLIBAH. - -Chapter xxiii. - -Once more a parable is given to illustrate and expose the wickedness of -Samaria and Jerusalem in their ungodly relationship with Assyria and -Chaldea. On the whole, this chapter bears a similar message as the one -contained in chapter xvi, however, with this difference that here the -later history of the two kingdoms, the Kingdom of Israel and the Kingdom -of Judah and their defilement with heathen nations is the prominent -feature. The chapter has five sections. - - -I. The Two Sisters Aholah and Aholibah. - - The word of the Lord came again unto me, saying, Son of man, there - were two women, the daughters of one mother: And they committed - whoredom in Egypt; they committed whoredom in their youth: there - were their breasts pressed, and there they bruised the teats of - their virginity. And the names of them were Aholah the elder, and - Aholibah her sister: and they were mine, and they bare sons and - daughters. Thus were their names; Samaria is Aholah, and Jerusalem - Aholibah (verses 1-4). - -The two daughters of one mother are Samaria and Jerusalem, called -sisters in chapter xvi:46. They were sisters not only because they had -the same mother, the Jewish nation, but they were also sisters in their -vile idolatry. Samaria is called Aholah. Aholah means "her tent." -Jerusalem is named Aholibah, "my tent is in her." The latter denotes the -fact that the true sanctuary was in Judah, while the Kingdom of Israel, -Samaria, practised a "false worship." Yet Jehovah owned them both as His -people. - - -II. Aholah's Wickedness. - - And Aholah played the harlot when she was mine; and she doted on her - lovers, on the Assyrians her neighbours, Which were clothed with - blue, captains and rulers, all of them desirable young men, horsemen - riding upon horses. Thus she committed her whoredoms with them, with - all them that were the chosen men of Assyria, and with all on whom - she doted: with all their idols she defiled herself. Neither left - she her whoredoms brought from Egypt: for in her youth they lay with - her, and they bruised the breasts of her virginity, and poured their - whoredom upon her. Wherefore I have delivered her into the hand of - her lovers, into the hand of the Assyrians, upon whom she doted. - These discovered her nakedness: they took her sons and her - daughters, and slew her with the sword and she became famous among - women; for they had executed judgment upon her (verses 5-10). - -Aholah's, Samaria's, wickedness is described first. It began with -Jeroboam's idolatry (1 Kings xii:25) and became worse and worse. They -went to Assyria and shared their corruption in idolatry and made a -covenant with that nation (Hosea xii:2). Thus Samaria played the harlot -by forsaking the Lord and turning to Assyria, trusting on Assyria -instead of on the Lord, and then she defiled herself with all their idols. -Hosea described their condition. "Ephraim also is like a silly dove -without heart; they call to Egypt, they go to Assyria. When they shall -go I will spread my net upon them; I will bring them down as the fowls -of the heaven; I will chastise them, as their congregation hath heard. -Woe unto them! for they have fled from me; destruction unto them! -because they have transgressed against me, though I have redeemed them, -yet they have spoken lies against me" (Hosea vii:11-13). The judgment of -Samaria is also mentioned. The Lord delivered the people into the hands -of the nation with which they had become enamored, to discover their -nakedness. "Wherefore, I have delivered her into the hand of her lovers, -into the hand of the Assyrians, upon whom she doted." The historical -record of this is found in 2 Kings xvii, when Hoshea, King of Samaria, -became servant to Shalmaneser, King of Assyria. And when Hoshea acted -treacherously, Shalmaneser imprisoned Samaria's king and led the people -away into Assyria. - - -III. The Wickedness of Aholibah. - - And when her sister Aholibah saw this, she was more corrupt in her - inordinate love than she, and in her whoredom more than her sister - in her whoredom. She doted upon the Assyrians her neighbours, - captains and rulers clothed most gorgeously, horsemen riding upon - horses, all of them desirable young men. Then I saw that she was - defiled, that they took both one way, And that she increased her - whoredom: for when she saw men pourtrayed upon the wall, the images - of the Chaldeans pourtrayed with vermillion, Girded with girdles - upon their loins, exceeding in dyed attire upon their heads, all of - them princes to look to, after the manner of their nativity: And as - soon as she saw them with her eyes, she doted upon them, and sent - messengers unto them into Chaldea. And the Babylonians came to her - into the bed of love, and they defiled her with their whoredom, and - she was polluted with them, and her mind was alienated from them. So - she discovered her whoredom, and discovered her nakedness: then my - mind was alienated from her, like as my mind was alienated from her - sister. Yet she multiplied her whoredoms, in calling to remembrance - the days of her youth, wherein she had played the harlot in the land - of Egypt. For she doted upon their paramours, whose flesh is as the - flesh of asses, and whose issue is like the issue of horses. Thus - thou calledst to remembrance the lewdness of thy youth, in bruising - thy teats by the Egyptians for the paps of thy youth (verses 11-21). - -And her sister Aholibah, Jerusalem, saw this, but did not profit by it. -She became even more corrupt than Samaria and increased her whoredoms. -She was enjoying greater privileges and blessings than Samaria and -therefore her wickedness and fall was greater. King Ahaz, when pressed -by Rezin, the King of Syria and Remaliah, King of Israel, sent -messengers to Tiglath-pileser, King of Assyria, with the message, "I am -thy servant and thy son, come up and save me" (2 Kings xvi:5-8.) - -He also took the silver and gold in the house of the Lord and gave it as -a present to the Assyrian King. Isaiah's message and offer as described -in Isaiah vii he refused. Then King Ahaz "went to Damascus to meet -Tiglath-pileser, King of Assyria, and saw an altar that was at Damascus. -And King Ahaz sent to Urijah the priest, the fashion of the altar, and -the patterns of it, according to all the workmanship thereof." This -strange altar was set up in Jerusalem, and the house of the Lord was -defiled by him (2 Kings xvi:10-20). Likewise, Jerusalem also followed -the Chaldeans and was inflamed by the pictures of the Chaldeans -portrayed on walls in vermillion, the peculiar color used by the the -Chaldeans. She loved Chaldea, Babylon with her vile idolatry, and sent -messengers to the Chaldeans. And the Babylonians responded and came to -her to corrupt Jerusalem. Then Jehovah says: "My mind was alienated from -her, like as my mind was alienated from her sister." Yet she continued -in her evil ways. In all this we have a description of Jerusalem's -history in becoming defiled by heathen nations, their idolatries and -corresponding immoralities. - - -IV. Aholibah's Punishment. - - Therefore, O Aholibah, thus saith the Lord God; Behold, I will raise - up thy lovers against thee, from whom thy mind is alienated, and I - will bring them against thee on every side; the Babylonians, and all - the Chaldeans, Pekod, and Shoa, and Koa, and all the Assyrians with - them: all of them desirable young men, captains and rulers, great - lords and renowned, all of them riding upon horses. And they shall - come against thee with chariots, wagons, and wheels, and with an - assembly of people, which shall set against thee buckler and shield - and helmet round about: and I will set judgment before them, and - they shall judge thee according to their judgments. And I will set - my jealousy against thee, and they shall deal furiously with thee: - they shall take away thy nose and thine ears; and thy remnant shall - fall by the sword: they shall take thy sons and thy daughters; and - thy residue shall be devoured by the fire. They shall also strip - thee out of thy clothes, and take away thy fair jewels. Thus will I - make thy lewdness to cease from thee, and thy whoredom brought from - the land of Egypt: so that thou shalt not lift up thine eyes unto - them, nor remember Egypt any more. For thus saith the Lord God; - Behold, I will deliver thee into the hand of them whom thou hatest, - into the hand of them from whom thy mind is alienated: And they - shall deal with thee hatefully, and shall take away all thy labour, - and shall leave thee naked and bare: and the nakedness of thy - whoredoms shall be discovered, both thy lewdness and thy whoredoms. - I will do these things unto thee, because thou hast gone a whoring - after the heathen, and because thou art polluted with their idols. - Thou hast walked in the way of thy sister; therefore will I give her - cup into thine hand. Thus saith the Lord God; Thou shalt drink of - thy sister's cup deep and large: thou shalt be laughed to scorn and - had in derision; it containeth much. Thou shalt be filled with - drunkenness and sorrow, with the cup of astonishment and desolation, - with the cup of thy sister Samaria. Thou shalt even drink it and - suck it out, and thou shalt break the shreds thereof, and pluck off - thine own breasts: for I have spoken it, saith the Lord God. - Therefore thus saith the Lord God; Because thou hast forgotten me, - and cast me behind thy back, therefore bear thou thy lewdness and - thy whoredoms (verses 22-35). - -And those with whom she had sinned were to be her chastisers. "Behold I -will raise up thy lovers against thee.... I will bring them against thee -on every side." Her well-deserved judgment would be, as it was, in the -hands of the Babylonians, all the Chaldeans, as well as the -Assyrians.... And they shall come against thee with chariots, wagons and -wheels, with an assembly of people, which shall set against thee buckler -and shield and helmet round about, and I will set judgment before them, -and they shall judge thee according to their judgment." A holy and -righteous God in His wrath moved these vile nations to heap upon this -disobedient and idolatrous people the worst punishments. "They shall -deal furiously with thee, they shall take away thy nose and thine ears, -and thy remnant shall fall by the sword; they shall take thy sons and -thy daughters, and thy residue shall be devoured by the fire." The -explorations in Assyria have brought to light wall-sculptures in which -such atrocities are depicted. God is righteous, and divine retribution -was thus manifested in Jerusalem's shameful history. And in our own -times we behold similar judgments in the earth meted out upon nations, -professedly Christian, who forgot God and rejected His holy Word. -Jerusalem had walked in the ways of her vile sister Samaria and had even -outdone her in wickedness. She was, therefore, to drink her cup, -"because thou hast forgotten me and cast me behind thy back, therefore -bear thou also thy lewdness and thy whoredoms." Jerusalem had seen all -what happened to the northern kingdom when Shalmaneser had carried them -away, yet she kept right on in her evil course and did not repent of her -idolatries, her vile immoralities and wickedness. And so it is to-day. -Nations reap what they have sown, and other nations, like our own, do -not take the warning. They continue in the downward course, rejecting -God's holy Word and are guilty of the same sins as the nations who drink -now the cup of divine displeasure. Ere long the judgments of God will -reach every nation for the evil they have done. - - -V. Final Rehearsal of their Sins and Punishments. - - The Lord said moreover unto me; Son of man, wilt thou judge Aholah - and Aholibah? yea, declare unto them their abominations; That they - have committed adultery, and blood is in their hands, and with their - idols have they committed adultery, and have also caused their sons, - whom they bare unto me, to pass for them through the fire, to devour - them. Moreover this they have done unto me: they have defiled my - sanctuary in the same day, and have profaned my sabbaths. For when - they had slain their children to their idols, then they came the - same day into my sanctuary to profane it; and, lo, thus have they - done in the midst of mine house. And furthermore, that ye have sent - for men to come from far, unto whom a messenger was sent; and, lo, - they came: for whom thou didst wash thyself, paintedst thy eyes, and - deckedst thyself with ornaments, And satest upon a stately bed, and - a table prepared before it, whereupon thou hast set mine incense and - mine oil. And a voice of a multitude being at ease was with her: and - with the men of the common sort were brought Sabeans from the - wilderness, which put bracelets upon their hands, and beautiful - crowns upon their heads. Then said I unto her that was old in - adulteries, Will they now commit whoredoms with her, and she with - them? Yet they went in unto her, as they go in unto a woman that - playeth the harlot: so went they in unto Aholah and unto Aholibah, - the lewd women. - - And the righteous men, they shall judge them after the manner of - adulteresses, and after the manner of women that shed blood; because - they are adulteresses, and blood is in their hands. For thus saith - the Lord God; I will bring up a company upon them, and will give - them to be removed and spoiled. And the company shall stone them - with stones, and dispatch them with their swords; they shall slay - their sons and their daughters, and burn up their houses with fire. - Thus will I cause lewdness to cease out of the land, that all women - may be taught not to do after your lewdness. And they shall - recompense your lewdness upon you, and ye shall bear the sins of - your idols: and ye shall know that I am the Lord God (verses 36-49). - -Little comment is needed on this final section; there is a -recapitulation of the sins of Aholah and Aholibah. They committed -adultery with their idols, both in a spiritual way and also literally. -Their offspring were cast into the fiery arms of Moloch and thus slain -to their idols. They profaned the sanctuary of the Lord. Adulterers they -were and blood was in their hands. What degradation! Licentiousness, -violence and child sacrifice were the leading sins of the nation and -these were produced by having forgotten God and by idolatry. The -punishment of the adulterers, according to the law, stoning, awaited -Jerusalem. "And the company shall stone them with stones and dispatch -them with their swords; they shall slay their sons and their daughters, -and burn up their houses with fire. Thus will I cause lewdness to cease -out of the land, that all women (surrounding nations who knew of -Jerusalem's vileness) be taught not to go after your lewdness. And they -(the heathen nations) shall recompense your lewdness upon you, and ye -shall bear the sins of your idols, and ye shall know that I am the -Lord." The Lord had manifested Himself to Jerusalem as a Lord of grace -and power. He had dealt with that nation as He had not dealt with -others. "You only have I known of all the families of the earth, -therefore I will punish you for all your iniquities" (Amos iii:2). In -awful judgments they were to learn that He is the Lord; what they should -have known through His mercies, they found out by the punishment from -the hands of a righteous Lord. All this will be repeated in future -history. The time is not distant when still greater judgments will be -poured out upon nations as well as upon the Jewish people. During that -time the world will find out that He is the Lord. "For when thy -judgments are in the earth the inhabitants of the world will learn -righteousness" (Is. xxvi:9). - - -THE BOILING POT AND THE LAST WORD. - -Chapter xxiv. - -We have reached the final message of this great Prophet concerning the -judgment and overthrow of Jerusalem. The fatal siege of the city which -sealed its doom, so long announced, had started. Ezekiel receives the -information directly from the Lord and then utters the solemn words of -the Lord in which for the last time the wickedness of the bloody city is -made known. First, he spoke in a parable and afterwards in the death of -his wife he was a sign unto them. - - -I. The Parable of the Boiling Pot and its Significance. - - Again in the ninth year, in the tenth month, in the tenth day of - the month, the word of the Lord came unto me, saying, Son of man, - write thee the name of the day, even of this same day: the king of - Babylon set himself against Jerusalem this same day. And utter a - parable unto the rebellious house, and say unto them, Thus saith the - Lord God; Set on a pot, set it on, and also pour water into it: - Gather the pieces thereof into it, even every good piece, the thigh, - and the shoulder; fill it with the choice bones. Take the choice of - the flock, and burn also the bones under it, and make it boil well, - and let them seethe the bones of it therein. Wherefore thus saith - the Lord God; Woe to the bloody city, to the pot whose scum is - therein, and whose scum is not gone out of it, bring it out piece by - piece; let no lot fall upon it. For her blood is in the midst of - her; she set it upon the top of a rock; she poured it not upon the - ground, to cover it with dust; That it might cause fury to come up - to take vengeance; I have set her blood upon the top of a rock, that - it should not be covered. Therefore thus saith the Lord God; Woe to - the bloody city! I will even make the pile for fire great. Heap on - wood, kindle the fire, consume the flesh, and spice it well, and let - the bones be burned. Then set it empty upon the coals thereof, that - the brass of it may be hot, and may burn, and that the filthiness of - it may be molten in it, that the scum of it may be consumed. She - hath wearied herself with lies, and her great scum went not forth - out of her: her scum shall be in the fire. In thy filthiness is - lewdness: because I have purged thee, and thou wast not purged, thou - shalt not be purged from thy filthiness any more, till I have caused - my fury to rest upon thee. I the Lord have spoken it: it shall come - to pass, and I will do it; I will not go back, neither will I spare, - neither will I repent; according to thy ways, and according to thy - doings, shall they judge thee, saith the Lord God (verses 1-14). - -The Prophet is instructed to note the exact date, the tenth day of the -tenth month in the ninth year. The same date we find in 2 Kings xxv:1. -"And it came to pass in the ninth year of his reign in the tenth month, -in the tenth day of the month, that Nebuchadnezzar, king of Babylon, -came, he, and all his host, against Jerusalem, and pitched against it; -and they built forts against it round about." The same statement is made -by Jeremiah (chapter lii:4). But how did Ezekiel, far away from the -scene of the siege, know the exact date when the king of Babylon began -to carry out the threatened divine judgment? It was the Lord who gave -him this information. This is the statement of the second verse, "Son of -man, write thee the name of the day, even of this selfsame day, the king -of Babylon set himself (literally, leaned upon) against Jerusalem this -same day." Higher Criticism shows its teeth in connection with such -definite statements which introduce the power of God. We quote the -following from a recent commentator: "This verse (verse 2) forces on us -in the clearest fashion the dilemma--either Ezekiel was a deliberate -deceiver, or he was possessed of some kind of second sight." According -to these words Ezekiel was either an out-and-out deceiver, a wicked man, -or, he was a clairvoyant. That the word of the Lord came to him and -imparted unto him the news that on the same day Jerusalem's siege had -begun, is neither considered nor believed. Such is the blind unbelief of -the modern critics. The boiling pot or caldron mentioned in this parable -is the symbol of Jerusalem. What is cast into this pot typifies the -guilty people; the choice bones and the choice of the flock, the -leaders. All are to be thrown in one common caldron to seethe therein, -the symbol of the fiery judgments which had now come upon the city. The -scum[16] in the pot is symbolical of Jerusalem's sins. The woe is -pronounced upon the bloody city on account of the scum; it is to be -consumed. "She hath wearied Me with lies, and her great scum went not -forth out of her; her scum shall be in the fire." While the inhabitants -of the city are thus described suffering for their sins, the city itself -will be dealt with (verse 11). This parable becomes still more -interesting if we compare it with the message of the eleventh chapter. -Then the people of Jerusalem had said, "This city is the caldron, and we -be the flesh" (xi:3). The Lord had answered them, "This city shall not -be your caldron, within shall ye be the flesh in the midst thereof" -(xi:11). They gave the caldron a different meaning from the parable -here. As the flesh is preserved in a pot, a caldron, so they thought -themselves secure and safe in Jerusalem. And now the Lord tells them -that Jerusalem shall be a caldron, but not for their preservation, but -for their judgment. They had deceived themselves when they thought -themselves safe. His fury is now to be displayed upon bloody, filthy -Jerusalem. "I the Lord have spoken it, it shall come to pass, and I will -do it; I will not go back, neither will I spare, neither will I repent; -according to thy ways, and according to thy doings shall they judge -thee, saith the Lord God." What the Lord hath spoken will come to pass; -He will do it. This is a solemn word. Men ignore what God has spoken. -Others sneer at it and are unbelieving. The mass of professing -Christians are indifferent and have no thought that God will do what He -has spoken about judgments to come. But they will as surely come upon -our age, as the threatened judgments came upon Jerusalem. - -[16] Literally, Rust. - - -II. The Death of the Wife of Ezekiel. - - Also the word of the Lord came unto me, saying, Son of man, behold, - I take away from thee the desire of thine eyes with a stroke: yet - neither shalt thou mourn nor weep, neither shall thy tears run down. - Forbear to cry, make no mourning for the dead, bind the tire of - thine head upon thee, and put on thy shoes upon thy feet, and cover - not thy lips, and eat not the bread of men. So I spake unto the - people in the morning: and at even my wife died; and I did in the - morning as I was commanded (verses 15-18). - -The second message which is given to Ezekiel in this chapter concerns -himself. He is to lose the desire of his eyes, his wife, with a stroke. -And the Lord tells him that he is not to mourn or weep, nor is he to -shed tears on account of the bereavement. All the customary signs of -grief are forbidden him. These were the taking off of the headdress, the -turban, and putting ashes on the head; taking off the shoes, walking -barefooted (2 Sam. xv:30); the covering of the lips, the beard (Micah -iii:7; see also Lev. xiii:45), and the eating of certain food, -mourning-food. All this he was not to do. And while he faithfully -delivered the Word of the Lord in the morning, at even his wife was -taken from him and faithfully he obeyed the commandment of the Lord. -Death had dissolved the marriage union and taken from the prophet the -beloved wife. Even so the relationship between Jehovah and Jerusalem was -now to be completely severed. And instead of a wild lamentation, a -wailing cry, there should be a solemn silence. A similar message was -also given to Jeremiah, "They shall die of grievous deaths; they shall -not be lamented.... For thus saith the Lord, Enter not in the house of -mourning, neither go to lament nor bemoan them" (Jer. xvi:4-9). - - -III. The Question of the People and the Answer. - - And the people said unto me, Wilt thou not tell us what these things - are to us, that thou doest so? Then I answered them, The word of the - Lord came unto me, saying, Speak unto the house of Israel, Thus - saith the Lord God; Behold, I will profane my sanctuary, the - excellency of your strength, the desire of your eyes, and that which - your soul pitieth; and your sons and your daughters whom ye have - left shall fall by the sword. And ye shall do as I have done; ye - shall not cover your lips, nor eat the bread of men. And your tires - shall be upon your heads, and your shoes upon your feet: ye shall - not mourn nor weep; but ye shall pine away for your iniquities, and - mourn one toward another. Thus Ezekiel is unto you a sign; according - to all that he hath done shall ye do; and when this cometh, ye shall - know that I am the Lord God. Also, thou son of man, shall it not be, - in the day when I take from them their strength, the joy of their - glory, the desire of their eyes, and that whereupon they set their - minds, their sons and their daughters. That he that escapeth in - that day shall come unto thee, to cause thee to hear it with thine - ears? In that day shall thy mouth be opened to him which is escaped, - and thou shalt speak, and be no more dumb; and thou shalt be a sign - unto them; and they shall know that I am the Lord (verses 19-27). - -The people then inquired of Ezekiel about the meaning of his actions. -They wanted to know about the caldron and about his strange behaviour in -not mourning over the death of his wife. The answer is again given by -the Word of the Lord. The captives on the river Chebar, who surrounded -the Prophet, hear now that the Lord is going to profane His own -sanctuary. It was the object in which they boasted, the excellency of -their strength and the desire of their eyes. Their sons and daughters -who had been left behind by them were now to fall by the sword. As -suddenly as the stroke bereft him of his wife, so should they lose their -loved ones and they also were not to lament. Ezekiel was unto them a -sign. As previously so now again he foreshadowed in his experience what -was the common lot of the people. But more than that should come upon -them. They were to pine away on account of their iniquities and moan one -toward another; their grief would be manifested in groans and moans of -deepest anguish. In all they were to know that He whom they rejected is -the Lord. And so the world will make the same discovery before long, -perhaps even now this solemn fact is being demonstrated before our eyes. -Nations have forgotten God. They have rejected His Word. They trampled -under foot His truth and the best the Lord has given. The measure of -wickedness is rapidly being filled up and God, a holy, righteous God, -must act in judgment and deal with man according to his ways and -according to his works. The moans and the groans are on the earth. - -And when all the prophet announced was accomplished, when Jerusalem had -fallen, then one that escaped should come to Ezekiel and tell him about -it. Even so it happened. "And it came to pass in the twelfth year of our -captivity, in the tenth month, in the fifth day of the month, that one -that had escaped out of Jerusalem came into me, saying, The city is -smitten" (xxxiii:21). It was also announced to the Prophet that when -this messenger came he should no more be dumb, but his mouth should be -opened, and he would speak. Of this we read in chapter xxxiii:22; then -he would resume his public activities. - - -PREDICTIONS OF JUDGMENT AGAINST THE NATIONS. - -Chapters xxv-xxxii. - -PREDICTIONS AGAINST AMMON, MOAB, EDOM AND THE PHILISTINES. - -Chapter xxv. - -A new section begins with this chapter. The prophet is now made the -mouthpiece of Jehovah to utter prophecies concerning other nations. Two -years after the message of the preceding chapter, the news came to -Ezekiel announcing the fall of the city and after that, Ezekiel received -the greater messages concerning Israel and her glorious future. The -prophecies contained in chapters xxv-xxxii concerning the nations which -came in touch with Israel were delivered at different times. See the -dates in chapters xxvi:1, xxix:1, 17, xxx:20, xxxi:1 and xxxii:1, 17. -The predictions concern just seven nations, and these are divided into -four and three. The first four were the immediate neighbors of Israel. -Then come larger prophecies against Tyre, with a message on the future -return of Israel against Sidon and Egypt; Assyria is also mentioned. -Isaiah, Jeremiah and Amos likewise received similar messages against the -same nations. Their guilt is uncovered and their judgment and overthrow -makes the way for Israel's blessing and peace. While these judgments -have had a partial, past fulfilment, the complete fulfilment is yet to -come, for the prophetic Word shows that the nations who have sinned -against Jehovah and His people will be judged in a coming day, when -Israel will be restored and be blest. Such is evident when we read the -gracious, still future promises to His earthly people. See chapters -xxviii:24-26 and xxix:21. These unfulfilled promises concerning Israel's -restoration as well as spiritual prosperity make it clear that these -judgments hold a definite relation to future events. - - -I. The Prophecy Concerning Ammon. - - The word of the Lord came again unto me, saying, Son of man, set thy - face against the Ammonites, and prophesy against them; And say unto - the Ammonites, Hear the word of the Lord God; Thus saith the Lord - God; Because thou saidst; Aha, against my sanctuary, when it was - profaned; and against the land of Israel, when it was desolate; and - against the house of Judah, when they went into captivity; Behold, - therefore I will deliver thee to the men of the East for a - possession, and they shall set their palaces in thee, and make their - dwellings in thee: they shall eat thy fruit, and they shall drink - thy milk. And I will make Rabbah a stable for camels, and the - Ammonites a couching place for flocks: and ye shall know that I am - the Lord. For thus saith the Lord God; Because thou hast clapped - thine hands, and stamped with the feet, and rejoiced in heart with - all thy despite against the land of Israel; Behold, therefore I will - stretch out mine hand upon thee, and will deliver thee for a spoil - to the heathen; and I will cut thee off from the people, and I will - cause thee to perish out of the countries: I will destroy thee; and - thou shalt know that I am the Lord (verses 1-7). - -A message concerning Ammon had been given before to Ezekiel (chapter -xxi:28-32). The prophet Jeremiah also announced the coming judgment for -the Ammonites: "It shall be a desolate heap and her daughters shall be -burned with fire." But Jeremiah predicted a restoration of Ammon after -the judgment. "And afterward I will bring again the captivity of the -children of Ammon, saith the Lord" (Jer. lxix:1-6). God will accomplish -this in His own time and way. We do not need to trouble ourselves how He -will fulfil His Word; He takes care of that. Still another prophet -speaks concerning them. Zephaniah (ii:8-11) shows that they reproached -God's people and were filled with pride. As we know, both Ammon and Moab -had a deeply humiliating origin (Gen. xix:37-38) and had a racial -connection with Israel. As the past history shows they were in constant -conflict with Israel. When the sanctuary in the midst of God's people -was profaned, the land laid desolate and the house of Judah went into -captivity, they greatly rejoiced. Their exultation over Israel's sin and -God's punishment revealed their own wicked, God-defying, unbelieving -character. Therefore God is going to punish them. The men of the East -were to conquer them and take them for a possession. The men of the East -are the Bedouins. The word "palaces" must be translated "encampments." -The Bedouins set up their tents in stone rings. And this prophecy has -been fulfilled. The Bedouin nomads wander through Ammon's possession. - - -II. Prophecy Concerning Moab. - - Thus saith the Lord God; Because that Moab and Seir do say, Behold, - the house of Judah is like unto all the heathen; Therefore, behold, - I will open the side of Moab from the cities, from his cities which - are on his frontiers, the glory of the country, Beth-jeshimoth, - Baal-meon and Kiriathaim, Unto the men of the east with the - Ammonites, and will give them in possession, that the Ammonites may - not be remembered among the nations. And I will execute judgments - upon Moab; and they shall know that I am the Lord (verses 8-11). - -Moab was the kin of Ammon.[17] Their country lay east of the Dead Sea. -Other interesting prophetic messages on Moab are contained in Isaiah xv -and xvi; Jer. xlviii and Amos ii:1. Jeremiah also gives a promise of -Moab's restoration. "Yet will I bring again the captivity of Moab in the -latter days, saith the Lord" (Jer. xlviii:47). Here the time of Moab's -blessing is stated; it will be "in the latter days," the days still to -come connected with the day of the Lord, the second Coming of Christ. -Where Ammon and Moab are now, among what nations their descendants -exist, is known to an omniscient God. How Moab will be brought back from -captivity and installed in their territory in the latter days, we -repeat, will be accomplished by the wisdom and power of God. The -teaching which one hears occasionally, that the Ammonites and Moabites -will be raised from the dead and restored physically is more than a -fanciful speculation; it is an evil, unscriptural doctrine. The Word of -God nowhere teaches a physical resurrection of ungodly nations of the -past for a second chance. Moab also sneered at the house of Judah and -mockingly declared "the house of Judah is like unto all the heathen." -They were a proud and arrogant people. "We have heard of the pride of -Moab, he is exceedingly proud, his loftiness and his arrogancy and his -pride and the haughtiness of his heart" (Jer. xlviii:29). Isaiah gives -the same description of their character (Isa. xvi:6). And the God of -Israel who governs the nations and deals with them in judgment humbled -them into the dust. The Bedouins are now likewise the possessors of -their country. "And I will execute judgments upon Moab; and they shall -know that I am the Lord." And these judgments upon proud, -self-exalting, God-forgetting nations, are not confined to the past. -Some nations of Europe, who claimed to be nations of civilization and -making for righteousness, so often called "Christian nations," have been -lifted up in pride, forgetting God in their prosperity, and now a -righteous God has put His hand upon them, so that they should find out -that He is the Lord. - -[17] Moab and Ammon were the incestuous offspring of Lot. (Genesis -xix:37-38.) - - -III. Prophecy Concerning Edom. - - Thus saith the Lord God; Because that Edom hath dealt against the - house of Judah by taking vengeance, and hath greatly offended, and - revenged himself upon them; Therefore thus saith the Lord God; I - will also stretch out mine hand upon Edom, and will cut off man and - beast from it; and I will make it desolate from Teman; and they of - Dedan shall fall by the sword. And I will lay my vengeance upon Edom - by the hand of my people Israel: and they shall do in Edom according - to my fury; and they shall know my vengeance, saith the Lord God - (verses 12-14). - -Edom, the descendants of Esau, the son of Jacob, was more closely -connected with Israel than Ammon and Moab. And Edom's deeds were more -pronouncedly against the people of God, more wicked and defiant, than -the others. Israel was especially commanded not to abhor an Edomite. -"Thou shalt not abhor an Edomite, for he is thy brother" (Deut. -xxiii:7). They greatly offended and revenged themselves upon them. Amos -declared their sin. "He did pursue his brother with the sword, and did -cast off all pity, and his anger did tear perpetually, and he kept his -wrath forever" (Amos i:11). Edom's pride is uncovered by Obadiah (Obd. -verse 3-4), who also shows Edom's sin against his brother (verses -10-14). And the cruel Herods, the types of Antichrist, were Edomites. -Edom's judgment is to be executed by Israel. This is to take place in a -future day. See Obadiah's prophecy (verses 17-21) and (Amos ix:11-12). -Yet judgment has long ago fallen upon Edom, as predicted in verse 14. -What evidence that the words spoken by these prophets are the words of -God, supernatural in their origin and sure in their fulfilment! We shall -find some striking evidences in the predictions uttered by Ezekiel -against Tyre and Egypt. There is a time coming when every prediction in -the Bible will be accomplished. Then the Bible is gloriously vindicated -and all its enemies will forever disappear. - - -IV. Prophecy Concerning the Philistines. - - Thus saith the Lord God; Because the Philistines have dealt by - revenge, and have taken vengeance with a despiteful heart, to - destroy it for the old hatred; Therefore thus saith the Lord God; - Behold, I will stretch out mine hand upon the Philistines, and I - will cut off the Cherethims, and destroy the remnant of the - sea-coast. And I will execute great vengeance upon them with furious - rebukes; and they shall know that I am the Lord, when I shall lay my - vengeance upon them (verses 15-17). - -Another "thus saith the Lord." The Philistines dwelt on a narrow strip -on the seashore and were the long continued enemies of the people -Israel. Jeremiah speaks of them (chapter cxlvii). See also Amos i:6-9; -Joel iii:4; Isa. xiv:29-32. The vengeance of the Lord fell upon the -coast of Palestina, the Philistines; and they experienced the fury of -the Lord. He dealt with them who had corrupted His people. And so God -will deal in due time with all His enemies. - - -PROPHECIES CONCERNING TYRUS. - -Chapter xxvi. - -A lengthy prophecy concerning Tyre is contained in this and the -following chapters. It is of much interest. The divinely given -predictions against that once powerful city have seen a literal -fulfillment; certain periods of Tyre's downfall and overthrow are made -known by the prophet. History confirms all that is written here. In -subsequent chapters we find much information on the riches and the -greatness of that ancient city, while the description of the King of -Tyre, which fits only the prince of this world, Satan, who governed -Tyre's King, is of intense interest and much importance. Here are also -many spiritual lessons, and a good deal which finds a ready application -to present day world-conditions. - - -I. The Overthrow of Tyrus Announced. - - And it came to pass in the eleventh year, in the first day of the - month, that the word of the Lord came unto me saying, Son of man, - because that Tyrus hath said against Jerusalem, Aha! she is broken - that was the gates of the people; she is turned unto me; I shall be - replenished, now she is laid waste: Therefore thus saith the Lord - God; Behold, I am against thee, O Tyrus, and will cause many nations - to come up against thee, as the sea causeth his waves to come up. - And they shall destroy the walls of Tyrus, and break down her - towers; I will also scrape her dust from her, and make her like the - top of a rock. It shall be a place for the spreading of nets in the - midst of the sea: for I have spoken it, saith the Lord God: and it - shall become a spoil to the nations. And her daughters which are in - the field shall be slain by the sword; and they shall know that I am - the Lord. For thus saith the Lord God; Behold, I will bring upon - Tyrus Nebuchadnezzar king of Babylon, a king of kings, from the - north, with horses, and with chariots, and with horsemen, and - companies, and much people. He shall slay with the sword thy - daughters in the field; and he shall make a fort against thee, and - cast a mount against thee, and lift up the buckler against thee. And - he shall set engines of war against thy walls, and with his axes he - shall break down thy towers. By reason of the abundance of his - horses their dust shall cover thee: thy walls shall shake at the - noise of the horsemen, and of the wheels, and of the chariots, when - he shall enter into thy gates, as men enter into a city wherein is - made a breach. With the hoofs of his horses shall he tread down all - thy streets: he shall slay thy people by the sword, and thy strong - garrisons shall do down to the ground. And they shall make a spoil - of thy riches, and make a prey of thy merchandise; and they shall - break down thy walls, and destroy thy pleasant houses; and they - shall lay thy stones and thy timber and thy dust in the midst of the - water. And I will cause the noise of thy songs to cease; and the - sound of thy harps shall be no more heard. And I will make thee like - the top of a rock; thou shalt be a place to spread nets upon; thou - shalt be built no more: for I the Lord have spoken it, saith the - Lord God (verses 1-14). - -The City of Tyrus (which means rock) was partly built upon an island off -the mainland in the Mediterranean Sea. It was an ancient Phoenician city -and is mentioned in Scripture for the first time in Joshua xix:29, where -it is called "The strong city." It had a wonderful commerce, a -description of which in its variety, we find in the twenty-seventh -chapter. It was inhabited by seafaring men, and the prophet Isaiah -describes this wealthy and influential city as "the crowning city, whose -merchants are princes, whose traffickers are the honorable of the earth" -(Isaiah xxiii:8). We read in the next chapter how Syria, Persia, Egypt, -Spain, Greece and every quarter of the ancient world laid their choicest -and most precious things at the feet of Tyre, who sat enthroned on -Ivory, covered with blue and purple from the isles of Elishah. Her -beauty was perfect (Ez. xxvii:11). During the reign of David and -Solomon, Tyre came into great prominence, playing an important role in -the commercial, political and religious history of Israel. Hiram, King -of Tyrus sent cedar trees to Jerusalem, as well as workmen, who built -David a house (2 Sam. v:11). How Tyrus aided in the construction of the -temple and the palace under Solomon's reign, may be learned by -consulting the following passages: 1 Kings v:1-12; vii:13-14; 1 -Chronicles xiv:1; 2 Chronicles ii:3, 11. When the ships of Solomon -sailed away to Ophir, "Hiram sent in the navy his servants, ship-men -that had knowledge of the sea, with the servants of Solomon, and they -came to Ophir, and fetched from thence gold, four hundred and twenty -talents, and brought it to King Solomon" (1 Kings ix:27-28). The Tyrians -were great voyagers, the masters of the sea, and founded colonies, -among them Carthage. Israel's close relations with Tyrus continued -probably for centuries. The wicked wife of King Ahab, Jezebel, was the -daughter of Ethbaal, King of Tyre. She fostered successfully the vile -Phoenician idolatry among Israel. Tyre also sent messengers to King -Zedekiah, probably to form an alliance against the approaching -Babylonian conqueror (Jere. xxvii:3). She was a proud, luxurious and -wicked city, which defied God. She sinned against Jerusalem and the -people Israel. Joel and Amos speak of her sins (Joel iii:4-6; Amos -i:9-10) and announced her judgment. So did the prophet Isaiah (chapter -xxiii) and Jeremiah (xlvii:4). Ezekiel gives us the completest -description of this city, her resources, her luxuries and far reaching -influence, her King under Satanic control and also the details of her -judgment. - -In the third verse of our chapter we read the divine announcement of -Tyre's fate. "Behold I am against thee, O Tyrus, and will cause many -nations to come up against thee, as the sea causes its waves to come up. -And they shall destroy the walls of Tyrus, and break down her towers; I -will also scrape her dust from her, and make her like the top of a -rock." It was to become a place for the spreading of nets and a spoil to -the nations. This great judgment was not all at once carried out. -Nebuchadnezzar came first against her as predicted in verses 7-11. He -besieged the Tyre on the mainland and after thirteen years took the -city; while that part of Tyrus which was built upon the island in the -sea, protected by the fleet of Tyrus, escaped. Then came for her seventy -years when she was forgotten, as predicted by Isaiah (xxiii:15). After -these years had passed Tyrus saw a startling revival. The island city -became more powerful and wicked than before, "she committed fornication -with all the kingdoms of the world upon the face of the earth" (Is. -xxiii:17). The continental Tyrus, however, remained in ruins. - -Centuries passed and it seemed as if Ezekiel's prophecy concerning -Tyre's complete overthrow would remain unfulfilled. It was about 240 -years after when the literal fulfillment of this prophecy was -accomplished. Alexander the Great came against the city built on the -island. After seven months the city was taken by means of a mole, by -which the forces of Alexander could enter the city. In constructing this -mole, Alexander made use of the ruins of the old city. The stones, -timber and the very dust of the destroyed city was laid into the sea to -erect the causeway which accomplished the utter ruin of the wealthy -city. And thus Ezekiel's prophecy was fulfilled. "And they shall lay thy -stones and thy timber and thy dust in the midst of the water." The -complete end of Tyrus had come. "And thou shalt be no more, though thou -be sought for, yet shalt thou never be found again" (verse 21). So -completely was the work done by Alexander, depositing the debris of the -ruins of Tyrus on the mainland into the sea, that its exact site will -remain undeterminable. And Alexander the Great fulfilled still another -prophecy. Before he came on his mission, directed by God, to make an end -of the proud and wicked city, Zechariah, the great post-exilic prophet, -had once more announced the fate of Tyrus. "And Tyrus," said the Lord -through Zechariah, "did build herself a stronghold, and heaped up silver -as the dust, and fine gold as the ruin of the sheets." This was after -Nebuchadnezzar had destroyed the Tyrus on the mainland and she became -the great island city. "Thus," said Zechariah, "behold, the Lord will -cast her out, and He will smite her power in the sea, and she shall be -devoured with fire" (Zech. ix:3-4). Alexander did this; he laid proud -Tyrus in ashes. - -What an evidence that all these words are the Word of God! God looks to -the fulfillment of all He revealed to His prophets. It may appear often -as if visions were in vain and prophecies remain unaccomplished. God -does not need to be in a hurry; He can afford to take His time. But -finally every prophecy contained in the Holy Scriptures will be -fulfilled. Proud and boasting, like Tyrus, are the great nations of our -age. Wealth and luxuries are seen on all sides and with it moral evil -and every form of wickedness. Judgment is surely in store for the -nations that forget God. As we know from the book of Revelation this -present age will culminate in the formation of Babylon the Great. Much -in Revelation xviii reminds us of Tyrus in this chapter of Ezekiel and -the next chapter. - - -II. The Effect of Tyre's Fall and the Lamentation. - - Thus saith the Lord God to Tyrus; shall not the isles shake at the - sound of thy fall, when the wounded cry, when the slaughter is made - in the midst of thee? Then all the princes of the sea shall come - down from their thrones, and lay away their robes, and put off their - broidered garments: they shall clothe themselves with trembling; - they shall sit upon the ground, and shall tremble at every moment, - and be astonished at thee. And they shall take up a lamentation for - thee, and say to thee, How art thou destroyed, that wast inhabited - of seafaring men, the renowned city, which wast strong in the sea, - she and her inhabitants, which cause their terror to be on all that - haunt it! Now shall the isles tremble in the day of thy fall; yea, - the isles that are in the sea shall be troubled at thy departure. - For thus saith the Lord God; When I shall make thee a desolate city, - like the cities that are not inhabited; when I shall bring up the - deep upon thee, and great waters shall cover thee. When I shall - bring thee down with them that descend into the pit, with the people - of old time, and shall set thee in the low parts of the earth, in - places desolate of old, with them that go down to the pit, that thou - be not inhabited; and I shall set glory in the land of the living; I - will make thee a terror, and thou shalt be no more; though thou be - sought for, yet shalt thou never be found again, saith the Lord God - (verses 15-21). - -The isles and the princes of the sea were deeply affected by her fall -and overthrow. The princes came down from their thrones and laid away -their robes and trembled at every moment. The lamentation they took up -is on account of the destruction of the renowned city. In Revelation -xviii we have a similar lament over the final Babylon, the end in -judgment of a godless, materialistic civilization. (See Rev. -xviii:9-19). Verses 19-20 give a description of the descent of Tyre into -the pit. "When I shall make thee desolate, like the cities that are not -inhabited; when I shall bring up the deep unto thee, and great waters -shall cover thee; when I shall bring thee down with them that descend -into the pit, with the people of old time, and shall set thee in the low -parts of the earth, in places desolate of old, with them that go down to -the pit, that thou be not inhabited; and I shall set glory in the land -of the living." The last sentence, which is a promise of glory, can only -refer to the coming glory of the earthly Zion, the glory in store for -Israel. Boasting, proud Tyrus is laid in the dust; her site completely -blotted out. Other nations who hate Israel and continue in the -wickedness of those ancient nations will also be broken to pieces, but -Zion has a future of glory. When the time of the judgment of the nations -comes God will set glory in Israel's land through the coming of the King -of Glory. We have already pointed out the literal and startling -fulfilment of the last verse of this chapter. - - -GLORIOUS TYRUS AND HER FALL. - -Chapter xxvii. - -"The word of the Lord came unto me, saying, Now, thou son of man, take -up a lamentation for Tyrus." It is an interesting description of the -world-wide commerce and glory of this once-proud world-city, which is -given in this chapter. "_Sic transit gloria mundi_"--thus passeth the -glory of the world; nothing but ruins instead of the wicked mistress of -the sea; yea, her very site is no longer known. And what her glory was -and how it passed away under divine displeasure is made known through -the inspired prophet. Ezekiel certainly never saw Tyrus, nor did he have -probably any knowledge of her grandeur, her great wealth and -far-reaching commerce. But he was Jehovah's mouthpiece who put into his -lips and pen all these words. - - -I. The Glory of Tyrus. - - The word of the Lord came again unto me, saying, Now, thou Son of - man, take up a lamentation for Tyrus. And say unto Tyrus, O thou - that art situate at the entry of the sea, which art a merchant of - the people for many isles, Thus saith the Lord God; O Tyrus, thou - hast said, "I am of perfect beauty." Thy borders are in the midst of - the seas, thy builders have perfected thy beauty. They have made all - thy ship boards of fir trees of Senir: they have taken cedars from - Lebanon to make masts for thee. Of the oaks of Bashan have they made - thine oars; the company of the Ashurites have made thy benches of - ivory, brought out of the isles of Chittim. Fine linen with - broidered work from Egypt was that which thou spreadest forth to be - thy sail; blue and purple from the isles of Elisha was that which - covered thee. The inhabitants of Zidon and Arvad were thy mariners: - thy wise men, O Tyrus, that were in thee, were thy pilots. The - ancients of Gebal and the wise men thereof were in thee thy calkers; - all the ships of the sea with their mariners were in thee to occupy - thy merchandise. They of Persia and of Lud and of Phut were in thine - army, thy men of war: they hanged the shield and helmet in thee, - they set forth thy comeliness. The men of Arvad with thine army were - upon thy walls round about, and the Gammadims were in thy towers: - they hanged their shields upon thy walls round about; they have made - thy beauty perfect (verses 3-15). - -The great city had her situation at the entry of the sea and was the -trader for the people of many isles. Lifted up with pride, the powerful -city boasted of perfect beauty. "O Tyrus, thou has said, I am of perfect -beauty." Beginning with the fourth verse, we have a description of her -as a monster ship. The borders in the midst of the seas, the builders -perfecting her beauty. The shipboards, the masts and the oars from the -oaks of Bashan are mentioned. The Ashurites made benches of ivory for -this ship; the ivory was brought from the isles of Chittim (Cyprus, -etc.). Fine linen and broidered work from Egypt she spread for sail. The -inhabitants of Zidon and Arvad were the sailors and her wise men pilots. -It is all in the form of an allegory. Tyrus also had an army gathered -from different nations. - - Tarshish was thy merchant by reason of the multitude of all kinds of - riches; with silver, iron, tin, and lead, they traded in thy fairs. - Javan, Tubal, and Meshech, they were thy merchants: they traded the - persons of men and vessels of brass in thy market. They of the house - of Togarmah traded in thy fairs with horses and horsemen and mules. - The men of Dedan were thy merchants; many isles were the merchandise - of thine hand: they brought thee for a present horns of ivory and - ebony. Syria was thy merchant by reason of the multitude of the - wares of thy making: they occupied in thy fairs with emeralds, - purple, and broidered work, and fine linen, and coral, and agate. - Judah, and the land of Israel, they were thy merchants: they traded - in thy market wheat of Minnith, and Pannag, and honey, and oil, and - balm. Damascus was thy merchant in the multitude of the wares of thy - making for the multitude of all riches; in the wine of Helbon, and - white wool. Dan also and Javan going to and fro occupied in thy - fairs: bright iron, cassia, and calamus, were in thy market. Dedan - was thy merchant in precious clothes for chariots. Arabia, and all - the princes of Kedar, they occupied with thee in lambs, and rams, - and goats: in these were they thy merchants. The merchandise of - Sheba and Raamah, they were thy merchants: they occupied in thy - fairs with chief of all spices, and with all precious stones, and - gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, - and Chilmad, were thy merchants. These were thy merchants in all - sorts of things, in blue clothes, and broidered work, and in chests - of rich apparel, bound with cords, and made of cedar, among thy - merchandise. The ships of Tarshish did sing of thee in thy market: - and thou wast replenished, and made very glorious in the midst of - the seas (verses 16-25). - -The commerce of Tyrus is next vividly described. The description begins -with Tarshish, then of great renown, and ends with mentioning the ships -of Tarshish. And what are the articles of commerce mentioned? Silver, -iron, tin, lead, slaves, vessels of brass, horses and mules. Then there -were horns of ivory and ebony; emeralds, purple and broidered work, fine -linen, coral and agate. Wheat of Minni and Pannag, honey, oil and balm; -wine of Helbon and white wool. Then follow other articles of commerce: -bright iron, cassia, calamus and precious cloths for chariots. They also -traded in live stock: lambs and rams, and goats, besides spices, -precious stones, gold chests of rich apparel, etc. Thus she was -replenished and made glorious in the midst of the seas. Another -world-city or system is described in the last book of the Bible, Babylon -the great; the articles of her world-wide commerce are also given (Rev. -xviii:12-13); it is much like the commerce of ancient Tyrus. Tyrus is a -picture of a great world-city: rich, increased in goods, enjoying -prosperity and filled with pride. As she passed away with all her glory, -so others have crumbled into dust. Equally so will this present Godless -civilization, culminating in Babylon the great, pass away under the -judgment-stroke of God (Rev. xviii:15-19). - - -II. The Description of the Fall of Tyrus. - - Thy rowers have brought thee into great waters: the east wind hath - broken thee in the midst of the seas. Thy riches, and thy fairs, - thy merchandise, thy mariners, and thy pilots, thy calkers, and the - occupiers of thy merchandise, and all thy men of war, that are in - thee, and in all thy company which is in the midst of thee, shall - fall into the midst of the seas in the day of thy ruin. The suburbs - shall shake at the sound of the cry of thy pilots. And all that - handle the oar, the mariners, and all the pilots of the sea, shall - come down from their ships, they shall stand upon the land; And - shall cause their voice to be heard against thee, and shall cry - bitterly, and shall cast up dust upon their heads, they shall wallow - themselves in the ashes: And they shall make themselves utterly bald - for thee, and gird them with sackcloth, and they shall weep for thee - with bitterness of heart and bitter wailing. And in their wailing - they shall take up a lamentation for thee, and lament over thee, - saying. What city is like Tyrus, like the destroyed in the midst of - the sea? When thy wares went forth out of the seas, thou filledst - many people; thou didst enrich the kings of the earth with the - multitude of thy riches and of thy merchandise. In the time when - thou shalt be broken by the seas in the depths of the waters thy - merchandise and all thy company in the midst of thee shall fail. All - the inhabitants of the isles shall be astonished at thee, and their - kings shall be sore afraid, they shall be troubled in their - countenance. The merchants among the people shall hiss at thee; thou - shalt be a terror, and never shalt be any more (verses 26-30). - -The description of Tyrus as a ship as given in the first part of this -chapter is here maintained. Tyrus is to be shipwrecked. The east wind is -Nebuchadnezzar, who came against the proud city to accomplish part of -her ruin; and Alexander the Great, as we saw in our previous study, -completed the work. A comparison with Revelation xviii will bring out -the striking correspondency. When finally Babylon the great falls, that -coming religious-commercial world-system, with Rome as a center, her -fall and desolation, will surely be greater than the fall of Tyrus. For -this all is rapidly preparing. - - -THE PRINCE OF TYRUS. - -Chapter xxviii. - -The greater part of this chapter is also devoted to Tyrus. This -concluding prophecy about Tyrus is the most interesting. It concerns the -proud ruler of that city, who is called Prince and also King. But this -ruler as Prince and King is typical of another and more sinister being -as we learn from this chapter. Tyrus with its earthly glory, wealth and -pride, as pointed out in the previous expositions, is the type of the -glory of the world, the commercial glory and all connected with it, and -clearly foreshadows the final great commercial world-system, Babylon the -Great. Inasmuch then as Tyrus foreshadows this, its proud and wicked -King is typical of the prince of this world, the one who fell by pride -and who is the ruler and god of this age. As the prince of this world he -showed to the Lord Jesus Christ all the kingdoms of the world and their -glory, and offered all to the Lord. This sinister being and his coming -masterpiece, the Antichrist, who is to rule during the end of this age -on the earth, are foreshadowed in a striking way in the ruler of Tyrus. - - -I. The Prince of Tyrus, his Pride and his Doom. - - The word of the Lord came again unto me, saying: Son of man, say - unto the prince of Tyrus, Thus saith the Lord God; Because thine - heart is lifted up, and thou hast said, I am a god, I sit in the set - of God, in the midst of the seas, yet thou art a man, and not God, - though thou set thine heart as the heart of God: Behold thou art - wiser than Daniel; there is no secret that they can hide from thee. - With thy wisdom and with thine understanding thou hast gotten thee - riches, and hast gotten gold and silver into thy treasures. By thy - great wisdom and by thy traffic thou hast increased thy riches, and - thine heart is lifted up because of thy riches. Therefore thus saith - the Lord God; Because thou hast set thine heart as the heart of God; - Behold therefore, I will bring strangers upon thee, the terrible of - the nations, and they shall draw their swords against the beauty of - thy wisdom, and they shall defile thy brightness. They shall bring - thee down to the pit, and thou shalt die the deaths of them that are - slain in the midst of the seas. Wilt thou yet say before him that - slayeth thee, I am God? but thou shalt be a man and no god, in the - hand of him that slayeth thee. Thou shalt die the deaths of the - uncircumcised by the hand of strangers; for I have spoken it, saith - the Lord God (verses 1-10.) - -The Prince of Tyrus who ruled in the days of Ezekiel was, according to -the Jewish historian Josephus, Ithobalus, called in the Phoenecian -annals Ithobaal II. The description of this character tells us that he -was the consummation of the pride and wealth of Tyrus; the awful pride -of that city was headed up in him. His heart was so lifted up that he -claimed to be a god and that he occupied the seat of God. He also -boasted of wisdom greater than the wisdom of Daniel, the captive in -Babylon. By his cunning and wisdom, as well as by traffic, he had heaped -up riches, and because of these riches he became still more lifted up. -Like the prosperous and wealthy king of Babylon, Nebuchadnezzar, who -gloried in his achievements by saying, "Is not this great Babylon, that -I have built for the house of the Kingdom by the might of my power, and -for the honor of my majesty" (Dan. iv:30), the Prince of Tyrus boasted -in arrogant pride. Through the prophet, his doom is announced. The Lord -God reckons with him, "because thou hast set thine heart as the heart of -God." He would bring nations against him and his city, and "they shall -bring thee down to the pit, and thou shall die the deaths of them that -are slain in the heart of the seas." Instead of having endless being as -a god he would die a sudden and violent death. He should die the death -of the uncircumcised, typifying vile and wicked men who are far away -from God; dying deaths, which means a physical death and that which -follows the wicked after death, an eternal separation from God, with -conscious punishment. - -The language used in describing the Prince of Tyrus is used elsewhere -in the Word of God to describe another one, who is yet to come. We mean -the personal Antichrist, the man of sin. The marks of this coming one, -Satan's great counterfeit and masterpiece, are always pride, -self-exaltation. Daniel describes him in the following words: "And the -King shall do according to his will; and he shall exalt himself, and -magnify himself above every god, and shall speak marvelous things -against the God of gods"[18] (Dan. xi:36). In the New Testament the -coming Antichrist is pictured as follows: "Who opposeth and exalteth -himself above all that is called God or that is worshipped; so that he -as God sitteth in the temple of God, showing himself that he is God" (2 -Thess. ii:4). Comparing these statements with what is said of the Prince -of Tyrus we see at once the similarity. The political head of the final -form of the times of the Gentiles, the ten Kingdom Empires, the Roman -Empire revived, is described in very much the same way. The man that -made the earth to tremble, that did shake the Kingdoms (Isaiah xiv:16) -said in his heart, "I will ascend into heaven, I will exalt my throne -above the stars of God ... I will be like the Most High" (Is. -xiv:13-14). Here is the same characteristic, a God-defying pride. This -has led many expositors to call both of these persons, the wicked actors -during the end of the age, the Antichrist. But the one is the head of -the Roman Empire, the Prince that shall come; the other is the -Antichrist, the beast out of the earth (Rev. xiii:11). Both work -together under Satan's control and are energized by Satan, therefore -they manifest the same characteristics. It is evident that the ruler of -Tyrus as Prince foreshadows the coming Antichrist, and we have to see -next the significance that the ruler of Tyrus is addressed as King and -the one who stands behind him. - -[18] It is well to state here that Daniel mentions Antichrist but once -in his prophecies, in chapter xi:36, etc. The little horn in Dan. vii is -the head of the revived Roman Empire; the little horn in Dan. viii was -Antiochus Epiphanus, the type of the King of the North who will invade -the pleasant land, Palestine, during the time of the great tribulation. - - -II. The Lamentations over the King of Tyrus. - - Moreover the word of the Lord came unto me, saying, Son of man, take - up a lamentation upon the king of Tyrus, and say unto him, Thus - saith the Lord God; Thou sealest up the sum, full of wisdom, and - perfect in beauty. Thou hast been in Eden the garden of God; every - precious stone was thy covering, the sardius, topaz, and the - diamond, the beryl, the onyx, and the jasper, the sapphire, the - emerald, and the carbuncle, and gold: the workmanship of thy tabrets - and of thy pipes was prepared in thee in the day that thou wast - created. Thou art the anointed cherub that covereth; and I have set - thee so; thou was upon the holy mountain of God; thou hast walked up - and down in the midst of the stones of fire. Thou wast perfect in - thy ways from the day that thou wast created, till iniquity was - found in thee. By the multitude of thy merchandise they have filled - the midst of thee with violence, and thou hast sinned: therefore I - will cast thee as profane out of the mountain of God: and I will - destroy thee, O covering cherub, from the midst of the stones of - fire. Thine heart was lifted up because of thy beauty, thou hast - corrupted thy wisdom by reason of thy brightness: I will cast thee - to the ground, I will lay thee before kings, that they may behold - thee. Thou hast defiled thy sanctuaries by the multitude of thine - iniquities, by the iniquity of thy traffick; therefore will I bring - forth a fire from the midst of thee, it shall devour thee, and I - will bring thee to ashes upon the earth in the sight of all them - that behold thee. All they that know thee among the people shall be - astonished at thee: thou shalt be a terror, and never shalt thou be - any more (verses 11-19). - -The Prince and the King are identical, and not different persons as some -say. But what is said now of the ruler of Tyrus as king could never be -said of a mere human being. Hardly any of the descriptions given in -these verses can be applied to the heathen King of Tyrus. The -description fits another being, the person who was originally the -greatest and most beautiful creature of God, but has become a fallen -creature and the enemy of God. In one word, it is Satan in his original -greatness and in his fall who is revealed in connection with the King of -Tyrus. Satan was the power behind the throne of the Tyrian King, as -Satan is still the god of this age who controls the kingdoms of the -world. Inasmuch, then, as Tyrus is a type of the commercial glory of the -world, its wealth and pride, foreshadowing the final great world-city or -world-system, Babylon, the ruler of Tyrus, spoken of as Prince, -foreshadows the Antichrist, while as King, Satan himself stands behind -him as the domineering power. The descriptions given of Satan as an -unfallen being, show that he was originally a marvelous being, full of -wisdom and perfect in beauty. From Jude's epistle we learn that even -Michael still recognized in him the grandeur of his unfallen past and -did not bring a railing accusation against him (Jude verses 8-10). He -was in Eden, the garden of God, and every precious stone was his -covering. It is a description of Satan's original place and of his great -beauty. Furthermore, he was the anointed cherub that covereth; the Lord -had set him to be this. As the anointed, divinely chosen cherub he held -an exalted position in connection with the government of the throne of -God.[19] Everything shows that this majestic creature possessed a place -of great dignity, being "upon the holy mountain of God," walking up and -down in the midst of the stones of fire, he was ever present and moving -about in the fiery glory of a holy and righteous God. "Thou was perfect -in thy ways from the day that thou wast created till unrighteousness was -found in thee." Surely the first part of this verse could never apply to -the King of Tyrus nor to any other human; it is a picture of the -unfallen glorious creature of God. But unrighteousness was found in him. -He sinned, and as a result divine sentence is pronounced upon him. Yet -this sentence in verse 16 is not yet executed. He is not yet cast out in -the fullest sense, nor bruised completely, nor is he in the lake of -fire. All this is future. God in His all-wise purpose delays the -complete execution of this judgment. But the day will come when he, who -walked once in the presence of the glory of God, in the midst of the -stones of fire, will be cast into the lake of fire, his eternal abode. -What was his sin? "Thy heart was lifted up because of thy beauty; thou -has corrupted thy wisdom by reason of thy brightness." He became puffed -up, lifted up with pride (1 Tim. iii:6) on account of his own beauty and -brightness. There can be no question, but the person so closely linked -with the King of Tyrus is Satan. The passage contains one of the most -interesting revelations we have in the Bible on the person and dignity of -that fallen being. Verses 18 and 19 show that the King is in view and -the fate of his city Tyrus: "I have turned thee to ashes upon the earth -in the sight of all them that behold thee." - -[19] For a detailed and excellent exposition of this passage see the -book on "Satan," by F. C. Jennings, pp. 43-48. - - -III. A Prophecy Concerning Zidon. - - Again the word of the Lord came unto me saying: Son of man, set thy - face against Zidon, and prophesy against it. And say, Thus saith the - Lord God; Behold, I am against thee, O Zidon; and I will be - glorified in the midst of thee: and they shall know that I am the - Lord, when I shall have executed judgments in her, and shall be - sanctified in her. For I will send into her pestilence, and blood - into her streets; and the wounded shall be judged in the midst of - her by the sword upon her on every side; and they shall know that I - am the Lord. And there shall be no more a pricking brier unto the - house of Israel, nor any grieving thorn of all that are round about - them, that despiseth them; and they shall know that I am the Lord - God. Thus saith the Lord God; When I shall have gathered the house - of Israel from the people among whom they are scattered, and shall - be sanctified in them in the sight of the heathen, then shall they - dwell in their land that I have given to my servant Jacob. And they - shall dwell safely therein, and shall build houses, and plant - vineyards; yea, they shall dwell with confidence, when I have - executed judgments upon all those that despise them round about - them; and they shall know that I am the Lord (verses 20-26). - -Zidon (or Sidon) was situated twenty miles north of Tyrus. Like Tyrus -she was built offshore on island rocks. For many years Zidon was even -more prominent and prosperous than Tyrus. She was burnt after a revolt -against Artaxerxes Ochus, 351 B. C., but later rebuilt. See its mention -in the New Testament in Mark iii:8, vii:24. Jehovah announces that He -would execute judgments in Zidon and thus be glorified and sanctified in -her. When a holy God deals in judgments with sin, with individuals and -nations, He maintains thereby His holy character. He is light in whom -there is no darkness at all and a consuming fire. It has been said that -there is no special transgression mentioned why Zidon should be judged. -No doubt she was as proud as her sister city Tyrus. But verse 24 tells -us the reason; she was a pricking brier to the house of Israel. She -sinned against her neighbor, the people of God, and for that judgment -came on her. And so can present-day nations not escape judgment for -their sins against the Jews. The last two verses are a prophecy relating -to Israel's restoration. Needless to say up to this time their -restoration has not taken place. The time is given when it will come, -when the Lord executes judgment upon the nations. When our Lord comes -again these judgments will fall. And how near all this must be when we -behold nations filling full the measure of their wickedness and the Jews -as a suffering people with faces turned towards their homeland. - - -PROPHECIES CONCERNING EGYPT. - -Chapter xxix. - -The predictions about Tyrus and Zidon are followed by the prophecies -against Egypt. These prophecies are of even greater interest than those -preceding. First Pharaoh and Egypt are addressed; the coming judgment -and the desolation of the land is announced. A restoration after forty -years is promised when the captivity of Egypt is to be brought again; -but the former glory will be departed and Egypt's decline, to be the -basest of the kingdoms, is predicted. The King of Babylon is announced -as the conqueror of Egypt (chapter xxix). In chapter xxx the destruction -of Egypt, her people and her allies, is vividly described; at the close -of this chapter the defeat of Pharaoh by Nebuchadnezzar is predicted. In -chapter xxxi the King of Egypt is described as a mighty cedar; its fall -is foretold as well as the effect of Pharaoh's fall among the nations. -Chapter xxxii contains a lamentation over the King of Egypt. In the -second half of this chapter, the concluding section of these prophecies -against Egypt, we find a solemn dirge over the doomed people. The unseen -regions are unveiled and those who enjoyed earthly honors and glory are -seen in the place of dishonor, misery and shame. - - -I. The Prediction of Egypt's Desolation. - - In the tenth year, in the tenth month, in the twelfth day of the - month, the word of the Lord came unto me, saying, Son of man, set - thy face against Pharaoh king of Egypt, and prophesy against him, - and against all Egypt: Speak, and say, Thus saith the Lord God; - Behold, I am against thee, Pharaoh king of Egypt, the great dragon - that lieth in the midst of his rivers, which hath said, My river is - mine own, and I have made it for myself. But I will put hooks in thy - jaws, and I will cause the fish of thy rivers to stick unto thy - scales, and I will bring thee up out of the midst of thy rivers, and - all the fish of thy rivers shall stick unto thy scales. And I will - leave thee thrown into the wilderness, thee and all the fish of thy - rivers: thou shalt fall upon the open fields; thou shalt not be - brought together, nor gathered: I have given thee for meat to the - beasts of the field and to the fowls of the heaven. And all the - inhabitants of Egypt shall know that I am the Lord, because they - have been a staff of reed to the house of Israel. When they took - hold of thee by thy hand, thou didst break, and rend all their - shoulder: and when they leaned upon thee, thou brakest, and madest - all their loins to be at a stand. Therefore thus saith the Lord God; - Behold, I will bring a sword upon thee, and cut off man and beast - out of thee. And the land of Egypt shall be desolate and waste; and - they shall know that I am the Lord: because he hath said, The river - is mine, and I have made it. Behold, therefore I am against thee, - and against thy rivers, and I will make the land of Egypt utterly - waste and desolate, from the tower of Syene even unto the border of - Ethiopia. No foot of man shall pass through it, nor foot of beast - shall pass through it, neither shall it be inhabited forty years. - And I will make the land of Egypt desolate in the midst of the - countries that are desolate, and her cities among the cities that - are laid waste shall be desolate forty years: and I will scatter the - Egyptians among the nations, and will disperse them through the - countries (verses 1-12). - -The King of Egypt addressed in this prophecy was Pharaoh-Hophra, called -in Greek, Apries. He was the grandson of Pharaoh-Necho who defeated King -Josiah at Meggido (2 Chronicles xxxv:20-27). King Zedekiah of Judah -expected help and relief from Pharaoh-Hophra, when Jerusalem was -besieged. The Egyptian army under Hophra advanced through Phoenicia and -forced the Chaldeans to raise the siege of Jerusalem (Jer. xxxvii:5-7). -But the relief was only temporary, for the Egyptian army had to retire. -The prophet Jeremiah announced also the doom of Hophra, associating it -with Zedekiah's doom: "Thus saith the Lord, Behold, I will give -Pharaoh-Hophra, King of Egypt, into the hands of his enemies, and into -the hand of them that seek his life; as I gave Zedekiah, King of Judah, -into the hand of Nebuchadnezzar, King of Babylon, his enemy, and that -sought his life" (Jer. xliv:30). - -Here he is called "the great dragon that lieth in the midst of his -rivers." He boasts, "My river is mine own and I have made it for -myself." The river Nile, with its different branches is meant. Pharaoh -is compared to a sea monster, which probably means the crocodile, -worshipped by the Egyptians; it was symbolical of power and pride.[20] -But the word "dragon" also reminds us of Satan who is called twelve -times in the Book of Revelation the dragon. As we learned from the -previous chapter, behind the King of Tyrus stood Satan as master of the -great city, and the same being, the dragon, controlled also -Pharaoh-Hophra and the land of Egypt. The dragon was worshipped by many -ancient nations and is still today the emblem of the Chinese Empire. And -the same ungodly self-exaltation which characterized Tyrus and its king, -which led to its overthrow and judgment, was shared by the King of -Egypt. Proud and blasphemous were his words that he had made the river -for himself; he defied God and refused to own his power. Therefore, his -judgment is announced which would not alone strike him but all the other -inhabitants of the land and all who looked to Egypt for help. "I will -leave thee thrown into the wilderness, thee and all the fish of thy -rivers (the people of the land); thou shalt fall upon the open field; -thou shalt not be brought together nor gathered. I have given thee for -meat to the beasts of the field and to the fowls of the heaven." It is a -striking allegory. In verses 6 and 7 Israel's sin is mentioned when the -people of God turned to this wicked land for help, the land where their -forefathers had groaned and suffered such cruelty. Isaiah had solemnly -warned against such an alliance (Isaiah xxx:6-7; xxxi:3) and so had -Jeremiah (Jer. ii:36; xxxvii:7). Interesting it is to find that the same -illustration of disaster for Israel by trusting in Egypt had been used -by the Assyrian officer in addressing Hezekiah: "Now, behold, thou -trustest upon the staff of this bruised reed, upon Egypt, on which, if a -man lean, it will go into his hand, and pierce it; so is Pharaoh, King -of Egypt, unto all that trust on him" (2 Kings xviii:21). And so it was. -Egypt gave no help to Israel and only wounded them grievously as a staff -which breaks under the weight of him who leaneth upon it--breaks and -pierces the hand. Whenever God's people turn to Egypt (the type of the -world) for help and form ungodly alliances they do so to their own hurt -and shame. - -[20] The crocodile was often used on Egyptian seal-rings as well as on -Roman coins, which pictured Egypt as a monster crocodile. - -Then follows the explanation of the allegory and, once more, the reason -of the coming desolation of Egypt is stated, because the proud King had -said, "The river is mine, and I have made it." The entire land of Egypt -was to be wasted from one end to the other. It was to become desolate -and for the period of forty years it was not to be inhabited. "And I -will make the land of Egypt desolate in the midst of the countries that -are desolate, and her cities among the cities that are laid waste shall -be desolate forty years, and I will scatter the Egyptians among the -nations, and will disperse them through the countries" (verse 12). - -But have these predictions been fulfilled? Did Egypt pass through a -period of forty years' desolation and did a restoration take place after -the forty years? Critics claim that these predictions were never -literally fulfilled and that Nebuchadnezzar did not invade Egypt during -the reign of Hophra. They point to the historical evidence that Amasis -followed Hophra as King of Egypt, and under his reign Egypt was in a -very flourishing condition. The historian, Herodotus, gives this -information and it is fully confirmed by Egyptian records on monuments. -But did the prophet Ezekiel predict that Egypt should be invaded by -Nebuchadnezzar during the reign of Pharaoh-Hophra? He predicts that -Nebuchadnezzar should conquer Egypt, but the critics have made a serious -blunder by overlooking the date of the prophecy in which -Nebuchadnezzar's invasion is announced. The chapter under our -consideration begins with a definite date. It was in the tenth year when -he received the message concerning Hophra; but it was seventeen years -later when Nebuchadnezzar's invasion was predicted, in the -twenty-seventh year (verse 17). Hophra's doom and the desolation of -Egypt was first announced, but the fulfillment came years later. Ezekiel -does not state that Hophra should be slain by Nebuchadnezzar, nor does -Jeremiah predict this (Jeremiah xliv:30). Hophra was dethroned by Amasis -and later slain. - - -II. Egypt's Restoration and Future as a Kingdom. - - Yet thus saith the Lord God; At the end of forty years will I gather - the Egyptians from the people whither they were scattered: and I - will bring again the captivity of Egypt, and will cause them to - return into the land of Pathros, into the land of their habitation; - and they shall be there a base kingdom. It shall be the basest of - the kingdoms, neither shall it exalt itself any more above the - nations: for I will diminish them, that they shall no more rule over - the nations. And it shall be no more the confidence of the house of - Israel, which bringeth their iniquity to remembrance, when they - shall look after them: but they shall know that I am the Lord God - (verses 13-16). - -The future of Egypt after its desolation of forty years is revealed in -this paragraph. Nebuchadnezzar's conquest of Egypt follows in the next -paragraph. The forty years of desolation, during which the Egyptians -were dispersed in different countries are difficult to locate -historically. Some apply them altogether to the future. B. W. Newton, in -his "Babylon and Egypt," claims that all this will be accomplished in -the future. We quote his words: "It will be fearfully smitten; and for -forty years after the Millennium has commenced, it will be utterly -desolate. No foot of man shall pass through it, nor foot of beast shall -pass through it, neither shall it be inhabited forty years (Ezekiel -xxix:11). But, finally, it shall be revived, and together with Israel -and Assyria shall receive that wondrous blessing which the concluding -verses of the nineteenth of Isaiah describe."[21] That Egypt will have a -future of blessing no careful student of the prophetic Word will deny. -Isaiah xix shows its future history, both in judgment and in blessing. -Yet the prediction of Ezekiel that Egypt after the forty years of -desolation should be the basest of all kingdoms and shall have no more -rule, but be in a diminished condition, excludes the application of this -prophecy to the coming Millennium. Egypt had such a period of forty -years' devastation, though the exact history of it may not be known to -us. Prophecy is not learned by historical events, but history is -revealed in prophecy. We believe prophecies, not because history has -measured up to them, but we believe them because they are the inerrant -Word of God. After Egypt's sorrowful forty years' experience and -dispersion, this proud country went into a steady decline, and the Word -of God was literally fulfilled when it became the basest of kingdoms, so -that Israel put confidence no longer in Egypt. After Nebuchadnezzar's -raid, Egypt declined and sank lower still under the Persians and the -Ptolemies, until she became the granary of Rome. And this degradation -has continued throughout the centuries of this age so that Egypt is -literally the basest of the kingdoms.[22] That she will play her part in -the future at the close of our age we learn from Daniel's prophecy (Dan. -xi:36-45). Egypt will rise into prominence ere long in connection with -the present day world conflict. - -[21] Babylon and Egypt, page 192. - -[22] _Wonders of Prophecy_, by J. Urquhart, gives valuable evidence on -the literal fulfillment of Ezekiel's prophecy. - - -III. The Conquest of Nebuchadnezzar. - - And it came to pass in the seven and twentieth year, in the first - month, in the first day of the month, the word of the Lord came unto - me, saying, Son of man, Nebuchadnezzar king of Babylon caused his - army to serve a great service against Tyrus: every head was made - bald and every shoulder was peeled: yet he had no wages, nor his - army, for Tyrus, for the service that he had served against it. - Therefore thus saith the Lord God; Behold, I will give the land of - Egypt unto Nebuchadnezzar king of Babylon; and he shall take her - multitude, and take her spoil, and take her prey; and it shall be - the wages for his army. I have given him the land of Egypt for his - labor wherewith he served against it, because they wrought for me, - saith the Lord God. In that day will I cause the horn of the house - of Israel to bud forth, and I will give thee the opening of the - mouth in the midst of them; and they shall know that I am the Lord - (verses 17-21). - -As already stated, this prophecy is dated seventeen years after the -general prediction of Egypt's judgment. That Nebuchadnezzar invaded -Egypt after he came against Tyrus is mentioned by Josephus the Jewish -historian and also by an Assyrian inscription which gives the record of -this campaign as having taken place in the thirty-seventh year of the -reign of Nebuchadnezzar.[23] Nothing is said of desolation and captivity -in this later prophecy concerning Egypt's conquest. Critics claim that -Ezekiel had made a mistake in his former prediction. We quote from the -New Century Bible: "Ezekiel evidently saw that his former prophecy was -mistaken, and he now expected the defeat, though not necessarily the -utter destruction, of Egypt. The difference in detail is noticeable -between these verses and the prophecy on Egypt seventeen years earlier." -But Ezekiel was not mistaken. There was no need of repeating the -predicted desolation of Egypt; Nebuchadnezzar executed the work of -judgment. He suffered, evidently, disappointment in the siege of Tyrus, -the immense wealth of that city he could not touch. And, as he did not -get wages from Tyrus, nor for his great army, the Lord, whose instrument -in judgment the King of Babylon was, gave him Egypt. Here Nebuchadnezzar -found great spoil and vast treasures, which, according to divine -appointment, were the wages for his army. When this took place, there -came an unrecorded revival in Israel and the prophet gave his message in -the midst of them. - -[23] Nebuchadnezzar's name is given by Ezekiel as Nebuchadrezzar. Both -spellings were in vogue. Ezekiel spells the name with "r" and Jeremiah -uses both spellings throughout his book. - - -EGYPT'S FUTURE DESOLATION. - -Chapter xxx. - -The destruction of Egypt and her allies is now revealed to the prophet. -It is a remarkable prophecy for the predictions concerning the -humiliation and desolation of Egypt, the once powerful nation of -culture, have found a most interesting fulfillment. The leading cities -of Egypt are mentioned, which have long ago been wasted and their -magnificent temples have crumbled into dust. In the second half of this -chapter the King of Babylon as the executioner of the decrees of God is -seen. The sword of judgment was put into Nebuchadnezzar's hand by God, -so that he might stretch it out upon the land of Egypt. - - -I. The Desolation of Egypt and her Allies. - - The word of the Lord came again unto me saying: Son of man prophesy - and say, Thus saith the Lord God; Howl ye, alas for the day! For the - day is near, even the day of the Lord is near, a cloudy day; it - shall be the time of the heathen. And the sword shall come upon - Egypt, and great pain shall be in Ethiopia, when the slain shall - fall in Egypt, and they shall take away her multitude, and her - foundations shall be broken down. Ethiopia, and Libya, and Lydia, - and all the mingled people, and Chub, and the men of the land that - is in league, shall fall with them by the sword. Thus saith the - Lord; They also that uphold Egypt shall fall; and the pride of her - power shall come down: from the tower of Syene shall they fall in it - by the sword, saith the Lord God. And they shall be desolate in the - midst of the countries that are desolate, and her cities shall be in - the midst of the cities that are wasted. And they shall know that I - am the Lord, when I have set a fire in Egypt, and when all her - helpers shall be destroyed. In that day shall messengers go forth - from me in ships to make the careless Ethiopians afraid, and great - pain shall come upon them, as in the day of Egypt: for, lo, it - cometh. Thus saith the Lord God: I will also make the multitude of - Egypt to cease by the hand of Nebuchadrezzar, king of Babylon. He - and his people with him, the terrible of the nations, shall be - brought to destroy the land: and they shall draw their swords - against Egypt, and fill the land with the slain. And I will make the - rivers dry, and sell the land into the hand of the wicked; and I - will make the land waste, and all that is therein, by the hand of - strangers: I the Lord have spoken it (verses 1-13). - -The prophet's first utterance is concerning the day. "Howl ye! Alas for -the day! For the day is near,[24] even the day of the Lord is near, a -cloudy day; it shall be the time of the Gentiles." What day is this? -Other prophets mention the day of Jehovah as a day of judgment and wrath -when the Lord will deal in His righteousness with the nations of the -earth. See Isaiah ii; xiii:6, 9; Joel i:15; ii:1, 11; iii:14; Amos v:18, -20; Obad. 15; Zeph. i:7, 14; Zech. xiv:1, etc. This day in its final -meaning is the day on which the Lord Jesus Christ will be visibly -revealed from heaven. It is mentioned in the New Testament in 1 Thess. -v:2; 2 Thess. ii:2 (where "day of Christ" should be rendered "day of the -Lord") and 2 Peter iii:10. This day will bring "man's day" to a close -and usher in a new age, when righteousness shall reign as grace reigns -now. This day of coming judgment of all nations is seen also here in a -prophetic perspective. All previous judgments of nations as announced by -God's prophets, nations which sinned against Israel the chosen people, -foreshadow _the_ one great day, when the times of the Gentiles end in -the revealed manner (Dan. ii:34; vii:10-14). What came upon Egypt in the -past through divine judgment will happen to the Gentile nations in the -future at the close of our age, "when the Lord Jesus shall be revealed -from heaven with His mighty angels, in flaming fire, taking vengeance on -them that know not God, and that obey not the Gospel of our Lord Jesus -Christ" (2 Thess. i:7-8). Ever since the times of the Gentiles began -with Nebuchadnezzar the divinely appointed head (Jeremiah xxvii:4-8) -this day of the Lord has been drawing near, till now with the stupendous -present day events, we can see this day rapidly approaching. - -[24] This may also be rendered "the day draweth near, even the day of -the Lord draweth near." - -The sword was to fall upon Egypt as well as upon Ethiopia, Libya and -Lydia (Hebrew: Phut and Lud, see xxvii:10), and all others who were in -league with them. Her foundations were to be broken down and the pride -of her power shall come down. All this has come to pass and for many -centuries the once powerful and proud Egypt has thus been broken down. -From Migdol to Syene (not from the tower of Syene) were they to fall by -the sword of the Lord. Verse 7 shows the wide sweep of the judgment, -covering the surrounding countries. "And they shall be desolate in the -midst of the countries that are desolate, and her cities shall be in the -midst of the cities that are wasted." Their desolation was to be a -desolation in the midst of desolations. It has come literally true. The -surrounding countries shared the desolation of the land itself. She has -been rightly called "the land of ruins," a vast burial place of the art, -architecture and glory of the past, and her present towns (except -Alexandria which cannot be reckoned among the ancient cities, as it was -unknown to the Pharaohs) are, as it were, dwellings among the tombs. - -Another remarkable prophecy is found in verse 12: "And I will make the -rivers dry, and sell the land into the hand of the wicked, and all that -is therein, by the hand of strangers. I the Lord have spoken it." Isaiah -also predicted, "The waters shall fail from the sea and the river shall -be wasted and become dry" (Isaiah xix:5). The rivers are evidently the -many arms of the Nile forming the Delta. This is the case today, and has -been so in past centuries, and the arms of the Nile, instead of flowing -in their original courses have become ill-smelling pools and marshes. -And so was the land sold into the hand of the wicked. Untold sufferings, -slavery, outrages of many kinds has been the record of Egypt in its past -history. - - -II. The Destruction of the Cities. - - Thus saith the Lord God: I will also destroy the idols, and I will - cause their images to cease out of Noph; and there shall be no more - a prince of the land of Egypt; and I will put a fear in the land of - Egypt. And I will make Pathros desolate, and will set fire in Zoan, - and will execute judgments in No. And I will pour my fury upon Sin, - the strength of Egypt; and I will cut off the multitude of No. And I - will set fire in Egypt: Sin shall have great pain, and No shall be - rent asunder, and Noph shall have distresses daily. The young men of - Aven and of Phi-beseth shall fall by the sword; and these cities - shall go into captivity. At Tehaphnehes also the day shall be - darkened, when I shall break there the yokes of Egypt: and the pomp - of her strength shall cease in her: as for her, a cloud shall cover - her, and her daughters shall go into captivity. Thus will I execute - judgments in Egypt; and they shall know that I am the Lord (verses - 13-19). - -Their idols and images were to be destroyed so as to reveal their -nothingness. So it was many centuries before when Israel was in the -house of bondage and the power of God in judgment exposed the things -which the Egyptians worshipped. Noph, which is mentioned in verse 13, -is Memphis. Memphis was the prominent seat of the worship of Ptah and -Apis. It was the great temple city, founded by Menes. What has become of -this marvellous city with its magnificent temple structures and carved, -colossal images and idols? - -Abd-ul-Latif, an Arab traveller, who visited it in the thirteenth -century, says: "Its ruins still offer to the eyes of the spectator a -collection of wonderful works which confound the intellect, and to -describe which the most eloquent man would labor in vain. The longer we -look upon the scene, the higher rises the admiration it inspires; and -every new glance that we cast upon the ruins reveals a new charm. -Scarcely have they awakened a distinct idea in the soul of the -spectator, than a still more admirable idea suggests itself; and just as -you believe you have gained complete knowledge of them, at that very -moment the conviction forces itself on the mind, that what you think you -know is still very far from the truth." - -But even the magnificent ruins, the mute witnesses of a past glory, are -gone. The very site of Noph (Memphis) is now a matter of dispute. Only a -few immense carved stones remain in the desert sand. Temples, idols and -images are forever gone. The prophet Ezekiel knew undoubtedly of the -far-famed city, its influence and power in the religious life of Egypt. -How could he announce such utter ruin for that city unless the Lord had -revealed it to him and put His own words into his mouth? What a great -evidence prophecy is that the Bible is the Word of God! "No," mentioned -three times in verses 14-16, is Thebes, the ancient capital of Egypt, -called by the Greeks "Diospolis," the City of Jupiter. "No" is also -mentioned by Nahum (iii:8). Her ruins bear witness of a past, -indescribable splendor. The great Temple of Carnac was there. An -authority saith: "The ruins of the temple of Carnac is the largest and -most splendid ruin of which, perhaps, either ancient or modern times can -boast. All here is sublime, all majestic. With pain one tears oneself -from Thebes. Her monuments fix the traveller's eyes and fill his mind -with vast ideas. Beholding colossal figures and stately obelisks which -seem to surpass human powers." What a city No, Thebes the capital, must -have been! The Lord alone could foretell that it should be rent asunder. -The ruins bear witness that God's message was faithfully delivered by -Ezekiel. And so was fulfilled, "There shall be no more a prince out of -the land of Egypt." No native prince has had complete rule over the -land. The other places mentioned are Sin, which is Pelusium, now -completely buried in the sand. Aven is Heliopolis, the center of the -worship of Ba, the god of the sun. Pi-beseth is Bubastis, where the -sacred cats were mummied, likewise a desolation now. Tehaphnehes or -Daphnis also passed through the judgment. What a remarkable fulfillment -of what the Lord announced through His servant Ezekiel! May we here be -reminded in our solemn times that the same omniscient Lord, who knows -the end from the beginning, has spoken concerning this age, now closing -in its predicted apostasy. Nations today steeped in bloodshed; nations -filled with covetousness and hatred; an apostate professing Christendom -and the indifferent masses have written over against them the -judgment-wrath of the coming King. And He who fulfilled the words spoken -through Ezekiel will also fulfill every other prediction uttered by His -Holy prophets and apostles. - - -III. The Work of Nebuchadnezzar. - - And it came to pass in the eleventh year, in the first month, in the - seventh day of the month, that the word of the Lord came unto me, - saying, Son of man, I have broken the arm of Pharaoh king of Egypt; - and, lo, it shall not be bound up to be healed, to put a roller to - bind it, to make it strong to hold the sword. Therefore thus saith - the Lord God: Behold, I am against Pharaoh king of Egypt, and will - break his arms, the strong, and that which was broken; and I will - cause the sword to fall out of his hand. And I will scatter the - Egyptians among the nations, and will disperse them through the - countries. And I will strengthen the arms of the king of Babylon, - and put my sword in his hand; but I will break Pharaoh's arms, and - he shall groan before him with the groanings of a deadly-wounded - man. But I will strengthen the arms of the king of Babylon, and the - arms of Pharaoh shall fall down; and they shall know that I am the - Lord, when I shall put my sword into the hand of the king of - Babylon, and he shall stretch it out upon the land of Egypt. And I - will scatter the Egyptians among the nations, and disperse them - among the countries; and they shall know that I am the Lord (verses - 20-26). - -The arm of Pharaoh, King of Egypt was to be broken completely. No -bandage would suffice to make it strong again to hold the sword. It was -a break beyond remedy. Jeremiah had received a similar message. "Go up -into Gilead, and take balm, O virgin, the daughter of Egypt, in vain -shalt thou use many medicines, for thou shalt not be cured" (Jere. -xlvi:11). And Jeremiah also announced that Nebuchadnezzar should be used -in carrying out the overthrow of Egypt. "The word that the Lord spake to -Jeremiah the prophet, how Nebuchadnezzar, King of Babylon, should come -and smite the land of Egypt. Declare ye in Egypt, and publish in Migdol, -and publish in Noph and in Tehaphnehes, say ye, Stand fast and prepare -thee, for the sword shall devour round about thee" (Jere. xlvi:13-17). -Nebuchadnezzar wielded the sword of the Lord. "And they shall know that -I am the Lord, when I shall put my sword into the hand of the King of -Babylon, and he shall stretch it out upon the land of Egypt." The -sovereign God had not only used the King of Babylon to execute His -judgments upon Jerusalem, but He had also given other lands into his -hands and made him the head of the times of the Gentiles, typified in -his great dream-image by the head of gold. "And now have I given all -these lands into the hand of Nebuchadnezzar, the King of Babylon my -servant; and the beasts of the field have I given him also to serve him. -And all nations shall serve him and his son and his son's son, until the -very time of his land come, and then many nations and great Kings shall -serve themselves of him" (Jere. xxvii:5-7). The times of the Gentiles -are still in force, and when they end Egypt will pass through another -judgment to receive afterward the blessings promised through the prophet -Isaiah (Is. xix:18-25). - - -PHARAOH'S GREATNESS AND HIS OVERTHROW. - -Chapter xxxi. - -Two more chapters speak of the downfall and judgment of Egypt. First, -the fall of Pharaoh is described in a parable and then follows the -lamentations, a funeral dirge over Pharaoh. The message of the -thirty-first chapter has three well defined parts. The King of Egypt, -like the Assyrian of the past, is pictured as a great cedar in Lebanon. -Then the fall of the tree is shown, and finally the shaking of the -nations on account of his fall. - - -II. The Greatness and Glory of the King of Egypt. - - And it came to pass in the eleventh year, in the third month, in the - first day of the month, that the word of the Lord came unto me, - saying, Son of man, speak unto Pharaoh king of Egypt, and to his - multitude; Whom art thou like in thy greatness? Behold, the Assyrian - was a cedar in Lebanon with fair branches, and with a shadowing - shroud, and of an high stature; and his top was among the thick - boughs. The waters made him great, the deep set him up on high with - her rivers running round about his plants, and sent out her little - rivers unto all the trees of the field. Therefore his height was - exalted above all the trees of the field, and his boughs were - multiplied, and his branches became long because of the multitude of - waters, when he shot forth. All the fowls of heaven made their - nests in his boughs, and under his branches did all the beasts of - the field bring forth their young, and under his shadow dwelt all - great nations. Thus was he fair in his greatness, in the length of - his branches: for his root was by great waters. The cedars in the - garden of God could not hide him: the fir trees were not like his - boughs, and the chestnut trees were not like his branches; nor any - tree in the garden of God was like unto him in his beauty. I have - made him fair by the multitude of his branches: so that all the - trees of Eden, that were in the garden of God, envied him (verses - 1-9). - -The Lord commands the prophet to ask a question of Pharaoh and his -multitude: "Whom art thou like in thy greatness?" Then the divine -questioner answers and reveals the greatness and glory of Pharaoh. He -uses the Assyrian in his past greatness to describe Pharaoh's greatness -and glory. Some have applied the prophecy entirely to the Assyrian, as -if Ezekiel spoke concerning this northern power altogether. But this is -incorrect, for the Assyrian power was then no longer in existence, and -the last verse of this chapter shows that Pharaoh is meant. "This -Pharaoh and his multitude, saith the Lord God" (verse 18). The -description of the Assyrian is given to show that Pharaoh, King of -Egypt, is in greatness like the Assyrian who had been dealt with in -judgment by Jehovah. The Assyrian, once so powerful and proud, is used -as a solemn warning, that the King of Egypt would not be spared, but -suffer the same fate. The Cedar in Lebanon is a picture of the greatness -of the Assyrian and Pharaoh; its height and wide-spreading branches; its -superior place among all the trees are used to symbolize both of them. -The Cedar is a most majestic tree, often reaching a great height; the -branches are thick and long, spreading out horizontally from the -enormous trunk. The Cedar is also employed as a type of the righteous -and of Israel. "The righteous shall flourish like the palm tree; he -shall grow like a cedar in Lebanon" (Psalm xcii:12). "His branches -shall spread ... and his smell like Lebanon" (Hos. xiv:6). But here the -cedar means human grandeur and national greatness, full of arrogant -pride and therefore doomed to be abased. Isaiah in his sublime prophecy -on the coming day of the Lord uses thus the cedars of Lebanon: "For the -day of the Lord of hosts shall be upon every one that is proud and -lofty, and upon every one that is lifted up; and he shall be brought -low. And upon all the cedars of Lebanon that are high and lifted up, and -upon all the oaks of Bashan" (Isa. ii:12-13). - -Of interest are the words in the sixth verse: "All the fowls of heaven -made their nests in his boughs." The same statement is made in the dream -of Nebuchadnezzar, in which the King of Babylon had seen a great tree, -"and the fowls of heaven dwelt in the boughs thereof" (Dan. iv:12). And -our Lord spoke a parable of the mustard seed which became a tree "so -that the birds of the air come and lodge in the branches thereof" -(Matt. xiii:32). The fowls mean peoples who associated with Assyria, -Egypt and the King of Babylon, while these powers became proud and -lifted up. The mustard tree in the parable of our Lord represents the -development of Gentile-Christendom as an earthly institution and -organization, lifted up like a big tree, and the birds which find -shelter there are the symbols of the unclean, the unsaved masses, -nominally professing Christians. And God who dealt with the Assyrians, -with the King of Egypt, God, who humbled Nebuchadnezzar, will yet deal -in His coming great judgments with the Gentile nations of today for -their pride and wickedness, as well as with Christendom. - - -II. The Fall and Desolation of the Tree. - - Therefore thus saith the Lord God; Because thou hast lifted up - thyself in height, and he hath shot up his top among the thick - boughs, and his heart is lifted up in his height; I have therefore - delivered him into the hand of the mighty one of the heathen; he - shall surely deal with him: I have driven him out for his - wickedness. And strangers, the terrible of the nations, have cut him - off, and have left him: upon the mountains and in all the valleys - his branches are fallen, and his boughs are broken by all the rivers - of the land; and all the people of the earth are gone down from his - shadow, and have left him. Upon his ruin shall all the fowls of the - heaven remain, and all the beasts of the field shall be upon his - branches: To the end that none of all the trees by the waters exalt - themselves for their height, neither shoot up their top among the - thick boughs, neither their trees stand up in their height, all that - drink water: for they are all delivered unto death, to the nether - parts of the earth, in the midst of the children of men, with them - that go down to the pit (verses 10-14). - -Judgment came upon Assyria and was also soon to fall upon Egypt because -they were lifted up and defied God. "Because thou hast lifted up thyself -in height, and he hath shot up his top among the thick boughs, and his -heart is lifted up in his height, I have therefore delivered him into -the hand of the mighty one of the nations; he shall surely deal with -him; I have driven him out for his wickedness." Behind these nations of -the past stood, as we saw in connection with the King of Tyrus (chap. -xxviii), the dark shadow of the enemy of God. He is still the master -over the nations which act at the close of the times of the Gentiles. -Satan's crime is that he was and is lifted up with pride. He fell -because he said, "I will ascend into heaven, I will exalt my throne -above the stars of God ... I will ascend above the heights of the -clouds; I will be like the most High" (Isa. xiv:13-14). And this awful -being, the prince of this world, the god of this age, who domineers -still over the kingdoms of this world, till he is dethroned by the -coming of the Lord, has led in the past and still leads nations into -ruin and ripens them for divine judgment through pride and what goes -with it, defiance of God. Today our boasting, proud, lifted up and -God-defiant age, an age which rejects God's best, the Gospel of His Son, -is rapidly approaching the threatened judgment, a judgment far more -severe than those which overtook Assyria and Egypt. - -The one mentioned as "the mighty one of the nations" is Nebuchadnezzar, -whom God used to bring judgment upon Egypt, as we learned from the -previous chapters. He was the golden head of the image which represents -the times of the Gentiles, which may soon take on their final form, the -ten kingdoms in the revived Roman Empire (Dan. ii). Nebuchadnezzar also -became lifted up and God humbled him for seven years, as God will yet -humble the nations of Christendom.[25] And the judgments of the past, -upon Assyria and others is to be a warning to others "to the end that -none of all the trees by the waters exalt themselves for their height" -(verse 13). But who among the nations is wise and heeds the warnings of -God's holy Word? See also Rom. xi:16-24, where Christendom is warned not -to boast and not to be high minded. - -[25] See Exposition of Daniel, by A. C. G., on Dan. iii-vi. - - -III. The Overthrow and the Consternation among the Nations as the result -of Egypt's fall. - - Thus saith the Lord God; In the day when he went down to the grave I - caused a mourning: I covered the deep for him, and I restrained the - floods thereof, and the great waters were stayed: and I caused - Lebanon to mourn for him, and all the trees of the field fainted for - him. I made the nations to shake at the sound of his fall, when I - cast him down to hell with them that descend into the pit: and all - the trees of Eden, the choice and best of Lebanon, all that drink - water, shall be comforted in the nether parts of the earth. They - also went down into hell with him unto them that be slain with the - sword; and they that were his arm, that dwelt under his shadow in - the midst of the heathen. To whom art thou thus like in glory and - in greatness among the trees of Eden? yet shalt thou be brought down - with the trees of Eden unto the nether parts of the earth: "thou - shalt lie in the midst of the uncircumcised with them that be slain - by the sword. This is Pharaoh and all his multitude, saith the Lord - God" (verses 15-18). - -The word "hell," mentioned several times in this paragraph does not mean -the lake of fire, the final and eternal abode of the wicked, but the -word is "sheol," the abode of the dead, the unknown regions. It does not -mean the grave, for which there is another word used in the Hebrew. The -grave receives the bodies; but the immaterial part of man, that which -has endless being, goes to Sheol, a word which expresses the unseen and -unknown. To sheol the wicked and the nations who forget God have been -turned (Psalm ix:17) to await their final doom as revealed in Rev. -xx:11-15. The fate of Assyria as well as of Egypt inspired the -surrounding nations with fear; these nations are mentioned under the -figure of trees, "and all the trees of the field mourned for him." The -nations shook with terror when the powerful world-power was stripped of -all its greatness and passed away. And when Assyria came into sheol and -also Egypt, they found other nations there. These are mentioned by the -term "all the trees of Eden, the choice and best of Lebanon, all that -drink water." These terms are symbolical of human greatness, glory and -prosperity. And these once powerful and prosperous nations were -"comforted" to find that even Pharaoh would share their fate and the -fate of Assyria. It shows that the disembodied state in sheol is not an -unconscious state, but one of consciousness. The next chapter, the final -one on Egypt's judgment and fate will show us more of this. - - -LAMENTATION OVER PHARAOH AND THE FUNERAL DIRGE. - -Chapter xxxii. - -The final prophecy of this section was given almost two years after the -message of the previous chapter and about eighteen months after the fall -of Jerusalem. First Ezekiel is told to take up a lamentation for Pharaoh -and announce for the last time the work of judgment by the sword of the -King of Babylon. After that follows another wail, a solemn dirge, over -the Egyptian multitudes which have passed into sheol. It is a vivid -description of sheol and those who have descended there. This conclusive -prophecy was uttered by the prophet a few days after the lamentation -over Pharaoh. - - -I. The Lamentation Over Pharaoh. - - And it came to pass in the twelfth year, in the twelfth month, in - the first day of the month, that the word of the Lord came unto me, - saying, Son of man, take up a lamentation for Pharaoh king of Egypt, - and say unto him, Thou art like a young lion of the nations, and - thou art as a whale in the seas: and thou camest forth with thy - rivers, and troubledst the waters with thy feet, and fouldedst their - rivers. Thus saith the Lord God; I will therefore spread out my net - over thee with a company of many people; and they shall bring thee - up in my net. Then will I leave thee upon the land, I will cast thee - forth upon the open field, and will cause all the fowls of the - heaven to remain upon thee, and I will fill the beasts of the whole - earth with thee. And I will lay thy flesh upon the mountains, and - fill the valleys with thy height. I will also water with thy blood - the land wherein thou swimmest, even to the mountains; and the - rivers shall be full of thee. And when I shall put thee out, I will - cover the heaven, and make the stars thereof dark; I will cover the - sun with a cloud, and the moon shall not give her light. All the - bright lights of heaven will I make dark over thee, and set darkness - upon thy land, saith the Lord God. I will also vex the hearts of - many people, when I shall bring thy destruction among the nations, - into the countries which thou hast not known. Yea, I will make many - people amazed at thee, and their kings shall be horribly afraid for - thee, when I shall brandish my sword before them; and they shall - tremble at every moment, every man for his own life, in the day of - thy fall (verses 1-10). - -Pharaoh is addressed as a young lion among the nations. Some have -rendered it "a lion of the nations is upon thee," applying it to -Nebuchadnezzar; but this is only a paraphrase and not warranted by the -Hebrew text. He is also compared again to the dragon or crocodile.[26] -(See xxix:3). What the crocodile does in the rivers and waters, -troubling them and stirring up the dirt, fouling the rivers, Pharaoh had -done among the nations. And now his wicked doings would be arrested; a -net would be spread over him with a company of many peoples, who would -bring him out of his dominion like a crocodile taken out of the water. -He would be cast upon the open field, "and I will cause all the fowls of -the heavens to settle upon thee and I will fill the beasts of the whole -earth with thee." Then the political destruction of the great land of -Egypt is to be fully accomplished, here mentioned in symbolical terms, -such as the darkening of the stars, the covering of the sun with a cloud -and the withholding of the light from the moon. But while all this has a -primary meaning as to Pharaoh and Egypt, these words of judgment also -related to that which is yet, and soon to come upon this earth. Egypt is -the type of the world as it lieth in the wicked one. - -[26] "A whale in the seas" is an incorrect translation. - -Nations to-day are doing what Egypt did. These nations, the final actors -of the times of the Gentiles, in their inhuman, God and man defying -actions, will not be permitted to go on forever. A day comes in which -God will deal with them as He dealt with Egypt of old. When that day -comes, the day of Jehovah, their complete overthrow will take place as -described so frequently in the prophetic Word. Then the great judgment -supper of God will take place, when the fowls under heaven are called -upon to gather together and feed upon the slain. There is an interesting -suggestion between verse 4 of this chapter and Revelation xix:17-18. The -same is true when we compare verses 7-8 with Revelation viii:12. Then -read Isaiah xiii:10 and Amos viii:9; Joel iii:15 and Matthew xxiv:29. -That day announced in these Scriptures and others is rapidly approaching -and will bring the complete overthrow of the domineering, autocratic -world-powers and the god of this age, who controls them. - - -II. The Final Announcement of the Sword of Nebuchadnezzar. - - For thus saith the Lord God; The sword of the king of Babylon shall - come upon thee. By the swords of the mighty will I cause thy - multitude to fall, the terrible of the nations, all of them: and - they shall spoil the pomp of Egypt, and all the multitude thereof - shall be destroyed. I will destroy also all the beasts thereof from - beside the great waters, neither shall the foot of man trouble them - any more nor the hoofs of beasts trouble them. Then will I make - their waters deep, and cause their rivers to run like oil, saith the - Lord God. When I shall make the land of Egypt desolate, and the - country shall be destitute of that whereof it was full, when I shall - smite all them that dwell therein, then shall they know that I am - the Lord. This is the lamentation wherewith they shall lament her: - the daughters of the nations shall lament her: they shall lament for - her, even for Egypt, and for all her multitude, saith the Lord God - (verses 11-16). - -The sword of the Lord to fall upon Egypt was the King of Babylon, -previously announced in chapters xxix and xxx. At the close of the times -of the Gentiles the predicted judgment will not come upon nations -through some other nation, but the Lord Himself will appear and fight -against the nations who are rebellious against God and against His -anointed (Ps. ii). The stone, which Nebuchadnezzar saw in his dream, -will fall and deal its destructive blow; and that stone is the Lord -Jesus Christ in His personal Coming. Then the pomp of Egypt, this -present age with all its boasted progress and glory, will pass away and -the kingdom from above will be set up. "Then shall they know that I am -the Lord." It is not a spiritual knowledge, or a knowledge unto -salvation, but a knowledge in the judgments which take place. - -"It is important to remark one point in this series of prophecies, which -commences with the judgment of Jerusalem, the centre of the former -system of nations. They are executed with the object of making them all -know Jehovah: only in Israel's case there is besides this, the -understanding and the special verification of prophecy. See chapter -xxiv:24-27, Israel; chapter xxv:5, 7, 11, Ammon and Moab; verses 15-17, -especial vengeance on the Philistines; chapter xxvi, Tyre; chapter -xxviii:22, Zidon; chapter xxix:19, Egypt; as also chapters xxx:26, -xxxii:15. With respect to Edom (chap. xxv:14), it is only said that Edom -shall know the vengeance of Jehovah by means of Israel--a further proof -that in certain respects this prophecy extends to the last days. These -prophecies, then, furnish us in general with the manifestation of -Jehovah's power, so as to make Him known to all by the judgments which -He executed; already partially realized in the conquests of -Nebuchadnezzar, but to be fully accomplished by-and-by in favor of -Israel."[27] - -[27] Even so the Lord will yet be known to the nations of the earth by -His judgments. - - -III. The Dirge and Unveiling of the Unseen World. - - It came to pass also in the twelfth year, in the fifteenth day of - the month, that the word of the Lord came unto me, saying, Son of - man, wail for the multitude of Egypt, and cast them down, even her, - and the daughters of the famous nations, unto the nether parts of - the earth, with them that go down into the pit. Whom dost thou pass - in beauty? go down, and be thou laid with the uncircumcised. They - shall fall in the midst of them that are slain by the sword: she is - delivered to the sword: draw her and all her multitudes. The strong - among the mighty shall speak to him out of the midst of hell (sheol) - with them that help him: they are gone down, they lie uncircumcised, - slain by the sword. Asshur is there and all her company: his graves - are about him: all of them slain, fallen by the sword: Whose graves - are set in the sides of the pit, and her company is round about her - grave: all of them slain, fallen by the sword, which caused terror - in the land of the living. There is Elam and all her multitudes - round about her grave, all of them slain, fallen by the sword, which - are gone down uncircumcised into the nether parts of the earth, - which caused their terror in the land of the living; yet have they - borne their shame with them that go down to the pit. They have set - her a bed in the midst of the slain with all her multitude: her - graves are round about him: all of them uncircumcised, slain by - the sword: though their terror was caused in the land of the - living, yet have they borne their shame with them that go down to - the pit: he is put in the midst of them that be slain. There is - Meshech, Tubal, and all her multitude: her graves are round about - him: all of them uncircumcised, slain by the sword, though they - caused their terror in the land of the living. And they shall not - lie with the mighty that are fallen of the uncircumcised, which are - gone down to hell with their weapons of war: and they have laid - their swords under their heads, but their iniquities shall be upon - their bones, though they were the terror of the mighty in the land - of the living. Yea, thou shalt be broken in the midst of the - uncircumcised, and shalt lie with them that are slain with the - sword. There is Edom, her kings, and all her princes, which with - their might are laid by them that were slain by the sword: they - shall lie with the uncircumcised, and with them that go down to the - pit. There be the princes of the north, all of them, and all the - Zidonians, which are gone down with the slain; with their terror - they are ashamed of their might: and they lie uncircumcised with - them that be slain by her sword, and bear their shame with them that - go down to the pit. Pharaoh shall see them, and shall be comforted - over all his multitude, even Pharaoh and all his army slain by the - sword, saith the Lord God. For I have caused my terror in the land - of the living: and he shall be laid in the midst of the - uncircumcised with them that are slain with the sword, even Pharaoh - and all his multitude, saith the Lord God (verses 17-32). - -Two weeks after the lamentation over Pharaoh, the prophet uttered this -solemn and most impressive elegy over the multitude of Egypt and the -heathen nations who have gone into sheol. It has been called a weird -Dantesque funeral-march over the whole heathen world; but it is more -than that. We look here into sheol and see the nations gathered there, -stripped of their glory, in deepest abasement and shame. Their bodies -are in the pit, the grave, and their souls in sheol, the unseen regions. -God's patience was exhausted with them, the measure of their wickedness -became full, then judgments swept them off the earth and they passed -away and descended into sheol. And what irony there is connected with -it! "Whom dost thou surpass in beauty? Go down and be thou laid with the -uncircumcised." And as the King came there with his multitudes, whom did -they find there? Asshur, that is Assyria, is mentioned first: "Asshur is -there and all her company." She was a cruel, pitiless, destructive -power, and now she, who once caused "terror in the land of the living," -is helpless, with all her power gone in the unseen world. Elam, Meshech, -Tubal, Edom, the princes of the North and the Zidonians are named as -being in existence there. Once great powers but now cut off; they lie -with the uncircumcised in weakness and disgrace. While in chapter -xxxi:16 the dead and gone nations were comforted over Pharaoh who -descended into sheol; in this passage Pharaoh, who sees these nations, -now is himself comforted as he discovers his former enemies there. - -A similar statement about sheol as a place of departed nations, who are -nevertheless conscious, is found in the book of Isaiah. There the King -of Babylon is seen in his descent into sheol. "Sheol from beneath is -moved for thee to meet thee at thy coming; it stirreth up the dead for -thee, all the chieftains of the earth; it hath raised up from their -thrones all the Kings of the nations. All they shall speak and say unto -thee, Art thou also become weak as we? Are thou become like unto us? Thy -pomps are brought down to the grave, and the noise of thy viols, the -worm is spread under thee, and the worms over thee?" (Is. xiv:9-11). -Solemn words these are behind which stands the undeniable truth of a -conscious and eternal existence of the human race. But only the New -Testament Scriptures give the full light upon the future state. - - - - -II. PREDICTIONS AFTER THE DESTRUCTION OF JERUSALEM. - -Chapter xxxiii-xlviii. - - -COMMISSIONS. JERUSALEM'S FALL ANNOUNCED. - -Chapter xxxiii. - -The previous chapter closed the predictions which were uttered by the -Prophet before the destruction of Jerusalem, and now we come to the -second part of this prophetic book, containing the predictions of -Ezekiel after the fall of Jerusalem. And these predictions unfold the -great future of Israel, their restoration and national revival, the -spiritual blessings in store for them, the invasion of their land by the -last enemy, Gog and Magog, their complete overthrow, and the deliverance -of His people. After that, in the final nine chapters of this book, the -Prophet records the vision of the coming and crowning glory of Israel, -as they shall possess it when restored to their land. Here we learn how -the departed glory will return and the Prophet describes a great temple -and its worship. It is the millennial temple, that coming, earthly house -to which the nations shall turn to worship the King. Then the name of -Jerusalem will be "Jehovah-shammah"--the Lord is there (xlviii:35). -While the predictions uttered by Ezekiel before the fall of Jerusalem -have mostly been fulfilled, as we learned in our expositions, the great -prophecies which we follow now, given after the fall of the city are -still unfulfilled. These predictions are of great importance and of deep -interest, for they give God's program for His chosen people, how He will -deal with them in His infinite grace and receive them nationally when -the times of the Gentiles are over and He comes again. Because these -things are now so very near, and we stand on the threshold of their -fulfilment, they are for us of double interest. We shall therefore -examine them more closely and also learn from present day events how all -is now getting ready for the accomplishment of God's revealed purposes. - -In the introductory chapter of this section, Ezekiel as the watchman is -commissioned to warn the house of Israel; then the messenger came -announcing the fall of Jerusalem; the prophet's lips were unsealed and -he was no more dumb, but uttered again the Word of the Lord. - - -I. The Commission to the Watchman. - - Again the word of the Lord came unto me, saying, Son of man, speak - to the children of thy people, and say unto them, when I bring the - sword upon a land, if the people of the land take a man of their - coasts, and set him for their watchman: If when he seeth the sword - come upon the land, he blow the trumpet, and warn the people; then - whosoever heareth the sound of the trumpet, and taketh not warning; - if the sword come, and take him away, his blood shall be upon his - own head. He heard the sound of the trumpet, and took not warning; - his blood shall be upon him. But he that taketh warning shall - deliver his soul. But if the watchman see the sword come, and blow - not the trumpet, and the people be not warned; if the sword come, - and take any person from among them, he is taken away in his - iniquity; but his blood will I require at the watchman's hand. So - thou, O son of man, I have set thee a watchman unto the house of - Israel; therefore thou shalt hear the word at my mouth, and warn - them from me. When I say unto the wicked, O wicked man, thou shalt - surely die; if thou dost not speak to warn the wicked from his way, - that wicked man shall die in his iniquity; but his blood will I - require at thine hand. Nevertheless, if thou warn the wicked of his - way to turn from it; if he do not turn from his way, he shall die in - his iniquity; but thou hast delivered thy soul (verses 1-9). - -The commission to Ezekiel as watchman corresponds to the same -commission as found in the first section of this book. (See chapters -iii:16-21.) The watchman is to warn of impending danger by the blowing -of the trumpet. If the warning is unheeded, the consequences rest upon -the person who rejected the warning. But he that taketh warning shall -deliver his soul. And if the watchman is not faithful in sounding the -alarm and disaster overtakes some on account of it, their blood will be -required at the watchman's hand. Ezekiel was set as a watchman unto the -house of Israel. He received the message from the Lord and was to warn -them. The divine message was that the wicked should surely die, and if -the watchman neglected to deliver that message and warn the wicked he -would die, while his blood would be required from the hands of the -watchman. But if the wicked was warned and did not act upon the warning, -he would die; the faithful watchman had delivered his own soul. Ezekiel -was the faithful watchman while the false prophets did not deliver the -message and perished with the ungodly. How great then the responsibility -of those who are called as watchmen! And how few the faithful ones who -deliver the divine warning to the unsaved! - - -II. Principles of Divine Justice Announced. - - Therefore, O thou son of man, speak unto the house of Israel; Thus - ye speak, saying, If our transgressions and our sins be upon us, and - we pine away in them, how should we then live? Say unto them, As I - live, saith the Lord God, I have no pleasure in the death of the - wicked; but that the wicked turn from his way and live: turn ye, - turn ye from your evil ways; for why will ye die, O house of Israel? - Therefore, thou son of man, say unto the children of thy people, The - righteousness of the righteous shall not deliver him in the day of - his transgression: as for the wickedness of the wicked, he shall not - fall thereby in the day that he turneth from his wickedness; neither - shall the righteous be able to live for his righteousness in the day - that he sinneth. When I shall say to the righteous, that he shall - surely live; if he trust to his own righteousness and commit - iniquity, all his righteousnesses shall not be remembered: but for - his iniquity that he hath committed, he shall die for it. Again, - when I say unto the wicked, Thou shalt surely die; if he turn from - his sin, and do that which is lawful and right; If the wicked - restore the pledge, give again that he had robbed, walk in the - statutes of life, without committing iniquity; he shall surely live, - he shall not die. None of his sins that he hath committed shall be - mentioned unto him: he hath done that which is lawful and right; he - shall surely live. Yet the children of thy people say, The way of - the Lord is not equal: but as for them, their way is not equal. When - the righteous turneth from his righteousness, and committeth - iniquity, he shall even die thereby. But if the wicked turn from his - wickedness, and do that which is lawful and right, he shall live - thereby. Yet ye say, The way of the Lord is not equal. O ye house of - Israel, I will judge you every one after his ways (verses 10-20). - -The exiles knew that the just wrath of God rested upon them as a nation -and that their sins were unforgiven. Therefore they asked "If our -transgressions and sins be upon us, and we pine away in them, how should -we then live?" They also accused the Lord of inconsistency by saying -"the way of the Lord is not equal" (verse 20; see also xviii:25, 29). -The answer Jehovah sends them makes known the principles on which He -will deal with them individually as a just God. "O ye house of Israel, I -will judge you every one after his ways." Judgment rested upon them as a -nation but the individual still could turn to the Lord in repentance. -What a wonderful declaration it is which is recorded in verse eleven! -"Say unto them, as I live, saith the Lord God, I have no pleasure in the -death of the wicked; but that the wicked turn from his way and live; -turn ye, turn ye from your evil ways; for why will ye die, O house of -Israel?" What compassion and mercy! As it was a day of judgment which -had come upon them, true repentance was the needed thing. A past -righteousness could not shield them from the judgment if sin had been -committed. "As for the wickedness of the wicked, he shall not fall -thereby in the day that he turneth from his wickedness." The wicked -confessing and forsaking his sin would find mercy and forgiveness, while -those who were impenitent would surely die and not live. "None of his -sins that he hath committed shall be mentioned unto him; he hath done -that which is lawful and right; he shall surely live." And this gracious -promise was given in anticipation of the work of the cross, the -redemption by the blood of Christ, by which God's righteousness is -declared in passing thus over sins of Old Testament believers who turned -to God (Rom. iii:25). The principles of Divine justice are summed up in -verses 18 and 19: "When the righteous turneth from his righteousness, -and committeth iniquity, he shall even die thereby. But if the wicked -turn from his wickedness, and do that which is lawful and right, he -shall live thereby." Needless to say all this must be viewed as under -the law-covenant. But their complaint that the way of the Lord is not -equal was wrong; it was their way which was not equal. They were to be -judged each according to what they had done. - - -III. The News of Jerusalem's Fall. The Prophet's Mouth Opened. - - And it came to pass in the twelfth year of our captivity, in the - tenth month, in the fifth day of the month, that one that had - escaped out of Jerusalem came unto me, saying, The city is smitten. - Now the hand of the Lord was upon me in the evening, afore he that - was escaped came; and had opened my mouth, until he came to me in - the morning; and my mouth was opened, and I was no more dumb. Then - the word of the Lord came unto me, saying, Son of man, they that - inhabit those wastes of the land of Israel speak, saying, Abraham - was one, and he inherited the land: but we are many; the land is - given us for inheritance. Wherefore say unto them, Thus saith the - Lord God; Ye eat with the blood, and lift up your eyes toward your - idols, and shed blood; and shall ye possess the land? Ye stand upon - your sword, ye work abomination, and ye defile every one his - neighbour's wife: and shall ye possess the land? Say thou thus unto - them, Thus saith the Lord God; As I live, surely they that are in - the wastes shall fall by the sword, and him that is in the open - field will I give to the beasts to be devoured, and they that be in - the forts and in the caves shall die of the pestilence. For I will - lay the land most desolate, and the pomp of her strength shall - cease; and the mountains of Israel shall be desolate, that none - shall pass through. Then shall they know that I am the Lord, when I - have laid the land most desolate because of all their abominations - which they have committed (verses 21-29). - -At last the long threatened and predicted fall of Jerusalem through -Nebuchadnezzar, which had happened months before is announced to the -exiles by one who had escaped. The hand of the Lord was then upon the -Prophet in the evening, before the messenger had arrived, and had opened -his mouth. In chapter xxiv:27 the promise had been given that when he -that escaped came, the Prophet should be no more dumb. "In that day -shall thy mouth be opened to him which is escaped, and then thou shalt -speak, and be no more dumb, and thou shalt be a sign unto them; and they -shall know that I am the Lord." This dumbness does not mean that his -mouth was silent and did not utter a word, for he prophesied in chapters -xxv-xxxii. He was to be dumb as regards Israel and his testimony to his -people; the intervening chapters, before the messenger came concerns -other nations. And now the messenger had arrived, his mouth is opened -again to prophesy concerning Israel. It seems the hand of the Lord was -upon Ezekiel from the evening to the morning when the messenger -announced "the city is smitten." The words recorded in the first part of -this chapter are undoubtedly the prophet's evening discourse, and form -an introduction to this section. He is told to rebuke those that inhabit -the waste places in the land of Israel. This is the remnant left in the -land by Nebuchadnezzar, to whom the king of Babylon gave Geddaliah as -ruler (2 Kings xxv:22). In spite of the great judgment which had come -upon Jerusalem and upon the land, this remnant, which remained in the -land, was unbroken and exhibited a strange self-confidence. They -reasoned in this wise: "Abraham was one and he inherited the land; but -we are many; the land is given us for inheritance." But they lacked the -faith and righteousness of Abraham, and the Lord uncovers now their -false claims and pretensions by showing their moral character. Their -hearts were hardened; they lived on in their wicked, vile and idolatrous -ways. "And shall ye possess the land?" asks Jehovah. And He answers, "As -I live, surely they that are in the waste places shall fall by the -sword, and him that is in the open field will I give to the beasts to be -devoured, and they that be in the strongholds and in the caves shall die -of the pestilence." - - -IV. Hearers of the Words of the Prophet, and Not Doers. - - Also, thou son of man, the children of thy people still are talking - against thee by the walls and in the doors of the houses, and speak - one to another, every one to his brother, saying, Come, I pray you, - and hear what is the word that cometh forth from the Lord. And they - come unto thee as the people cometh, and they sit before thee as my - people, and they hear thy words, but they will not do them: for with - their mouth they shew much love, but their heart goeth after their - covetousness. And, lo, thou art unto them as a very lovely song of - one that hath a pleasant voice, and can play well on an instrument: - for they hear thy words, but they do them not. And when this cometh - to pass (lo, it will come), then shall they know that a prophet hath - been among them (verses 30-33). - -How deplorable was their condition, listening to the Prophet's words, -saying one to the other, "Come, I pray you, what is the word that cometh -forth from the Lord." They took before the Prophet the position as -God's people, professing it with their mouths, listening to all the -Prophet said and yet refused obedience. With their mouth they showed -much love, they spoke nice and pleasant words, but their hearts -continued in the evil ways. As the Septuagint version paraphrases it, -"because a lie is in their mouth." They were hearers of the words, but -not doers. And such is to-day the sad condition of Christendom. What the -Prophet had announced was coming to pass and when it came they would -find out that a Prophet had been among them. - -And even so to-day. The mass of professing Christians listen to the Word -of God. They remain indifferent. Their hearts and consciences are not -touched. But ere long they, too, will find out "that a Prophet hath been -among them" and that the Word they rejected and refused to obey will -condemn them. - - -CONCERNING THE SHEPHERDS. - -Chapter xxxiv. - -This chapter contains the first great prophecy given to Ezekiel after -the fall of Jerusalem had been announced. It is a message of comfort and -concerns the glorious future of the nation in coming days, when the true -shepherd of Israel will appear in their midst. Here we find the majestic -"I will" of the Lord, that blessed word of the grace-covenant of a -sovereign God. It tells us what Jehovah in infinite mercy will do for -His scattered and bleeding people, His own flock, the people who are -still beloved for the fathers' sakes (Rom. xi:28). How He will gather His -scattered sheep, bring them back from their wanderings among the -nations, save them, feed them, heal and restore them, give them the true -shepherd and make a covenant of peace with His people is now blessedly -made known. We shall see that none of these gracious promises was -fulfilled in the return of the remnant from Babylon, nor have these -promises been accomplished since then. It all awaits the coming of their -Shepherd-King, the true David, the Lord Jesus Christ. The chapter begins -with a description of the sheep of Israel in their sad and deplorable -condition and an indictment of the false shepherds. - - -I. The False Shepherds of Israel. - - And the word of the Lord came unto me, saying, Son of man, prophesy - against the shepherds of Israel, prophesy, and say unto them, Thus - saith the Lord God unto the shepherds; Woe be to the shepherds of - Israel that do feed themselves! should not the shepherds feed the - flocks? Ye eat the fat, and ye clothe you with the wool, ye kill - them that are fed: but ye feed not the flock. The diseased have ye - not strengthened, neither have ye healed that which was sick, - neither have ye bound up that which was broken, neither have ye - brought again that which was driven away, neither have ye sought - that which was lost; but with force and with cruelty have ye ruled - them. And they were scattered, because there is no shepherd; and - they became meat to all the beasts of the field, when they were - scattered. My sheep wandered through all the mountains, and upon - every high hill; yea, my flock was scattered upon all the face of - the earth, and none did search or seek after them (verses 1-6). - -The shepherds of Israel were the kings and princes who ruled over the -nation and had authority over them. The prophet Jeremiah also received a -similar message against these evil shepherds who had spoiled the flock. -"Woe be unto the pastors (shepherds) that destroy and scatter the sheep -of my pasture! saith the Lord. Therefore thus saith the Lord God of -Israel against the pastors that feed my people; ye have scattered my -flock, and driven them away, and have not visited them; behold I will -visit upon you the evil of your doings, saith the Lord" (Jere. xxiii: -1-2). Shepherds are called to feed the flock; but these shepherds of -Israel fed themselves. They were responsible for the deplorable -condition of the flock. They ruled them with force and cruelty. There -was no strengthening for those diseased, no healing for the sick, no -recovery of them who were lost and driven away. Utterly selfish, they -cared not for the sheep of His pasture; they neither feared God nor -loved His people. They looked upon the people not as the flock of God, -but only as their own to spoil, misuse and domineer over. Therefore, -"They were scattered, because there is no shepherd; and they became meat -for all the beasts of the field, where they were scattered. My sheep -wandered through all the mountains, and upon every high hill; yea my -flock was scattered upon all the face of the earth, and none did search -or seek after them" (verses 5-6). - -Such was the sad condition of the people Israel. And when the Lord Jesus -appeared in their midst to seek the lost sheep of the house of Israel, -He found them as sheep without a shepherd and He had compassion upon -them (Mark vi:34). But they rejected Him and the Shepherd was smitten. -Zechariah's prophecy was fulfilled. "Awake, O sword, against my -Shepherd, and against the man that is my fellow, saith the Lord of -hosts. Smite the Shepherd and the sheep shall be scattered, and I will -turn mine hand upon the little ones" (Zech. xiii:7). The false -shepherds, the Pharisees and the Sadducees, were a curse to the people -and the leaders were against the Shepherd. They delivered Him into the -hands of the Gentiles. And now for nearly 2,000 years the sheep have -been scattered and peeled, wandering among the nations of the earth -(Luke xxi:24). What is their hope and coming blessing we learn from this -great prophecy.[28] - -[28] What is said in this chapter of the false shepherds who ill-treated -the flock of God, His ancient people, may also be applied to the false -shepherds, the hirelings in the professing church. See Acts xx:28-35 and -1 Peter v:2-3. - - -II. The False Shepherds Convicted and Set Aside. - - Therefore, ye shepherds, hear the word of the Lord; As I live, saith - the Lord God, surely because my flock became a prey, and my flock - became meat to every beast of the field, because there was no - shepherd, neither did my shepherds search for my flock, but the - shepherds fed themselves, and fed not my flock; Therefore, O ye - shepherds, hear the word of the Lord; thus saith the Lord God; - Behold, I am against the shepherds; and I will require my flock at - their hand, and cause them to cease from feeding the flock; neither - shall the shepherds feed themselves any more; for I will deliver my - flock from their mouth, that they may not be meat for them (verses - 7-10). - -Jehovah addresses the shepherds and condemns their wicked oppression of -His own sheep. He remembers in mercy His flock which has been torn as a -prey by their leaders, who acted like the wild beasts of the field. He -requires now the flock from their hands and sets the false shepherds -aside and announces that He will deliver His sheep. "For I will deliver -my flock from their mouth, that they may not be meat for them." The rest -of the chapter shows His deliverance and what the Lord will do for His -people Israel. - - -III. The Deliverance of His Flock. - - For thus saith the Lord God: Behold, I, even I, will both search my - sheep, and seek them out. As a shepherd seeketh out his flock in the - day that he is among his sheep that are scattered; so will I seek - out my sheep, and will deliver them out of all places where they - have been scattered in the cloudy and dark day. And I will bring - them out from the people, and gather them from the countries, and - will bring them to their own land, and feed them upon the mountains - of Israel by the rivers, and in all the inhabited places of the - country. I will feed them in a good pasture, and upon the high - mountains of Israel shall their fold be: there shall they lie in a - good fold, and in a fat pasture shall they feed upon the mountains - of Israel. I will feed my flock, and I will cause them to lie down, - saith the Lord God. I will seek that which was lost, and bring - again that which was driven away, and will bind up that which was - broken, and will strengthen that which was sick; but I will destroy - the fat and the strong; I will feed them with judgment. And as for - you, O my flock, thus saith the Lord God; Behold, I judge between - cattle and cattle, between the rams and the he goats. Seemeth it a - small thing unto you to have eaten up the good pasture, but ye must - tread down with your feet the residue of your pastures? and to have - drunk of the deep waters, but ye must foul the residue with your - feet? And as for my flock, they eat that which ye have trodden with - your feet; and they drink that which ye have fouled with your feet - (verses 11-19). - -"Behold, I myself, even I, will search for my sheep and will seek them -out." Jehovah arises in behalf of His scattered sheep. He will Himself -exercise the office of a true shepherd, seeking out His flock. The -cloudy and dark day (the times of the Gentiles) is gone and another -morning breaks, the morning for which His people have waited so long. -What He will do at that time for His scattered sheep is now fully -proclaimed. "I will bring them out from the people, and gather them from -the countries, and will bring them to their own land, and feed them upon -the mountains of Israel by the rivers, and in all the inhabited places -of the country. I will feed them in a good pasture, and upon the high -mountains of Israel shall their fold be; there shall they lie down in a -good fold, and in a fat pasture shall they feed upon the mountains of -Israel. I will feed my flock, and I will cause them to lie down, saith -the Lord." And all this has not yet come to pass. Some apply these words -to the restoration of a remnant from the Babylonian captivity and see no -future fulfillment of these promises. It is evident that the returning -remnant did not possess these blessings. Others make a spiritual -application and claim that it means the church and the blessing which -Gentiles will receive as the sheep of Christ. This is the common path -which most commentators follow. It needs no lengthy refutation, for -Ezekiel, nor the other prophets know nothing of the church and the -"other sheep," Gentiles saved by grace and with believing Jews -constituting the one flock (John x:16; Ephesians iii:1-6). This is -unrevealed in the Old Testament. These gracious words of promise have -not yet been fulfilled, nor will they be fulfilled as long as the -church, the body of Christ is being gathered out from all nations. All -must wait till God's purpose in this age is accomplished. When the -church is complete as to its elect number, when the Lord has come for -His saints and the true church has passed from earth into glory, then -will the Lord turn in mercy to His people Israel and these promises -given by Ezekiel will be fulfilled. - -But Jehovah will also feed them in that coming day of blessing with -judgment. "I will seek that which was lost, and bring again that which -was driven away, and will bind up that which was broken, and will -strengthen that which was sick; but I will destroy the fat and the -strong; I will feed them with judgment." The fat and the strong are the -apostates of Israel. He will deal with the flock in judgment. Before He -occupies the throne of His glory, when He separates the assembled -nations as a shepherd divides the sheep from the goats, He will judge -His people Israel. "And as for you, my flock, thus saith the Lord God, -Behold I judge between cattle and cattle, between the rams and the he -goats." The unbelieving, apostate part of Israel will be cut off by the -judgments of the great tribulation, but a God-fearing remnant will be -saved. To this remnant the promises will be made good. "And I will -gather the remnant of my flock out of all countries whither I have -driven them, and will bring them again to their folds, and they shall be -fruitful and increase" (Jere. xxiii:3). With this remnant He will make -an everlasting covenant. "And I will make an everlasting covenant with -them, that I will not turn away from them, to do them good; but I will -put my fear in their hearts, that they shall not depart from Me. Yea, I -will rejoice over them to do them good, and I will plant them in this -land assuredly with my whole heart and with my whole soul" (Jere. -xxxii:40, 41). - - -IV. The One Shepherd and the Covenant of Peace. - - Therefore thus saith the Lord God unto them; Behold, I, even I, will - judge between the fat cattle and between the lean cattle. Because ye - have thrust with side and with shoulder, and pushed all the diseased - with your horns, till ye have scattered them abroad; therefore will - I save my flock, and they shall no more be a prey; and I will judge - between cattle and cattle. And I will set up one shepherd over them, - and he shall feed them, even my servant David; he shall feed them, - and he shall be their shepherd. And I the Lord will be their God, - and my servant David a prince among them; I the Lord have spoken it. - And I will make with them a covenant of peace, and will cause the - evil beasts to cease out of the land: and they shall dwell safely in - the wilderness, and sleep in the woods. And I will make them and the - places round about my hill a blessing; and I will cause the shower - to come down in his season; there shall be showers of blessing. And - the tree of the field shall yield her fruit, and the earth shall - yield her increase, and they shall be safe in their land, and shall - know that I am the Lord, when I have broken the banks of their yoke, - and delivered them out of the hand of those that served themselves - of them. And they shall no more be a prey to the heathen, neither - shall the beast of the land devour them; but they shall dwell - safely, and none shall make them afraid. And I will raise up for - them a plant of renown, and they shall be no more consumed with - hunger in the land, neither bear the shame of the heathen any more. - Thus shall they know that I the Lord their God am with them, and - that they, even the house of Israel, are my people, saith the Lord - God. And ye my flock, the flock of my pasture, are men, and I am - your God, saith the Lord God (verses 20-31). - -We reach the climax in the final section of this chapter. He through -whom all this will be accomplished is now mentioned by the prophet. -"And I will set up one Shepherd over them, and He shall feed them, even -my servant David; he shall feed them, and he shall be their shepherd. -And I the Lord will be their God, and my servant David a prince among -them; I the Lord have spoken it." Some have applied this to Zerubbabel, -the head of Judah at the return from the Babylonish captivity; this is -done by those who deny a future restoration of Israel. Others take these -words in a strictly literal sense and teach that David the King will -become the head of the nation once more and raised from the dead will be -the one shepherd over His people. It is not David, but He who is -according to the flesh the Son of David and David's Lord as well. The -one Shepherd can only be the Messiah. Numerous passages show that -David's name is used in a typical sense. Jeremiah announced, "They shall -serve the Lord their God, and David their King, whom I will raise up -unto them" (Jere. xxx:10). Here David stands typically for Christ, the -Messiah of Israel, for He is raised up unto them when Jacob's trouble is -ended (verses 1-7). Of Him Jeremiah speaks more fully in chapter -xxiii:5-6: "Behold, the days come, saith the Lord, that I will raise -unto David a righteous Branch, and a King shall reign and prosper, and -shall execute judgment and justice in the earth. In His days Judah shall -be saved, and Israel shall dwell safely; and this is the name whereby He -shall be called, the Lord our Righteousness." The two, Judah and Israel, -will be reunited by the one Shepherd. The Messiah of Israel is also -mentioned by Hosea as David. "Afterward shall the children of Israel -return, and seek the Lord their God, and David their King and shall fear -the Lord and His goodness in the latter days" (Hosea iii:5). Isaiah -speaks of the sure mercies of David and adds, "Behold I have given Him -for a witness to the people, a leader (prince) and commander to the -people." It is therefore not David, raised from the dead, but the Prince -of Peace, who was here once to seek the lost sheep of the house of -Israel and who comes again to save the remnant of His people Israel and -to receive the Throne of David (Isaiah ix:6-7). - -When the Lord is doing all what is promised here and the remnant has -accepted the long rejected Messiah-King, a covenant of peace and -blessing will follow. "And I will make with them a covenant of peace, -and will cause the evil beasts to cease out of the land, and they shall -dwell safely in the wilderness, and sleep in the woods." Peace will come -to the land and to the whole earth with His Coming. The evil beasts, the -Gentile world powers (Dan. vii) will no longer devastate the land. All -will be peace and safety so that they can sleep peacefully in the woods. -"There shall be showers of blessing" (verse 26). How often a hymn is -sung based upon this promise: - - "There shall be showers of blessing, - This is the promise of love." - -But how few who sing it know that the promise belongs first of all to -Israel. When the Lord comes the showers of blessing will be poured forth -upon His people and upon all nations. It will be "the times of -refreshing" (Acts iii:20). Verses 27 and 28 give a brief description of -the millennial Kingdom. Groaning creation will then be delivered and the -wild beasts will have their nature changed (compare verse 28 with Isaiah -xi:6-9 and Rom. viii:19-22). There is no need to speculate on the -meaning of "the plant of renown" which will be raised up. It is none -other than He, who, as to His humiliation, is described as "a tender -plant" and "as a root out of a dry ground" (Isaiah liii:2). But now He -appears in all His glory and becomes the plant of renown. Their shame -and suffering will then be over. He will be their God and they will be -His people. - - -THE JUDGMENT OF MOUNT SEIR AND WHAT FOLLOWS. - -Chapter xxxv. - -This is another judgment message, which is closely related to the coming -restoration of Israel. When the Lord is merciful to His people and -bestows upon them the promised blessings He will also deal with their -enemies in judgment. Edom was the most bitter enemy of Israel, their -blood-relation. The judgment threatened here was executed upon Edom; but -it has a prophetic meaning of the judgment which is in store for the -enemies of God's people when the times of the Gentiles end and God -arises in behalf of His suffering and persecuted people. - - -I. The Judgment of Mount Seir. - - Moreover the word of the Lord came unto me, saying, Son of man, set - thy face against mount Seir, and prophesy against it, And say unto - it, Thus saith the Lord God; Behold, O mount Seir, I am against - thee, and I will stretch out mine hand against thee, and I will make - thee most desolate. I will lay thy cities waste, and thou shalt be - desolate, and thou shalt know that I am the Lord. Because thou hast - had a perpetual hatred, and hast shed the blood of the children of - Israel by the force of the sword in the time of their calamity, in - the time that their iniquity had an end: Therefore, as I live, saith - the Lord God, I will prepare thee unto blood, and blood shall pursue - thee: since thou hast not hated blood, even blood shall pursue thee. - Thus will I make mount Seir most desolate, and cut off from it him - that passeth out and him that returneth. And I will fill his - mountains with his slain men; in thy hills, and in thy valleys, and - in all thy rivers, shall they fall that are slain with the sword. I - will make thee perpetual desolations, and thy cities shall not - return: and ye shall know that I am the Lord. Because thou hast - said, These two nations and these two countries shall be mine, and - we will possess it; whereas the Lord was there: Therefore, as I - live, saith the Lord God, I will even do according to thine anger, - and according to thine envy which thou hast used out of thy hatred - against them; and I will make myself known among them, when I have - judged thee. And thou shalt know that I am the Lord, and that I have - heard all thy blasphemies which thou hast spoken against the - mountains of Israel, saying, They are laid desolate, they are given - us to consume. Thus with your mouth ye have boasted against me, and - have multiplied your words against me: I have heard them (verses - 1-13). - -Mount Seir is mentioned for the first time in Genesis xxxvi:9, as the -dwelling place of the Edomites. Seir means "shaggy," an allusion to the -rugged character of Idumea. The Edomites and Israelites were descendants -of Abraham; Edom from Esau and Israel from Jacob. God told Israel not to -forget their relationship to the descendants of Esau. But the Edomites -hated Israel. Beautiful were the words which Moses addressed to Edom, -when he sent messengers from Kadesh. "Thus saith thy brother Israel, -thou knowest all the travail that hath befallen us, how our fathers went -down to Egypt and dwelt in Egypt a long time; and the Egyptians evil -entreated us, and our fathers; and when we cried unto the Lord, He heard -our voice, and sent an angel, and brought us forth out of Egypt, and -behold we are in Kadesh, a city in the uttermost of thy border; let us -pass, I pray thee through thy land" (Numbers xx:14-17). The Edomites -rejected this loving word and forced the Israelites to take another way. -More than once did they attack from their mountains the people Israel -and slew them. "He did pursue his brother with the sword, and did cast -off all pity, and his anger did tear perpetually, and he kept his wrath -forever" (Amos i:11). Most scathing is Edom's arraignment through the -prophet Obadiah. "For thy violence against thy brother Jacob shame shall -cover thee, and thou shalt be cut off forever. In the day that thou -stoodest on the other side, in the day that the strangers carried away -captive his forces, and foreigners entered into his gates, and cast lots -upon Jerusalem, even thou wast one of them. But thou shouldest not have -looked on the day of thy brother in the day that he became a stranger; -neither shouldest thou have rejoiced over the children of Judah in the -day of their destruction; neither shouldest thou have spoken proudly in -the day of distress" (Obad. verses 9-14). Theirs was a perpetual hatred -as God speaks here through Ezekiel. Judgment is therefore announced, a -judgment which should make their land desolate and extinguish them as a -nation. "I will make thee most desolate." "I will lay thy cities waste, -and thou shalt be desolate." "Thus will I make mount Seir most -desolate." "I will make thee perpetual desolation, and thy cities shall -not return." They were a proud, a boasting people, defying God and -hating His chosen people. "Thus with your mouth ye have boasted against -me, and have multiplied your words against me; I have heard them." - -And this threatened judgment has fallen upon Edom's land. Their capital -was the great rock city Petra, called Selah in the Bible (2 Kings -xiv:7). - -It was once a powerful city, which carried on an immense trade; it was, -according to ancient historians, the terminus of one of the great -commercial routes of Asia. And now in that once so prosperous land an -indescribable desolation reigns. Its great commerce has utterly passed -away and the doom announced in this chapter has been almost fully -accomplished. Yet all this also stands related to a future day when -Israel is being delivered and when the Lord will judge Edom and all the -nations which hate His people. "The punishment of their iniquity is -accomplished, O, daughter of Zion; He will no more carry thee away into -captivity; He will visit thine iniquity, O daughter of Edom; He will -discover thy sins" (Lam. iv:22). The spirit of hatred, pride, envy and -blasphemy mentioned in verses 11-13 is characteristic of the ungodly -nations who defy God when the times of the Gentiles end. Of that final -beast which domineers over the earth and persecutes the remnant of -Israel, before the Lord comes, it is written, "And he opened his mouth -in blasphemy against God, to blaspheme His name, and his tabernacle, and -them that dwell in heaven" (Rev. xiii:6). But as Ezekiel declares -concerning these blasphemies spoken against Israel and Israel's Lord, "I -have heard them," and He will act, in judgment against all His enemies. - - -II. The Time of Rejoicing. - - Thus saith the Lord God; When the whole earth rejoiceth, I will make - thee desolate. As thou didst rejoice at the inheritance of the house - of Israel, because it was desolate, so will I do unto thee: thou - shalt be desolate, O mount Seir, and all Idumea, even all of it: and - they shall know that I am the Lord (verses 14-15). - -The time is coming when the whole earth will rejoice. Moses in his -prophetic Song spoke of this: "Rejoice O ye nations, with His people; -for He will avenge the blood of His servants, and will render vengeance -to His adversaries, and will be merciful unto His land, and to His -people" (Deut. xxxii:43). When the Lord comes and delivers His earthly -people and brings them back to their land all will be completely -reversed. Israel now mourning and suffering will rejoice and all their -enemies shall mourn forever, on account of God's righteous judgments. -Then will the world know that He is Jehovah. - - -THE PROMISES OF GRACE. - -Chapter xxxvi. - -With this chapter the great prophetic utterances of Ezekiel begin which -have for a topic the future restoration and blessing of the people -Israel. From chapter xxxvi to the end of this book all is unfulfilled. -How Jehovah will deal with the enemies of His people in judgment, and -then turn in grace and mercy to His own nation to bless them with -spiritual and national blessings is the message of this chapter. In -chapter xxxvii we find the vision of the dry bones, typical of the -national and spiritual resurrection of Israel. The house of Judah and -the house of Israel will be united into one, to dwell in the land of -their fathers. The great blessings will then be theirs under the -covenant of peace, while the tabernacle of God is in the midst of them -and the true King reigns over them. Chapters xxxviii and xxxix show the -final enemies of Israel, Gog and Magog, and their complete overthrow. -Chapters xl-xlviii are millennial, giving a description of the future -temple to be built in Jerusalem, its worship and glory. - - -I. The Judgment of Israel's Enemies. - - Also, thou Son of man, prophesy unto the mountains of Israel, and - say, Ye mountains of Israel, hear the word of the Lord: Thus saith - the Lord God; Because the enemy hath said against you, Aha, even the - ancient high places are ours in possession: Therefore prophesy and - say, Thus saith the Lord God; Because they have made you desolate, - and swallowed you up on every side, that ye might be a possession - unto the residue of the heathen, and ye are taken up in the lips of - talkers, and are an infamy of the people: Therefore, ye mountains of - Israel, hear the word of the Lord God; Thus saith the Lord God; to - the mountains, and to the hills, to the rivers, and to the valleys, - to the desolate wastes, and to the cities that are forsaken, which - became a prey and derision to the residue of the heathen that are - round about; Therefore thus saith the Lord God; Surely in the fire - of my jealousy have I spoken against the residue of the heathen, and - against all Idumea, which have appointed my land into their - possession with the joy of all their heart, with despiteful minds, to - cast it out for a prey. Prophesy therefore concerning the land of - Israel, and say unto the mountains, and to the hills, to the rivers, - and to the valleys, Thus saith the Lord God; Behold, I have spoken - in my jealousy and in my fury, because ye have borne the shame of - the heathen: Therefore thus saith the Lord God; I have lifted up - mine hand, Surely the heathen that are about you, they shall bear - their shame (verses 1-7.) - -The enemy had spoken blasphemies against the mountains of Israel; the -Lord had heard the arrogant language of Edom (xxxv:12-13), and now the -prophet is commanded to address the personified mountains of Israel in -words of consolation and assurance. Previously he had as God's prophet -uttered denunciations against the mountains and high places of Israel -(vi:1-7), but now after the time of Israel's chastisement is passed and -the dawn of their restoration breaks, the Lord turns against the enemies -of His people. The enemy had said against them with a shout of -exultation: "Aha! even the ancient high places are ours in possession." -Edom and other nations knew that the Lord had promised to Israel the -land for their possession. They claimed with a proud taunt Israel's -mountains and high places as their possession, and thereby ignored God -and His covenant with His people. And so it is that the nations have -forgotten what God has promised to Israel. Their land and city has been -trodden down by the Gentiles. Gentiles have stretched out their hands to -possess the mountains of Israel and occupied the land which by covenant -belongs to the seed of Abraham. When the times of the Gentiles come to a -close nations will once more attempt to take possession of Israel's land -and make an invasion. Then the Lord will arise against these nations. Of -this Ezekiel speaks, "Surely in the fire of my jealousy have I spoken -against the residue of nations, and against all Edom, which have -appointed my land unto themselves for a possession with the joy of all -their heart, with despiteful minds, to cast it out for a prey; therefore -prophesy concerning the land of Israel, and say unto the mountains and -to the hills, to the watercourses and to the valleys, Thus saith the -Lord God; Behold I have spoken in my jealousy and in my fury, because ye -have borne the shame of the nations. Therefore thus saith the Lord God: -I have lifted up mine hand, saying, Surely the nations that are round -about you, they shall bear their shame." - -Jehovah speaks of Israel's land as "my land," and in holy indignation -and jealous for His people and their land, He arises now to put judgment -and shame upon the nations which reproached Him. He lifts His hand in -token of an oath, that He will do this now. His time has come to be -merciful to His people and His land, and that will mean judgment for -their enemies (See Zech. i:13-19). And that time is not far distant now -when God will turn to His ancient people in mercy and put judgment upon -the nations which have forgotten God and ignored His infallible word and -revealed purposes. - - -II. The Promised Return to the Land. - - But ye, O mountains of Israel, ye shall shoot forth your branches, - and yield your fruit to my people of Israel; for they are at hand to - come. For, behold, I am for you, and I will turn unto you, and ye - shall be tilled and sown: And I will multiply men upon you, all the - house of Israel, even all of it: and the cities shall be inhabited, - and the wastes shall be builded: And I will multiply upon you man - and beast; and they shall increase and bring fruit: and I will - settle you after your old estates, and will do better unto you than - at your beginnings: and ye shall know that I am the Lord. Yea, I - will cause men to walk upon you, even my people Israel; and they - shall possess thee and thou shalt be their inheritance, and thou - shalt no more henceforth bereave them of men. Thus saith the Lord - God; Because they say unto you, Thou land devourest up men, and hast - bereaved thy nations; Therefore thou shalt devour men no more, - neither bereave thy nations any more, saith the Lord God. Neither - will I cause men to hear in thee the shame of the heathen any more, - neither shalt thou bear the reproach of the people any more, neither - shalt thou cause thy nations to fall any more, saith the Lord God - (verses 8-15). - -The address is still to the mountains of Israel. These are beautiful -words which Jehovah, to comfort His people, puts into the lips of the -prophet. The mountains, so long barren, would shoot forth their -branches and prepare fruit for His people. Then their imminent return is -announced: "For they are at hand to come." The near fulfillment was the -return of the remnant from the Babylonian captivity. But that does not -exhaust this prophecy; there is a greater homecoming in store for -Israel, when they will be gathered out of all countries to possess the -land and multiply there as they never did in all their past history. -"And I will multiply men upon you (the mountains), all the house of -Israel, even all of it." No one could claim that this promise found its -fulfillment when a small portion of the house of Judah returned from -Babylon. Here it speaks of all the house of Israel. And the waste places -shall also be builded again as promised by former prophets, for instance -in Isaiah lviii:12, lxi:4; Amos ix:11, 12, 14. Still greater is the -promise, "I will cause you to be inhabited after the former estate, and -will do better unto you than at your beginnings, and ye shall know that -I am the Lord." Such was not the case when they returned from Babylon. -And what blessing will come to them, when at last God does all these -things! "Yea, I will cause men to walk upon you (the mountains), even my -people Israel; and they shall possess thee, and thou shalt be their -inheritance and thou shalt no more henceforth bereave them of men." All -would be changed. Jeremiah had announced, "I will bereave them of -children, I will destroy my people since they return not from their -ways" (Jere. xv:7). When the Lord keeps His promise and brings them -back, their sorrows will be at an end. What are the sorrows and -sufferings of the Babylonian captivity in comparison with the sufferings -which befell them in the year 70 and throughout this dispensation! And -the last page of Israel's sorrow is yet to be written. All is preparing -now for the great tribulation, and then there will be the intervention -from above, and the coming Lord will wipe away all their tears. Four -times the prophet uses the words "any more" (verses 14-15), "Neither -shalt thou bear the reproach of the peoples any more, neither shalt thou -cause thy nation to stumble any more, saith the Lord God." Inasmuch as -there is reproach now upon that nation and they are a reproach, and that -they have stumbled, we know that these words still await their -fulfillment. - - -III. Israel's Past Sins and Chastisement. - - Moreover the word of the Lord came unto me, saying, Son of man, when - the house of Israel dwelt in their own land, they defiled it by - their own way and by their doings: their way was before me as the - uncleanness of a removed woman. Wherefore I poured my fury upon them - for the blood that they had shed upon the land, and for their idols - wherewith they had polluted it: And I scattered them among the - nations, and they were dispersed through the countries: according to - their way and according to their doings I judged them. And when they - had entered unto the nations, whither they went, they profaned my - holy name, when they said to them, These are the people of the Lord, - and are gone forth out of his land (verses 16-20). - -It needs no lengthy comment to explain this paragraph. The whole history -of that nation bears witness to it. They were an unclean, a stiffnecked -nation; a nation which rejected His word, yea, Himself, and worshipped -idols. But their crowning sin came when they delivered the Lord Jesus -Christ, their own Messiah-King, into the hands of the Gentiles. His -blood was shed upon the land and they cried, "His blood be upon us and -upon our children." And as a result they were scattered among the -nations, where they also profaned His holy name (Isaiah lii:5; Rom. -ii:24). What then has Israel done to deserve blessing? The rest of the -chapter answers this question. - - -IV. Restoration and Blessing Through Grace. - - But I had pity for mine holy name, which the house of Israel had - profaned among the heathen, whither they went. Therefore say unto - the house of Israel, Thus saith the Lord God; I do not this for your - sakes, O house of Israel, but for mine holy name's sake, which ye - have profaned among the heathen, whither ye went. And I will - sanctify my great name, which was profaned among the nations, which - ye have profaned in the midst of them; and the nations shall know - that I am the Lord, saith the Lord God, when I shall be sanctified - in you before their eyes. For I will take you from among the - nations, and gather you out of all countries, and will bring you - into your own land. Then will I sprinkle clean water upon you, and - ye shall be clean; from all your filthiness, and from all your - idols, will I cleanse you. A new heart also will I give you, and a - new spirit will I put within you: and I will take away the stony - heart out of your flesh, and I will give you an heart of flesh. And - I will put my spirit within you, and cause you to walk in my - statutes, and ye shall keep my judgments, and do them. And ye shall - dwell in the land that I gave to your fathers; and ye shall be my - people, and I will be your God. I will also save you from all your - uncleannesses; and I will call for the corn and will increase it, - and lay no famine upon you. And I will multiply the fruit of the - tree, and the increase of the field, that ye shall receive no more - reproach of famine among the nations. Then shall ye remember your - own evil ways, and your doings that were not good, and shall loathe - yourselves in your own sight for your iniquities and for your - abominations. Not for your sakes do I this, saith the Lord God, be - it known unto you: be ashamed and confounded for your own ways, O - house of Israel. Thus saith the Lord God: In the day that I shall - have cleansed you from all your iniquities I will also cause you to - dwell in the cities, and the wastes shall be builded. And the - desolate land shall be tilled, whereas it lay desolate in the sight - of all that passed by. And they shall say, This land that was - desolate is become like the garden of Eden; and the waste and - desolate and ruined cities are become fenced, and are inhabited. - Then the heathen that are left round about you shall know that I the - Lord build the ruined places, and plant that that was desolate; I - the Lord have spoken it, and I will do it. Thus saith the Lord God; - I will yet for this be enquired of by the house of Israel, to do it - for them; I will increase them with men like a flock. As the holy - flock, as the flock of Jerusalem in her solemn feasts; so shall the - waste cities be filled with flocks of men: and they shall know that - I am the Lord (verses 21-38). - -The Lord's own name, His holy name, which they profaned among the -nations, is what moves Him to act. He tells them that it was not for -their sakes, for any merit in them, that He would do the things which -His prophet is about to announce. It was His own name as the Lord Who is -a covenant keeping God, the holy name they had so miserably outraged, -which He must vindicate. The nations were to know, and will yet know, -that He is God. He will sanctify His great name, and declares, "I shall -be sanctified in you before their eyes." But how? When in infinite grace -He deals with this nation and manifests Himself as the loving, -covenant-keeping, grace-bestowing Jehovah. And that will be when He, Who -died for that nation on the cross (John xii:50-53), Whom they rejected, -Whose name they have profaned, returns from His glory-place. Then will -His name be sanctified in all the earth, when in wondrous grace He lifts -His nation from the dunghill of shame and want and brings them back to -their own land. - -This is so marvelously promised by Ezekiel. The characteristic word in -verses 23-38 is the word "I will." It is the word of sovereign grace. -Eighteen times Jehovah saith what He will do. They are the "I wills" of -Israel's hope and coming glory. - -He will gather them from among the nations and all countries and bring -them back to their own land. Only a superficial expositor can speak of a -fulfillment when they returned from Babylon. But even if this were so, -though it is not, the verses which follow have never been fulfilled in -the past. The cleansing of the nation is next promised: "I will sprinkle -clean water upon you and ye shall be clean."[29] It refers us to the -water mixed with the ashes of the red-heifer, which was sprinkled with -a hyssop on the unclean, typifying the precious blood of Christ in its -cleansing power (Heb. ix:13-14; x:22). Thus when the people of Israel -believe on Him and look upon Him Whom they pierced (Zech. xii:10), they -will be cleansed. "In that day there shall be a fountain opened to the -house of David and to the inhabitants of Jerusalem for sin and for -uncleanness" (Zech. xiii:1). Then follows the promise of the new birth of -Israel. "A new heart will I also give you, and a new spirit will I put -within you." The stony heart is to be taken away and they will receive a -heart of flesh. Our Lord had this passage in mind when He talked with -Nicodemus about the new birth. Nicodemus, the teacher in Israel, was -ignorant of the fact that this new birth for Israel is necessary in -order to be in that coming kingdom and to receive its blessings. -Therefore the Lord said to him, "If I have told you earthly things -(about Israel and the new birth as the way into the kingdom) and ye -believe not, how shall ye believe if I tell you of heavenly things?" -(the heavenly blessings which follow His sacrificial death). - -[29] It is wrong to apply this sentence to water-baptism and claim for -it sprinkling as the proper mode of baptism. - -Then follow still greater restoration promises and blessings, which -Israel never possessed in their past history nor to-day. He will be -their God and they will be His people. There will be an increase in the -corn; famine will disappear forever. The desolate land will be tilled so -that those who pass through the land will say: "This land that was -desolate is become like the Garden of Eden and the waste and desolate -and ruined cities are become fenced, and are inhabited." When this -restoration and blessing through grace is accomplished then will they -remember their evil ways and loathe themselves for their iniquities and -abominations. This will be their national repentance. It is not -repentance first, but the Lord will be first gracious and merciful to -them, and as a result they will remember their ways of evil and humble -themselves before Him. And the nations round about will know that He who -has done all this is Jehovah. All these blessed things will surely be -accomplished in the day when the Lord arises and has mercy upon Zion -(Ps. cii:13): "I, the Lord have spoken, and I will do it." - - -THE VISION OF THE DRY BONES. - -Chapter xxxvii. - -The future restoration or Israel, both their national and spiritual -revival, which the Lord announced in the previous chapter, is now shown -to the prophet in a remarkable vision. The vision emphasizes once more -what Jehovah in grace will do for them. "And I will put my Spirit in -you, and ye shall live, and I will place you in your own land" (verse -14). The second half of this chapter predicts the reunion of Judah and -Israel represented by two sticks, which are joined together. - - -I. The Vision of the Dry Bones and their Resurrection. - - The hand of the Lord was upon me, and carried me out in the Spirit - of the Lord, and set me down in the midst of the valley which _was_ - full of bones. And caused me to pass by them round about: and, - behold, _there were_ very many in the open valley; and, lo, _they - were_ very dry. And he said unto me, Son of man, can these bones - live? And I answered, O Lord God, thou knowest. Again he said unto - me, Prophesy upon these bones, and say unto them, O ye dry bones, - hear the word of the Lord. Thus saith the Lord God unto these bones, - Behold, I will cause breath to enter into you, and ye shall live: - And I will lay sinews upon you, and will bring up flesh upon you, - and cover you with skin, and put breath in you, and ye shall live; - and ye shall know that I _am_ the Lord. So I prophesied as I was - commanded: and as I prophesied, there was a noise, and behold a - shaking, and the bones came together, bone to his bone. And when I - beheld, lo, the sinews and the flesh came up upon them, and the skin - covered them above: but _there was_ no breath in them. Then said he - unto me, Prophesy unto the wind, prophesy, son of man, and say to - the wind, Thus saith the Lord God; Come from the four winds, O - breath, and breathe upon these slain, that they may live. So I - prophesied, as he commanded me, and the breath came into them, and - they lived; and Then he said unto me, Son of man, these bones are - the whole house of Israel: behold, they say, Our bones are dried, - and our hope is lost: we are cut off for our parts. Therefore - prophesy and say unto them, Thus saith the Lord God; Behold, O my - people, I will open your graves, and cause you to come up out of - your graves, and bring you into the land of Israel. And ye shall - know that I _am_ the Lord, when I have opened your graves, O my - people, and brought you up out of your graves, And shall put my - Spirit in you, and ye shall live, and I shall place you in your own - land: then shall ye know that I the Lord have spoken _it_, and - performed _it_, saith the Lord (verses 1-14). - -Once more the hand of the Lord is upon the prophet, and he is carried -out in the Spirit of the Lord and is set down in the midst of a valley. -The valley was full of bones and they were very dry. These dry bones, -disjointed and bleached, picture in the vision the national and -spiritual condition of the whole house of Israel. There was no life in -these bones and all is hopeless as they themselves are concerned. Then -the Lord spoke to His prophet, "Son of man, can these bones live?" And -the prophet answered, "O Lord God, Thou knowest!" Ezekiel knowing the -impossibility that these bones could ever live, puts the question of -their living upon the Lord. With Him nothing is impossible. He then is -commanded to prophesy: "O ye dry bones, hear the Word of the Lord. Thus -saith the Lord God unto these bones, Behold, I will cause breath to -enter into you and ye shall live." And there is to be a complete -reconstruction of these dry bones. Sinews and flesh is to cover them and -the breath of life is to return. And the prophet speaks the word and -there was a noise (literal: voice) and a commotion, bone came to bone, -sinews and flesh came into view and skin covered them; but they were -still dead, as no breath was in them. Again the prophet is commanded to -prophecy, to utter the word: "Thus saith the Lord God: Come from the -four winds, O breath, and breathe upon these slain, that they may live." -No sooner had the prophet spoken the word as commanded, when suddenly -the breath came into them, and they lived and stood upon their feet, an -exceeding great army. Then the Lord explains the vision, so that we are -not left in doubt of what is meant by it. The dry bones are typical of -the whole house of Israel; they themselves confess "our bones are dried, -and our hope is lost; we are cut off for our parts." Thus saith the Lord -in answer to their despairing confession, what the vision so strikingly -foreshadows, "I will open your graves and cause you to come up out of -your graves and bring you into the land of Israel, ... and shall put my -Spirit in you, and ye shall live, and I shall place you in your own -land." - -The national resuscitation of the whole house of Israel, the restoration -to their own land and the accompanying spiritual revival (though the -latter does not fully come into view here) is the meaning of the vision. -It may be used in application[30] in different ways, to illustrate -certain truths, but the true and only interpretation is the one which is -given by the Lord in verses 11-14. But there is an erroneous -interpretation of a serious nature which is widely taught and believed -among many Christians. Because "graves" are mentioned, besides the dry -bones and their resurrection, it is being taught that the vision means -physical resurrection. Systems, like Millennial Dawnism _alias_ -International Bible Student Association and others, which teach the -so-called larger hope, a second chance for the impenitent dead, the -restitution of the lost, teach that all the Israelites who have died in -their sins will be brought out of their graves and then be saved. They -use this vision to confirm this invention. An advocate of this theory -declared that all the Christ-hating Pharisees and Sadducees who lived -when our Lord was on earth would be raised up when He comes and then -believe on Him. Matthew xxiii:39 was used by him as an argument. These -restitution teachers also teach that inasmuch as Israel will have a -second chance when they are raised from the dead, the Gentile dead will -share also in the same. It needs no argument to refute this. The Word of -God teaches a twofold resurrection: a first resurrection and a second -resurrection, a resurrection of the just and a resurrection of the -unjust (John v:28-29). According to the above theory there would have to -be a third resurrection, a resurrection for a second chance and ultimate -salvation of those who died in their sins. Of such a resurrection the -Bible knows nothing. - -[30] We heard once a Baptist preacher speak on this vision, and he used -the dry bones as a picture of the dead members of his own denomination, -and spoke of them as "the dry bones." A Methodist, Presbyterian, etc., -might do the same. - -In this vision of the dry bones physical resurrection is used as a type -of the national restoration of Israel. It is used in the same way in -Daniel xii:2. In that passage the sleep in the dust of the earth is -symbolical of their national condition. And when their national sleep -ends there will be an awakening.[31] When we read here in Ezekiel of -graves it must not be taken to mean literal graves, but the graves are -symbolical of the nation as being buried among the Gentiles. If these -dry bones meant the physical dead of the nation, how could it be -explained that they speak and say, "Our bones are dried up, and our hope -is lost?" The same figure of speech is used in the New Testament. Of the -prodigal it is said, "For this my son was dead, and is alive again" -(Luke xv:24). Yet he was not physically dead, nor was he made alive -physically. Therefore, this vision has nothing whatever to do with a -physical resurrection. The late Dr. Bullinger, whose erroneous -suggestions have led astray some, also taught that the vision of the dry -bones includes resurrection as well as restoration. - -[31] See "Exposition of Daniel," by A. C. G., page 200. - -Equally bad is that spiritualizing method which takes a vision like -this, as well as the hundreds of promises of a coming restoration, and -applies it all to the church, ignoring totally the claims of Israel and -their promised future of glory. This is the general trend of -commentators. - -They say that all these visions and promises were exhausted in the -return of the remnant from Babylon (less than 43,000 souls) and the -spiritual and larger fulfilment is now going on in the church. This -method is evil, for it robs the Christian of the true key which unlocks -the prophetic Word. - -"Their interpretation of prophecy in particular is vitiated by this -fatal mistake, which practically razes the hopes of Israel from the -Bible and lowers ours to a mere succession to their hope and inheritance -with somewhat better light and privilege. It is a part of the first and -widest and most tenacious corruption of Christianity against which the -apostle fought so valiantly. And it comes in the more insidiously, -because it seems to those under its influence that they are of all men -the most distant from the false brethren Paul denounced. To their minds -the truest guard against Judaizing is to deny that the Jews will ever be -reinstated as a people, or be restored consequently to their own land. -All the predictions of future blessedness and glory to Israel they turn -over to Christendom now or to the church in glory. Most pernicious -error! For this is exactly to Judaize the Christian and the church by -making them simply follow and inherit from Israel. The truth is thus -swamped; Israel's bright prospects are denied; Gentile conceit is -engendered; and the Christian is rendered worldly, instead of being -taught his place of blessing on high in contrast with Israel's on the -earth."[32] - -[32] Wm. Kelly. - - -II. The Reunion of the Nation and their King. - - The word of the Lord came again unto me, saying, Moreover, thou Son - of man, take thee one stick, and write upon it, For Judah, and for - the children of Israel his companions; then take another stick, and - write upon it, For Joseph, the stick of Ephraim, and _for_ all the - house of Israel his companions: And join them one to another into - one stick; and they shall become one in thine hand. And when the - children of thy people shall speak unto thee, saying, Wilt thou not - shew us what thou _meanest_ by these? Say unto them, Thus saith the - Lord God; Behold, I will take the stick of Joseph, which _is_ in the - hand of Ephraim, and the tribes of Israel his fellows, and will put - them with him, _even_ with the stick of Judah, and make them one - stick, and they shall be one in mine hand. And the sticks whereon - thou writest shall be in thine hand before their eyes. And say unto - them, Thus saith the Lord God; Behold, I will take the children of - Israel from among the heathen, whither they be gone, and I will - gather them on every side, and bring them into their own land; and I - will make them one nation in the land upon the mountains of Israel; - and one king shall be king to them all: and they shall be no more - two nations, neither shall they be divided into two kingdoms any - more at all: Neither shall they defile themselves any more with - their idols, nor with their detestable things, nor with any of their - transgressions: but I will save them out of all their - dwelling-places, wherein they have sinned and will cleanse them: so - shall they be my people, and I will be their God. And David my - servant _shall be_ king over them; and they all shall have one - shepherd: they shall also walk in my judgments, and observe my - statutes, and do them. And they shall dwell in the land that I have - given unto Jacob my servant wherein your fathers have dwelt; and - they shall dwell therein, _even_ they, and their children, and their - children's children, for ever: and my servant David _shall be_ their - prince for ever. Moreover I will make a covenant of peace with them; - it shall be an everlasting covenant with them: and I will place - them, and multiply them, and will set my sanctuary in the midst of - them for evermore. My tabernacle also shall be with them; yea, I - will be their God, and they shall be my people. And the heathen - shall know that I the Lord do sanctify Israel, when my sanctuary - shall be in the midst of them for evermore (verses 15-28). - -The prophet is next commanded to demonstrate another coming event for -God's ancient people by a symbolical action. He was to take a stick and -write on it "for Judah and for the children of Israel his companions." -On the second stick, he was to write, "for Joseph, the stick of Ephraim, -and for all the house of Israel his companions." He was then to join the -two sticks so that they became one in his hand. It denotes the reunion -of the house of Judah with the house of Israel. The sad division of the -nation will end and both will be in His hand one, symbolical of the -royal rod or sceptre, which will be in the hand of the Lord in the midst -of His redeemed people. The Lord will do all this. "Behold I will take -the children of Israel from among the nations whither they be gone, and -will gather them on every side, and bring them into their own land. And -I will make them one nation in the land upon the mountains of Israel; -and one king shall be king to them all; and they shall no more be two -nations, neither shall they be divided into two kingdoms any more at -all." The house of Israel never returned from the captivity; only a -remnant of Judah came back. Since then they have been termed "the lost -tribes," though this term is incorrect, for the Epistle of James is -addressed to the twelve tribes of Israel. Nothing is lost with God. They -are hidden rather, and the time will come when the enigma of the two -tribes will be solved. Attempts have been made to locate them but all -have failed. The Anglo-Israel theory (that England and America are the -lost tribes) is so ridiculous and fantastic that it merits not even an -investigation. God has kept track of them, and when this promised -restoration takes place they will be brought to light. Then, reunited as -they were under David and Solomon, they will have one King over them. -This King is foreshadowed by both David and his son Solomon. As King he -is called, "David, my servant," who will be the One Shepherd. And "my -servant David, their prince forever." It is the Lord Jesus Christ, the -son of David, the true and greater Solomon, the Prince of Peace. How -obvious it is that all this does not mean the church. The Lord Jesus -Christ is the head of the church in glory, but He is also the King of -Israel. When the restoration takes place the angelic message finds its -blessed fulfillment: "The Lord God shall give unto Him the throne of His -father David, and He shall reign over the house of Jacob forever; and of -His Kingdom there shall be no end" (Luke i:32-37). But how can anyone -believe that the words of promise given through Ezekiel have no future -meaning for the seed of Abraham? Has Israel ever been restored as -announced in these words? Have they ever been saved as promised in verse -23? Have they ever walked as a nation in perfect obedience, as stated in -the words, "They shall also walk in My judgments, and observe my -statutes and do them." And verse 25 promises an abiding dwelling in -their land which at this time they do not yet possess. It is the -sanctuary of the Lord set up in their midst. - -Only when our Lord returns will all this be accomplished. Then will it -be true, "My tabernacle also shall be with them; yea, I will be their -God and they shall be My people." - - -GOG AND MAGOG - -Chapter xxxviii. - -The great restoration vision of the preceding chapter is followed by -another great prophecy concerning the last enemy of Israel, and how the -Lord will deliver His people and deal in judgment with the invading -hordes. This prophecy is in chapters xxxviii and xxxix. These two -chapters are of great interest and demand a careful study; they have -been misunderstood by many. Frequently the Gog and Magog have been -identified with the final revolt at the close of the millennium, when -Satan is loosed for a little season (Rev. xx:7-9). The text shows that -this is incorrect. The invasion which Ezekiel describes takes place in -the beginning of the millennium; the invasion of Gog and Magog in -Revelation is postmillennial. Ezekiel's invasion takes place from the -North and the nations are designated; the nations which gather under -Satan at the close of the millennium are from the four quarters of the -earth. The invaders in Ezekiel's vision fall on the mountains of Israel, -while those assembled after the millennium are devoured by fire from -heaven. - -Others have identified these invading enemies with the nations gathered -in the revived Roman Empire. This also cannot be, for we find that the -nations Ezekiel names are outside of the territory of the restored Roman -Empire. We have to turn to the text itself to find the correct meaning -of this prophecy. - - -I. The Invasion of Israel's Land. - - And the word of the Lord came unto me, saying, Son of man, set thy - face against Gog, the land of Magog, the chief prince of Meshech and - Tubal, and prophesy against him, And say, Thus saith the Lord God: - Behold, I _am_ against thee, O Gog, the chief prince of Meshech and - Tubal: And I will turn thee back, and put hooks into thy jaws, and - I will bring thee forth, and all thine army, horses and horsemen, - all of them clothed with all sorts of _armour_, _even_ a great - company _with_ bucklers and shields, all of them handling swords: - Persia, Ethiopia, and Libya with them; all of them with shield and - helmet: Gomer, and all his bands; the house of Togarmah of the north - quarters, and all his bands: _and_ many people with thee. Be thou - prepared, and prepare for thyself, thou, and all thy company that - are assembled unto thee, and be thou a guard unto them. After many - days thou shalt be visited: in the latter years thou shalt come into - the land _that is_ brought back from the sword, _and is_ gathered - out of many people, against the mountains of Israel, which have been - always waste: but it is brought forth out of the nations, and they - shall dwell safely, all of them. Thou shalt ascend and come like a - storm, thou shalt be like a cloud to cover the land, thou, and all - thy bands, and many people with thee. Thus saith the Lord God: It - shall also come to pass, _that_ at the same time shall things come - into thy mind, and thou shalt think an evil thought: And thou shalt - say, I will go up to the land of unwalled villages; I will go to - them that are at rest, that dwell safely, all of them dwellings - without walls, and having neither bars nor gates, To take a spoil, - and to take a prey; to turn thine hand upon the desolate places - _that are now_ inhabited, and upon the people _that are_ gathered - out of the nations, which have gotten cattle and goods, that dwell - in the midst of the land. Sheba and Dedan, and the merchants of - Tarshish, with all the young lions thereof, shall say unto thee, Art - thou come to take a spoil? hast thou gathered thy company to take a - prey? to carry away silver and gold, to take away cattle and goods, - to take a great spoil? (verses 1-13). - -The first question which confronts us in giving an exposition of these -verses is, When does this enemy fall into Israel's land? At what time -does this invasion take place? We find the answer in the text. The -statement is made in verse eight that Gog and Magog and the other -nations with them invade the land "that is brought back from the sword, -and is gathered out of many people;" they come "against the mountains of -Israel, which have always been waste; but it is brought forth out of the -nations, and they shall dwell safely, all of them." In verse eleven the -evil purpose of the invader is made known. He says, "I will go up to -the land of unwalled villages, I will go to them that are at rest, that -dwell safely, all of them dwelling without walls and having neither bars -nor gates." He comes "upon the people that are gathered out of the -nations, which have gotten cattle and goods, that dwell in the midst of -the land" (verse 12). From all this we learn that the invasion takes -place at the time when the Lord has brought back His people and resumed -His relationship with the remnant of Israel. - -The invasion will happen some time after the beastly empire with its -beasthead (the revived Roman empire), in its final ten kingdom form and -the clay, with the little horn as leader (Dan. vii; Rev. xiii:1-10) and -the false prophet, the personal Antichrist (Rev. xiii:11, etc.) have -been dealt with in judgment (Rev. xix:19-20). The stone out of heaven -has then fallen upon the feet of the great dream image of -Nebuchadnezzar, and as far as the Western confederated world power is -concerned it is now ended. But other nations gather now for an assault. -It is a Northern confederacy which sweeps southward to invade the land -as Antiochus Epiphanes did in the past, as well as the Assyrian in the -days of Isaiah. These final invading hosts, under the leadership of a -powerful king, come like a storm, and like a cloud to cover the land. - -In verse 17 we read "Thus saith the Lord God: Art thou he of whom I have -spoken in old times by my servants the prophets of Israel, which -prophesied in those days for many years that I would bring thee against -them?" By the way, in these words we have a very clear statement -concerning the prophets of God. They all were the mouthpiece of Jehovah; -He has spoken through them. According to this verse other prophets -prophesied of the same enemy. Some expositors have stated their -inability to find a single prophecy elsewhere which would confirm -Ezekiel's vision and prophecy. - -We believe the foe, of whom Isaiah speaks as the Assyrian, foreshadows -this one coming with his hordes from the North. The Assyrian in the days -of Isaiah, who threatened to cover the land like a cloud, was -Sennacherib. How the Lord dealt with him by wiping out his proud army -with a single stroke is known to every reader of the Bible. But he also -foreshadows the final Assyrian, the last King of the North. He is -described in Isaiah x. A significant statement is made in that chapter -as to the time when the Lord will deal with this Assyrian of the future. -It is this "Wherefore it shall come to pass that when the Lord has -performed His whole work upon Mount Zion and on Jerusalem, I will punish -the fruit of the stout heart of the King of Assyria and the glory of his -high looks" (verse 12). When the Lord has performed His work in judgment -and in mercy upon Mount Zion and in behalf of Israel and their enemies, -then He will also punish the last invader and spoiler of His people, the -one foreshadowed by the Assyrian. - -The Antichrist, who opposed the heavenly rights and glory of Christ, has -then already been overthrown by the brightness of His coming; and next -this last enemy who opposeth the earthly rights of the King of kings -will also meet his defeat. Notice that in the same chapter of Isaiah the -Lord comforts His people in view of the invader, showing thereby that He -is with them and on their side. "Therefore, thus saith the Lord God of -hosts, O my people that dwelleth in Zion, be not afraid of the Assyrian" -(Isa. x:24). - -The prophet Micah bears a similar testimony to the same person. In -chapter v we have a prophetic announcement of the birth of Christ in -Bethlehem Ephrata. We also read of His rejection: "they shall smite the -judge of Israel with a rod upon the cheek." Then the nation is seen as -rejected--given up, set aside--till Israel brings forth in travail pains -a godly remnant during the end of the age. Then the Lord returns. "And -He shall stand and rule in the strength of the Lord, in the majesty of -the name of the Lord His God; and they shall abide, for now shall He be -great unto the ends of the earth" (verse 4). - -When this has come to pass then the Assyrian appears on the scene, -invading the land. But Micah tells us: "And this man (Christ) shall be -the peace when the Assyrian shall come into the land" (verse 5). All -this confirms the story of Ezekiel xxxviii. The reader may also turn to -Isaiah xxxiii, to Joel and find there a description of the same invading -forces which Ezekiel describes and their judgment. - -But some will find a difficulty here. If the Lord has returned and His -people Israel are being gathered to dwell in safety in their own land, -if the Lord has revealed His glory, how is it possible that such an -invasion can take place? Is not Satan to be bound at once after Christ -has come back? And if Satan is put into the pit of the abyss to seduce -the nations no more, how is it that these nations are so blind to come -up into Immanuel's land to challenge the earthly rights of the King of -kings? - -Satan will be bound for a thousand years, but the last act by which he -attempts to oppose Christ will be through Gog and Magog. The evil -thought the leader, the prince of Rosh, thinks (verse 10) is inspired by -Satan. He stands behind this wild company of nations and blinds them as -he blinded the kings of the Roman Empire and their armies to make war -against Him that sat upon the horse. (Rev. xix:19). But then Satan has -spent his last arrow. He has completely failed and is then put into the -prison for a thousand years to seduce the nations no more. His last -attempt was through the prince of Rosh with the nations mentioned in the -beginning of this chapter. - -And when the Lord looses him, after the thousand years, he is still the -same old devil, as he always will be forever and ever; once more he gets -a Gog and Magog, this time from the four quarters of the earth, to put -up his very last fight. How that will end we know from Revelation -(xx:7-9). - -Still another question is raised, and this one in connection with the -judgment of the nations, as revealed by our Lord in Matthew xxv:31, etc. -After the Lord has returned He will receive His own throne and begin to -judge the nations He finds then upon the earth. That this is not what -has been termed the final--universal judgment of the quick and the -dead--must be apparent to all who divide the Word of Truth rightly. It -is the judgment of the living nations. Now the question is asked, if the -Lord judges at once all living nations when He comes, how is it that -these nations can invade the land? Why were they not also consigned to -the place of eternal punishment? Why are they still unjudged? - -We do not believe that the judgment of the living nations takes place on -a single day. Such a judgment of necessity covers a longer period of -time. Nation after nation will have to come up for judgment. This will -consume considerable time. There is no question the millennial reign of -our Lord will have two sides. There is first the Davidic aspect. He will -begin to reign first as David did; His people are with Him and blessed, -but all their enemies are not yet subdued and overcome. He will have to -rule first with a rod of iron. And then when this final enemy is dealt -with, He begins to reign as Prince of Peace, foreshadowed in the -Solomonic reign. Gog and Magog, etc., complete and end the judgment of -the nations. They are the last enemies to disappear. - -After we have ascertained the time when this prophecy concerning Gog -and Magog will be accomplished, we inquire next who this final enemy is. -"And the word of the Lord came unto me, saying, Son of Man, set thy face -against Gog, the land of Magog, the prince of Rosh, Meshech, and Tubal, -and prophesy against him, and say, Thus saith the Lord Jehovah: Behold I -am against thee, O Gog, prince of Rosh, Meshech and Tubal. And I will -turn thee back, and put hooks into thy jaws, and I will bring thee -forth, and all thine army, horses and horsemen, all of them thoroughly -equipped, a great assemblage with targets and shields, all of them -handling swords. Persia, Cush, and Phut with them, all of them with -shield and helmet; Gomer and all his bands; the house of Togormah from -the uttermost north, and all his bands--many peoples with thee." Here -then we have a confederacy of nations. The leader is the Prince of Rosh -(not as the authorized version has it "the chief prince"), of Meshech -and Tubal. This prince is the head of the confederacy, and with him -allied are Persia, Cush, Phut, Gomer and Togormah. They come out of the -north, or, as it is in Hebrews, "out of the uttermost north" (verse 15). -Inasmuch as the Prince of Rosh is addressed in verse 3 as Gog, we take -it that Gog is the name given to this prince and leader of these -nations. His dwelling place is in the land of Magog. We know from -Genesis x:2 that Magog was the second son of Japheth. Gomer, Tubal and -Meshech were also sons of Japheth; Togormah was a grandson of Japheth, -being the third son of Gomer. Magog's land, was located in, what is -called today, the Caucasus and the adjoining steppes. And the three -Rosh, Meshech and Tubal were called by the ancients Scythians. They -roamed as nomads in the country around and north of the Black and the -Caspian Seas, and were known as the wildest barbarians. We learn from -this that the invading forces, which fall into Israel's land in the -future, when Israel has been regathered, come from a territory north of -Palestine, which today is in the hands of Russia. And here we call -attention to the prince, this northern leader, or king, who is the head -of all these nations. He is the prince of Rosh. Careful research has -established the fact that the progenitor of Rosh was Tiraz (Gen. x:2) -and that Rosh is Russia. All students of Prophecy are agreed that this -is the correct meaning of Rosh. The prince of Rosh, means, therefore, -the prince or king of the Russian empire. But he also is in control of -Meshech and Tubal, which are reproduced in the modern Moscow and -Tobolsk.[33] Russia, we may well conclude from this, will furnish the -man who will lead this confederacy of nations. We write this at a time -when Russia is passing through horrors upon horrors. A revolution -changed the autocratic government into a democracy and that given way to -anarchy, produced by the satanic treachery of Germany. From what is -written in this chapter we learn that Russia will ultimately return to -the old regime and will once more become a monarchy to fulfill her final -destiny as made known in this sublime prophecy. Well known it is that -Russia has been in the past the most pronounced and bitterest enemy of -the Jewish people. What she passes through today is but a fulfillment of -what the Lord has spoken: "I will curse them that curse thee." Today the -Jews in Russian may have bright hopes of getting their rights and -complete emancipation at last. For a time this may come to pass, but -ultimately Russia will turn against them and like Pharaoh did, when -Israel had left his domain, so this coming King of the North, the prince -of Rosh, when Israel is back in the land, will turn against them. - -[33] The Septuagint translates, "Mesoch and Thobel." - -With him come the other nations. Persia, which is even now in part -occupied by Russia, will finally be a vassal to this prince of Rosh. -Ethiopia and Phut are also in this confederacy. There also is Gomer and -all its bands. Gomer, says Delitsch, "is most probably the tribe of the -Cimmerians, who dwell, according to Herodotus, on the Maeotis, in the -Taurian Chersonesus, and from whom are descended the Cumri or Cymry in -Wales and Britain, whose relation to the Germanic Cimbri is still in -obscurity." Valuable information is given in the Talmud; Gomer is there -stated to be the Germani, the Germans. That the descendants of the Gomer -moved northward and established themselves in parts of Germany seems to -be an established fact. All this is of much interest. Germany did not -belong to the Roman empire, at least the greater part of Germany was -never conquered by Rome. She will therefore not participate in the -Western confederacy. Will she then become united to Russia and march -under the prince of Rosh into the land of Israel? We cannot be sure -about all these things. This, however, we know, that a powerful -confederacy of nations, under the leadership of the prince of Rosh, -Meshech and Tubal, will come up against Immanuel's land, when Israel has -been restored and dwells safely. - - -II. The Disastrous Defeat of the Invaders. - - Therefore, son of man, prophesy and say unto God, Thus saith the - Lord God: In that day when my people of Israel dwelleth safely, - shalt thou not know _it_? And thou shalt come from thy place out of - the north parts, thou, and many people with thee, all of them riding - upon horses, a great company, and a mighty army: And thou shalt come - up against my people of Israel, as a cloud to cover the land; it - shall be in the latter days, and I will bring thee against my land, - that the heathen may know me, when I shall be sanctified in thee, O - Gog, before their eyes. Thus saith the Lord God: _Art_ thou he of - whom I have spoken in old time by my servants the prophets of - Israel, which prophesied in those days for _many_ years that I would - bring thee against them? And it shall come to pass at the same time - when Gog shall come against the land of Israel, saith the Lord God, - _that_ my fury shall come up in my face. For in my jealousy _and_ in - the fire of my wrath have I spoken. Surely in that day there shall - be a great shaking in the land of Israel: So that the fishes of the - sea, and the fowls of the heaven, and the beasts of the field, and - all creeping things that creep upon the earth, and all the men that - _are_ upon the face of the earth, shall shake at my presence, and - the mountains shall be thrown down, and the steep places shall fall, - and every wall shall fall to the ground. And I will call for a sword - against him throughout all my mountains, saith the Lord God: every - man's sword shall be against his brother. And I will plead against - him with pestilence and with blood; and I will rain upon him, and - upon his bands, and upon the many people that _are_ with him, an - overflowing rain, and great hailstones, fire and brimstone. Thus - will I magnify myself, and sanctify myself; and I will be known in - the eyes of many nations, and they shall know that I _am_ the Lord - (verses 14-23). - -The awful fate of the invaders is now prophetically announced. The -prophet is commanded to address Gog. They know that Israel dwelleth -safely and they come to take the prey, to carry away silver and gold, -cattle and goods and a great spoil (verse 13). The Lord permits it all -so that He might be sanctified and magnified by the manifestation of His -power in judgment, so that through this judgment the nations might know -Him (verses 16, 23). When they come into the land then His fury will -come into His face. "For in my jealousy and in the fire of my wrath have -I spoken, surely in that day there shall be a great shaking in the land -of Israel." The next chapter gives the prophecy of the judgment upon Gog -in detail. - - -THE DEFEAT OF THE INVADERS. - -Chapter xxxix. - -Once more the prophet is commanded to prophesy against this final -invader of Israel's land and to describe the judgment which falls upon -the Northern army. This chapter concludes the prophecy of the last enemy -of Israel; the concluding chapters of this book mention no longer -enemies, nor Israel's apostasy. They are taken up with the glory of the -restoration of the nation and the great millennial temple, the -construction, the order of worship, etc. - - -I. The Judgment and Destruction of Invading Gog. - - Therefore, thou son of man, prophesy against Gog, and say, Thus - saith the Lord God; Behold, I am against thee, O Gog, the chief - prince of Meshech and Tubal; And I will turn thee back, and leave - but the sixth part of thee, and will cause thee to come up from the - north parts, and will bring thee upon the mountains of Israel: And I - will smite thy bow out of thy left hand, and will cause thine arrows - to fall out of thy right hand. Thou shalt fall upon the mountains - of Israel, thou and all thy bands, and the people that is with thee: - I will give thee unto the ravenous birds of every sort, and to the - beasts of the field to be devoured. Thou shalt fall upon the open - field: for I have spoken it, saith the Lord God. And I will send a - fire on Magog, and among them that dwell carelessly in the isles; - and they shall know that I am the Lord. So will I make my holy name - known in the midst of my people Israel; and I will not _let them_ - pollute my holy name any more: and the heathen shall know that I - _am_ the Lord, the Holy One in Israel. Behold, it is come, and it is - done, saith the Lord God; this _is_ the day whereof I have spoken. - And they that dwell in the cities of Israel shall go forth, and - shall set on fire and burn the weapons, both the shields and the - bucklers, the bows and the arrows, and the handstaves, and the - spears, and they shall burn them with fire seven years; so that they - shall take no wood out of the field, neither cut down _any_ out of - the forests; for they shall burn the weapons with fire; and they - shall spoil those that spoiled them, and rob those that robbed them, - saith the Lord God (verses 1-10). - -Jehovah announces now their complete judgment and destruction. The -invading hordes are permitted to come upon the mountains of Israel, and -like the Assyrian of old, "Shake his hand against the mount of the -daughter of Zion, the hill of Jerusalem" (Is. x:32). Then the Lord will -act in behalf of His people. Let us remember that the Lord is then with -His people. His glory is with them and they have found rest and dwell in -peace. The blinding power of Satan, who uses Gog and his companions in a -final effort to dispute the authority of the King of Kings, is -demonstrated by these nations, who, led by the Prince of Rosh (Russia) -invade the land. The nations and their kings forming the Western -Confederacy were equally blinded when, previously to this final attempt, -they made war against the Lord (Rev. xix:19). Jehovah speaks His "I -will;" it is the sovereign "I will" in judgment. As He spoke to His -people Israel the "I will" of sovereign grace (chapter xxxvi), so now He -speaks the word which seals the doom of Israel's last enemy. "And I will -turn thee back and lead thee on[34] and will cause thee to come up from -the sides of the north, and will bring thee upon the mountains of -Israel." There the invaders are to be smitten. Upon the mountains where -the Lord led them and permitted them to come, the hordes shall fall and -their carcasses will be given to the ravenous beasts and to the beasts -of the field. And those who helped Gog in the wicked endeavor, who dwell -securely in the isles, who probably assisted them with ships and in -other ways, will also be judged. Fire will be sent upon Magog. It will -be a sweeping judgment. As a result of what takes place will be the -vindication of His holy Name and both Israel and the nations of the -earth shall know Him in that day. "And my holy name will I make known in -the midst of my people Israel; neither will I suffer my holy name to be -profaned any more; and the nations shall know that I am the Lord, the -Holy One in Israel." And what an assuring statement is added: "Behold, -it cometh, it shall be done, saith the Lord God; this is the day -whereof I have spoken." - -[34] This is the more satisfactory rendering. The marginal reading, -"Strike thee with six plagues" or "draw thee back with a hook of six -teeth" is incorrect. - -The weapons the invading hordes left behind will be used for firewood by -Israel for seven years. It seems the invaders carried mostly wooden -instruments. Perhaps the preceding wars exhausted the metals so that -they had to resort to weapons made of wood. Israel shall then spoil -those that spoiled them and rob those that robbed them. - - -II. The Burial of the Slain. - - And it shall come to pass in that day _that_ I will give unto Gog a - place there of a grave in Israel, the valley of the passengers on - the east of the sea; and it shall stop the passengers; and there - shall they bury Gog and all his multitude; and they shall call _it_ - The valley of Hamon-gog. And seven months shall the house of Israel - be burying of them, that they may cleanse the land. Yea, all the - people of the land shall bury _them_; and it shall be to them a - renown the day that I shall be glorified, saith the Lord God. And - they shall sever out men of continual employment, passing through - the land to bury with the passengers those that remain upon the face - of the earth, to cleanse it; after the end of seven months shall - they search. And the passengers _that_ pass through the land, when - _any_ seeth a man's bone, then shall he set up a sign by it, till - the buriers have buried it in the valley of Hamon-gog. And also the - name of the city _shall_ be Hamonah. Thus shall they cleanse the - land (verses 11-16). - -Gog's delusion was to take Israel's land for a possession. Territorial -aggrandizement was the motive of the invasion, besides the wicked -defiance of God; but instead God gives them graves in the land of -Israel. All the multitude of Gog will be buried in the valley of the -passengers of the east of the sea, which is the Dead Sea, outside of -Israel's territory; that place will be called then "the valley of -Hamon-gog," which means "the multitude of Gog." Seven months will it -take to put away the bodies of the slain. And those who pass through -that region will stop there to consider the judgment of the Lord which -was executed upon Gog. It will be a solemn memorial of what God hath -done; even a city will be named on account of the disaster which has -come upon Gog, the city Hamonah. The whole land will be cleansed of the -defilement. Whenever, after the seven months, one who passes that way -sees a man's bones, he shall mark the place with a sign and the buriers -will put these bones away in Hamon-gog. - -The day will surely come when all these events will come to pass. Much -may be obscure at this time but God will see to the fulfilment in His -own time. As we have shown in the exposition of the previous chapter, -Russia is the leader of this final assault. In these significant days -Russia is in the grasp of anarchy. What will be the outcome? Will Russia -side with Germany? Will the two form a strong confederacy with other -semi-oriental and oriental nations? Are these things, as seen by the -prophet at the river banks of Chebar, even now preparing? No mortal man -can forecast the immediate future. God alone knows what is about to -come. - - -III. The Sacrifice of Jehovah. - - And, thou son of man, thus saith the Lord God: Speak unto every - feathered fowl, and to every beast of the field, Assemble - yourselves, and come; gather yourselves on every side to my - sacrifice that I do sacrifice for you, _even_ a great sacrifice upon - the mountains of Israel, that ye may eat flesh, and drink blood. Ye - shall eat the flesh of the mighty, and drink the blood of the - princes of the earth, of rams, of lambs, and of goats, of bullocks, - all of them fatlings of Bashan. And ye shall eat fat till ye be - full, and drink blood till ye be drunken, of my sacrifice, which I - have sacrificed for you. Thus ye shall be filled at my table with - horses and chariots, with mighty men, and with all men of war, saith - the Lord God (verses 17-20). - -In view of the great slaughter executed upon Gog and his vast army, the -feathered fowl and every beast of the field are summoned to attend the -sacrifice which Jehovah has prepared for them upon the mountains of -Israel. They are to eat the flesh of the mighty, and drink the blood of -the princes of the earth, which are compared to rams, lambs, goats, -bullocks and the fatlings of Bashan. He promised these fowls and the -beasts of the earth a feast, which will completely satisfy them. The -table which is spread for them is His table: "Thus shall ye be filled at -my table." - -Rev. xix:17, 18 contains a similar scene. It is the great supper of God, -which the angel standing in the sun announces, and to which he invites -the fowls in the midst of heaven. The great supper in Revelation and -Jehovah's sacrifice in Ezekiel are not the same. The great supper of -God, that awful judgment supper, is in connection with the beastly -empire (the Western Confederacy)--the kings and armies of apostate -Christendom. And probably for this reason the fowls in the midst of -heaven are only mentioned, because Christendom apostatized from the -heavenly testimony of Christianity. These kings and their armies refused -and rejected completely the invitation of the Lord to the Gospel-supper -and now they will fall in the hands of God and receive their reward at -the judgment supper. When Gog falls upon the mountains of Israel, the -great supper of God announced in Rev. xix has already been executed. - - -IV. The Future of Glory. - - And I will set my glory among the nations, and all the nations shall - see my judgment that I have executed, and my hand that I have laid - upon them. So the house of Israel shall know that I _am_ the Lord - their God from that day and forward. And the nations shall know that - the house of Israel went into captivity for their iniquity: because - they trespassed against me, therefore hid I my face from them and - gave them into the hands of their enemies: so fell they all by the - sword. According to their uncleanness and according to their - transgressions have I done unto them, and hid my face from them. - Therefore thus saith the Lord God: Now will I bring again the - captivity of Jacob, and have mercy upon the whole house of Israel, - and will be jealous for my holy name; after that they have borne - their shame, and all their trespasses whereby they have trespassed - against me, when they dwelt safely in their land, and none made - _them_ afraid. When I have brought them again from the people, and - gathered them out of their enemies' lands, and am sanctified in them - in the sight of many nations; then shall they know that I _am_ the - Lord their God, which caused them to be led into captivity among the - heathen: but I have gathered them unto their own land, and have left - none of them any more there. Neither will I hide my face any more - from them: for I have poured out my spirit upon the house of Israel, - saith the Lord God (verses 21-29). - -The moral effect of this judgment is described in verses 21-24. The Lord -will then establish His glory among the nations. From this we learn that -the glory of the Lord will be made known world-wide to cover the earth -after this final invasion has come to pass, and this last judgment of -nations has been executed. The nations will be the witnesses of this -judgment. Of course these nations are those who have been converted and -are embodied in the Kingdom of Christ. And then the Lord is vindicated -for having dealt with Israel as He did. They went into captivity--the -dispersion among all the nations of the earth--on account of their -iniquities. God dealt righteously with them when on account of their -transgressions He hid His face from them. All God's ways are righteous -and in that day all His dealings in judgment will be openly justified. - -Then comes the prophecy of the bright future of Israel. It is one of the -many found in this book of Ezekiel and the greater number in the other -prophetic books. The captivity of Jacob is ended. Mercy will be bestowed -upon the whole house of Israel. They have borne their shame; but now it -is all ended through the mercy of the Lord. He will bring them again -from the peoples, and gather them out of the enemies' lands and -sanctify them, by taking away their sins, in the sight of many nations. -None will be left behind; all will be gathered back. It is next to -inconceivable that, with so many promises in the Word of God as to -Israel's future restoration and blessing, that the greater part of -professing Christians can ignore these things and refuse to believe in a -glorious future of the Jewish race. - -The last verse contains an important statement. The Lord says that He -hides His face no more from them. This in itself shows that all this is -not yet here; for still He hides His face from them. The hiding of His -face from them will be no more when His Spirit is poured upon them. "I -have poured out my Spirit upon the house of Israel, saith the Lord God." -There comes then a time when the house of Israel, the literal -descendants of Abraham, will receive an outpouring of the Spirit of God. -Such is also the message of Joel, in which restoration and spiritual -blessing, through the outpouring of the Spirit are blended together -(Joel ii).[35] We call attention to another passage which should be -linked with the statement in this chapter. Isaiah xxxii:13-18 is a very -striking prophecy. There is an announcement made first of all concerning -the judgment which is to fall upon Israel's land. "Upon the land of my -people shall come up thorns and briers; yea, upon all the houses of joy -in the joyous city," etc. But this is not to last forever. An "until" -follows. "Until the Spirit be poured upon us from on high." This is the -same future outpouring of the Spirit of God. Up to now it has not been. -The Holy Spirit on the day of Pentecost came to form the body of Christ, -but this outpouring in connection with Israel has another significance. -We read, therefore, in the above passage what will happen when this -outpouring has come to pass. "And the wilderness be a fruitful field, -and the fruitful field be counted for a forest. Then judgment shall -dwell in the wilderness, and righteousness remain in the fruitful field. -And the work of righteousness shall be peace; and the effect of -righteousness, quietness and assurance forever. And my people shall -dwell in a peaceable habitation, and in sure dwellings, and in quiet -resting places." It is a description of the Kingdom to come, when Israel -has found rest and when all the earth will receive the blessing, when -righteousness will have given peace, lasting peace to the world. - -[35] See "The Prophet Joel," by A. C. G., where this interesting and -important chapter is explained in full. - - - - -[Illustration: GROUND PLAN OF EZEKIEL'S TEMPLE] - - A. The Temple House, xli. - B. Altar of Burnt Offering, xliii:13. - C. Inner Court. - D. Gates to Inner Court, xl:28. - E. Separate Place, vli:10. - F. Hinder Building, xli:12. - G. Priest's Kitchens, xlvi:19. - H. Chambers for Priests, xlii:1. - I. Chambers, xl:44. - K. People's Kitchen, xlvi:21-24. - L. Gates into Outer Court, xl:6. - M. Pavement, xl:18. - N. Chambers in Outer Court (30) xl:17. - O. Outer Court. - - ---------------Temple Stream - - - - -THE GROUND PLAN OF THE TEMPLE. - - -THE MILLENNIAL TEMPLE AND ITS WORSHIP. THE LAND AND ITS GLORY. - -Chapters xl-xlviii. - -The final nine chapters of this book form the climax of the great -prophecies of Ezekiel; they belong to the most difficult in the entire -prophetic Word. Once more the hand of the Lord rests upon the seer and -in the visions of God he is brought into the land of Israel. In the very -beginning of this grand finale we learn therefore that the visions -concern the land of Israel. Let us remember that after the fall of -Jerusalem had been announced to Ezekiel (chapter xxxiii:21), his -prophetic utterances and visions concern the future when Israel is to be -regathered and restored to the land. The previous two chapters dealt -with the last invasion of the land of Israel and the complete overthrow -of Gog and its hordes. The vision contained in this last section follows -after Israel's final deliverance. So much is clear as to the time when -the prophecies of these eight chapters will be accomplished. They have -not been fulfilled in the past, certainly not in the remnant which -returned under Zerubabbel and Ezra. Nor have these prophecies been -fulfilled since then. All is future. Only when the Lord has gathered -Judah and Israel, when He has established His glorious Kingdom in their -midst and delivered His people and the land from the last invader, will -this last vision of Ezekiel become history. - -This disposes then at once of the different modes of interpretation -employed by so many expositors of this book. These are the following: - -1. The theory of interpretation which looks upon the vision of these -chapters as fulfilled in the return of the remnant from Babylon. One of -the expositors who follows this line stated that these visions are "an -ideal representation of the Jewish state about to be restored after the -captivity." It does not need much argument to show that this mode of -interpretation is erroneous. The temple which the remnant built does in -no way whatever correspond with the magnificent structure which Ezekiel -beheld in his vision. The fact is, if this temple is a literal building -(as it assuredly is) it has never yet been erected. Furthermore, it is -distinctly stated that the glory of the Lord returned to the temple and -made His dwelling place there, the same glory which Ezekiel had seen -departing from the temple and from Jerusalem. But the glory did not -return to the second temple. No glory cloud filled that house. And -furthermore no high priest is mentioned in the worship of the temple -Ezekiel describes, but the Jews after their return from Babylon had high -priests again. Nor can the stream of healing waters flowing from the -temple as seen by Ezekiel be in any way applied to the restoration from -the Babylonian captivity. Expositors who follow this mode of -interpretation claim that all has been fulfilled and that there is -nothing in store for Israel in the future. It is the most superficial -method and totally wrong. - -2. Another interpretation claims that the whole vision sprang from the -imagination of the prophet. That all is an ideal description of -something which the expositor himself is unable to define. This mode of -interpretation needs no further mention and answer. - -3. The third interpretation of these chapters is the allegorical which -spiritualizes everything and claims that the Christian church, its -earthly glory and blessing, is symbolically described by the prophet. -This is the weakest of all and yet the most accepted. But this theory -gives no exposition of the text, is vague and abounds in fanciful -applications, while the greater part of this vision is left unexplained -even in its allegorical meaning, for it evidently has no such meaning at -all.[36] - -[36] What strange applications have been made of this vision! We quote -from the "New Century Bible" which says concerning this temple: "Its -details shed a light nowhere else vouchsafed to us upon the ideals of -_Hebrew art_, influenced perhaps, by Babylonian masterpieces, yet -entirely national and Puritan; and they embody in material form -Ezekiel's sober but intense conception of religion, as completely as the -Gothic cathedrals translate into concrete and abiding stone and marble -the soaring visions of mediaeval Christianity."(!) - -The true interpretation is the literal one which looks upon these -chapters as a prophecy yet unfulfilled and to be fulfilled when Israel -has been restored by the Shepherd and when His glory is once more -manifested in the midst of His people. The great building seen in his -prophetic vision will then come into existence and all will be -accomplished. - -But while we are sure of the strictly future fulfillment of this final -vision, the many details which abound in these chapters can hardly be -fully interpreted as to their meaning. Much is obscure. That all has a -deeper meaning we do not doubt; and here and there we shall offer -suggestions, but many things we shall have to pass over. Before we turn -to the text and open up the contents of these chapters, a telescopic -view of the whole section is in order and will be helpful in our further -studies. - -We call attention first to the three main divisions. - - =I. The Description of the Temple.= Chapters xl-xlii. - - =II. The Temple Worship.= Chapters xliii-xlvi. - - =III. The Vision Concerning the Land.= Chapters xlvii-xlviii. - -Generally these eight chapters are called "The Temple Vision;" but there -is much more than the vision of a future temple. We shall see next the -contents of these chapters. - -=I. The Description of the Temple.= Chapters xl-xlii. - - Chapter xl. - - 1. The Introduction. Verses 1-4. - 2. The Gate toward the East. Verses 5-16. - 3. The Outer Court. Verses 17-27. - 4. The Inner Court. Verses 28-37. - 5. The Tables for the Offerings and the Chambers for the Inner - Court. Verses 38-47. - 6. The Porch of the House. Verses 48-49. - - Chapter xli. - - 1. The Holy Place. Verses 1-2. - 2. The Most Holy. Verses 3-4. - 3. The Side Chambers. Verses 5-11. - 4. The Hinder Buildings and the Measurement. Verses 12-14. - 5. Description of the Interior of the Temple. Verses 15-26. - - Chapter xlii. - - 1. The Priest's Chambers in the Inner Court. Verses 1-14. - 2. The Final Measurements. Verses 15-20. - - -=II. The Temple Worship.= Chapters xliii-xlvi. - - Chapter xliii. - - 1. The Return of the Glory of the Lord and Filling the House. - Verses 1-9. - 2. The Address to the Nation. Verses 10-12. - 3. The Dimensions of the Altar. Verses 13-17. - 4. The Offerings to be Brought. Verses 18-27. - - Chapter xliv. - - 1. The Outward Eastern Gate for the Prince. Verses 1-3. - 2. The Charge concerning the Strangers and the Rebellious Tribes. - Verses 4-14. - 3. The Charge concerning the Priests, the Sons of Zadok. Verses 15-27. - 4. The Inheritance of the Priests. Verses 28-31. - - Chapter xlv. - - 1. The Portions of the Priests, the Levites, of the whole House of - Israel and the Prince. Verses 1-8. - 2. Concerning the Prince. Verses 9-17. - 3. The Feast of Passover and the Feast of Tabernacles. Verse 18-25. - - Chapter xlvi. - - 1. The Worship of the Prince. Verses 1-8. - 2. Further Instruction as to Worship. Verses 9-15. - 3. Concerning the Prince, his Sons and his Servants. Verses 16-18. - 4. A Final Description of places in the Temple. Verses 19-24. - - -=III. The Vision concerning the Land.= Chapters xlvii-xlviii. - - Chapter xlvii. - - 1. The Waters of Healing from the Temple. Verses 1-12. - 2. Borders of the Land. Verses 13-21. - 3. Concerning the Stranger in the land. Verses 22-23. - - Chapter xlviii. - - 1. The Portion of the Seven Tribes. Verses 1-7. - 2. The Oblation for the Sanctuary, for the City and for the Prince. - Verses 8-29. - 3. The Gates of the City and its new Name. Verses 30-35. - - -THE TEMPLE VISION. - -Chapter xl. - -The Temple vision is first recorded and the opening verses form the -introduction. - - -I. The Introduction to the Temple Vision. - - In the five and twentieth year of our captivity, in the beginning of - the year, in the tenth _day_ of the month, in the fourteenth year - after that the city was smitten, in the selfsame day the hand of the - Lord was upon me, and brought me thither. In the visions of God - brought he me into the land of Israel, and set me upon a very high - mountain, by which _was_ as the frame of a city on the south. And - he brought me thither, and, behold, there was a man, whose - appearance was like the appearance of brass, with a line of flax in - his hand, and a measuring reed; and he stood in the gate. And the - man said unto me, Son of man, behold with thine eyes, and hear with - thine ears, and set thine heart upon all that I shall shew thee; for - to the intent that I might shew them unto thee art thou brought - hither: declare all that thou seest to the house of Israel (verses - 1-4). - -The time of the vision is first given by the prophet. It was in the -fourteenth year after Jerusalem had been smitten, which would make the -date 572 B. C. The beginning of the year is mentioned. In the Hebrew a -word is employed (Rosh hashanah) which is not used again in the Old -Testament. In Exodus xii we read "this month shall be unto you the -beginnings of months, it shall be the first month of the year to you." -(Abib or Nisan.) Some expositors claim that the beginning of the year in -Ezekiel's vision was in the month of Nisan commemorating the Passover. -But it may mean the seventh month (September-October) the feast of -trumpets from which the Jews reckon the new year, and the first day of -the month would be the day of atonement. We incline to the latter view. -Both the feast of trumpets and the day of atonement foreshadow the -regathering of Israel and the forgiveness of their sins. And when that -has come then, and not before, Ezekiel's glory vision will be -accomplished in the land. We also read in Lev. xxv:9: "Then shalt thou -cause the trumpet of jubilee to sound on the tenth day of the seventh -month, in the day of atonement shall ye make the trumpet sound -throughout your land." It will be the time of Israel's jubilee when this -temple, Ezekiel beheld, will be erected in their land. Once more the -hand of the Lord rested upon the prophet. It is the seventh time that -this happened to Ezekiel, and not again after this. (See chapters. i:3, -iii:14-22, vii:1, xxxiii:22, xxxvii:1, xl:1.) In the visions of God the -prophet was brought into the land of Israel, which is conclusive -evidence that the vision he is about to receive concerns the people -Israel and not, as the spritualizing, allegorical school of interpreters -claim, the church. Ezekiel knew nothing whatever of the church and -therefore not a line of all his prophecies could intelligently be -applied to the church of the Lord Jesus Christ. He finds himself upon a -very high mountain; towards the south he noticed the frame (or building) -of a city.[37] The high mountain is, no doubt, the mountain frequently -mentioned in the prophetic Word. "And it shall come to pass in the last -days, that the mountain of the Lord's house shall be established in the -top of the mountains, and shall be exalted above the hills and all -nations shall flow unto it" (Isaiah ii:2). "Beautiful for situation, the -joy of the whole earth, is mount Zion, on the sides of the north the -city of the great King" (Ps. xlviii:2). It is the place of His rest (Ps. -cxxxii:14), where the King is enthroned (Ps. ii). - -[37] May also be translated "and set me upon a very high mountain, and -upon it was as the building of a city, on the south." It will be upon -that exalted mountain. - - * * * * * - -Then appeared in the vision the man with the line of flax and the -measuring reed. Zachariah beheld such a man with a measuring line in his -hand to measure Jerusalem (Zech. ii:13). In Rev. xxi:15 we read of the -heavenly Jerusalem, that wonderful city, "and he that talked with me had -a golden reed to measure the city and the gates thereof and the wall -thereof." And then follows the measurement of the city. The one who -measured in Revelation was an angel and the measure was that of an -angel. We shall make, when we come to the measurement itself, a brief -comparison between the measure mentioned by Ezekiel and the measure of -the city in Revelation. And the man with the measuring reed stood in -the gate. He addressed the prophet once more as "Son of Man." He was to -give attention to all. His eyes were to see, his ears to hear, he should -set his heart upon all that would be shown unto him and declare it to -the house of Israel. - - -II. The Eastern Gate. - - And behold a wall on the outside of the house round about, and in - the man's hand a measuring reed of six cubits long by the cubit and - an hand breadth; so he measured the breadth of the building, one - reed, and the height, one reed. Then came he unto the gate which - looked toward the east, and went up the stairs thereof, and measured - the threshold of the gate which was one reed broad; and the other - threshold of the gate, which was one reed broad. And every little - chamber was one reed long, and one reed broad; and between the - little chambers were five cubits; and the threshold of the gate by - the porch of the gate within was one reed. He measured also the - porch of the gate within, one reed. Then measured he the porch of - the gate, eight cubits; and the posts thereof, two cubits; and the - porch of the gate was inward. And the little chambers of the gate - eastward were three on this side, and three on that side; they three - were of one measure; and the posts had one measure on this side and - on that side. And he measured the breadth of the entry of the gate, - ten cubits; and the length of the gate, thirteen cubits. The space - also before the little chambers was one cubit on this side, and the - space was one cubit on that side; and the little chambers were six - cubits on this side, and six cubits on that side. He measured then - the gate from the roof of one little chamber to the roof of another; - the breadth was five and twenty cubits, door against door. He made - also posts of threescore cubits, even unto the post of the court - round about the gate. And from the face of the gate of the entrance - unto the face of the porch of the inner gate were fifty cubits. And - there were narrow windows to the little chambers, and to their posts - within the gate round about, and likewise to the arches; and windows - were round about inward; and upon each post were palm trees (verses - 5-16). - -The house mentioned is the whole building of the Temple. A wall was -round about the building. A wall is also mentioned in chapter xlii:20 -which had a length of five hundred reeds and a breadth of five hundred -reeds. The purpose of that wall is stated "to make a separation between -that which was holy and that which was common." This wall of five -hundred is not identical with the wall in the beginning of the vision as -mentioned in verse 5. The wall here surrounded the outer court; the wall -in chapter xlii:20 surrounds the whole temple area. That is why the -separation between the holy and the common is spoken of with that wall. -The length of the great wall which enclosed all the Temple area is not -given. But the man in the vision measures the breadth and the height, -and as the reed is six cubits we have 2x6 (breadth six cubits and height -six cubits), which gives us the number 12. So we meet the number 12, the -symbol of divine government on the threshold of this vision. How -prominent the number 12 is in the description of the heavenly Jerusalem -in the last book of the Bible (Rev. xxi) is known to every reader of -that book. The wall there has 12 gates and 12 foundations and is 12x12 -cubits high, that is 144 cubits. All is perfection in that heavenly -Jerusalem. Here in Ezekiel we have the description of the earthly -sanctuary which will be in existence during the millennium. While in -Revelation the one who measures is an angel with a golden reed, it is a -man in Ezekiel and the cubit he uses (the length of the human forearm -from the elbow to the tip of the little finger) has a handbreadth added. -The eastern gate, the little chambers, the porch, etc.--everything is -measured. The lesson is that even to the details everything is here by -divine appointment. If the reed mentioned frequently is taken as six -cubits we have in the measure the number 12 several times. Every little -chamber (guard houses) was one reed long (six cubits) and six cubits -broad--twice 6--12. That all this must have a deeper meaning we doubt -not; and yet who can at this time give it to us in full? These -instructions will be literally followed and carried out in the coming -day of Israel's restoration. - -In these verses we find the wall and its construction, surrounding the -outer court of this future temple described. Three gates were seen by -the prophet in this wall--an Eastern gate, a Northern gate (verse 10) -and a Southern gate (verse 24). The West side of the wall has no gate. -As we learn later the returning glory of the Lord will enter the temple -by the Eastern gate. Seven steps lead up to these gates. Seven is the -number of divine perfection and accomplishment. These gates must not be -thought of as mere openings in the wall; they are gateways forming -separate buildings which project into the outer court to a distance of -fifty cubits with a breadth of twenty-five cubits. On both sides of -these gateways the prophet saw six little chambers, three on each side, -and each six cubits square. There has been much speculation as to the -possible use of these little chambers and their meaning. The Hebrew word -used here is the same as in 1 Kings xiv:28, translated in this passage -"guard-chamber." This may be the purpose of these chambers in the -gateway building of this first wall. This seems to be confirmed by -chapter xliv:11 and 14, which speaks of the Levites having charge of the -gates of the house, so that in all probability these guard-chambers will -be in charge of the Levites. Let us also notice the prominence of the -numbers three and twelve. There are 2x3 guard-chambers in each gateway -both in the outer court and also in the inner court. This gives us -thirty-six guard-chambers, or 3x12. The number three means symbolically -fullness, a divine fullness, and twelve stands for divine sovereignty -and government. Three times twelve means, therefore, divine fullness in -sovereign power and government. God Himself will be the guardian and -protector of this millennial sanctuary of His earthly people. - -Mention is made also of a porch in connection with each gateway. This -porch of the gate is inward, and it must be thought of in the form of a -hall. Such a porch-hall is mentioned in the architecture of Solomon's -temple (1 Kings vi:3; 2 Chron. iii:4; see also Joel ii:17). These -vestibule halls are the termination of the gateway leading into the -outer court itself. The porch-hall of the significant Eastern gate is -reserved for the Prince. He enters by way of the porch of that gate and -goes out the same way (chapter xliv:3). And there is a door for each -gate, for we read that the East gate was to be shut (xliv:1-2). The door -at the termination of the gateway is mentioned in verse 11. The width of -the doorway is ten cubits and the height of the door itself thirteen -cubits--10x3. The number ten signifies responsibility, and three, as -already stated, is symbolical of divine fullness. Then posts were seen -by the prophet. Each gateway had two posts and each post is two cubits -thick and sixty cubits high (verses 9, 14). Critics have declared that -the given dimension of sixty cubits is impossible. We do not know why -this should be declared impossible. Some critics have said that the man -could not have measured these sixty cubits; but the word measure is not -used at all. The windows of the little chambers will be closed windows. -Upon the posts were palm trees. These palm trees were ornamental and -artificial (xl:18). That palms are prominent in this millennial temple, -crowning first of all the high posts, which towered above all, so that -the palms were seen, is not without significance. Palms are the symbols -of victory. Branches of palm trees were also used during the celebration -of the feast of tabernacles, which dispensationally foreshadows the -millennial age of blessing and glory. And that is why palms are lifted -high above everything on the gateway pillars of the wall surrounding the -outer court. The time of blessing, victory, peace and glory has come. - -We follow the prophet now into the inner court. This court is smaller, -exactly one hundred cubits square (verse 47). In the center of this four -square court stands the great altar, eighteen cubits square and twelve -cubits high (chap. xliii:13-17). West of this great altar is a higher -terrace upon which the temple itself stands. The approach to this inner -court is also through three gates corresponding to the three gates in -the wall surrounding the outer court. We must notice, however, that -there are eight steps in connection with the gateways leading into this -inner court, while the gateways leading into the outer court had only -seven steps. The number eight is symbolical of the new covenant and the -new creation.[38] This great place of worship, by these eight steps, -which lead to the interior, has the mark of the new age, the age when -all things are made new. These gateways have also the little chambers -like in the gateways of the outer court. The prophet in his vision -entered by the South gate; then he came next to the East gate (verse -32), and finally to the North gate (verse 35); and these three gateways -had their arches, posts and palm trees upon the posts. All is -symmetrical. These three gateways are seen in line with the gateways of -the outer court, but the porches were not towards the inside, but at the -other end next to the outer court. In measurement and everything else -they correspond to the gateways leading into the outer court. - -[38] Seven days the priests had to take in their consecration; on the -_eighth_ day they entered upon their work. Circumcision was practised on -the _eighth_ day, symbolical of the death of Christ and the putting off -of the body of the flesh (Col. ii:1), the entrance into the new -creation. On the _eighth_ day Christ was transfigured and the -transfiguration is a type of His coming into the kingdom. The _eighth_ -psalm shows Him the head of the new creation, with all things under His -feet. - -The description of the great altar which stands in the middle of the -inner court is given later; we shall follow it when we come to the text. -The sacrifices are to be brought in this inner court and therefore we -find next the sacrificial tables mentioned on which the burnt offering, -the sin offering and the trespass offering will be slain. Two tables -were in the porch of the gate on this side and two on the other side. -Then at the steps of the gate on both sides were two tables, four tables -on the one side and four on the other. In all there are eight tables -whereupon to slay sacrifices. Besides these, there are four smaller -tables of hewn stone, especially for the burnt offering, whereupon they -also lay the instruments used in slaying the sacrifices. This gives 3x4 -tables--twelve which are grouped on both sides of the steps, along the -sides of the gateway and in the porch. On these tables the sacrifices -are slain, washed and otherwise prepared and the smaller tables are for -the instruments. Are these twelve tables only at one gate or at all the -gates? There is reason to believe that each of the gateways leading to -the inner courts is furnished with these sacrificial tables. If this is -correct we have again the significant numbers and combination 3x12, -corresponding to the guard-chambers at the three gateways, which also -are 3x12. - -Besides the chambers and the entries to the gates where they washed the -sacrifices (verse 38) there are without the inner gate chambers at each -gate for the singers and the priests (verses 44-46) who are the keepers -of the house. These chambers were evidently detached from the gateways -and yet near by. No measurement of these chambers is given. The inner -court itself was a hundred cubits square; in the outer was the great -altar. - - -V. The Vestibule of the Temple. - - And he brought me to the porch of the house, and measured each post - of the porch, five cubits on this side, and five cubits on that - side: and the breadth of the gate was three cubits on this side, - and three cubits on that side. The length of the porch was twenty - cubits, and the breadth eleven cubits; and he brought me by the - steps whereby they went up to it: and there were pillars by the - posts, one on this side, and another on that side. - -These closing verses of this chapter introduce us to the temple -building. The prophet is brought in vision to the porch of the house. -The vestibule in which the prophet finds himself is twenty cubits long -and eleven cubits broad.[39] The number ten is here seen again two by -ten. The number of the steps leading up to the vestibule of the temple -are not given. Besides the posts of the vestibule there are two pillars -also, one on each side of the entrance gate, which remind us of the two -pillars "Jachin and Boaz" in Solomon's temple (1 Kings vii:21, 45). Many -of these details are obscure, their deeper and symbolical meaning -hidden. It would be an easy matter to make all kinds of spiritual -applications. As to such applications one has well said, "We need a -vigilant watch lest we pervert the holy Word of God; and I trust myself -to be reticent rather than thus offend." The construction the -measurements and arrangement tell out divine perfection. When at last -this great millennial temple is erected in Israel's land, it will be a -glorious witness for the Lord and as the central place of earthly -worship worthy of that coming age of peace and glory. - -[39] The Septuagint gives ten cubits instead of only eleven, which -probably is correct. - - -THE HOLY AND MOST HOLY. THE SIDE BUILDING AND THE INTERIOR. - -Chapter xli. - -The man with the measuring reed had gradually introduced in the vision -Ezekiel to the outer wall and outer and inner court of this great future -temple. The chambers, posts, gateways, sacrificial tables, etc., were -all described in detail and so the prophet was brought into the temple -vestibule (xl:48-49) to be led on into the temple itself. He beholds now -the Holy place, the Most Holy, the side buildings, the hinder buildings -and the interior of the temple. - - -I. The Holy Place and the Most Holy. - - Afterward he brought me to the temple, and measured the posts, six - cubits broad on the one side, and six cubits broad on the other - side, which was the breadth of the tabernacle. And the breadth of - the door was ten cubits; and the sides of the door were five cubits - on the one side, and five cubits on the other side: and he measured - the length thereof, forty cubits: and the breadth, twenty cubits. - Then went he inward, and measured each post of the door, two cubits; - and the door, six cubits; and the breadth of the door, seven cubits. - So he measured the length thereof, twenty cubits; and the breadth, - twenty cubits, before the temple: and he said unto me, This is the - most holy place (verses 1-4.) - -III. The Outer Court. - - Then brought he me into the outward court and, lo, there were - chambers, and a pavement made for the court round about: thirty - chambers were upon the pavement. And the pavement by the side of the - gates over against the length of the gates was the lower pavement. - Then he measured the breadth from the forefront of the lower gate - unto the forefront of the inner court without, an hundred cubits - eastward and northward. And the gate of the outward court that - looked toward the north, he measured the length thereof, and the - breadth thereof. And the little chambers thereof were three on this - side and three on that side; and the posts thereof and the arches - thereof were after the measure of the first gate: the length - thereof was fifty cubits, and the breadth five and twenty cubits. - And their windows, and their arches, and their palm trees, were - after the measure of the gate that looketh toward the east; and they - went up unto it by seven steps; and the arches thereof were before - them. And the gate of the inner court was over against the gate - toward the north, and toward the east; and he measured from gate to - gate an hundred cubits. After that he brought me toward the south: - and behold a gate toward the south: and he measured the posts - thereof and the arches thereof according to these measures. And - there were windows in it and in the arches thereof round about, like - those windows: the length was fifty cubits, and the breadth five and - twenty cubits. And there were seven steps to go up to it, and the - arches thereof were before them: and it had palm trees, one on this - side, and another on that side, upon the posts thereof. And there - was a gate in the inner court toward the south: and he measured from - gate to gate toward the south an hundred cubits (verses 17-27.) - -The man with the measuring line now leads the prophet into the outer -court itself. He had passed through the East gate and has now the vision -of the outer court. Here again he beholds chambers. The word used for -chamber is a different word from the one used in verses 7, 10, 12, 13, -16, 21, 29, 33 and 36. The chambers of the outer court are no longer -guard-rooms. The word used here is found in 1 Sam. ix:22, which was not -a small chamber by any means, inasmuch as thirty persons could be -accommodated. The word is used later for the chambers in which the -priests kept the tithes and offerings. Such chambers were in the temple -of Solomon. In the millennial temple they probably will serve the same -purpose. Then we read of a pavement made for the court round about. It -is a pavement of stones (see 2 Kings xvi:17; 2 Chron. vii:3; Esther -i:6--the same Hebrew word is used in these passages). This pavement, -probably in the form of a mosaic arrangement, covers the entire outer -court and of the chambers were thirty upon the pavement. Where are these -chambers located? Are they together or scattered over the entire outer -court? We believe they will be located alongside of each gateway, two on -the side of the East gate, two at the North gate and two at the South -gate. This seems to be the correct location, for the prophet in having -stepped through the gateway into the outer court sees these chambers -first, so that they must have been at the entrance gate. The measurement -follows and the North gate and South gate are described. They compare in -every way to the East gate, each having its seven steps, its little -chambers (guard-chambers) its posts and palm trees. - - -IV. The Inner Court, the Sacrificial Tables and the Chambers. - - And he brought me to the inner court by the south gate: and he - measured the south gate according to these measures; And the little - chambers thereof, and the posts thereof, and the arches thereof, - according to these measures: and there were windows in it and in the - arches thereof round about: it was fifty cubits long, and five and - twenty cubits broad. And the arches round about were five and twenty - cubits long, and five cubits broad. And the arches thereof were - toward the outer court; and palm trees were upon the posts thereof: - and the going up to it had eight steps. And he brought me into the - inner court toward the east: and he measured the gate according to - these measures. And the little chambers thereof, and the posts - thereof, and the arches thereof, were according to these measures: - and there were windows therein and in the arches thereof round - about: it was fifty cubits long, and five and twenty cubits broad. - And the arches thereof were toward the outward court; and palm trees - were upon the posts thereof, on this side, and on that side: and the - going up to it had eight steps. And he brought me to the north gate, - and measured it according to these measures; The little chambers - thereof, the posts thereof, and the arches thereof, and the windows - to it round about: the length was fifty cubits, and the breadth five - and twenty cubits. And the posts thereof were toward the outer - court; and palm trees were upon the posts thereof, on this side, and - on that side: and the going up to it had eight steps. And the - chambers and the entries thereof were by the posts of the gates, - where they washed the burnt offering. And in the porch of the gate - were two tables on this side, and two tables on that side, to slay - thereon the burnt offering and the sin offering and the trespass - offering. And at the side without, as one goeth up to the entry of - the north gate, were two tables; and on the other side, which was at - the porch of the gate, were two tables. Four tables were on this - side, and four tables on that side, by the side of the gate; eight - tables, whereupon they slew their sacrifices. And the four tables - were of hewn stone for the burnt offering, of a cubit and an half - long, and a cubit and a half broad, and one cubit high: whereupon - also they laid the instruments wherewith they slew the burnt - offering and the sacrifice. And within were hooks, an hand broad, - fastened round about: and upon the tables was the flesh of the - offering. And without the inner gate were the chambers of the - singers in the inner court, which was at the side of the north gate; - and their prospect was toward the south: one at the side of the east - gate having the prospect toward the north. And he said unto me, This - chamber, whose prospect is toward the south, is for the priests, the - keepers of the charge of the house. And the chamber, whose prospect - is toward the north, is for the priests, the keepers of the charge - of the altar: these are the sons of Zadok among the sons of Levi, - which come near to the Lord to minister unto him. So he measured the - court, an hundred cubits long, and an hundred cubits broad, - foursquare; and the altar that was before the house (verses 28-47). - -The first two verses give the measurement of the Holy part. Of the -contents of this part, how it was furnished, nothing is said; only the -measurement is mentioned. The place is forty cubits long and twenty -cubits broad. In this respect it corresponds to the temple of Solomon in -which the Holy place had the same dimensions, while the same part in the -wilderness tabernacle was only twenty cubits by ten cubits. We find -therefore that the Holy part in the temple of Solomon and Ezekiel's -temple is double the size of the Holy part of the tabernacle. There is a -door which leads from the vestibule into this Holy place and at both -sides are door posts, six cubits broad on the one side and six on the -other; between these two posts is the door, the breadth of which is ten -cubits.[40] The number twelve is again in evidence in these two posts, -twice six. Inasmuch as the wall (verse 5) is six cubits thick these two -posts are probably a part of the wall surrounding the temple. Later we -receive the additional information that the waters issued from under the -threshold of the house eastward, the seer being at this door (xlvii:1). - -[40] The words "which was the breadth of the tabernacle" are by some -declared doubtful. The Septuagint has omitted them. - -Then the man went inward, into the Most Holy. This was a perfect square -twenty cubits long and twenty broad. Let us notice that the prophet here -does not enter the place, for it is the Most Holy, the dwelling place of -Jehovah. - -The man entered in alone, while the prophet remained outside. There was -a door six cubits high and seven cubits broad. The breadth of the door -leading into the Holy part was ten cubits, but the door leading into the -Most Holy was seven cubits broad, the number which denotes divine -perfection. The description of the interior of the temple is given in -verses 15-26. - - -II. The Side Buildings. - - After he measured the wall of the house, six cubits; and the breadth - of every side chamber, four cubits, round about the house on every - side. And the side chambers were three, one over another, and thirty - in order; and they entered into the wall which was of the house for - the side chambers round about, that they might have hold, but they - had not hold in the wall of the house. And there was an enlarging, - and a winding about still upward to the side chambers: for the - winding about of the house went still upward round about the house: - therefore the breadth of the house was still upward, and so - increased from the lowest chamber to the highest by the midst. I saw - also the height of the house round about: the foundations of the - side chambers were a full reed of six great cubits. The thickness of - the wall, which was for the side chamber without, was five cubits: - and that which was left was the place of the side chambers that were - within. And between the chambers was the wideness of twenty cubits - round about the house on every side. And the doors of the side - chambers were toward the place that was left, one door toward the - north, and another door toward the south: and the breadth of the - place that was left was five cubits round about (verses 5-11). - -He measured first the wall which surrounded the Holy and the Most Holy -part. This wall was six cubits. Then there are side chambers. Such side -chambers were also in the temple of Solomon (1 Kings vi:5). There are -three stories and each contains thirty chambers, so there are ninety -chambers in all. These three stories with the ninety chambers surrounded -the temple on its three sides, the North, West and South sides, the East -side being the vestibule and entrance into the temple; no side chambers -are found above this entrance. These side chambers enter into the wall, -that they might have hold and still they have not hold of the wall -itself. In this also the temple corresponds to the arrangement of -Solomon's temple. 1 Kings vi:6 explains the construction of these -chambers: "On the outside he made rebatements in the wall of the house -round about, that the beams should not have hold in the wall of the -house." The side chambers in the Solomonic temple were fastened on the -house with timber of cedar (1 Kings vi:10). This probably explains the -meaning of the attachment of these three stories of chambers in -Ezekiel's temple. The side chambers must therefore be considered as an -addition to the wall itself which surrounds the Holy and Most Holy. We -do not know what will be the use of these ninety chambers in the -millennial temple. The seventh verse shows that the stories of this -addition to the wall, containing the chambers, have galleries round -about. And the gallery of the second story is broader than the gallery -of the first, and the gallery of the third is broader than the second -story, so that this annex broadens upward. The expression "winding -about" has led some of the few expositors of these chapters to identify -with the winding stairs of the Solomonic temple (1 Kings vi:8); but this -is incorrect. The text does not mention a staircase at all. A better -rendering of verse 8 is: "And I saw that the house had an elevation -round about, the foundations of the side chambers, a full reed, six -cubits to the joint."[41] There was then a raised basement on the three -sides of the temple and the six cubits correspond to the ten steps -(xl:49) marking the height of the elevation. Verse 9 shows that the -thickness of the wall, which was for the side chambers without was five -cubits, besides this there was a free place along the building. "And -between the chambers (and the house) was a width of twenty cubits round -about the house on every side." This afforded the proper light for these -chambers. "And the entry of the side chambers was toward what was left -free, one entry toward the North, and one entry toward the South; and -the width of the space left free was five cubits round about." The side -chambers were therefore entered from the outside. - -[41] i. e., To the level place where the side chambers begin. - - -III. The Hinder Building--The Total Measurement. - - Now the building that was before the separate place at the end - toward the west was seventy cubits broad; and the wall of the - building was five cubits thick round about, and the length thereof - ninety cubits. So he measured the house, an hundred cubits long; and - the separate place, and the building, with the walls thereof, an - hundred cubits long; also the breadth of the face of the house, and - of the separate place toward the east, an hundred cubits. And he - measured the length of the building over against the separate place - which was behind it, and the galleries thereof on the one side and - on the other side, an hundred cubits, with the inner temple, and the - porches of the court (verses 12-15). - -Here a new building comes into view which is behind the temple building -toward the West. Its dimensions are seventy cubits broad, ninety cubits -long and the wall is five cubits in thickness round about. The use of -this building is not stated. Its use is probably for the disposal of the -refuse from the sacrifices and other unclean things. No other -description is given of this hinder building, this separate place. -Verses 12 and 14 give the total measurement of the house, a hundred -cubits, which is the total of the previously given measures. - - -IV. The Interior of the Temple Described. - - The thresholds, and the closed windows, and the galleries round - about on their three stories, over against the door, ceiled with - wood round about, and from the ground up to the windows, and the - windows were covered; to that above the entry, even unto the inner - house, and without, and by all the wall round about within and - without, all was by measure. And it was made with cherubim and palm - trees, so that a palm tree was between a cherub and a cherub; and - every cherub had two faces; so that the face of a man was toward the - palm tree on the one side, and the face of a young lion toward the - palm tree on the other side: it was made through all the house round - about. From the ground unto above the door were cherubim and palm - trees made, and on the wall of the temple. The posts of the temple - were squared, and the front of the sanctuary had the same - appearance. The altar was of wood three cubits high, and the length - thereof two cubits; and the corners thereof, and the length thereof, - and the walls thereof, were of wood: and he said unto me, This is - the table that is before the Lord. And the temple and the sanctuary - had two doors. And the doors had two leaves, two turning leaves; two - leaves for the one door, and two leaves for the other door. And - there were made on them, on the doors of the temple, cherubim and - palm trees, like as were made upon the walls; and there was a wooden - portal in front of the porch without. And closed windows and palm - trees on the one side and on the other side, on the sides of the - porch, and upon the side chambers of the house, and the portals[42] - (verses 16-26). - -[42] Corrected text. - -From verse 16 we learn that all was wainscoted with wood. The altar was -also of wood. It is significant that silver and gold, so prominent in -the tabernacle in the wilderness and in Solomon's temple, are entirely -absent in the millennial temple. The words "silver and gold" are not -mentioned once in Ezekiel xl-xlviii. Silver typifies grace in -redemption, being the ransom money. Gold typifies divine righteousness. -Both are absent in the millennial temple for what the silver and gold -foreshadows is now realized in His redeemed earthly people. The heavenly -Jerusalem has gold in it, but silver is not mentioned in the description -of the city in Revelation xxi. - -The chief ornaments in this temple are cherubim and palm trees; they -were along the wall of the temple. So it was in the temple of Solomon. -"And he carved all the walls of the house round about with carved -figures of cherubim and palm trees and open flowers within and without" -(1 Kings vi:29). - -A palm tree was between cherub and cherub. As stated in the previous -chapter palms are the emblems of victory and remind us of the feast of -tabernacles. They were seen high above on the posts. Cherubim speak of -the presence of the Lord, who enters this house and is worshipped here. -But the cherubim here have only two faces and not four as in the opening -vision of this book (chapter i:10-12). As often stated, these celestial -beings tell out the Lord Jesus Christ in His personal glory. The lion, -His kingly glory; the face of a man, His true humanity; the face of an -ox, His servant character; and the face of an eagle. His heavenly origin -and destiny, Son of God. It is not without meaning that the face of a -man and the face of a young lion are seen on these cherubim and each -face looks upon a palm tree. Its symbolical meaning is obvious. The Lord -Jesus Christ has come again and visited the earth and the temple and -appeared as the glorified Man and the Lion of the tribe of Judah. His is -the victory and the glory. When at last this temple stands in Israel's -land, and its meaning and measurements, as well as other details, are -fully known and understood, it will be known then that His blessed work, -victory and person are symbolically seen throughout this house. - -The altar was of wood, three cubits high and two cubits long. "And he -said unto me, This is the table which is before Jehovah." The altar is -the altar of incense. The burnt offering altar is described in chapter -xliii:13, etc. In the tabernacle and Solomon's temple the altar of -incense was overlaid with gold. Note also the difference in the -measurement. The altar of incense in the tabernacle was two cubits high -and one cubit long and broad; the altar in the future temple is three -cubits high and two cubits long, nearly double in size. The incense -offered upon the altar is the symbol of the fragrance Christ is to God. -It also typifies praise and prayer (Ps. cxli:2; Rev. v:8; viii:3); being -communion with God it is here called "the table which is before -Jehovah." How great will be the fragrance of Christ, and the praise and -worship God will receive, in this great house of worship! - -There were also two doors for the sanctuary with two turning leaves. -They were ornamented, like the walls, with cherubim and palm trees. - - -THE CELLS FOR THE PRIESTS. - -Chapter xlii. - -This chapter gives the description of the chambers or cells of the -priests and closes with the final measurements of this temple. After -this, as recorded in the next chapter, the prophet beheld the return of -the glory of the Lord and how He entered the house. - - -I. The Description of the Cells for the Priests. - - Then he brought me forth into the outer court, the way toward the - north: and he brought me into the cells that was over against the - separate place, and which was before the building toward the north. - Before the length of an hundred cubits was the north door, and the - breadth was fifty cubits. Over against the twenty cubits which - pertained to the inner court, and over against the pavement which - pertained to the outer court, was gallery against gallery in three - stories. And before the cells was a walk of ten cubits breadth - inward, a way of one cubit; and their doors toward the north. Now - the upper cells were shorter: for the galleries were higher than - these, than the lower, and than the middlemost of the building. For - they were in three stories, but had not pillars as the pillars of - the courts: therefore the building was straitened more than the - lowest and the middlemost from the ground. And the wall that was - without over against the cells, toward the outer court on the - forepart of the cells, the length thereof was fifty cubits: For the - length of the cells that were in the outer court was fifty cubits: - and, lo, before the temple were an hundred cubits. And from under - these cells was the entry on the east side, as one goeth into them - from the outer court. The cells were in the thickness of the wall of - the court toward the east, over against the separate place, and over - against the building. And the way before them was like the - appearance of the cells which were toward the north, as long as - they, and as broad as they: and all their goings out were both - according to their fashions, and according to their doors. And - according to the doors of the cells, that were toward the south was - a door in the head of the way, even the way directly before the wall - toward the east, as one entereth into them (verses 1-12). - -Once more the man leads forth the prophet. The Holy part and the Most -Holy had been measured and described and now he leaves the innermost -part and is led again into the outer court. He goes on towards the North -and faces a cell-building over against the separate place. This separate -place is the hinder building described in chapter xli:12. There are -three such cell-buildings, one on the North and the other on the South; -that is, facing the two sides of the hinder building in the separate -place. The third cell-building is at the East-gate. The entrance to -these cell buildings is from the outer court. The measurement given -presents considerable difficulty which we do not attempt to solve. Each -of these buildings has three stories and before each is a walk of ten -cubits. We also learn that the upper story of cells is shorter than the -first and second stories; this corresponds in architecture to the side -buildings described in chapter xli:5-11. How many cells or chambers are -in each of these buildings is not stated. - - -II. For What the Cells are Used. - - Then said he unto me, The north cells and the south chambers, which - are before the separate place, they be holy cells, where the priests - that approach unto the Lord shall eat the most holy things: there - shall they lay the most holy things, and the meat offering, and the - sin offering, and the trespass offering; for the place is holy. When - the priests enter therein, then shall they not go out of the holy - place into the outer court, but there they shall lay their garments - wherein they minister; for they are holy; and shall put on other - garments, and shall approach to those things which are for the - people (verses 13-14). - -The cells on the North and South, facing the separate place are -especially mentioned as being holy chambers. Here the priests who -approach unto the Lord are to eat the most holy things and there they -shall lay the most holy things, the meal offering, the sin offering and -the trespass offering. They were set apart for this purpose. For this -reason at the end of these two cell-buildings towards the west were the -places where the offerings were boiled and the meal offering baked. They -were the kitchens of the priests. Of this we read in chapter xlvi:19, -20: "Then he brought me through the passage which was at the side of the -gate, into the holy cells which were for the priests, which looked -toward the North; and behold a place was there at the end westward. And -he said unto me, This is the place where the priests shall boil the -trespass offering and the sin offering and where they shall bake the -meal offering, that they bring them not out into the outer court, so as -to hallow the people." In these chambers they put the garments of their -ministry. The priests are not to wear their holy garments outside of the -inner court lest they should be profaned. Why these Levitical ordinances -are maintained in the millennial temple with a priesthood still -ministering, the purpose of all this, we shall take up more fully in the -exposition of the chapters which follow. - - -III. Final Measurement. - - Now when he had made an end of measuring the inner house, he brought - me forth toward the gate whose prospect is toward the east, and - measured it round about. He measured the east side with the - measuring reed, five hundred reeds, with the measuring reed round - about. He measured the north side, five hundred reeds, with the - measuring reed round about. He measured the south side, five hundred - reeds, with the measuring reed round about. He measured the south - side, five hundred reeds, with the measuring reed. He turned about - to the west side, and measured five hundred reeds with the measuring - reed. He measured it by the four sides: it had a wall round about, - five hundred reeds long, and five hundred broad, to make a - separation between the sanctuary and the profane place (verses - 15-20). - -The measuring of the inner house completed, the prophet is led back to -the starting point, the gate that is toward the East. In this final -measurement four times five hundred reeds are mentioned. The east side, -north side, south side, and west side, each is measured as being five -hundred reeds. This passage has occasioned much controversy. The -question is if five hundred cubits or five hundred reeds is correct. If -we take the reed to be ten feet it would mean that the temple is five -thousand feet on each side. But that seems impossible in view of the -previous measurement. The Septuagint translators realized this -difficulty and took the liberty of changing the word "reeds" to -"cubits." If cubits is right then it would agree with all the previous -measurements, hence many of the commentators have changed the reeds to -cubits. But what authority is there to make this change? The Hebrew word -for reeds is "_gonim_" and cubit is "_ammah_," two entirely different -words. A copyist's error is therefore excluded. We maintain that -measurement is five hundred reeds and that the text is correct. - -But what is measured? Certainly not the temple area with its wall, outer -court and Holy and the Most Holy. What is measured here is the territory -which surrounds the whole temple buildings. If we retrace the steps of -the man who measured and led along Ezekiel we see him leaving the Most -Holy; they then go back into the Holy part, the outer court and then -passing through the eastern gate through which they had entered, they -are both outside of the outer wall. They are now in a very large space -surrounding the temple buildings, and this space is measured. -Furthermore we find that there was an immense wall surrounding this -enclosure: this wall separated between that which is holy and what is -common (verse 20). Another difficulty has been mentioned by expositors -if this measurement of five hundred reeds is correct. They say it is far -too large for Mount Moriah, the chosen place of the temple. There is no -difficulty here at all, for we read, "And it shall come to pass in the -last days that the mountain of the Lord's house shall be established in -the top of the mountains and shall be exalted above the hills and all -nations shall flow unto it" (Isa. ii:2). When the Lord returns and His -Kingdom will be established great physical changes take place in -Israel's land, changes which no one can fully understand.[43] The -mountain upon which this temple is to be built is a very high mountain, -which comes into existence when the earth and the heavens will be -shaken. The temple was a holy square of five hundred cubits, in another -square of five hundred reeds. Later we shall find that there is another -holy portion of the land which surrounds the temple, and the territory -of five hundred reeds square, and that portion was of an extremely large -dimension, that is, twenty-five thousand reeds in length and ten -thousand reeds in breadth.[44] All this would not be possible in the -present Palestine; but it will be made possible through the changes of -that coming day (Is. ii:12; xxiv:3-4; 19-23). - -[43] See Zech. xiv:4, 8, 10. - -[44] Chapter xlv:1-2. - - -THE RETURNING GLORY. THE ALTAR AND THE WORSHIP. - -Chapter xliii. - -The plan of the entire temple with its buildings, walls and the -surrounding territory having been revealed and fully recorded in the -preceding chapters, greater things are now shown to the prophet. It -concerns the temple and the service which is to be maintained in this -magnificent house of worship. In the present chapter we find first a -description of the return of the glory of the Lord to the house, filling -the house. This is followed by a message delivered by the Lord; speaking -out of the house; the message is addressed to the prophet, who is also -to speak to the house of Israel concerning their condition and the law -of the house. The dimensions of the great altar are given and how that -altar is to be consecrated. This is the first great service in this -temple. - - -I. The Return of the Glory of the Lord. - - Afterward he brought me to the gate, even the gate that looketh - toward the east: And, behold, the glory of the God of Israel came - from the way of the east: and his voice was like a noise of many - waters: and the earth shined with his glory. And it was according to - the appearance of the vision which I saw, even according to the - vision that I saw when I came to destroy the city: and the visions - were like the vision that I saw by the river Chebar; and I fell upon - my face. And the glory of the Lord came into the house by the way of - the gate whose prospect is toward the east. So the spirit took me - up, and brought me into the inner court; and, behold, the glory of - the Lord filled the house (verses 1-5). - -The man leads him back to the eastern gate through which they had -entered first when the house was measured. And here he beholds a -startling event. Up to this point the house with it buildings had been -seen in silent grandeur. No sound was heard; nothing was seen. But as -they stand at the gate toward the east, suddenly the glory of the God of -Israel came from the way of the east. Then the voice of Jehovah was -heard as the sound of many waters and the earth shined with His glory. -The dedication of the house by the return of the Lord with His glory is -now to take place. Thus the tabernacle in the wilderness was dedicated -(Exodus xl:34-35). "A cloud covered the tent of the congregation and the -glory of the Lord filled the tabernacle." The same happened when Solomon -had finished the temple. "The cloud filled the house of the Lord, so -that the priests could not stand to minister because of the cloud, for -the glory of the Lord filled the house of the Lord" (1 Kings viii:10-11; -2 Chron. v:13, 14; vii:1-3). The Lord with His glory entered into these -prepared places and in like manner He will enter the great temple -Ezekiel beheld in his prophetic vision. Such a return of the glory of -the God of Israel to dwell in another temple has not yet taken place. -When the returned remnant after the proclamation of Cyrus had rebuilt -the temple, no cloud filled the house nor was the glory of the Lord -seen. Some apply this vision to the time when our Lord was on earth and -that it was fulfilled when He entered the temple. This needs no further -refutation, but it shows how much at sea expositors of the Word of God -are who reject the future restoration of Israel. When the Lord was on -earth He had laid His visible glory by and was rejected by the nation. -This vision of glory will be fulfilled when He returns the second time -in power and glory; then and never before will this visible glory be -displayed and His glory will shine over Israel's land and finally cover -the earth as the waters cover the deep. - -We must notice here especially that the vision the prophet beheld was -"according to the appearance of the vision" he saw before the -destruction of the city "the visions were like the visions" which he saw -"by the river Chebar." This points back to the first chapter when first -by the river Chebar the heavens were opened to Ezekiel the priest, and -he saw visions of God. At the close of that chapter we read after the -recorded vision, "This was the appearance of the likeness of the glory -of the Lord." The same vision of glory appeared again to him when -Ezekiel had left the river Chebar and gone into the plain (iii:22-23). -Then he had witnessed the gradual and solemn departure of the glory of -the Lord. "Then the glory of the Lord departed from off the threshold of -the house, and stood over the cherubim. And the cherubim lifted up their -wings, and mounted up from the earth in my sight.... They stood at the -door of the east gate of the house of the Lord, and the glory of the God -of Israel was over them above" (x:18-19). Then finally the Shekinah went -up and disappeared. "And the glory of the Lord went up from the midst of -the city and stood upon the mountain which is on the east side of the -city" (xi:22). - -The similarity of the departure of the glory of the Lord from the temple -before its destruction by Nebuchadnezzar and its future return to the -temple of Ezekiel's vision is most interesting. It is the same glory -which departed, which returns; it is the same Lord who resumes -relationship with His earthly people. The withdrawal of the visible -glory of the Lord meant the departure of His gracious presence from -among His people, which was followed by judgment. The return of the -visible glory means the return of His gracious presence among them and -that the judgment, which has lasted so long, is forever gone. The -departure of the glory was through the east gate and was finally seen -upon the mountain at the east side of the city; the return is from the -way of the east and the glory of the Lord enters through the east gate. -But it is not only a visible glory, but the Lord Himself is in the -Shekinah. Ezekiel beheld above the firmament and the cherubim, when he -saw the glory of the Lord at the river Chebar, he heard His voice. And -here also His voice is mentioned "like the sound of many waters." From -verses 6 and 7 we learn that after the glory had entered the house the -Lord addressed the prophet out of the house. - -The Lord Himself in all His glory is manifested and enters the temple, -the place of His rest and glory. The cherubim will be seen in person and -from the New Testament we learn that angels will be with Him also. His -glory will then cover Israel's land and the earth. "His glory covered -the heavens, and the earth was full of His praise. And His brightness -was as the light; He had bright beams out of His side[45] and there was -the hiding of His power." This is how Habakkuk describes the same -manifestation of the glory of the Lord and the coming of the Lord of -glory (see Isaiah xl:5; lviii:8; lx:1-2; lxvi:18). Isaiah's great vision -may be viewed as foreshadowing this manifestation of His glory. He saw -the Lord sitting upon a throne and His train filled the temple. The -seraphim cried one unto another, and said, Holy, holy, holy is the Lord -of hosts, the whole earth is full of His glory. And as the prophet was -cleansed and his iniquity taken away and became the messenger of the -Lord (Is. vi), so the nation Israel will be cleansed and forgiven and -become the messenger of Jehovah.[46] - -[45] Marginal reading. - -[46] Such an application seems warranted in view of the message Ezekiel -received from the Lord to the people (verses 6-12). - -When the Spirit had transported the prophet into the inner court of the -temple, he discovered that the glory of the Lord filled the house. We -repeat it, no such thing happened when the returned Jewish remnant had -entered the temple. When the old men, who had seen the Solomonic temple -and knew of its glory, beheld the foundation of the second temple they -wept (Ezra iii:12). When the house was dedicated no glory returned, no -cloud was seen, no shekinah filled the house. Nor is it a spiritual -glory, the glory of the church, as so many seem to believe. - -But Haggai, who with Zechariah prophesied during the rebuilding of the -temple, uttered a significant prophecy while that second house was -building--a prophecy which must be linked with Ezekiel's vision of the -returning glory: "For thus saith the Lord of Hosts: yet once it is a -little while, and I will shake the heavens, and the earth, and the sea, -and the dry land. And I will shake all nations, and the Desire of all -nations shall come, and I will fill this house with glory" (Haggai -ii:6-7). This was not the house they were building. It is a future -house, a future temple. That house will be built when the heavens and -the earth are being shaken, when all nations shake and when the Desire -of all nations, the King of glory, the Prince of Peace, our Lord comes. -Then this house will be filled with glory. - -It will be a visible glory. It will be a permanent glory. He will now -dwell gloriously in the midst of the children of Israel (verse 7). This -visible glory will be seen over Jerusalem, like as it was of old, a -cloud by day and a shining, flaming fire by night. "And Jehovah will -create over every dwelling place of Mount Zion, and over its -convocations a cloud by day and a smoke and the brightness of a flame of -fire by night, for over all the glory shall be a covering" (Is. iv:5). - - -II. The Voice from the Temple and the Message to Israel. - - And I heard one speaking unto me out of the house; and a man stood - by me. And he said unto me, Son of man, this is the place of my - throne, and the place of the soles of my feet, where I will dwell in - the midst of the children of Israel for ever, and my holy name, - shall the house of Israel no more defile, they, nor their kings, - with their fornication, and with the carcases of their kings in - their high places. In that they set their threshold by my threshold, - and their post by my post, and there was only a wall between me and - them, they have even defiled my holy name by their abominations that - they have committed: and I consumed them in mine anger. Now let them - put away their fornication and the carcases of their kings, far from - me, and I will dwell in the midst of them for ever. Thou son of man, - shew the house to the house of Israel, that they may be ashamed of - their iniquities; and let them measure the pattern. And if they be - ashamed of all that they have done, shew them the form of the house, - and the fashion thereof, and its goings out, and its comings in, and - all its forms, and all the ordinances, and all the forms thereof, - and all the laws thereof: and write it in their sight, that they may - keep the whole form thereof, and all the ordinances thereof, and do - them. This is the law of the house; Upon the top of the mountain the - whole limit thereof round about shall be most holy. Behold, this is - the law of the house (verses 6-12). - -The Glory of the Lord and the Lord of Glory had entered the house, -filling it; and now the voice of one is heard out of the house. The -speaker is the Lord Himself, who had made His dwelling place in the -temple (see also xlvi:20, 24; xlvii:6, 8). The man who stood by Ezekiel -did not speak, as some expositors claim. He is only guide to the prophet -(xliv:1, 4; xlvi:19, 21). He is probably not the same person, who as -the measuring man had accompanied the prophet, for the Hebrew is not -"the man" "stood by me," but "a man." This person, no doubt an angel, is -silent, waiting till the Lord has spoken and then leads the prophet from -place to place. - -The first word which the Lord addressed to Ezekiel from the house is -significant: "Son of Man, this is the place of my throne, and the place -of the soles of my feet where I will dwell in the midst of the children -of Israel forever." Of old the Lord dwelt in the midst of the children -of Israel. Thus we read in the book of Exodus, the book of redemption: -"I will dwell among the children of Israel, and I will be their God, and -they shall know that I am Jehovah their God that brought them forth out -of the land of Egypt that I may dwell among them" (Ex. xxix:45, 46). And -now after the long and sad history of Israel's apostasy, blindness, -judgment and dispersion is ended, He comes to make His dwelling place in -their midst again and establishes in Jerusalem His throne. Here He will -dwell and bless His people. Of this Psalm cxxxii speaks, "This is my -rest forever, here will I dwell, for I have desired it." And other -prophets announced that the Lord would dwell in Zion in the midst of His -people and establish His throne there (Joel iii:17, 21; Zech. ii:10, 11; -viii:3, 8). His rest then will be glorious (Is. xi:10). When that time -comes and the Lord of Glory has come back to earth again, all the -promised blessings for Israel, the nations and for all creation will be -realized. - -Then His holy name will no longer be defiled and the nation will be -ashamed of all their past history of rebellion and abomination.[47] The -prophet is therefore commanded to set before the people the house in -its measured pattern, so that they might know what a gracious Lord has -prepared for them, what He will yet do for His people. It is to lead -them to repentance, to acknowledgement of their guilt and shame over -their iniquities. Such will be the case in the day of their restoration -when these things will be accomplished. - -[47] "The carcases of their kings" may either mean that some of their -idolatrous kings had been buried within the bounds of the Solomonic -temple, or, the word kings may refer to their idols, which had dominion -over them (Is. xxvi:13). The latter may be the right meaning for the -high place mentioned. - -When this house on the top of the mountain is established all will be -most holy. His people will be righteous and holy and all Jerusalem with -this sanctuary will be holy unto the Lord (Zech. xiv:20-21). This is -"the Most Holy" of Daniel's prophecy (Dan. ix) to be anointed when the -last prophetic week of seven years has expired. - - -III. The Measurement and the Ordinances of the Altar. - - And these are the measures of the altar in cubits: The cubit is a - cubit and an hand breadth: The bottom was a cubit, and the breadth a - cubit, and its border thereof on the edge thereof round about shall - be a span: and this was the base of the altar. And from the bottom - upon the ground to the lower settle was two cubits, and the breadth - a cubit; and from the small settle to the great settle four cubits, - and the breadth a cubit. So the altar was four cubits; and from the - hearth of God and upward were four horns. And the hearth of God was - twelve cubits long, twelve broad, square in the four sides thereof. - And the settle was fourteen cubits long and fourteen broad in the - four sides thereof; and the border about it half a cubit; and the - bottom thereof a cubit about; and its steps shall look toward the - east. And he said unto me, Son of man, thus saith the Lord Jehovah: - These are the ordinances of the altar in the day when they shall - make it, to offer burnt offerings thereon, and to sprinkle blood - thereon. And thou shalt give to the priests the Levites that be of - the seed of Zadok, which approach unto me, to minister unto me, - saith the Lord Jehovah, a young bullock for a sin offering. And thou - shalt take of its blood, and put it on the four horns of it, and on - the four corners of the settle, and upon the border round about: - thus shalt thou cleanse and purge it. Thou shalt take the bullock of - the sin offering, and it shall be burned in the appointed place of - the house, without the sanctuary. And on the second day thou shalt - offer a kid of the goats without blemish for a sin offering; and - they shall purge the altar, as they did purge it with the bullock. - When thou hast made an end of purging it, thou shalt offer a young - bullock without blemish, and a ram out of the flock without blemish. - And thou shalt offer them before Jehovah, and the priests shall cast - salt upon them, and they shall offer them up for a burnt offering - unto Jehovah. Seven days shalt thou prepare every day a goat for a - sin offering: they shall also prepare a young bullock, and a ram out - of the flock, without blemish. Seven days shall they purge the altar - and purify it; and they shall consecrate it. And when these days are - expired, it shall be, that upon the eighth day and so forward, the - priests shall make your burnt offerings upon the altar, and your - peace offerings; and I will accept you, saith the Lord Jehovah - (verses 13-27). - -The altar which is now described in its measurement, was previously -mentioned in chapter xl:47. The altar according to this description, is -composed of four square layers (probably stones) one above another, -decreasing in extent and increasing in thickness; the top is a square of -twelve cubits. This is called "the altar hearth" or "the hearth of God." -The three words translated in the authorized version by altar are not -the same in the original. In verse 13 the word is "mizbeach." This word -is used many times in the Hebrew Bible; it means "slaughter-place." In -verse 15 two words are used which are nowhere else found in connection -with an altar. The one is "_Harel_" which means "the mountain of God;" -and the other "_Ariel_" the meaning of this is different from Ariel in -Isa. xxix:1[48] when it is used for Jerusalem as "the lion of God." -Gesenius translated it "the hearth," and still better is "the hearth of -God." Upward from this hearth were four horns. The Septuagint gives the -height of these horns as one cubit each. While in Exodus xx:25 steps are -prohibited for the altar, this altar has steps which look toward the -east. This great burnt offering altar, standing in the center of the -inner court before the house, will be the central place of worship in -this future temple. - -[48] The word "Ariel" as used in Ezekiel has one more letter than the -word in Isaiah xxix. - -The ordinances of this burnt offering altar in that future day are given -to the prophet, the Lord Jehovah addressing Ezekiel as "Son of Man." -Burnt offerings will be brought upon it and blood sprinkled. The -priests, the Levites of the seed of Zadok[49] will minister unto the -Lord Jehovah. What is first described is a kind of consecration or -dedication of this burnt offering altar, after which the general -sacrifices begin (verse 27). First a young bullock is brought for a sin -offering and the blood is applied to the altar and the four horns. For -seven days these offerings for purging and cleansing continue and with -the eighth day the burnt offerings and peace offerings are to be made by -the people. - -[49] Zadok means "just." He was the successor of Abiathar in the -priesthood--the son of Ahitub of the family of Eleazar (2 Sam. viii:17; -1 Kings ii:27, 35). - -But what do these ordinances mean? Here are priests again standing -before an altar, bringing bloody sacrifices, burnt offerings, sin -offerings and peace offerings. Is this to be taken literally also? Some -expositors have stated that all this had a meaning in the past and could -only be true in connection with the second temple. Others attempt to -read into it a spiritual meaning. All, or nearly all commentators think -it inconceivable that such sacrifices could ever be brought again in a -future temple. Those expositors who combat the premillennial coming of -the Lord and the literal restoration of Israel, consider the supposed -impossibility of a satisfactory explanation of this part of Ezekiel's -visions, the collapse of the premillennial argument. - -Sacrifices of bulls and goats were brought by Israel in their past -history; the Lord commanded His people to do this. Every Christian -knows that these sacrifices foreshadowed the work of Christ, His great -sacrifice on the Cross. In themselves these sacrifices Israel brought -could not take away sins, nor give rest to the conscience, nor could -they make the worshipper perfect. The Epistle to the Hebrews -demonstrates this fully. - -All these sacrifices had a prospective character, looking forward to the -work of the Cross. And when the Lamb of God died, when His blessed lips -uttered the never-to-be-forgotten words, "It is finished," and God's -hand rent the veil from top to bottom, the prospective character of -these sacrifices were forever ended. The new and living way into God's -presence, into the Holiest, had been made by His blood. During this age -Israel has no temple and all their Levitical ordinances can no longer be -practised by them. As Hosea declared they are without a sacrifice (Hos. -iii:4). - -God, during this age, our present age, which began with the rejection of -Christ by Israel and ends with His Return, is gathering a heavenly -people, the church. The church has for its worship no earthly place, no -temple, but worships in spirit and in truth, in a heavenly sanctuary. -There are no sacrifices, priests, altars, in connection with the true -church, the body of Christ. Christ is all. He is the sacrifice, the -priest, and the altar. That the enemy has produced upon Christian ground -a ritualism which is aped after the Jewish system and which denies as -such the Gospel and Christianity, is well known. They have invented -altars, and sacrifices and priests. This is the Judaizing of the church, -"the other Gospel which is not another," upon which the Spirit of God -has pronounced the curse of God (Gal. i). The day is coming when the -Lord will deal in judgment with the apostate church which denies His Son -and His work, while His true church will be taken to the place which He -has prepared. - -When the true church is no longer on earth and the apostate church is -left behind to plunge into the great apostasy, then the Jews will -partially be restored in unbelief. When they get back to the land they -will put up another temple in which they bring again bloody sacrifices. -These will be an abomination in the sight of God. Let us hear what -Isaiah reveals about this time: "Thus saith the Lord, the heaven is my -throne and the earth is my footstool: where is the house that ye will -build unto me? and where is the place of my rest? For all those things -hath mine hand made and all those things have been, saith the Lord. But -to this man will I look, that is poor and of a contrite spirit, and -trembleth at my word. He that killeth an ox is as if he slew a man; he -that sacrificeth a lamb, as if he cut off a dog's neck; he that offereth -an oblation, as if he offered swine's blood; he that burneth incense, as -if he blessed an idol. Yea, they have chosen their own ways, and their -soul delighteth in their abomination" (Isaiah lxvi:1-3). The entire last -chapter of Isaiah shows that the future is in view. The Jews have -returned to their land and have resumed their ancient worship. In their -midst is also a believing remnant (verse 5) who suffer and are cast out. -The Lord looking down from heaven and beholding the sacrifices they -bring despises them, for they are an abomination in His sight, because -they reject Christ and His sacrifice. This temple worship will be made -possible by the coming prince, the little horn of Daniel vii, who will -make a covenant with the unbelieving portion of the nation. In the -middle of the last seven years (Dan. ix:26) he will break that covenant. -Then appears the beast out of the earth (Rev. xiii:11), the false -Messiah, and takes his place in that temple, demanding divine worship, -claiming to be God (2 Thess. ii). - -At the end of the three and one-half years which constitute the great -tribulation, the Lord is suddenly manifested. Of this Isaiah speaks -also. The unbelieving Jews sneer at the believing remnant: "Let the Lord -be glorified!" The Spirit of God gives them the assurance, "but He shall -appear to your joy and they shall be ashamed." "A voice of noise from -the city, a voice from the temple, a voice of the Lord that rendereth -recompense to His enemies" (verse 6). These words describe His -manifestation. After this comes the restoration of Israel. The apostates -who worshipped the Beast will be punished. The temple Ezekiel describes -will then be built and Israel is now at last the kingdom of priests and -a holy nation (Exod. xix:6). The new covenant promised to them will then -be ratified (Jere. xxxi:31-34). - -Their great temple will be more than their place of worship; it will be -a house of prayer for all nations. Let us listen again to Isaiah's great -testimony. "The sons of the stranger, that join themselves to the Lord, -to serve Him, and to love the name of the Lord, to be His servants, -every one that keepeth the Sabbath[50] from polluting it, and taketh -hold of my covenant; even them (Gentiles) will I bring to my holy -mountain, and make them joyful in my house of prayer; their burnt -offerings and their sacrifices shall be accepted upon mine altar; for -mine house shall be called an house of prayer for all people. The Lord -God who gathereth the outcasts of Israel saith, Yet will I gather others -to him, beside those that are gathered unto Him" (Is. lvi:6-8). All this -has nothing to do with the church or the present dispensation of grace. -It is a prophecy of the kingdom, the age to come, the dispensation of -the fullness of times. - -[50] The sects, like Seventh Day Baptists, Adventists, etc., quote this -passage. They are utterly wrong for this has nothing whatever to do with -the present age. - -So let us understand that the millennial temple will be the great center -of earthly worship during the reign of the King of Kings. In that temple -sacrifices will be brought again. The ancient worship of Israel will be -resumed and that in a way as Israel never enjoyed it in the past. To -deny the literalness of these sacrifices does violence to the Word of -God. Ezekiel is not the only prophet who tells us of this. One of the -strongest passages is found in Jeremiah. Speaking of the coming reign of -Christ, Jeremiah tells us, "In those days shall Judah be saved and -Jerusalem shall dwell safely, and this is the name wherewith she shall -be called, The Lord our Righteousness. For thus saith the Lord, David -shall never want a man to sit upon the throne of the house of Israel. -Neither shall the priests, the Levites want a man before Me to offer -burnt offerings, and to kindle meal offerings, and to do sacrifice -continually" (Jere. xxxiii:15-18). Why then should it be an impossible -thing that literal sacrifices are brought again? - -But what is the meaning and the purpose of these animal sacrifices? The -answer is quite simple. While the sacrifices Israel brought once had a -prospective meaning, the sacrifices brought in the millennial temple -have a retrospective meaning. When during this age God's people worship -in the appointed way at His table, with the bread and wine as the -memorial of His love, it is a retrospect. We look back to the Cross. We -show forth His death. It is "till He comes." Then this memorial feast -ends forever. Never again will the Lord's Supper be kept after the -Saints of God have left the earth to be with the Lord in glory. The -resumed sacrifices will be the memorial of the Cross and the whole -wonderful story of the redemption for Israel and the nations of the -earth, during the kingdom reign of Christ. And what a memorial it will -be! What a meaning these sacrifices will have! They will bring to a -living remembrance everything of the past. The retrospect will produce -the greatest scene of worship, of praise and adoration this earth has -ever seen. All the Cross meant and the Cross has accomplished will be -recalled and a mighty "Hallelujah Chorus" will fill the earth and the -heavens. The sacrifices will constantly remind the peoples of the earth -of Him who died for Israel, who paid the redemption price for all -creation and whose glory now covers the earth as the waters cover the -deep. And above in the New Jerusalem, where the throne of the Lamb is, -the Saints in glory sing their Hallelujah (Ps. cxlix:5). - - -I. The Outer Eastern Gate and the Prince. - -Chapter xliv. - - Then he brought me back the way of the gate of the outward sanctuary - which looketh toward the east; and it was shut. Then said the Lord - unto me; This gate shall be shut, it shall not be opened, and no man - shall enter in by it; because the Lord, the God of Israel, hath - entered in by it, therefore it shall be shut. It is for the prince; - the prince, he shall sit in it to eat bread before the Lord; he - shall enter by the way of the porch of that gate, and shall go out - by the way of the same (verses 1-3). - -In the previous chapter the prophet was in the inner court (xliii:5). It -was there he heard the voice of the Lord and received the message and -saw the great altar and its ordinances. From the inner court he is led -back by the man to the eastern gate. This gate he finds no longer open. -As they arrived it was shut. The last time that gate was seen it was -open, and the glory of the Lord entered through this eastern gateway. -The reason why this gate is to be shut is stated by the Lord in His -address to Ezekiel. "Then said the Lord unto me; This gate shall be -shut, it shall not be opened, and no man shall enter in by it; because -the Lord, the God of Israel, hath entered in by it, therefore shall it -be shut." The Lord who entered with His glory is the Son of God, the -Lord Jesus Christ, and here His full glory is made known. He is the -Lord, the God of Israel, He "whose goings forth have been from of old, -from everlasting" (Micah v:2). The gate is now to serve another purpose. -"It is for the prince; the prince, he shall sit in it to eat bread -before the Lord; he shall enter by the way of the porch of that gate, -and shall go out by the way of the same." Who is this prince? Some say -that this prince is the Lord Himself. Our Lord is repeatedly called a -prince (Isaiah ix:6, 7, lv:4[51]; Dan. ix:25; Rev. i:5). In chapters -xxxiv and xxxvii Messiah, Christ, is meant by the One Shepherd "My -servant David," who will be King and Prince over them. But now in the -closing chapters of this book a prince is mentioned seventeen times. But -not once is he spoken of as "David" or "my servant David." This prince -is not the Messiah, our Lord; nor is he the high priest as others claim. -The best evidence that this prince is not Christ is learned from the -ordinances he is to observe as revealed in chapter xlvi, where we read -that he is to worship himself and that he must bring burnt offerings and -peace offerings; we also read of this prince having sons. All this shows -that the prince is not identical with the Lord. Who is he then? He is -the viceregent of the King, a future prince of the house of David, who -will represent the Lord on earth. David's throne will be established in -Jerusalem. The Lord Jesus Christ will reign supreme over all; His throne -is above the earth in the New Jerusalem. He will visit the earth and -manifest His glory as King of kings and Lord of lords. This probably -will be during the great celebrations of the feast of Tabernacles, when -the nations send their representatives to Jerusalem to worship the King, -the Lord of Hosts (Zech. xiv:16). Upon David's throne will sit this -prince of David as viceregent. The enemy anticipating this has -counterfeited this vice-regency in the spurious claims of the Roman -pope. - -[51] The Hebrew word translated "leader" is "prince." - -This prince as the vice-regent, has to enter by the way of the porch of -the eastern gateway, and he must also go out the same way (see also -xlvi:2-8.) - - -II. Concerning the Strangers and the Levites in Relation to the Temple -Worship. - - Then brought he me the way of the north gate before the house and I - looked, and, behold, the glory of the Lord filled the house of the - Lord; and I fell upon my face. And the Lord said unto me, Son of - man, mark well, and behold with thine eyes, and hear with thine ears - all that I say unto thee concerning all the ordinances of the house - of the Lord, and all the laws thereof; and mark well the entering in - of the house, with every going forth of the sanctuary. And thou - shalt say to the rebellious, even to the house of Israel, Thus saith - the Lord God; O ye house of Israel, let it suffice you of all your - abominations. In that ye have brought into my sanctuary strangers, - uncircumcised in heart, and uncircumcised in flesh, to be in my - sanctuary, to pollute it, even my house, when ye offer my bread, the - fat and the blood, and they have broken my covenant because of all - your abominations. And ye have not kept the charge of mine holy - things: but ye have set keepers of my charge in my sanctuary for - yourselves. - - Thus saith the Lord God; No stranger, uncircumcised in heart, nor - uncircumcised in flesh, shall enter into my sanctuary, of any - stranger that is among the children of Israel. And the Levites that - are gone away from me, when Israel went astray, which went astray - away from me after their idols: they shall even bear their iniquity. - Yet they shall be ministers in my sanctuary, having charge at the - gates of the house, and ministering to the house: they shall slay - the burnt offering and the sacrifice for the people, and they shall - stand before them to minister unto them. Because they ministered - unto them before their idols, and caused the house of Israel to fall - into iniquity; therefore have I lifted up mine hand against them, - saith the Lord God, and they shall bear their iniquity. And they - shall not come near unto me, to do the office of a priest unto me, - not to come near to any of my holy things, in the most holy place; - but they shall bear their shame, and their abominations which they - have committed. But I will make them keepers of the charge of the - house, for all the service thereof, and for all that shall be done - therein. (verses 4-14). - -Brought again through the north gate of the inner court, the prophet is -face to face with the glory of the Lord which filled the house of the -Lord, and Ezekiel fell on his face. Then the Lord addressed him. He is -to mark well what he sees and what he hears concerning the ordinances -and the laws of the house of the Lord. The temple is now repeatedly -called the house of the Lord, the place where His glory dwells, exalted -above the hills, to which the nations shall come (Isaiah ii:2). Israel -in this message is reminded of the past. They were a rebellious house. -This was the burden of the opening messages of the prophet (chapter ii, -etc.). But now all must be and will be different. The abominations of -the past, the pollution of His house and all else will now be put away. -"Let it suffice you of all your abominations." They will no longer be -tolerated, nor will converted Israel backslide again. He reminds them of -their sinful past and of the demands of holiness for His house; all -abominations and failures will cease. Uncircumcised in heart and in -flesh shall not enter into the sanctuary of the Lord. Zechariah bears -the same testimony: "In that day there shall be no more the Canaanite in -the house of the Lord of hosts" (Zech. xiv:21). His people will then be -holy; their new birth has taken place, the uncircumcised, stony heart is -taken away and His Spirit is poured out upon them (chapter xxxvi:25-27). - -Verses 10-14 concern the Levites; they are to bear their iniquity and be -degraded as to their office. What Levites are meant, and when did they -go away from the Lord? It cannot mean past generations of Levites. The -offence must have been committed by them before the Lord appeared in -glory. It must be explained by what happened among the people before the -Lord came, during the days of the false Messiah. At that time Israel -will go far astray from the Lord and turn again to idols. In this -apostasy the Levites have a share. "They ministered unto them before -their idols and caused the house of Israel to fall into iniquity." When -the Lord comes, when their sins are forgiven and they are cleansed, the -Lord will deal accordingly with these Levites as announced in these -verses. They shall bear their iniquity for their unfaithfulness. "They -shall not come near unto me, to do the office of a priest unto me, nor -to come near to any of my holy things, in the most holy; but they shall -bear their shame, and their abominations which they have committed." Yet -there will be service for them. "But I will make them keepers of the -charge of the house, for all the service thereof, and for all that shall -be done therein." - - -III. Concerning the Priests, the sons of Zadok, and their Duties. - - But the priests, the Levites, the sons of Zadok, that kept the - charge of my sanctuary when the children of Israel went astray from - me, they shall come near to me to minister unto me, and they shall - stand before me to offer unto me the fat and the blood, saith the - Lord God: They shall enter into my sanctuary, and they shall come - near to my table, to minister unto me, and they shall keep my - charge. - - And it shall come to pass, that when they enter in at the gates of - the inner court, and they shall be clothed with linen garments; and - no wool shall come upon them, whiles they minister in the gates of - the inner court, and within. They shall have linen bonnets upon - their heads, and shall have linen breeches upon their loins; they - shall not gird themselves with anything that causeth sweat. And when - they go forth into the outer court, even into the outer court to the - people, they shall put off their garments wherein they ministered, - and lay them in the holy chambers, and they shall put on other - garments; and they shall not sanctify the people with their - garments. Neither shall they shave their heads, nor suffer their - locks to grow long; they shall only poll their heads. Neither shall - any priest drink wine, when they enter into the inner court. Neither - shall they take for their wives a widow, nor her that is put away: - but they shall take maidens of the seed of the house of Israel, or a - widow that had a priest before. And they shall teach my people the - difference between the holy and profane, and cause them to discern - between the unclean and the clean. And in controversy they shall - stand in judgment; and they shall judge it according to my - judgments: and they shall keep my laws and my statutes in all mine - assemblies; and they shall hallow my sabbaths. And they shall come - at no dead person to defile themselves; but for father, or for - mother, or for son, or for daughter, for brother, or for sister that - hath had no husband, they may defile themselves. And after he is - cleansed, they shall reckon unto him seven days. And in the day that - he goeth into the sanctuary, unto the inner court, to minister in - the sanctuary, he shall offer his sin offering, saith the Lord God. - And it shall be unto them for an inheritance: I am their - inheritance; and ye shall give them no possession in Israel: I am - their possession. They shall eat the meat offering, and the sin - offering, and the trespass offering; and every dedicated thing in - Israel shall be theirs. And the first of all the first fruits of all - things and every oblation of all of every sort of your oblations, - shall be the priests': ye shall also give unto the priest the first - of your dough, that he may cause the blessing to rest in thine - house. The priests shall not eat of any thing that is dead of - itself, or torn, whether it be fowl or beast (verses 15-31). - -The sons of Zadok kept the charge, they were faithful when the children -of Israel went astray, and the Lord is now announcing the reward for -their faithfulness. The earthly priesthood as it was once is -re-established and vested in the sons of Zadok. These are to come near -unto Jehovah and offer in His presence. How they are to come in, the -garments they shall wear, is made known to the prophet. They are not to -shave their heads, "neither shall any priest drink wine, when they enter -into the inner court." They are forbidden to take for wives a widow or -one that has been put away. Maidens of Israel or a priest's widow they -could marry. All this will be literally fulfilled and done when this new -and true worship is instituted in the coming age. It has nothing -whatever to do with our age. No such special class of an earthly -priesthood exists during this age of grace. All believers constitute a -holy and a royal priesthood; the priests of ritualistic Christendom are -an invention. But when the Lord has restored Israel to their land and -this great place of worship stands, priestly ministrations will be -resumed. Neither will this be a denial of Him who is priest forever -after the order of Melchizedec. While the spurious, man-made priesthood -of this Christian age denies the Lord and His finished work, the future -priesthood ministering in the millennial temple will glorify Him. - -These priests will also be teachers and exercise judicial authority -(verses 23-24). The law of defilement will be enforced, though there -will be less possibility of such defilement, for death during the -millennium will not be the rule as it is now, but a rare and exceptional -occurrence. Finally we read of the inheritance of the priests who -minister before the Lord. "I am their inheritance, and ye shall give -them no possession in Israel; I am their possession." While many of -these appointments in priestly ministry during the millennium are -obscure to us who enjoy the heavenly things, we may rest assured that -the Lord in His own time "in that day" will bring about the -accomplishment of all He has spoken. - - -Chapter xlv. - -I. The Holy Portion of the Land for the Sanctuary, the Priests, the -Levites, the City and the Prince. - - Moreover when ye shall divide by lot the land for inheritance, ye - shall offer an oblation unto the Lord, an holy portion of the land: - the length shall be the length of five and twenty thousand reeds, - and the breadth shall be ten thousand. This shall be holy in all - the borders thereof round about. Of this there shall be for the - sanctuary five hundred in length, with five hundred in breadth, - square round about; and fifty cubits round about for the suburbs - thereof. And of this measure shalt thou measure the length of five - and twenty thousand, and the breadth of ten thousand; and in it - shall be the sanctuary and the most holy place. The holy portion of - the land shall be for the priests the ministers of the sanctuary, - which shall come near to minister unto the Lord: and it shall be a - place for their houses, and an holy place for the sanctuary. And the - five and twenty thousand of length, and the ten thousand of breadth, - shall also the Levites, the ministers of the house, have for - themselves, for a possession for twenty chambers. - - And ye shall appoint the possession of the city five thousand broad, - and five and twenty thousand long, over against the oblation of the - holy portion: it shall be for the whole house of Israel. - - And a portion shall be for the prince on the one side and on the - other side of the oblation of the holy portion, and of the - possession of the city, before the oblation of the holy portion, and - before the possession of the city, from the west side westward, and - from the east side eastward: and the length shall be over against - one of the portions, from the west border unto the east border. In - the land shall be his possession in Israel: and my princes shall no - more oppress my people; and the rest of the land shall they give to - the house of Israel according to their tribes (verses 1-8). - -The land possessed will be divided by lot for the inheritance of the -people. The special territorial division for the different tribes is -recorded in the last two chapters. They are to bring an oblation of the -land which the Lord so graciously restored unto them. The word -"oblation" is literally an "heave-offering," because when anything was -offered to Jehovah the offerer raised the hand. The dimensions of the -holy portion of the land are, in length 25,000, and in breadth 10,000. -But what? The Hebrew has no definite measure. The authorized version -supplies the word "reeds," which seems to be correct in view of the -statement in chapter xlii:16.[52] This is a very large territory, a -square of some sixty miles on each side. The topography of Palestine -will be entirely changed in the coming age, as we pointed out before. -The land is to be greatly enlarged, while the temple-mountain will be -highly exalted. These changes will make all possible which we read in -these closing chapters. We must take these chapters in faith, knowing -that the omnipotent Lord will accomplish all in his own time. In the -center of this large area, the holy portion of the Lord, will be the -sanctuary; the measurement is given in verse 2. Around this the priests -have their portion; there they will have their houses. The estate of the -Levites comes next; the measurement is given, and that they shall have -for possession twenty chambers. The Septuagint has "cities to dwell in," -habitations where they will reside. This is undoubtedly the correct -meaning. Then the measurement of the city is given, which is for the -whole house of Israel. Finally the portion of the Prince is recorded. -"And the Prince shall have his portion on the one side and on the other -side of the holy oblation, and of the possession of the city over -against the holy oblation, and over against the possession of the city, -from the west side westward, and from the east side eastward; and in -length answering to one of the portions of the tribes from the west -border unto the east border." From this we learn that the estate of the -Prince consists of two halves, the one on the west and the other on the -east of the holy portion. He stands as the head and ruler in closest -connection with the sanctuary. It is all a new order and will be brought -about when the Lord has come back, and when Israel is restored to the -land. They never possessed such a holy portion in the land, nor such a -sanctuary. A spiritual application as to the Church is impossible to -make; the literal interpretation is the only possible one which can be -made. - -[52] Read our comment on this verse. - - -III. Exhortation Addressed to the Princes. - - Thus saith the Lord God; Let it suffice you, O princes of Israel: - remove violence and spoil, and execute judgment and justice, take - away your exactions from my people, saith the Lord God. Ye shall - have just balances, and a just ephah, and a just bath. The ephah and - the bath shall be of one measure, that the bath may contain the - tenth part of an homer, and the ephah the tenth part of an homer: - the measure thereof shall be after the homer. And the shekel shall - be twenty gerahs: twenty shekels, five and twenty shekels, fifteen - shekels, shall be your maneh[53] (verses 9-12). - -[53] The sixtieth part of a talent, about fifty shekels. - -The princes who used to oppress the people, shall no longer oppress -(verse 8). They are to execute judgment and justice. Every measure is to -be just. The time has come when righteousness reigns. "He shall judge -the poor of the people, he shall save the children of the needy, and -shall break in pieces the oppressor" (Ps. lxxii:4). No longer will the -poor be down-trodden. - - -IV. The Oblation for the Prince and His Offerings. - - This is the oblation that ye shall offer; the sixth part of an ephah - of an homer of wheat, and ye shall give the sixth part of an ephah - of an homer of barley: Concerning the ordinance of oil, the bath of - oil, ye shall offer the tenth part of a bath out of the cor, which - is an homer of ten baths; for ten baths are an homer: And one lamb - out of the flock, out of two hundred, out of the fat pastures of - Israel; for a meat offering, and for a burnt offering, and for peace - offerings, to make reconciliation for them, saith the Lord God. All - the people of the land shall give this oblation for the prince in - Israel. And it shall be the prince's part to give burnt offerings, - and meat offerings, and drink offerings, in the feasts, and in the - new moons, and in the sabbaths, in all solemnities of the house of - Israel: he shall prepare the sin offering, and the meat offering, - and the burnt offering, and the peace offerings, to make - reconciliation for the house of Israel (verses 13-17). - -What the ruling Prince, the vice-regent upon the throne of David, is to -receive from the people is stated in verses 13-16. The part of the -Prince is to give burnt-offerings, meal offerings, drink offerings, at -the different feasts and solemnities, to make reconciliation for the -House of Israel. No doubt all this has a retrospective value and -meaning. These sacrifices and offerings commemorate the one great -sacrifice, which is constantly and vividly kept in full view by these -ceremonies. - - -V. The Two Great Feasts Passover and the Feast of Tabernacles. - - Thus saith the Lord God; In the first month, in the first day of the - month, thou shalt take a young bullock without blemish, and cleanse - the sanctuary: And the priest shall take of the blood of the sin - offering, and put it upon the posts of the house, and upon the four - corners of the settle of the altar, and upon the posts of the gate - of the inner court. And so thou shalt do the seventh day of the - month for every one that erreth, and for him that is simple: so - shall ye reconcile the house. In the first month, in the fourteenth - day of the month, ye shall have the passover, a feast of seven days; - unleavened bread shall be eaten. And upon that day shall the prince - prepare for himself and for all the people of the land a bullock for - a sin offering. And seven days of the feast he shall prepare a burnt - offering to the Lord, seven bullocks and seven rams without blemish - daily the seven days; and a kid of the goats daily for a sin - offering. And he shall prepare a meat offering of an ephah for a - bullock, and an ephah for a ram, and an hin of oil for an ephah. In - the seventh month, in the fifteenth day of the month, shall he do - the like in the feast of the seven days, according to the sin - offering, according to the burnt offering, and according to the meat - offering, and according to the oil (verses 18-25). - -First stands the cleansing of the sanctuary on the first day of the -first month. The cleansing of the sanctuary therefore commences the -year. And this offering of a young bullock without blemish shows forth -Christ in His wonderful, unblemished devotedness as He suffered once for -sin. The same sacrifice will be repeated on the seventh day, and it is -then especially for everyone that erreth and for him that is simple. The -precious blood of the Lamb of God is thus constantly kept in -remembrance. Two great feasts will be celebrated, the Passover and the -Feast of Tabernacles. These are the feasts of the Millennium. Very -significantly the feast of weeks, that is Pentecost, is no longer -mentioned. Dispensationally the Feast of Pentecost typifies the coming -of the Spirit of God, to baptize believing Jews and Gentiles into one -body. Pentecost ushered in this present age, and during its course the -Holy Spirit is on earth fulfilling His mission in calling from Jews and -Gentiles a people for His name. When this age closes with the great -predicted events transpiring, the Spirit of God has finished the work -for which He came. The body of Christ is taken home to glory and united -with the Head. It is true the Holy Spirit will yet be poured out upon -all flesh (Joel ii:28) but the dispensational aspect of Pentecost is -fulfilled and can have no such meaning in millennial times.[54] - -[54] The Feasts of Jehovah--Passover: The Cross and its work. First -Fruits: Resurrection of Christ. Pentecost: The Gift of the Spirit and -the calling of the Church. Feast of Trumpets: The Regathering of Israel. -Day of Atonement: Israel's Cleansing. Feast of Tabernacles: The -Millennium. - -And how appropriate it is that only Passover and the Feast of -Tabernacles are celebrated by Israel when the Lord has come. Passover -was first kept in Egypt; its precious meaning is well known to all -Christians. Redemption by blood, so fully realized in the work of the -spotless Lamb of God, is blessedly seen in the Passover, while the Feast -of Unleavened Bread reveals the purpose of redemption--redemption unto -holiness. Israel observed this feast in the wilderness. They celebrated -it when they had come into the land; then under Hezekiah and Josiah it -was recovered. During their long dispersion Israel has not forgotten -this feast. Though with judicial blindness upon them, eyes that cannot -see and ears that cannot hear, the people keep once a year the Passover. -Longingly the orthodox Jew looks towards the land of promise and repeats -each Passover night the pious wish "This day here; next year in -Jerusalem." When the nation is regathered and the Kingdom is established -in their midst, they will keep this Feast anew. What meaning it will -then have! What memories cluster around it! How all their history will -be recalled by that Feast--started in Egypt and consummated in the -Kingdom! But the observance apart from the unleavened bread is -different. The Prince and all the people on the fourteenth day of the -first month are identified as they never were before, in a single -bullock for a sin offering, while every day for seven days the Prince -prepares a complete burnt offering, a sign of perfect consecration to -the Lord. What praise the Lord, the Lamb of God enthroned in glory, and -His glory covering the earth, will receive in these yearly memorial -feasts. - -The Feast of Tabernacles is the second great feast. It was kept by -Israel when the harvest and the vintage had taken place. It foreshadows -the Millennium, when the harvest and the vintage (Rev. xiv) the end of -the age is passed and the new age, the age of glory, has come; the great -ingathering has taken place and the prophetic meaning of the Feast of -Tabernacles will be realized. Zechariah xiv:16-21 tells us of its -Millennial celebration. - - -Chapter xlvi. - -I. The Worship of the Prince. - - Thus saith the Lord God; The gate of the inner court that looketh - toward the east shall be shut the six working days; but on the - sabbath it shall be opened, and in the day of the new moon it shall - be opened. And the prince shall enter by the way of the porch of - that gate without, and shall stand by the post of the gate, and the - priests shall prepare his burnt offering and his peace offerings, - and he shall worship at the threshold of the gate: then he shall go - forth; but the gate shall not be shut until the evening. Likewise - the people of the land shall worship at the door of this gate before - the Lord in the sabbaths and in the new moons. And the burnt - offering that the prince shall offer unto the Lord in the sabbath - day shall be six lambs without blemish, and a ram without blemish. - And the meat offering shall be an ephah for a ram, and the meat - offering for the lambs as he shall be able to give, and an hin of - oil to an ephah. And in the day of the new moon it shall be a young - bullock without blemish, and six lambs, and a ram: they shall be - without blemish. And he shall prepare a meat offering, an ephah for - a bullock, and an ephah for a ram, and for the lambs according as - his hand shall attain unto, and an hin of oil to an ephah. And when - the prince shall enter, he shall go in by the way of the porch of - that gate, and he shall go forth by the way thereof (verses 1-8). - -Here another worship scene of the Millennium is described. The prominent -eastern gate is to be closed during the six working days, but on the -Sabbath it shall be opened, as well as in the day of the new moon. The -Sabbath and the new moon are prominent in the worship of the Kingdom -Age. The Sabbath was a type of the coming rest for the people of -Israel.[55] This rest has now come. Their wanderings are ended, they are -gathered from the East and from the West, from the North and South, and -have found at last the promised rest (Ps. cvii:1-8). Therefore the -Sabbath is especially mentioned in connection with worship. On the -seventh day the gate through which the Lord and His glory passed is -opened and left open till the evening. The six working days (typical of -6,000 years) are forever gone, the seventh day, the seventh thousand, -the Day of the Lord, has come. And when the Millennium ends, the -complete, eternal rest comes for all the people of God. The new moon is -typical of Israel's re-establishment as a nation. The nation, like the -moon, had waned, and disappeared, but now she shines again like the new -moon. - -[55] When it speaks of "my rest" in Hebrews iv it refers to the eternal -rest. - -The Prince is to worship at the threshold of the gate, and the people -before the gate. But neither the Prince nor the people enter within. No -drawing near to God is known then as we now enjoy it who worship in the -Spirit through the rent veil. It is all an earthly worship, while the -true worship of the Church is heavenly. The Prince in this worship -enters by the outer door on the side of the east and he goes out by the -same door. The Prince occupies the prominent place as the representative -of the people. He presents his offerings to Jehovah, while the people -stand as worshippers at the outer gate of the same entrance. The -offerings the Prince is to bring on the Sabbath are larger than those -commanded in the law. Both the burnt-offering and the meal offering -brought by him on the Sabbath are more abundant than those offered under -the old dispensation, an evidence of the higher and more perfect worship -of restored Israel. Different, however, is it with the offering on the -new moon. In Numbers xxviii:11-15 we read: - - And in the beginnings of your months ye shall offer a burnt offering - unto the Lord; two young bullocks, and one ram, seven lambs of the - first year without spot; And three tenth deals of flour for a meal - offering, mingled with oil, for one bullock; and two tenth deals of - flour for a meal offering, mingled with oil for one ram; And a - several tenth deal of flour mingled with oil for a meal offering - unto one lamb; for a burnt offering of a sweet savour, a sacrifice - made by fire unto the Lord. And their drink offerings shall be half - an hin of wine unto a bullock, and the third part of an hin unto a - ram, and a fourth part of an hin unto a lamb: this is the burnt - offering of every month throughout the months of the year. And one - kid of the goats for a sin offering unto the Lord shall be offered, - beside the continual burnt offering, and his drink offering. - -Such are the offerings according to the law, to be brought on the new -moon. But in the millennial worship these offerings are diminished. All -this has a deeper meaning which will be fully known and enjoyed when -this worship is carried out. - - -II. Further Instructions as to Worship. - - But when the people of the land shall come before the Lord in the - solemn feasts, he that entereth in by the way of the north gate to - worship shall go out by the way of the south gate; and he that - entereth by the way of the south gate shall go forth by the way of - the north gate; he shall not return by the way of the gate whereby - he came in, but shall go forth over against it. And the prince in - the midst of them, when they go in, shall go in; and when they go - forth, shall go forth. And in the feasts and in the solemnities the - meal offering shall be an ephah to a bullock, and an ephah to a ram, - and to the lambs as he is able to give, and an hin of oil to an - ephah. Now when the prince shall prepare a voluntary burnt offering - or peace offerings voluntarily unto the Lord, one shall then open - him the gate that looketh toward the east, and he shall prepare his - burnt offering and his peace offerings, as he did on the sabbath - day: then he shall go forth; and after his going forth one shall - shut the gate. Thou shalt daily prepare a burnt offering unto the - Lord of a lamb of the first year without blemish: thou shalt prepare - it every morning. And thou shalt prepare a meal offering for it - every morning, the sixth part of an ephah, and the third part of an - hin of oil to temper with the fine flour, a meal offering - continually by a perpetual ordinance unto the Lord. Thus shall they - prepare the lamb and the meal offering, and the oil, every morning - for a continual burnt offering. (verses 9-15.) - -Everything is divinely ordered. Here are first the special instructions -for the worship of the people of the land. When they come before the -Lord in the solemn feasts some will enter in to worship by the north -gate and leave by the south gate, and others who enter by the south gate -will leave by the way of the north gate. None is permitted to leave by -the gate through which he entered. Perhaps this injunction is given to -avoid confusion among the multitudes who will come to worship in those -coming days, when the Lord will be universally acknowledged (Zech. -xiv:9). - -In the midst of these worshipping masses will be the Prince (verse 10). -What a blessed reminder of Him who is the One in the midst! He was in -the midst on Calvary; He is in the midst of His people during this age; -in Revelation He is seen in the midst of the throne (Rev. v:6). The -Prince as the representative of the King of kings is therefore in the -midst of His redeemed earthly Israel. The burnt-offering and the meal -offering, so prominent in this coming worship are constant memorials of -His great devotion when He offered Himself, and of His holy, spotless -humanity in which He suffered and glorified God. - -Something else of deep interest is recorded here. The daily -burnt-offerings during the old dispensation consisted of a lamb every -morning and of a lamb every evening. Here no evening lamb for a -burnt-offering is mentioned, but the offerings are to be brought only -during the mornings. The bright morning has come, the day dawn for His -people, so long in the night of suffering and dispersion. The night is -gone forever and therefore the evening, preceding the night, is no -longer mentioned and no provision is made for an evening burnt-offering. -The night is gone and Israel's glorious morning can never be darkened -again by apostasy. - - -III. Concerning the Prince, His Sons and Servants. - - Thus saith the Lord God; If the prince give a gift unto any of his - sons, the inheritance thereof shall be his sons'; it shall be their - possession by inheritance. But if he give a gift of his inheritance - to one of his servants, then it shall be his to the year of liberty; - after it shall return to the prince: but his inheritance shall be - his sons' for them. Moreover the prince shall not take of the - people's inheritance by oppression, to thrust them out of their - possession; but he shall give his sons inheritance out of his own - possession: that my people be not scattered every man from his - possession (verses 16-18). -Here we read that the Prince has sons, natural descendants, and whatever -gifts he bestows upon them shall be their possession by inheritance. -This is conclusive that the Prince of these last chapters of Ezekiel is -not Christ. The Prince has sons and servants. As the entire final vision -of this book deals with the earthly conditions of the coming age, and -reveals nothing of the heavenly side of things, these sons and servants -cannot mean the church-saints, who are with Christ in the New Jerusalem. -As to a gift to one of the Prince's servants, it is to revert to his -sons when the year of liberty or jubilee is celebrated. The jubilee year -will therefore be observed during the coming age. - - -IV. Additional Description of Temple Buildings. - - After he brought me through the entry, which was at the side of the - gate, into the holy chambers of the priests, which looked toward the - north: and, behold, there was a place on the two sides westward. - Then said he unto me, This is the place where the priests shall boil - the trespass offering and the sin offering, where they shall bake - the meal offering; that they bear them not out into the utter court, - to sanctify the people. Then he brought me forth into the utter - court, and caused me to pass by the four corners of the court; and, - behold, in every corner of the court there was a court. In the four - corners of the court there were courts joined of forty cubits long - and thirty broad: these four corners were of one measure. And there - was a row of buildings round about them, round about them four, and - it was made with boiling places under the rows round about. Then - said he unto me, These are the places of them that boil, where the - ministers of the house shall boil the sacrifice of the people - (verses 19-24). - -Again the prophet is brought by the northern gate to the side where the -holy chambers of the priests are located. There he saw a place on the -two sides westward. The use of this place is made known in verse 20. The -final description of buildings round about the court needs no further -comment. - - -THE VISION CONCERNING THE LAND. - -Chapter xlvii. - -The preceding chapters of this final section of the Book of Ezekiel -contain the vision of the Temple and its worship. The last two chapters -give a vision of Israel's land as it will be during the coming age. - - -I. The Temple Stream and its Healing Waters. - - Afterward he brought me again unto the door of the house; and, - behold, waters issued out from under the threshold of the house - eastward: for the forefront of the house was the east, and the - waters came down from under from the right side of the house, from - the south of the altar. Then brought he me out by the way of the - gate northward, and led me about the way without unto the outer gate - toward the gate that looketh eastward; and, behold, there ran out - waters on the right side. And when the man went forth eastward, he - had a line in his hand, and he measured a thousand cubits, and he - brought me through the waters; the waters were to the ankles. Again - he measured a thousand, and brought me through the waters; the - waters were to the knees. Again he measured a thousand, and brought - me through; the waters were to the loins. Afterward he measured a - thousand; and it was a river that I could not pass over: for the - waters were risen, waters to swim in, a river that could not be - passed over. - - And he said unto me, Son of man, hast thou seen this? Then he - brought me, and caused me to return to the brink of the river. Now - when I had returned, behold, at the bank of the river were very many - trees on the one side and on the other. Then said he unto me, These - waters issue out toward the east country, and go down into the - desert, and go into the sea: which being brought forth into the sea, - the waters shall be healed. And it shall come to pass, that every - thing that liveth, which moveth, whithersoever the rivers shall - come, shall live: and there shall be a very great multitude of fish, - because these waters shall come thither: for they shall be healed; - and every thing shall live whither the river cometh. And it shall - come to pass, that the fishers shall stand upon it from En-gedi even - unto En-eglaim; they shall be a place to spread forth nets; their - fish shall be according to their kinds, as the fish of the great - sea, exceeding many. But the marshes thereof and the pools thereof - shall not be healed: they shall be given to salt. And by the river - upon the bank thereof, on this side and on that side, shall grow all - trees for meat, whose leaf shall not fade, neither shall the fruit - thereof be consumed: it shall bring forth new fruit according to his - months, because their waters they issued out of the sanctuary: and - the fruit thereof shall be for meat, and the leaf thereof for - medicine (verses 1-12). - -This great vision of the Temple stream has been variously interpreted. -The critical school has treated it only as an imagery of the prophet and -speaks of the physical impossibility that such a stream could ever be in -existence.[56] Others have spiritualized the vision. A leading annotator -states, "Messiah is the temple and the door; from His pierced side flow -the living waters, ever increasing, both in the individual believer and -in the heart." In this spiritualizing method the waters are also applied -to the reading and study of the Word of God. The same commentator says -"some things in the Bible are easy to understand, as the water up to the -ankles; others more difficult, which require deeper search, as the -waters up to the knees and the loins; and others beyond our reach." Such -applications can be made in different ways. The stream which Ezekiel saw -is more than typical of the blessings which the land and all the earth -will enjoy in the coming age. It is a literal stream. There will be a -great outpouring of the Spirit of God for the age to come, and spiritual -blessings will abound everywhere. But the stream Ezekiel beholds tells -of the physical blessings which are in store for the earth in that -coming day of the restoration of all things. We do not need to trouble -ourselves about the manner in which the temple stream is to flow forth, -nor do we need to solve the physical difficulties. When the Lord of -Creation was on earth in humiliation, and walked among men garbed in -servant's form, nature acknowledged Him and He manifested the Creator's -power. What will it be when He comes again, not as a servant to die, but -as the King and Lord of all! Omnipotence will then be displayed to the -full. Is there anything too hard for the Lord? (Jere. xxxii:27). He who -bore the thorns on His brow, the symbol of the curse which on account of -man's sin rests upon Creation, will remove that curse in the day of His -power. He paid for it on the cross. - -[56] One says: "The double impossibility of the rapid rise of water in -the stream and the course of the river across the steep limestone range -east of Jerusalem into the Dead Sea does not occur to the prophet." As -if Ezekiel had invented this vision. - -And Ezekiel was not the only prophet to whom was revealed the physical -blessing of the earth in the life and health giving stream. Isaiah had -the same vision. "And the parched ground shall become a pool, and the -thirsty land springs of water; in the habitation of jackals where each -lay shall be grass with reeds and rushes" (Is. xxxv:7). "I will even -make a way in the wilderness and rivers in the desert" (Is. xliii:19). -"Instead of the thorn shall come up the fir tree, and instead of the -brier shall come up the myrtle tree" (Is. lv:13). "The desert shall -blossom like the rose" (Is. xxxv:1). Joel at the close of his great -vision concerning the still future day of Israel's tribulation and the -judgment of the nations following the time of trouble, and the Lord's -visible manifestation, also speaks of the blessings of the Millennium. -"And it shall come to pass in that day, that the mountains shall drop -down new wine, and the hills shall flow with milk, and all the rivers of -Judah shall flow with waters, and a fountain shall come forth of the -house of the Lord, and shall water the valley of Shittim" (Joel iii:18). -Joel, one of the earliest prophets, living centuries before Ezekiel, saw -water coming forth from the house of the Lord for earthly blessings. -Still more definite is the great post-exilic prophet Zechariah. "And it -shall be in that day, that living waters shall go out from Jerusalem; -half of them toward the eastern sea, and half of them toward the hinder -sea; in summer and in winter shall it be" (Zech. xiv:8). - -The waters Ezekiel saw issued out from under the threshold, from the -right side of the house, the south side of the altar. Of the heavenly -Jerusalem a similar scene is recorded by John in the Revelation. "And he -showed me a pure river of water of life, clear as crystal, proceeding -out of the throne of God and of the Lamb" (Rev. xxii:1). The stream has -its origin in the midst of the millennial temple. There is no use in -speculating about the source of the water supply. It is super-natural. -He who said, "Let there be a firmament in the midst of the waters, and -let it divide the waters from the waters" (Gen. i:6) and He who broke -open all the fountains of the deep when His judgment came on the earth -(Gen. vii:11) by whose power also the smitten rock in the wilderness -supplied the water for His people, He will provide from His -inexhaustible resources the life giving stream. And the waters which -gush forth are increasing in volume; the stream does not become -shallower but deepens in its flow. It is not like a natural river which -has its source in a spring and is fed by brooks and rivers. It is a -miraculous, unexplainable self-supply which occasions this increase. A -thousand cubits are measured and the waters come to the ankles of the -prophet. The next thousand cubits bring the waters to the knees; then -advancing another thousand cubits the waters come to the loins, and with -the fourth thousand they become so deep that the prophet could not -fathom them. The four thousand cubits make about a mile and a half, so -that the prophet had advanced, under the guidance of the man, this -distance from Jerusalem in a southeastern direction. - -He is caused to return to the bank of the river, and saw there on both -sides many trees. These trees testify of the great fertility which this -stream will produce in nature. Expositors who give the vision a purely -spiritual meaning explain the trees as being the righteous who shall -flourish at the waterbrooks (Psalm i). - -The man informs the prophet that these waters go toward the east country -and go down into the desert. The word desert in Hebrew is "Arabah" and -means "plain," which is the plain of Jordan. It signifies a parched, dry -place. Jordan is the type of death, and the sea of salt, the Dead Sea, -into which Jordan flows, also signifies death.[57] And now in the Dead -Sea this living water from the temple flows, and healing is the blessed -result. Where death has reigned so long abundant life now is manifested. -Sodom is restored to its former estate (See chapter xvi). Wheresoever -the waters go life follows at once. "There shall be a very great -multitude of fish, because these waters shall come thither, for they -shall be healed; and everything shall live whither the river cometh. The -fishers shall stand up from En-gedi unto En-eglaim." En-gedi is on the -one end and En-eglaim at the other end of the Dead Sea. Yet there will -be marshes and pools which remain unhealed; their former condition is -unchanged. It has been suggested that this is done for the production of -salt. But it is rather a reminder that while the coming age is an age of -wonderful blessing, that it is not yet the perfect, eternal age. And the -trees will be ever green, never failing, providing meat by their -abundant fruit and the leaf is for medicine. It shows the gracious -provision made for man living on the earth during the age to come. -Poverty, famine and sickness will be banished. - -[57] Ps. lxviii:4 has this word "Arabah;" in the Authorized Version it -is translated "heaven." It is in the plural, "Araboth"--"Cast up the way -for him that rideth in Araboth"--the places of death. Christ is seen -prophetically as the Conqueror of death and Sheol. - - -II. The Borders of the Land. - - Thus saith the Lord God; This shall be the border, whereby ye shall - inherit the land according to the twelve tribes of Israel: Joseph - shall have two portions. And ye shall inherit it, one as well as - another: concerning the which I lifted up mine hand to give it unto - your fathers: and this land shall fall unto you for inheritance. And - this shall be the border of the land toward the north side, from the - great sea, the way of Hethlon, as men go to Zedad: Hamath, Berothah, - Sibraim, which is between the border of Damascus and the border of - Hamath; Hazar-hatticon, which is by the coast of Hauran. And the - border from the sea shall be Hazar-enan, the border of Damascus, and - the north northward, and the border of Hamath. And this is the north - side. And the east side ye shall measure from Hauran, and from - Damascus, and from Gilead, and from the land of Israel by Jordan, - from the border unto the east sea. And this is the east side. And - the south side southward, from Tamar even to the waters of strife in - Kadesh, the river to the great sea. And this is the south side - southward. The west side also shall be the great sea from the - border, till a man come over against Hamath. This is the west side. - So shall ye divide this land unto you according to the tribes of - Israel (verses 13-21). - -Little comment is needed on these verses. That the literal land and the -literal tribes are meant, no intelligent readers can deny. The twelve -tribes are then back in the land. The so-called "lost tribes" are united -with the house of Judah. Here the borders are given. Joseph has two -portions. God is faithful. He has not forgotten His gracious promises of -old. "And ye shall inherit it, one as well as another, concerning which -I lifted up mine hand (in oath) to give it unto your fathers; and this -land shall fall unto your inheritance." The whole land is to be divided -according to the tribes of Israel. - - -III. Concerning the Stranger in the Land. - - And it shall come to pass, that ye shall divide it by lot for an - inheritance unto you, and to the strangers that sojourn among you, - which shall beget children among you: and they shall be unto you as - born in the country among the children of Israel; they shall have - inheritance with you among the tribes of Israel. And it shall come - to pass, that in what tribe the stranger sojourneth, there shall ye - give him his inheritance, saith the Lord God (verses 22-23). - -Here is a provision for the strangers. They are no longer to be treated -as outcasts, as aliens from the commonwealth of Israel; they are seen -fully identified with Israel and share the inheritance. This again -confirms other prophecies (See Isaiah lx:1-10.) The strangers shall come -and build the walls, and join themselves to Israel. The singing times -for Israel have come. No longer will the chosen people be the tail of -nations, but the head of all nations. "Sing and rejoice, O daughter of -Zion, for, lo, I come, and I will dwell in the midst of thee, saith the -Lord. And many nations shall be joined to the Lord in that day and shall -be my people, and I will dwell in the midst of thee."... (Zech. -ii:10-12). No longer will the Jew be despised, but the strangers, the -nations, will beseech him to take them to the glory land. "Thus saith -the Lord of hosts, In those days it shall come to pass, that ten men out -of all languages of the nations shall take hold, even shall take hold of -the skirt of him that is a Jew, saying, We will go with you, for we have -heard that God is with you" (Zech. viii:23). - - - - -PLAN OF THE DIVISION OF THE LAND. - - - NORTH - +---------------------------------------------+ - | DAN | - +---------------------------------------------+ - | ASHER | - +---------------------------------------------+ - | NAPHTALI | - +---------------------------------------------+ - | MANASSEH | - +---------------------------------------------+ - | EPHRAIM | - +---------------------------------------------+ - | REUBEN | - +---------------------------------------------+ - | JUDAH | - +-------+-----------------------------+-------+ - | D | | D | - | | LEVITES | | - | | | | - | +-----------------------------+ | - | | a | | - | C | PRIESTS O PRIESTS | C | - | | a c | | - | +--------+-----------+--------+ | - | | | +---+ | | | - | | | | B | | | | - | D | b | +---+ | d | D | - +-------+--------+-----------+--------+-------+ - | BENJAMIN | - +---------------------------------------------+ - | SIMEON | - +---------------------------------------------+ - | ISSACHAR | - +---------------------------------------------+ - | ZEBULUN | - +---------------------------------------------+ - | GAD | - +---------------------------------------------+ - SOUTH - - A = The Sanctuary and its Area. - B = The City of Jerusalem. - C = The Possession of the Prince. - D = The Entire Oblation. - a-b-c-d = Territory belonging to City. - - -THE PORTION OF THE TRIBES; THE TERRITORY OF THE OBLATION; THE CITY, ITS -GATES AND NEW NAME. - -Chapter xlviii. - - -I. The portion of Seven Tribes. - - Now these are the names of the tribes. From the north end to the - coast of the way of Hethlon, as one goeth to Hamath, Hazar-enan, the - border of Damascus northward, to the coast of Hamath; for these are - his sides east and west; a portion for Dan. And by the border of - Dan, from the east side unto the west side, a portion for Asher. And - by the border of Asher, from the east side even unto the west side, - a portion for Naphtali. And by the border of Naphtali, from the east - side unto the west side, a portion for Manasseh. And by the border - of Manasseh, from the east side unto the west side, a portion for - Ephraim. And by the border of Ephraim, from the east side even unto - the west side, a portion for Reuben. And by the border of Reuben, - from the east side unto the west side, a portion for Judah. - - And by the border of Judah, from the east side unto the west side, - shall be the offering which ye shall offer of five and twenty - thousand reeds in breadth, and in length as one of the other parts, - from the east side unto the west side: and the sanctuary shall be in - the midst of it (verses 1-8). - -The division of the land to the twelve tribes, then fully restored, is -by lot (xlvii:22) but the disposing of it will be by the Lord (Prov. -xvi:33). The order is entirely different from the one found in the Book -of Joshua (Josh. xv-xix). Up to the time of the carrying away of the ten -tribes and the captivity of Judah, the tribes possessed the territory -assigned to them by lot when they entered the land under Joshua. The ten -tribes never returned from the captivity, and therefore the division of -the land as given here has never been in the history of Israel. It is -future. The division is in twelve portions all alike in dimensions, -running alongside of each other, from west to east. Seven tribes are in -the north, and five in the south. Between the seven tribes in the north -and the tribes in the south is the oblation, the heave offering, the -portion of the prince, the Levites and the priests, the Temple and the -city with its surrounding territory. The tribe of Dan has its portion in -the extreme north. It is the furthest away from the sanctuary. Dan was a -corrupt tribe, semi-heathen (Judges xviii). Dan is not mentioned among -the sealed one in Revelation vii. All the other tribes are placed in a -different order from the former position. - - -II. The Oblation; the Remaining Tribes. - - The oblation that ye shall offer unto the Lord shall be of five and - twenty thousand in length, and of ten thousand in breadth. And for - them, even for the priests, shall be this holy oblation; toward the - north five and twenty thousand in length, and toward the west ten - thousand in breadth, and toward the east ten thousand in breadth, - and toward the south five and twenty thousand in length: and the - sanctuary of the Lord shall be in the midst thereof. It shall be for - the priests that are sanctified of the sons of Zadok; which have - kept my charge, which went not astray when the children of Israel - went astray, as the Levites went astray. And this oblation of the - land that is offered shall be unto them a thing most holy by the - border of the Levites. And over against the border of the priests - the Levites shall have five and twenty thousand in length, and ten - thousand in breadth: all the length shall be five and twenty - thousand, and the breadth ten thousand. And they shall not sell of - it, neither exchange, nor alienate the firstfruits of the land: for - it is holy unto the Lord. - - And the five thousand, that are left in the breadth over against the - five and twenty thousand, shall be a profane place for the city, for - dwelling, and for suburbs: and the city shall be in the midst - thereof. And these shall be the measures thereof; the north side - four thousand and five hundred, and the south side four thousand and - five hundred, and on the east side four thousand and five hundred, - and the west side four thousand and five hundred. And the suburbs of - the city shall be toward the north two hundred and fifty, and toward - the south two hundred and fifty, and toward the east two hundred and - fifty, and toward the west two hundred and fifty. And the residue in - length over against the oblation of the holy portion shall be ten - thousand eastward, and ten thousand westward: and it shall be over - against the oblation of the holy portion; and the increase thereof - shall be for food unto them that serve the city. And they that serve - the city shall serve it out of all the tribes of Israel. All the - oblation shall be five and twenty thousand by five and twenty - thousand: ye shall offer the holy oblation foursquare, with the - possession of the city. - - And the residue shall be for the prince, on the one side and on the - other of the holy oblation, and of the possession of the city, over - against the five and twenty thousand of the oblation toward the east - border, and westward over against the five and twenty thousand - toward the west border, over against the portions for the prince: - and it shall be the holy oblation; and the sanctuary of the house - shall be in the midst thereof. Moreover from the possession of the - Levites, and from the possession of the city, being in the midst of - that which is the prince's, between the border of Judah and the - border of Benjamin, shall be for the prince. As for the rest of the - tribes, from the east side unto the west side, Benjamin shall have a - portion. And by the border of Benjamin, from the east side unto the - west side, Simeon shall have a portion. And by the border of Simeon, - from the east side unto the west side, Issachar a portion. And by - the border of Issachar, from the east side unto the west side, - Zebulun a portion. And by the border of Zebulun, from the east side - unto the west side, Gad a portion. And by the border of Gad, at the - south side southward, the border shall be even from Tamar unto the - waters of strife in Kadesh, and to the river toward the great sea. - This is the land which ye shall divide by lot unto the tribes of - Israel for inheritance, and these are their portions, saith the Lord - God (verses 9-29). - -Judah's portion on the north and Benjamin's portion on the south border -are an oblation, that which is offered unto the Lord. In this space of -large dimensions are the portions of the Levites and the priests. The -Temple stands in the middle of the portion of the priests, and adjoining -is the holy city and its territory.[58] The Prince has his portion on -both sides of the oblation, the heave offering. That Judah and Benjamin -are bordering on these holy sections is not without meaning. Judah is -the royal tribe. He who is now worshipped by His restored people is the -Lion of the tribe of Judah, Israel's King. Judah means "praise". He -receives the praises of His people. Benjamin's other name was Benoni, -"the son of suffering" and Benjamin is "the son of the right hand." Both -Judah and Benjamin are a reminder of the Lord Jesus Christ. - -[58] Consult sketch. - -It is impossible to explain fully the measurements given and other -details of this chapter. We believe what God has written, and when the -time has come He will surely see to it that all is done according to His -word. We do not need to trouble ourselves with supposed difficulties or -try to solve them. As stated before in this exposition, Israel's land -will undergo a wonderful change when the Lord comes; these physical -changes are unknown to us in their extent. The division of the land, and -the setting apart of the oblation will then take place. The details in -all these visions are of little importance to us. The main fact is to -see that all these prophecies have remained unfulfilled up to now. Nor -will they be fulfilled during the present age. As every judgment -prediction of the prophecies of Ezekiel, uttered before the destruction -of Jerusalem, was fulfilled, so every prediction of glory and blessing -in the prophecies spoken after the destruction of the city will be -fulfilled. It all awaits His coming and glorious appearing. Let us hold -fast this and leave the accomplishment of every detail to the Lord. - - -III. The Gates of the City and its new Name. - - And these are the goings out of the city on the north side, four - thousand and five hundred measures. And the gates of the city shall - be after the names of the tribes of Israel: three gates northward; - one gate of Reuben, one gate of Judah, one gate of Levi. And at the - east side four thousand and five hundred: and three gates; and one - gate of Joseph, one gate of Benjamin, one gate of Dan. And at the - south side four thousand and five hundred measures: and three gates; - one gate of Simeon, one gate of Issachar, one gate of Zebulun. At - the west side four thousand and five hundred, with their three - gates; one gate of Gad, one gate of Asher, one gate of Naphtali. It - was round about eighteen thousand measures: and the name of the city - from that day shall be, The Lord is there (verses 30-35). - -The city, the earthly Jerusalem, during the Kingdom age, will have -twelve gates, after the twelve tribes of Israel. The gates on the north -side are the gates of Reuben, Judah and Levi. The gates on the east are -those of Joseph, Benjamin and Dan. Then the gates on the south--gates of -Simeon, Issachar and Zebulun. The west side gates are the gates of Gad, -Asher and Naphthali. Ephraim and Manasseh are no longer mentioned, but -are represented in Joseph. Some expositors have made the statement that -the city, Jerusalem with its gates, is an Old Testament description of -the same Jerusalem which John beheld in the isle of Patmos (Rev. xxi). -John saw the new Jerusalem, Ezekiel the earthly city as it will exist -during the Millennium. There are correspondencies, and yet greater -distinctions. Here in Ezekiel a Temple is the center of the land; in -Revelation we read the seer's word, "I saw no temple therein" (Rev. -xxi:22). The heavenly Jerusalem, like the earthly Jerusalem in Ezekiel's -vision, has the twelve gates and written on them the names of the twelve -tribes of Israel. The wall of the heavenly Jerusalem has twelve -foundations, and in them the names of the twelve apostles of the Lamb. -No wall and no foundations are mentioned by Ezekiel in connection with -the millennial Jerusalem. The heavenly Jerusalem is four square, "the -length and the breadth and the height of it are equal." Such is not the -case with the earthly city. Nor is there mention made by Ezekiel of the -precious stones, and the twelve gates, composed every gate of one pearl; -nor do we read of golden streets. The earthly Jerusalem will pass away, -and when at last the new heaven and the new earth have come into -existence, after the millennial reign of Christ, the new Jerusalem will -descend out of heaven and find its eternal resting place upon the new -earth. - -The circumference of the city of Jerusalem according to Ezekiel's vision -will be 18,000 reeds, about six miles. Then comes the majestic ending, -the last word the man of God pronounced. "And the name of that city from -that day shall be 'Jehovah Shammah', the Lord is there." It is a fitting -finale to this great Book. In its beginning we see the glory of the Lord -departing. Throughout the pages of the Book we read of Israel's -rebellion, Jerusalem's judgments, the nation's disobedience and -rejection. Then follow the messages of Hope--Israel's conversion, the -regathering of the twelve tribes, the final conflict, the returning -glory of the Lord; and from that day the name of the city will be -Jehovah Shammah. Because He has manifested His gracious presence in the -midst of His people and established His throne, blessed His people with -all the spiritual and national blessings promised by His holy prophets, -destroyed all their enemies, and covers all with His visible glory once -more, therefore the city will have the name "Jehovah is there." What a -glory it will be for Him. The city through which He once walked with -weary feet, the Son of God garbed in servant's form; the city through -which He was dragged, when the cross was laid upon His shoulders, the -city which cast Him out, the city outside of which He endured the cross -and despised the shame--that same city will be made in that day the -glory spot of the earth. - - - - * * * * * - - - -Transcriber's Notes: - -Some of the outline numbering is incorrect, but has been left -as printed. - -Obvious printing and punctuation errors have been corrected. - -Many words are spelled two different ways, for example "viceregent" -and "vice-regent", "today" and "to-day". - - - - - -End of Project Gutenberg's The Prophet Ezekiel, by Arno C. 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