Text -- Ezekiel 20:42-49 (NET)

20:42 Then you will know that I am the Lord when I bring you to the land of Israel, to the land I swore to give to your fathers. 20:43 And there you will remember your conduct and all your deeds by which you defiled yourselves. You will despise yourselves because of all the evil deeds you have done. 20:44 Then you will know that I am the Lord, when I deal with you for the sake of my reputation and not according to your wicked conduct and corrupt deeds, O house of Israel, declares the sovereign Lord.’”

Prophecy Against the South

20:45 The word of the Lord came to me: 20:46 “Son of man, turn toward the south, and speak out against the south. Prophesy against the open scrub land of the Negev, 20:47 and say to the scrub land of the Negev, ‘Hear the word of the Lord: This is what the sovereign Lord says: Look here, I am about to start a fire in you, and it will devour every green tree and every dry tree in you. The flaming fire will not be extinguished, and the whole surface of the ground from the Negev to the north will be scorched by it. 20:48 And everyone will see that I, the Lord, have burned it; it will not be extinguished.’” 20:49 Then I said, “O sovereign Lord! They are saying of me, ‘Does he not simply speak in eloquent figures of speech?’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 20:43

Review your former ways with sorrow: remember, and grieve.

Wesley: Eze 20:46

Look toward Jerusalem, and the land of Canaan.

Wesley: Eze 20:46

Let thy word distil, begin with softer words, before thou shower down with the vehemency of a storm.

Wesley: Eze 20:46

Jerusalem, which was become like a forest.

Wesley: Eze 20:47

All that flourish, and all that are poor.

Wesley: Eze 20:47

All persons and orders of men, from one end of the land to the other.

Wesley: Eze 20:49

So absolutely, that we cannot understand him.

JFB: Eze 20:43

Not merely in exile when suffering punishment which makes even reprobates sorry for sin, but when received into favor in your own land.

JFB: Eze 20:43

(Eze 16:61, Eze 16:63). The humiliation of Judah (Neh. 9:1-38) is a type of the future penitence of the whole nation (Hos 5:15; Hos 6:1; Zec 12:10-14). God's goodness realized by the sinner is the only thing that leads to true repentance (Hos 3:5; Luk 7:37-38).

JFB: Eze 20:44

The English Version chapter ought to have ended here, and the twenty-first chapter begun with "Moreover," &c., as in the Hebrew Bible.

JFB: Eze 20:44

(Eze 36:22). Gratuitously; according to My compassion, not your merits. After having commented on this verse, CALVIN was laid on his death bed, and his commentary ended.

JFB: Eze 20:45-49

An introductory brief description in enigma of the destruction by fire and sword, detailed more explicitly in Eze. 21:1-32.

JFB: Eze 20:46

Three different Hebrew words, to express the certainty of the divine displeasure resting on the region specified. The third term is from a root meaning "dry," referring to the sun's heat in the south; representing the burning judgments of God on the southern parts of Judea, of which Jerusalem was the capital.

JFB: Eze 20:46

Determinately. The prophets used to turn themselves towards those who were to be the subjects of their prophecies.

JFB: Eze 20:46

As the rain, which flows in a continuous stream, sometimes gently (Deu 32:2), sometimes violently (Amo 7:16; Mic 2:6, Margin), as here.

JFB: Eze 20:46

The densely populated country of Judea; trees representing people.

JFB: Eze 20:47

Every kind of judgment (Eze 19:12; Eze 21:3, "my sword"; Jer 21:14).

JFB: Eze 20:47

Fit and unfit materials for fuel alike; "the righteous and the wicked," as explained in Eze 21:3-4; Luk 23:31. Unsparing universality of the judgment!

JFB: Eze 20:47

One continued and unextinguished flame. "The glowing flame" [FAIRBAIRN].

JFB: Eze 20:47

Persons; here the metaphor is merged in the reality.

JFB: Eze 20:49

Ezekiel complains that by this parabolic form of prophecy he only makes himself and it a jest to his countrymen. God therefore in Eze. 21:1-32 permits him to express the same prophecy more plainly.

Clarke: Eze 20:42

And ye shall know - Shall acknowledge that I am Jehovah.

Clarke: Eze 20:43

And there shall ye remember your ways - Ye shall be ashamed of your past conduct, and of your long opposition to the Gospel of your salvation

These promises may, in a certain limited sense, be applied to the restoration from the Babylonish captivity; but they must have their proper fulfillment when the Jews shall accept Jesus as their Savior, and in consequence be brought back from all their dispersions to their own land.

Clarke: Eze 20:46

Set thy face toward the south - Towards Judea, which lay south from Babylon, or Mesopotamia, where the prophet then dwelt

Clarke: Eze 20:46

The forest of the south field - The city of Jerusalem, as full of inhabitants as the forest is of trees.

Clarke: Eze 20:47

I will kindle a fire - I will send war, "and it shall devour every green tree,"the most eminent and substantial of the inhabitants; and every dry tree, the lowest and meanest also

Clarke: Eze 20:47

The flaming flame shall not be quenched - The fierce ravages of Nebuchadnezzar and the Chaldeans shall not be stopped till the whole land is ruined

Clarke: Eze 20:47

All faces from the south to the north shalt be burned - From the one end of the land to the other there shall be nothing but fear, dismay, terror, and confusion, occasioned by the wide-wasting violence of the Chaldeans. Judea lay in length from north to south.

Clarke: Eze 20:48

All flesh - All the people shall see that this war is a judgment of the Lord

Clarke: Eze 20:48

It shall not be quenched - Till the whole land shall be utterly ruined.

Clarke: Eze 20:49

Ah Lord God - O my God, consider my situation; who will believe what I shall say? They put the evil day far from them

Clarke: Eze 20:49

Doth he not speak parables? - הלא ממשל משלים הוא halo memashshel meshalim hu , "Is not he a maker of parables?"Is it not his custom to deal in enigmas? His figures are not to be understood; we should not trouble ourselves with them. We are not obliged to fathom his meaning; and perhaps after all it does not refer to us, or will not be accomplished in our time, if it even respect the land. Thus they turned aside what might have done them good, and rejected the counsel of God against themselves

By dividing the word with our neighbor we often lose the benefit both of threatenings and promises. They voluntarily shut their own eyes; and then God, in judgment, sealed them up in darkness.

Calvin: Eze 20:42

For the sake of frightening them, he threatened that he would be conspicuous to the reprobate, saying, you shall know that I am Jehovah, — meaning, that he would be their judge: hence he was known to the reprobate by proofs of his anger or wrath. But now another kind of knowledge is denoted, namely, that which brings a sweet taste of paternal love: you shall know, says he, that I am, Jehovah your God, when I shall have brought you in again. He here shows his full and complete benefit towards the faithful, which we saw before was withheld from the reprobate. For they were brought back, because, without exception, all were permitted to return to their country; for then the yoke of an imperious tyranny was broken when they were freed from the dominion of the Chaldees, and the king of the Medes had permitted them to build the temple, and to dwell in the land of Canaan. All were set at liberty, as I have said; but that was the only favor conferred upon the wicked, since they all perished in the desert of the Gentiles: but God’s elect were led by the hand to the land of Israel, and there they really possessed the promised inheritance, since they dwelt there as sons and lawful heirs. The hypocrites returned, as I have said, but they never possessed the land by right of inheritance, for they wandered hither and thither in the desert, and although they resided at home, were always wandering exiles. We see, then, that a singular privilege is intended when it is said, I will be known by you, when I shall have brought you back from the nations and the lands through which you were dispersed, into the land concerning which I swore that I would give it to your fathers. Here a mark is inscribed, that the faithful may know that this promise was not common to all: for the dwelling in the land of Canaan of itself was not a matter of much consequence, but here a value is expressed, that they should arrive at that land as God’s heirs, and succeed their sacred fathers, to whom the inheritance was promised. As God swore that he would give the land to Abraham, Isaac, and Jacob, this ought not to be restricted to them personally, as we very well know; and yet they were its true heirs and lords, as their sepulchers bear witness. They suffered vexation by constantly changing their settlements, and were never at rest in one residence. During life they were strangers, but their sepulcher was a proof of true and lawful dominion: and in this way they transmitted the hope of the promised inheritance to their posterity. Now, therefore, we see with what intention the Prophet here says that the land was promised to their fathers, that its value might raise the minds of the faithful to consider the magnitude of the benefit. It follows —

Calvin: Eze 20:43

Here God shows that he would at length be propitious to his elect when they repented. Thus he signifies that there was no other means of reconciliation than by the intervention of repentance. And we must carefully remark this, as I have previously mentioned. For we know with what security all men usually indulge themselves, nor are the pious themselves affected with grief sufficiently serious, when God invites them to the hope of safety and at the same time offers pardon. They embrace indeed greedily what they hear, but meanwhile they bury their sins. But God wishes us to taste his goodness, that the remembrance of our crimes should be bitter, and also that every one should judge himself that he may obtain pardon from him. Now, therefore, we understand the Prophet’s intention. We saw a similar passage in Jeremiah: this teaching occurs throughout the Prophets, there, says he, you shall remember me. The circumstance of place is to be noticed, because the Prophet means that after the elect shall have returned to God’s favor, and he shall account them as true Members of his Church, then they thought to be mindful of their former life and to repent of their sins. As if he had said, as long as God afflicts you and you remain under the tyranny of the Gentiles in exile, the sense of your evils will compel you to groan, so the remembrance of your sins should return, since, whether you will or not, their punishment will ever be before your eyes, since they would be easily persuaded that their sentence was usual and common. But he shows them that the sons of God were not only mindful of their sins, when they feel themselves chastised by him, and experience shows his hostility, but when received into favor and in the enjoyment of their inheritance, they live under God’s wings, and he cherishes them as a tender offspring: when, therefore, the faithful are treated so humanely by God, yet the Prophet shows that in their condition they ought to be mindful of their sins, and all your works in which you have been polluted, says he. He now shows to what purpose they were to be mindful. For the wicked are compelled to call their sins to remembrance when God, by forcibly turning their attention to them, draws them to consider what they desire to bury in oblivion. But it is here said, you shall be confounded in your own sight. Since the Hebrew word קוט , kot, signifies to cut off, many interpreters take it for “ye shall be cut off;” that is, you shall judge yourselves worthy of destruction among those whom God will cut off and blot out of the earth. But this seems forced. Since the same word sometimes signifies to litigate, and to become abominable, I willingly take this meaning, that they shall be abominable, or contemptible, in their own sight: that is, they shall be so ashamed, as willingly and fully to acknowledge themselves utterly disgraced. Hence Ezekiel means that the faithful should suffer voluntary disgrace, that they may glorify God by the pure and genuine confession of their shame. If any one prefers to expound it, you shall be condemned or convinced, that sense will suit well enough; but I have already brought forward what seemed more simple. For I said that this was the fruit of penitence, when we he confounded before God and are vile and despicable in our own eyes, and when we not only suffer ourselves to be condemned by others, but inwardly reflect upon our own disgrace, and so of our own accord prostrate ourselves before God. This then is the fruit of penitence, this is true humility, flowing from genuine shame. At length it follows —

Calvin: Eze 20:44

Here at length God pronounces that his glory would be chiefly conspicuous in the pity which he bestowed upon those who were desperate and abandoned, gratuitously and solely with respect to his own name. Hence Paul so specially celebrates; the grace of God in the first chapter of the epistle to the Ephesians, as that mercy by which God deigns to call his own elect in a peculiar sense — his glory; for his glory extends farther than his pity. (Eph 1:6.)

As thy name, so thy praise is extended through all lands,
(Psa 48:10)

for God deserves no less glory when he destroys the wicked than when he pities his own people. But Paul calls that gratuitous favor glory par excellence, by which God embraced his own elect when he adopted them. So also it is said in this passage, then you shall know that I am Jehovah, since I shall deal with you on behalf of my name, and not according to your sins. But when God wishes his glory to shine conspicuously in gratuitous pity, hence we gather that the enemies of his glory were too gross and open, who obscure his mercy, or extenuate it, or as far as they can, endeavor to reduce it to nothing. But we know the teaching of the papacy to be that God’s gratuitous goodness either is buried or enfolded in dark obscurity, or utterly vanish away: for they have invented a system of general merits which they oppose to God’s gratuitous favor. For they distinguish merits into preparations, good works acquiring God’s favor, and satisfactions, by which they buy off the penalties to which they were subjected. Afterwards they add what they call the suffrages of the saints; for they fabricate for themselves numberless patrons, and various reasonings are concocted for the purpose of obscuring God’s glory, or at least of allowing only a few sparks to be visible. Since therefore the whole papacy tends that way, we see that they professedly oppose God’s glory, and those who defend such abominations are sworn enemies of God’s glory.

For ourselves, then, let. us learn that we cannot otherwise worship God with acceptance unless we adopt whatever pleases him as pertaining to our salvation. For if we wish to come to a debtor and creditor account, or to consider that he is in the slightest degree indebted to us, we in this way diminish his glory, and as far as is in our power we despoil ourselves of that inestimable privilege which the Prophet now commends. Hence let us desire to acknowledge God in this way, since he treats us with amazing clemency and pity out of regard for his own name, and not according to our sins. And since that was said to his ancient people because they returned to the land of Canaan, how much more ought God’s gratuitous goodness to be extolled by us, when his heavenly kingdom is at this day open to us, and when he openly calls us to himself in heaven, and to the hope of that happy immortality which has been obtained for us through Christ?

TSK: Eze 20:42

ye shall : Eze 20:38, Eze 20:44, Eze 24:24, Eze 26:13, Eze 36:23, Eze 38:23; Jer 24:7, Jer 31:34; Joh 17:3; 1Jo 5:20

when I : Eze 11:17-20, Eze 34:13, Eze 36:24, Eze 37:21, Eze 37:25

for the which : Eze 20:15

TSK: Eze 20:43

shall ye : Eze 6:9; Lev 26:39-41; Neh 1:8-10; Hos 5:15

and ye shall : Eze 16:61-63, Eze 36:31; Job 42:6; Jer 31:18; Zec 12:10-14; Luk 18:13; 2Co 7:11

TSK: Eze 20:44

And ye shall : Eze 20:38, Eze 24:24

when I : Eze 20:9, Eze 20:14, Eze 20:22, Eze 36:21, Eze 36:22; Psa 79:9, Psa 115:1; Eph 1:6; 1Ti 1:16

TSK: Eze 20:45

Moreover : This is the beginning of another prophecy, and properly belongs to the following chapter. Eze 20:45

TSK: Eze 20:46

set : Eze 4:7, Eze 6:2

toward : Towards Judea, which lay south of Mesopotamia, where the prophet now dwelt.

and drop : Eze 21:2; Deu 32:2; Job 29:22; Amo 7:16; Mic 2:6 *marg.

the forest : The city of Jerusalem, as full of inhabitants as the forest is of trees. Jer 13:19, Jer 22:7; Zec 11:1, Zec 11:2

TSK: Eze 20:47

I will kindle : I will send war; and it shall destroy all ranks and characters of the people. Eze 15:6, Eze 15:7, Eze 19:14, Eze 22:20,Eze 22:21; Deu 32:22; Isa 9:18, Isa 9:19, Isa 30:33; Jer 21:14

green : Eze 17:24; Luk 23:31

the flaming : Isa 66:24; Mar 9:43-49

from the south : Eze 21:3, Eze 21:4; Isa 24:1-6

TSK: Eze 20:48

Deu 29:24-28; 2Ch 7:20-22; Isa 26:11; Jer 40:2, Jer 40:3; Lam 2:16, Lam 2:17

TSK: Eze 20:49

Doth : Is it not his usual custom to deal in enigmas? His figures are not to be understood; we should not trouble ourselves with them. God therefore commands the prophet to declare, in the next chapter, the same things in the plainest terms, so that they should not complain of his parables. Mat 13:13, Mat 13:14; Joh 16:25; Act 17:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 20:32-44

God’ s future dealings with His people:

\tx720 \tx1080 (1) in judgment Eze 20:32-38;

(2) in mercy Eze 20:39-44.

Eze 20:32

The inquirers had thought that if Jerusalem were taken, and the whole people became sojourners in a foreign land, they would cease to be a separate nation. In their love for idolatry some may have even desired this. But more probably they thought that this very consequence precluded the possibility of such a catastrophe. God answers that He will not allow them to become as the pagan, but this will only subject them to severer trial and stricter rule.

Eze 20:33

The expressions "a mighty hand, stretched out arm"carry back the thoughts to Egyptian bondage Deu 4:34; Deu 5:15; but then it was for deliverance, now for judgment "with fury poured out."

Eze 20:35

The wilderness of the people - A time of probation will follow, as before in the wilderness of Sin, so in the "wilderness of the nations"among whom they will sojourn (not the Babylonians) "after"that captivity. This period of their probation is not over. The dispersion of the Jews did not cease with the return under Zerubbabel; but in our Saviour’ s time they were living as a distinct people in all the principal places in the civilized world; and so they live now. God is yet pleading with them "face to face,"calling them personally to embrace those offers which as a nation they disregarded.

Eze 20:37

To pass under the rod - i. e., to be gathered into the flock Mic 7:14.

The bond - The shepherd collects the flock, and separates the sheep from the goats, which are rejected. Compare Rom 11:7-11.

Eze 20:39

Strong irony. Some prefer another rendering: "Go ye, serve ye every one his idols, yet hereafter ye shall surely hearken unto me, and shall no more pollute My Holy Name etc."In this way, this verse is introductory to what follows.

Eze 20:40

This points to the consummation indicated by the vision of the temple.

In the mountain of the height - Or, Upon a very high mountain Eze 40:2. Compare Isa 2:2-3.

The house of Israel, all of them - All the separation between Israel and Judah shall cease. This points to times yet future, when in Messiah’ s kingdom Jews and Gentiles alike shall be gathered into one kingdom - the kingdom of Christ. Jerusalem is the Church of Christ Gal 4:26, into which the children of Israel shall at last be gathered, and so the prophecy shall be fulfilled Rev 21:2.

Barnes: Eze 20:45-49

This paragraph is in the Hebrew text, Septuagint and Vulgate the beginning of Ezek. 21 to which it belongs, as it contains a prophecy delivered in a form which is there explained. It may, however, be regarded as a link between the foregoing and following prophecies, being a general introduction to seven words of judgment about to be pronounced in development of that which has just been delivered.

Eze 20:46

In this verse occur three Hebrew synonyms for "south,"denoting:

\tx720 \tx1080 (1) the region on the right, Teman 1Sa 23:24;

(2) the region of dryness, Negeb Jos 15:4;

(3) the region of brightness, Darom Deu 33:23.

The variety of terms helps the force of the application. Chebar is in the north of Babylonia; from the north the Chaldaeans came upon Judaea (see the Eze 1:4 note).

Eze 20:47

Forest of the south - The land of Israel. See Eze 21:1-2.

Eze 20:49

Parables - Compare Eze 17:2. The meaning of the prophet was clear enough, if those whom he addressed had chosen to understand.

Poole: Eze 20:42

Ye shall know more fully by experience that he is your God, who is the great, good, wise, and faithful God, who performs his word; you shall know, and love, fear, obey, and worship him alone, and according to his will. Of the rest of the verse, see Eze 20:5,23,28 , where these passages are spoken to.

Poole: Eze 20:43

In your restored state, and in your prosperity, in the land whither you are returned, ye shall review your former ways with sorrow; remember, and grieve.

Your ways of your folly, explained by their doings, which defiled them, i.e. all their more notorious sins.

Loathe: see Eze 6:9 .

In your own sight your own heart and conscience shall see what you have done, and they shall take shame, and be humbled, though none else see it.

Poole: Eze 20:44

This 44th verse doth summarily acquaint us that all Goa did for this people was of free, mere mercy, and for his own sake, not theirs.

Ye shall know experimentally, with affection and obedience. The hypocrite secretly thinks somewhat in himself and works that God had regard to, but an honest, good heart, when God hath wrought, owneth the mercy wrought to be free and undeserved.

Poole: Eze 20:45

A new prophecy, and which pertains, say some, to the next chapter, which is a large comment on this short prophecy in the three last verses, for the 45th and 46th are introductory.

Poole: Eze 20:46

He was now in Babylon, north from Jerusalem, and being commanded to look toward the south, it is toward Jerusalem, and the land of Canaan.

Thy face thy courage and undaunted mind, manifest in prophesying as thou art commissioned.

Drop let thy word distil, begin with softer words ere thou shower down with the vehemency of a storm; prophesy so, Amo 7:16 Mic 2:6 .

The forest of the south field i.e. Jerusalem, which was become like a forest for multitude of inhabitants, for barrenness, wildness, degeneracy, and sheltering wild beasts; murderers lodged in her.

Poole: Eze 20:47

Hear hearken diligently, and consider.

The word of the Lord what God foretells shall be done.

I will kindle a fire I will bring an evil like fire, the Chaldean forces, in thee, in the midst of the land.

Every green tree & c.; all that flourish, and all that are poor.

The flaming flame it will be a raging and swift fire.

Shall not be quenched all means that can be used will not avail to quench this fire, till it hath burnt up all.

Faces persons and orders of men, expressed by faces.

From the south to the north from one end of the land to the other: the length of Judea did so lie from south to north.

Shall be burnt: with terrors, labours, flight, famine, and sickness, occasioned by this mighty invasion, all persons shall wither, and be as parched, or burnt.

Poole: Eze 20:48

That is, all the nations round about, near to them, shall clearly see, openly own it, as God’ s own work, both kindling this fire, and continuing it till it hath consumed all which God would destroy by it.

Poole: Eze 20:49

When the prophet had done his duty, and prophesied, and they should have heard and understood, he returns with a complaint of their quarrelling, censuring, flouting, and reproaching him for it: one while they account him mad, out of his wits, taken up with raptures and ecstasies, or else doting and dreaming; thus they fortify themselves in their atheism, infidelity, idolatry, and all other sins, and fear not thy word, but contemn thy servant.

Haydock: Eze 20:43

Committed. This is a picture of the converts to Christianity. (Calmet)

Haydock: Eze 20:46

Of the south. Jerusalem lay towards the south of Babylon, where the prophet then was, and is here called the forest of the south field, and is threatened with utter desolation. (Challoner) See chap. xxi. (Calmet) ---

In Jerusalem there were good and bad. (Worthington)

Haydock: Eze 20:47

Burned, with war and famine, Jeremias xxi. 14. (Calmet) ---

North, from Egypt to Mesopotamia. (Theodoret) ---

Nabuchodonosor invaded those parts. (Haydock)

Haydock: Eze 20:49

Parables. They were easy enough to understand, but the Jews would not comprehend them no more than our Saviour's words, John x. 24. (Calmet)

Gill: Eze 20:42

And ye shall know that I am the Lord,.... The one only Jehovah, that keeps covenant; performs promises; is faithful to his word; is kind, gracious, and merciful, as well as mighty and powerful; and all this they shall experimentally know, and publicly own and acknowledge:

when I shall bring you into the land of Israel; which will be the Lord's doing; his hand and his power will be signally seen in it; this is one of the places in prophecy, which clearly asserts that the Jews, when converted, shall be brought into their own land again:

into the country for the which I lifted up mine hand, to give it to your fathers; that is, which he swore he would give unto them.

Gill: Eze 20:43

And there ye shall remember your ways, and all your doings, wherein ye have been defiled,.... Their rejection of the Messiah; their continued disbelief of him; their obstinacy, hardness, and impenitence; their adherence to the traditions of the elders, to the making void the word of God; together with the most flagrant immoralities that ever any people were guilty of, and which are of a very defiling nature, and made them abominable in the sight of God; these now the Spirit of God convincing them of, they will remember with shame and confusion, and mourn over them in an evangelical way; and the more so, when they shall find themselves reinstated in their own land, enjoying all civil and religious privileges and liberties under Christ their King, whom they will now know, own, and serve; see Zec 12:10,

and ye shall loath yourselves in your own sight for all your evils that ye have committed; against God and Christ; against the law of the one, and the Gospel of the other. Sin is a loathsome thing to God; and it is so to his people When they are thoroughly convinced of it, and they loath themselves for it; and never more so than when they have the greatest instances and clearest discoveries of the love and grace of God in Christ to them; then they blush, are ashamed of themselves and their sins, and are confounded when they perceive the Lord is pacified towards them, and their sins are forgiven for Christ's sake: sin never appears more odious and loathsome than when viewed in the glass of pardoning love; see Ezr 9:6.

Gill: Eze 20:44

And ye shall know that I am the Lord,.... Jehovah their righteousness, their Redeemer and Saviour, Lord and King; they shall know Christ, and him crucified, and God in Christ as their covenant God; See Gill on Eze 20:42; when I have wrought with you for my name's sake; in the thorough conversion of them; not that there is any cooperation with God in that work; ministers indeed are coworkers, not as efficients, but instruments; persons converted are wholly passive in the first work of conversion or regeneration; and in all later actings move as they are acted, turn being turned, walk and run being drawn, not being able to do anything as of themselves: but the phrase signifies a working in favour of them; doing great things for them, and good things in them, well pleasing in his sight, and good unto them; plucking them as brands out of the burning; taking them out of the hands of Satan; calling them out of darkness into light, and bringing them out of bondage into liberty; and all this

for his own name's sake, of his own will and pleasure, according to his abundant mercy, and for the glory of his rich grace:

not according to your wicked ways, not according to your corrupt doings, O ye house of Israel, saith the Lord God; had he, they must have perished in their sins, and been miserable for ever; but he neither proceeds according to the bad works nor the good works of men, in calling and converting them, but according to his own purpose and grace, 2Ti 1:9, their evil works do not hinder his grace when he is resolved to work, and their good works do not merit it; he acts freely, and in a sovereign way.

Gill: Eze 20:45

Moreover, the word of the Lord came unto me, saying. Or the word of prophecy, as the Targum. Here begins a new prophecy, and most properly a new chapter should here begin; for the next chapter is of the same argument with this, and an explanation of it, and an enlargement upon it. And here Ben Melech begins one; and so Junius and Tremellius, Piscator, and Castalio.

Gill: Eze 20:46

Son of man, set thy force toward the south,.... The land of Judea, which lay south of Babylon, where the prophet now was, as Babylon lay north of that, Jer 1:14 to set his face was to speak freely and boldly, with courage and constancy, and without fear and dread, to the inhabitants of it; and as a token of the Lord's face being set against them for their sins. The Targum is,

"take a prophecy towards the way of the south.''

And drop thy word toward the south; or prophesy, as the Targum; doctrine or prophecy being compared to rain, and the delivery of it to the dropping or distilling of rain; which falls gently, gradually, successively, and oftentimes with weight, and to good purpose; see Deu 32:2, which metaphorical phrase is explained in the next clause:

and prophesy against the forest of the south field; the city of Jerusalem, in the land of Judea, which was very full of people, as a forest of trees; but these barren and unfruitful, as the trees of the wood generally are; and a rendezvous of wicked persons, comparable to beasts of prey, that haunt in woods and forests.

Gill: Eze 20:47

And say to the forest of the south,.... To the inhabitants of Jerusalem and Judea:

hear the word of the Lord; attend to it, and receive it, believe it, and take warning from it:

thus saith the Lord God, behold, I will kindle a fire in thee; in Jerusalem; meaning that he would send great calamities among them, the sword of the Chaldean army, famine, and pestilence; and that at last it should be burnt with fire, and the remainder of the inhabitants be carried captive:

and it shall devour every green tree, and every dry tree; all sorts of persons should be consumed by one or other of the above calamities, high and low, rich and poor, good and bad; and if good men should suffer, comparable to green trees, which fire will not so easily burn, not being fit fuel for it; then much more bad men, who were by far the most numerous, comparable to dry trees, and so fit fuel for the flames, and easily consumed thereby:

the flaming flame shall not be quenched or, the "flame, flame"; or, "the flame of flame" ^o; signifying either the succession of these calamities one after another; or the force and strength of them, which should not be abated until the ruin of the city was completed:

and all faces from the south to the north shall be burnt therein; which some understand of an utter destruction of the Jews, either by sword, famine, and pestilence, or by captivity from Jerusalem or Judea unto Babylon; but rather the meaning is, that all the inhabitants thereof should suffer, from one end of it to the other, from Beersheba to Dan, the country lying in such a position.

Gill: Eze 20:48

And all flesh shall see that I the Lord have kindled it,.... Not only the inhabitants of Jerusalem and Judea should see the hand of the Lord in their destruction; but even all the neighbouring nations, the case was so clear and plain, the matter so visible:

it shall not be quenched; no stop put to it by all the art and power of man; so that it was a clear point that it was the Lord's doing.

Gill: Eze 20:49

Then said I, ah Lord God!.... The Septuagint version is, "by no means, Lord, Lord"; that is, let me not be sent on such an errand; at least, let it not be delivered in such figurative terms; or let not such a general calamity befall the people. The Targum is,

"receive my prayer, O Lord God;''

the prophet here either complains of the usage he had met with after delivering the above prophecy; or rather of what he had met with before, and which he expected again; and therefore desired either that he might be excused delivering the prophecy; or, however, that it might be delivered not in obscure and enigmatical terms, but in plain and easy ones:

they say of me, doth he not speak parables? as before, of a lion and her whelps; and of a vine, and its rods and branches, Eze 19:1 and now here again, of a fire, and a forest, and trees of it, green and dry; things not easily understood, and so not attended to and regarded; as if they should say, this man brings us nothing but parables, riddles, and enigmas, and such sort of unintelligible stuff, not worth minding; and rather appears as a man delirious and mad than a prophet. Wherefore Ezekiel seems to desire that he might be sent to them with a message more plainly expressed; and which might excite their attention and regard, and not expose him to their ridicule and contempt; and accordingly we find it is explained and expressed in clearer terms in the next chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 20:42

¹ tn Heb “I lifted up my hand.”

NET Notes: Eze 20:43

¹ tn Heb “ways.”

² tn Heb “loathe yourselves in your faces.”

NET Notes: Eze 20:45

¹ sn Beginning with 20:45, the verse numbers through 21:32 in the English Bible differ by five from the verse numbers in the Hebrew text (BHS), with 20:45 ET = 21:1 HT, 20:46 ET = 21:2 HT, 21:1 ET = 21:6 HT etc., through 21:32 ET = 21:37 HT. Beginning with 22:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

NET Notes: Eze 20:46

¹ tn Heb “set your face toward.” This expression occurs as well in Ezek 6:2; 13:17.

² tn Or “the way toward the south,” or “the way toward Teman.” Teman is in the south and may be a location or the direction.

³ tn Or “toward Darom.” Darom may mean the south or a region just north of southern city of Beer Sheba. See M. Greenberg, Ezekiel (AB), 2:417-18.

⁴ tn The Hebrew term can also mean “forest,” but a meaning of uncultivated wasteland fits the Negev region far better. See M. Greenberg, Ezekiel (AB), 2:418.

NET Notes: Eze 20:47

¹ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

² tn Fire also appears as a form of judgment in Ezek 15:4-7; 19:12, 14.

NET Notes: Eze 20:48

¹ tn Heb “all flesh.”

Geneva Bible: Eze 20:43

And there shall ye remember your ways, and all your doings, in which ye have been defiled; and ye ^{( u )} shall lothe yourselves in your own sight for all your evils that ye have committed.

^{( u )} Your own consciences will convict you after you have felt my mercies.

Geneva Bible: Eze 20:46

Son of man, set thy face toward the south, and drop [thy word] toward ^{( x )} the south, and prophesy against the forest of the south field;

^{( x )} For Judah stood south from Babylon.

Geneva Bible: Eze 20:47

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 ^{( y )} green tree in thee, and every dry tree: the blazing flame shall not be quenched, and all faces from the south to the north shall be burned in it.

^{( y )} Both strong and weak in Jerusalem.

Geneva Bible: Eze 20:49

Then said I, Ah Lord GOD! they say of me, Doth he not speak ^{( z )} parables?

^{( z )} The people said that the prophet spoke darkly: therefore he desires the Lord to give them a plain declaration of it.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 20:1-49

1 God refuses to be consulted by the elders of Israel.

4 He shews the story of their rebellions in Egypt,

10 in the wilderness,

27 and in the land.

33 He promises to gather them by the Gospel.

45 Under the name of a forest he shews the destruction of Jerusalem.

MHCC: Eze 20:33-44

The wicked Israelites, notwithstanding they follow the sinful ways of other nations, shall not mingle with them in their prosperity, but shall be separated from them for destruction. There is no shaking off God's dominion; and those who will not yield to the power of his grace, shall sink under the power of his wrath. But not one of God's jewels shall be lost in the lumber of this world. He will bring the jews to the land of Israel again; and will give them true repentance. They will be overcome with his kindness: the more we know of God's holiness, the more we see the hateful nature of sin. Those who remain unaffected amidst means of grace, and would live without Christ, like the world around them, may be sure it is the way to destruction.

MHCC: Eze 20:45-49

Judah and Jerusalem had been full of people, as a forest of trees, but empty of fruit. God's word prophesies against those who bring not forth the fruits of righteousness. When He will ruin a nation, who or what can save it? The plainest truths were as parables to the people. It is common for those who will not be wrought upon by the word, to blame it.

Matthew Henry: Eze 20:33-44

The design which was now on foot among the elders of Israel was that the people of Israel, being scattered among the nations, should lay aside all their peculiarities and conform to those among whom they lived; but God had told them that the design should not take effect, Eze 20:32. Now, in these verses, he shows particularly how it should be frustrated. They aimed at the mingling of the families of Israel with the families of the countries; but it will prove in the issue that the wicked Israelites, notwithstanding their compliances, shall not mingle with them in their prosperity, but shall be distinguished from them for destruction; for idolatrous Israelites, that are apostates from God, shall be sooner and more sorely punished than idolatrous Babylonians that never knew the way of righteousness. Read and tremble at the doom here passed upon them; it is backed with an oath not to be reversed: As I live, saith the Lord God, thus and thus will I deal with you. They think to make both Jerusalem and Babylon their friends by halting between two; but God threatens that neither of them shall serve for a rest or refuge for them.

I. Babylon shall not protect them, nor any of the countries of the heathen; for God will cast them out of his protection and then what prince, what people, what place, can serve to be a sanctuary to them? God was Israel's King of old, and had they continued his loyal subjects he would have ruled over them with care and tenderness for their good, but now with a stretched-out arm, and with fury poured out, will I rule over them, Eze 20:33. That power which should have been exerted fore their protection shall be exerted for their destruction. Note, There is no shaking off God's dominion; rule he will, either with the golden sceptre or with the iron rod; and those that will not yield to the power of his grace shall be made to sink under the power of his wrath. Now when God is angry with them, though they may think that they shall be lost in the crowd of the heathen among whom they are scattered, they will be disappointed; for (Eze 20:34) I will gather you out of the countries wherein you are scattered, as, when the rebels are dispersed in battle, those that have escaped the sword of war are pursued and brought together out of all the places whither they were scattered, to be punished by the sword of justice. They shall be brought into the wilderness of the people (Eze 20:35), either into Babylon, which is called a wilderness (Eze 19:13), and the desert of the sea (Isa 21:1), or into some place which, though full of people, shall be to them as the wilderness was to Israel after they came out of Egypt, a place where God will plead with them face to face, as he pleaded with their fathers in the wilderness of Egypt (Eze 20:36), - where their carcases shall fall and where he will swear concerning them that they shall never return to Canaan, as he did swear concerning their fathers that they should never come into Canaan, - where he will avenge the breach of his law with as much terror as that with which he gave it in the wilderness of Sinai. Note, God has a good action against apostates, and will find not only time, but a proper place, to plead with them in upon that action, a wilderness even in the midst of the people for that purpose.

II. Israel shall be no more able to protect them than Babylon could; nor shall their relation to God's people stand them in any more stead for the other world than their compliance with idolaters shall for this world; nor shall they stand in the congregation of the righteous any more than in the congregation of evil-doers; for there will come a distinguishing day, when God will separate between the precious and the vile; he will cause them, as the shepherd causes his sheep, to pass under the rod, when he tithes them (Lev 27:32), that he may mark which is for God. God will take particular notice of each of them, one by one, as sheep are counted, and he will bring them into the bond of the covenant (Eze 20:37); he will try them and judge of them according to the tenour of the covenant, and the difference made between some and others by the blessings and curses of the covenant. Or it may refer to those among them that repented and reformed; he will cause them to pass under the rod of affliction, and, having done them good by it, he will bring them again into the bond of the covenant, will be to them a God in covenant, and use them again as heirs of promise.

1. He will separate the wicked from among them (Eze 20:38): " I will purge out from among you the rebels, who have been a grief and scandal to you, and who have by their rebellions brought all these calamities upon you."The judgments of God shall find them out, and their naming the name of Israel shall be no shelter to them. They shall be brought out of the countries where they sojourn, and shall not have that rest in them which they promised themselves. But they shall not enter into the land of Israel, nor enjoy the benefit of that rest which God has promised to his people. Note, Though godly people may share with the wicked in the calamities of the world, yet wicked people shall have no share with the godly in the heavenly Canaan; but it shall be part of the blessedness of that world that they shall be purged out from among them, the tares from the wheat, the chaff from the corn, Eze 13:9. But wherever these idolaters of the house of Israel were contriving to worship both God and their idols, thinking to please both, God here protests against it (Eze 20:39), as Elijah had done in his name: " If the Lord be God, then follow him, but, if Baal, then follow him; if you will serve your idols, do, and take what comes of it; but then do not pretend relation to God and a religious regard to him, nor pollute his holy name with your gifts at his altar."Spiritual judgments are the sorest judgments. Two of that kind of judgments are threatened in this verse against those that were for dividing between the God of Israel and the gods of the nations: - (1.) That they should be given up to the service of their idols. To them he said ironically, " Since you will not hearken unto me, go you, serve every one his idols, now that you think it will be for your interest, and hereafter also. You shall go on in it. Ephraim is joined to idols, let him alone; let him take his course, and see what he will get by it at last."Note, Those who think to serve themselves by sin will find in the end that they have but enslaved themselves to sin. (2.) That they should be cut off from the service of God and communion with God: "You shall not pollute my holy name with your vain oblations, Isa 1:11. You bring your gifts in your hands, wherewith you pretend to honour me, but at the same time you bring your idols in your hearts, and therefore you do but pollute me, which I will not suffer any more,"Amo 5:21, Amo 5:22. Note, Those are justly forbidden God's house that profane his house.

2. He will separate them to himself again. (1.) He will gather them in mercy out of the countries whither they were scattered, to be monuments of mercy, as the incorrigible were gathered to be vessels of wrath, Eze 20:41. Not one of God's jewels shall be lost in the lumber of this world. (2.) He will bring them to the land of Israel, which he had promised to give to their fathers; and the discontinuance of their possession shall be no defeasance of their right; it is the land of Israel still, and thither God will bring them safely again, Eze 20:42. (3.) He will re-establish his ordinances among them, will set up his sanctuary in his holy mountain, which is here called the mountain of the height of Israel; for, though the Mount Zion was none of the highest mountains, yet the temple there was one of the highest honours of Israel. It is promised that those who preserved their integrity, and would not serve idols, in other lands, shall return to their prosperity and shall serve the true God in their own land: All of them in the land shall serve me. Note, It is the true happiness of a people, and a sure token for good to them, when there is a prevailing disposition in them to serve God. Whereas God had forbidden the idolaters to bring their gifts to his altar, of these he will require offerings and first-fruits, and will accept them, Eze 20:40. What he does not require he will not accept, but what is done with a regard to his precepts he will be well pleased with. He will accept them with their sweet savour, or savour of rest (Eze 20:41), as being very grateful to him and what he takes a complacency in; whereas, to hypocritical worshippers, he says, I will not smell in your solemn assemblies. (4.) He will give them true repentance for their sins, Eze 20:43. When they find how gracious God is to them they will be overcome with his kindness, and blush to think of their bad behaviour towards so good a God: "There, in my holy mountain, when you come to enjoy the privileges of that again, there shall you remember your doings, wherein you have been defiled."Note, The more conversant we are with God's holiness the more we shall see of the odious nature of sin. There you shall loathe yourselves in your own sight. Note, Ingenuous evangelical repentance makes people loathe themselves for their sins, as Job 42:5, Job 42:6. (5.) He will give them the knowledge of himself: They shall know by experience that he is the Lord, that he is a God of almighty power and inexhaustible goodness, kind to his people and faithful to his covenant with them. Note, All the favours we receive from God should lead us into a more intimate acquaintance with him. (6.) He will do all this for his own name's sake, notwithstanding their undeservings and ill-deservings (Eze 20:44); he has wrought with them, that is, wrought for them, wrought in favour of them, wrought in concurrence with them, they doing their endeavour; he has wrought with them purely for his name's sake. His reasons were all fetched from himself. Had he dealt with them according to their wicked ways and their corrupt doings, though they were the better and sounder part of the house of Israel, he would have left them to be scattered and lost with the rest; but he recovered and restored them for the sake of his own name, not only that it might not be polluted (Eze 20:14), but that he might be sanctified in them before the heathen (Eze 20:41), that he might sanctify himself (so the word is); for it is God's work to glorify his own name. He will do well for his people that he may have the glory of it, that he may manifest himself to be a God pardoning sin and so keeping promise, that his people may praise him, and that their neighbours may likewise take notice of him, as they did when God burned again their captivity, Psa 126:3. Then said they among the heathen, The Lord has done great things for them.

Matthew Henry: Eze 20:45-49

We have here a prophecy of wrath against Judah and Jerusalem, which would more fitly have begun the next chapter than conclude this; for it has no dependence on what goes before, but that which follows in the beginning of the next chapter is the explication of it, when the people complained that this was a parable which they understood not. In this parable, 1. It is a forest that is prophesied against, the forest of the south field, Judah and Jerusalem. These lay south from Babylon, where Ezekiel now was, and therefore he is directed to set his face towards the south (Eze 20:46), to intimate to them that God had set his face against them, was displeased with them, and determined to destroy them. But, though it be a message of wrath which he has to deliver, he must deliver it with mildness and tenderness; he must drop his word towards the south; his doctrine must distil as the rain (Deu 32:2), that people's hearts might be softened by it, as the earth by the river of God, which drops upon the pastures of the wilderness (Psa 65:12) and which a south land more especially calls for, Jos 15:19. Judah and Jerusalem are called forests, not only because they had been full of people, as a wood of trees, but because they had been empty of fruit, for fruit-trees grow not in a forest; and a forest is put in opposition to a fruitful field, Isa 32:15. Those that should have been as the garden of the Lord, and his vineyard, had become like a forest, all overgrown with briers and thorns; and those that are so, that bring not forth the fruits of righteousness, God's word prophesies against. 2. It is a fire kindled in his forest that is prophesied of, Eze 20:47. All those judgments which wasted and consumed both the city and the country-sword, famine, pestilence, and captivity, are signified by this fire. (1.) It is a fire of God's own kindling: I will kindle a fire in thee; the breath of the Lord is not as a drop, but as a stream, of brimstone to set it on fire, Isa 30:33. He that had been himself a protecting fire about Jerusalem is now a consuming fire in it. All flesh shall see by the fury of this fire, and the desolations it shall make, especially when they compare it with the sins which had made them fuel for this fire, that it is the Lord that has kindled it (Eze 20:48), as a just avenger of his own injured honour. (2.) This conflagration shall be general: all orders and degrees of men shall be devoured by it - young and old, rich and poor, high and low. Even green trees, which the fire does not easily fasten upon, shall be devoured by this fire; even good people shall some of them be involved in these calamities; and if this be done in the green trees, what shall be done in the dry? The dry trees shall be as tinder and touch-wood to this fire. All faces (that is, all that covers the face of the earth) from the south of Canaan to the north, from Beer-sheba to Dan, shall be burnt therein. (3.) The fire shall not be quenched; no attempts to give check to the dissolution shall prevail. When God will ruin a nation, who or what can save it?

Now observe, 1. The people's reflection upon the prophet on occasion of this discourse. They said, Does he not speak parables? This was the language either of their ignorance or infidelity (the plainest truths were as parables to them), or of their malice and ill-will to the prophet. Note. It is common for those who will not be wrought upon by the word to pick quarrels with it; it is either too plain or too obscure, too fine or too homely, too common or too singular; something or other is amiss in it. 2. The prophet's complaint to God: Ah, Lord God! they say so and so of me. Note, It is a comfort to us, when people speak ill of us unjustly, that we have a God to complain to.

Keil-Delitzsch: Eze 20:39-44

The Ultimate Gathering of Israel, and Its Conversion to the Lord

Eze 20:39. Ye then, O house of Israel, thus saith the Lord Jehovah, Go ye, serve every one his idols! but afterwards - truly ye will hearken to me, and no longer desecrate my holy name with your sacrificial gifts and your idols, Eze 20:40. But upon my holy mountain, upon the high mountain of Israel, is the saying of the Lord Jehovah, there will all the house of Israel serve me, the whole of it in the land; there will I accept them gladly; there will I ask for your heave-offerings and the first-fruits of your gifts in all that ye make holy. Eze 20:41. As a pleasant odour will I accept you gladly, when I bring you out from the nations, and gather you out of the lands, in which you have been scattered, and sanctify myself in you before the eyes of the heathen nations. Eze 20:42. And ye shall know that I am Jehovah, when I bring you into the land of Israel, into the land which I lifted up my hand to give to your fathers; Eze 20:43. And there ye will think of your ways and your deeds, with which ye have defiled yourselves, and will loathe yourselves (lit., experience loathing before yourselves) on account of all your evil deeds. which ye have performed; Eze 20:44. And ye will know that I am Jehovah, when I deal with you for my name's sake, not according to your evil ways and according to your corrupt deeds, O house of Israel, is the saying of Jehovah. - After the Lord has declared to the people that He will prevent its being absorbed into the heathen world, and will exterminate the ungodly by severe judgments, the address passes on, with the direction henceforth to serve idols only, to a prediction of the eventual conversion, and the restoration to Canaan of the purified nation. The direction, "Go ye, serve every one his idols,"contains, after what precedes it, a powerful appeal to repent. God thereby gives up the impenitent to do whatever they will, having first of all told them that not one of them will come into the land of Canaan. Their opposition will not frustrate His plan of salvation. The words which follow from ואחר onwards have been interpreted in different ways. It is opposed to the usage of the language to connect ואחר with עבדוּ , serve ye hereafter also (De Wette, etc.), for ו has not the force of the Latin et = etiam , and still less does it signify "afterwards just as before."Nor is it allowable to connect ואחר closely with what follows, in the sense of "and hereafter also, if ye will hearken to me, profane ye my name no more"(Rosenmüller, Maurer). For if תּחלּלוּ were used as an imperative, either it would have to stand at the beginning of the sentence, or it would be preceded by אל instead of לא . Moreover, the antithesis between not being willing to hear and not profaning the name of God, is imported arbitrarily into the text. The name of the Lord is profaned not only by sacrifices offered in external form to Jehovah and in the heart to idols, but also by disobedience to the word and commandments of God. It is much better to take ואחר by itself, and to render the following particle, אם , as the ordinary sign of an oath: "but afterwards (i.e., in the future)...verily, ye will hearken to me;"that is to say, ye will have been converted from your idolatry through the severe judgments that have fallen upon you. The ground for this thought is introduced in Eze 20:40 by a reference to the fact that all Israel will then serve the Lord upon His holy mountain. כּי is not "used emphatically before a direct address"(Hitzig), but has a causal signification. For ' הר מרום ישׂ , see the comm. on Eze 17:23. In the expression "all Israel,"which is rendered more emphatic by the addition of כּלּה , there is an allusion to the eventual termination of the severance of the people of God (compare Eze 37:22). Then will the Lord accept with delight both them and their sacrificial gifts. תּרוּמות , heave-offerings (see the comm. on Exo 25:2 and Lev 2:9), used here in the broader sense of all the sacrificial gifts, along with which the gifts of first-fruits are specially named. משׂאות , as applied to holy offerings in the sense of ἀναθήματα , belongs to the later usage of the language. בּכל־קדשׁיכם , consisting of all your consecrated gifts. קדשׁים , as in Lev 22:15. This promise includes implicite the bringing back of Israel from its banishment. This is expressly mentioned in Eze 20:41; but even there it is only introduced as self-evident in the subordinate clause, whereas the cheerful acceptance of Israel on the part of God constitutes the leading thought.

בּריח ניחח , as an odour of delight ( ב , the so-called Beth essentiae ), will God accept His people. ריח ניחח , odour of satisfaction, is the technical expression for the cheerful (well-pleased) acceptance of the sacrifice, or rather of the feelings of the worshipper presenting the sacrifice, which ascend to God in the sacrificial odour (see the comm. on Gen 8:21). The thought therefore is the following: When God shall eventually gather His people out of their dispersion, He will accept them as a sacrifice well-pleasing to Him, and direct all His good pleasure towards them. ונקדּשׁתּי בכם does not mean, I shall be sanctified through you, and is not to be explained in the same sense as Lev 22:32 (Rosenmüller), for ב is not equivalent to בּתוך ; but it signifies "I will sanctify myself on you,"as in Num 20:13; Lev 10:3, and other passages, where נקדּשׁ is construed with ב pers . (cf. Eze 28:25; Eze 36:23; Eze 38:16; Eze 39:27), in the sense of proving oneself holy, mostly by judgment, but here through having made Israel into a holy nation by the refining judgment, and one to which He can therefore grant the promised inheritance. - Eze 20:42. Then will Israel also recognise its God in His grace, and be ashamed of its former sins. For Eze 20:43, compare Eze 6:9 and Eze 16:61. - With regard to the fulfilment, as Kliefoth has correctly observed, "in the prediction contained in Eze 20:32-38, the whole of the searching judgments, by which God would lead Israel to conversion, are summed up in one, which includes not only the Babylonian captivity, the nearest and the first, but the still more remote judgment, namely, the present dispersion; for it is only in the present dispersion of Israel that God has really taken it into the wilderness of the nations, just as it was only in the rejection of Christ that its rebellious attitude was fully manifested. And as the prophecy of the state of punishment combines in this way both the nearer and more remote; so are both the nearer and more distant combined in what Eze 20:40 to 44 affirm with regard to the ultimate fate of Israel."The gathering of Israel from among the heathen will be fulfilled in its conversion to Christ, and hitherto it has only taken place in very small beginnings. The principal fulfilment is still to come, when Israel, as a nation, shall be converted to Christ. With regard to the bringing back of the people into "the land of Israel,"see the comm. on Ezekiel 37, where this promise is more fully expanded.

Keil-Delitzsch: Eze 20:45-49

The Burning Forest

Eze 20:45. And the word of Jehovah came to me, saying, Eze 20:46. Son of man, direct thy face toward the south, and trickle down towards the south, and prophesy concerning the forest of the field in the south land; Eze 20:47. And say to the forest of the south land, Hear the word of Jehovah; Thus saith the Lord Jehovah, Behold, I kindle a fire in thee, which will consume in thee every green tree, and every dry tree: the blazing flame will not be extinguished, and all faces from the south to the north will be burned thereby. Eze 20:48. And all flesh shall see that I, Jehovah, have kindled it: it shall not be extinguished. Eze 20:49. And I said, Ah, Lord Jehovah! they say of me, Does he not speak in parables? - The prophet is to turn his face toward the south, and prophesy concerning the forest of the field there. הטּיף is used for prophesying, as in Amo 7:16 and Mic 2:6, Mic 2:11. The distinction between the three epithets applied to the south is the following: תּימן is literally that which lies on the right hand, hence the south is a particular quarter of the heavens; דּרום , which only occurs in Ezekiel and Ecclesiastes, with the exception of Deu 33:23 and Job 37:17, is derived from דּרר , to shine or emit streams of light, and probably signifies the brilliant quarter; נגב , the dry, parched land, is a standing epithet for the southern district of Palestine and the land of Judah (see the comm. on Jos 15:21). - The forest of the field in the south is a figure denoting the kingdom of Judah ( נגב is in apposition to השּׂדה , and is appended to it as a more precise definition). שׂדה is not used here for a field, as distinguished from a city or a garden; but for the fields in the sense of country or territory, as in Gen 14:7 and Gen 32:3. In Eze 20:47, יער , forest of the south land, is the expression applied to the same object ( הנגב , with the article, is a geographical term for the southern portion of Palestine). The forest is a figure signifying the population, or the mass of people. Individual men are trees. The green tree is a figurative representation of the righteous man, and the dry tree of the ungodly (Eze 21:3, compare Luk 23:31). The fire which Jehovah kindles is the fire of war. The combination of the synonyms להבת שׁלהבת , flame of the flaming brightness, serves to strengthen the expression, and is equivalent to the strongest possible flame, the blazing fire. כּל־פּנים , all faces are not human faces or persons, in which case the prophet would have dropped the figure; but pânim denotes generally the outside of things, which is the first to feel the force of the flame. "All the faces"of the forest are every single thing in the forest, which is caught at once by the flame. In Eze 21:4, kŏl -pânim (all faces) is interpreted by kŏl̇ -bâsar (all flesh). From south to north, i.e., through the whole length of the land. From the terrible fierceness of the fire, which cannot be extinguished, every one will know that God has kindled it, that it has been sent in judgment. The words of the prophet himself, in Eze 20:49, presuppose that he has uttered these parabolic words in the hearing of the people, and that they have ridiculed them as obscure ( mâshâl is used here in the sense of obscure language, words difficult to understand, as παραβολή also is in Mat 13:10). At the same time, it contains within itself request that they may be explained. This request is granted; and the simile is first of all interpreted in Eze 21:1-7, and then still further expanded in Eze 21:8.

Constable: Eze 4:1--24:27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

This section of the book contains prophecies that Ezekiel delivered from the beginning of his ministry (in 593 B.C.) to the fall of Jerusalem (586 B.C.). All of these prophecies deal with the coming destruction of the city and related calamities.

"Here begin Ezekiel's prophecies directed toward others than himself."¹⁰³

Constable: Eze 20:1--23:49

D. Israel's defective leadership chs. 20-23

This section of the book is the final collection of prophecies that deal with the fall of Judah and Jerusalem. In these messages the prophet clarified further Yahweh's motivation in bringing this judgment.

Constable: Eze 20:1-44

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

The structure of this passage is quite clear. It consists of a review of Israel's history with an introduction and a concluding application.

"The chapter is remarkable in that it shows a uniform moral plane sustained by the nation throughout its history."²⁷⁸

Other important themes in this chapter include God's faithful grace in spite of Israel's persistent rebelliousness, the repetition of a wilderness experience for Israel for her disobedience, and Yahweh's concern for His own reputation (name).

Constable: Eze 20:39-44

An application of this history lesson 20:39-44

20:39 For now the Israelites to whom Ezekiel spoke could continue to practice idolatry, not with the Lord's blessing of course, but in the future they would listen to and obey the Lord. Then they would make His name common no longer with their unacceptable worship gifts and idolatry.

"Those who consistently reject God and his Word favor self-willed idolatry and immorality and are finally given over by him to reprobation (20:30-39), a process described in detail in Rom 1:24-28."²⁸⁹

20:40 At that future time, all Israel would serve the Lord, specifically on the holy mountain where the temple stood (cf. Isa. 27:13; 56:7; 66:20; Joel 2:1; 4:17; Zeph. 3:11; Zech. 8:3). Then the Lord would accept their offerings of worship, their special gifts to Him, and all the things that they devoted to Him because they had repented (cf. chs. 40-48).

20:41-42 The people would be as a soothing aroma to God when He regathered them to the Promised Land from where He had scattered them, and He would accept them. He would then prove that He is holy among the nations, namely, uniquely different from all the so-called gods. The Israelites would also recognize Him when He fulfilled His promise to the patriarchs to give them the Promised Land.

20:43-44 Back in the land then the Israelites would remember their past sins and loath themselves. They would also come to know the Lord for the kind of God He is because they would recognize how graciously He had dealt with them as a people.

The prospect of future grace, restoration, and blessing has always been the strongest motivation for present holiness (Rom. 2:4). This is why this message ends as it does.

Constable: Eze 20:45--22:1

2. Judgment of Judah's contemporary leaders 20:45-21:32

A new chapter in the Hebrew Bible begins with 20:45. The section of the book that it begins contains four messages of judgment on Judah and Jerusalem with special emphasis on the judgment coming on the leaders of the people. The Lord explained the basis for His judgment of Judah (20:1-44) and then proceeded to describe and to affirm the certainty of that judgment (20:45-21:32).

Constable: Eze 20:45-49

The parable itself 20:45-49

20:45-46 The Lord commanded Ezekiel to address Teman with a prophecy. Teman (Heb temanah, right) refers to the south. Perhaps the translators of the NASB left this word untranslated because Teman was also the name of an important town in Edom to Jerusalem's southeast, and they felt the Lord might have intended this prophecy for that town.²⁹⁰ The Lord further described the object of this prophecy as the south (Heb. darom) and as the forest in the Negev (Heb. negeb). The Negev was the southern part of Judah that was a buffer geographically between the marginally fruitful southern part of Judah and the wilderness farther to the south. Evidently the whole kingdom of Judah was quite wooded in Ezekiel's day, and the woods extended south into the upper Negev. By using the three most common Hebrew terms for "south," the Lord referred to Judah. Later He clarified that the south included Jerusalem, its sanctuaries, and all the land of Israel, which was then Judah (cf. 21:2). Judah was, of course, the "Southern Kingdom."

20:47-48 Here it becomes clear that God was using the trees in the south to represent Judah's people. The Lord announced that He was going to judge the Judahites as when a fire sweeps through a forest. All types of people would suffer, the outwardly righteous (green tree) and the outwardly unrighteous (dry tree), and the judgment would affect the whole land.²⁹¹ Everyone would eventually realize that Yahweh had brought this terrible judgment on the Judahites.

"The most devastating consequences [sic] by far of Judah's covenant failure was her depopulation by exile."²⁹²

20:49 Ezekiel replied to the Lord that the people were not taking what he said seriously; they were explaining away his announcement of judgment as only a parable or story, not as a symbolic message of real judgment to come.

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 20 (Chapter Introduction)

Overview

Eze 20:1, God refuses to be consulted by the elders of Israel; Eze 20:4, He shews the story of their rebellions in Egypt, Eze 20:10. in the wilderness, Eze 20:27. and in the land; Eze 20:33, He promises to gather them by the Gospel; Eze 20:45, Under the name of a forest he shews the destruction of Jerusalem.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 20 (Chapter Introduction)

CHAPTER 20

God refuseth to be consulted by the elders of Israel, Eze 20:1-3 . He rehearseth the rebellions of their ancestors in Egypt, Eze 20:4-9 ; in the wilderness, Eze 20:10-26 ; and in the Promised Land, Eze 20:27-29 . He reproacheth the present generation with the like corrupt manners, Eze 20:30-32 . He threateneth to rule over them with rigour, but with promise to gather them, to purge out the rebels, and accept the services of the faithful in his church, Eze 20:33-44 . The destruction of Jerusalem prophesied under the name of a forest, Eze 20:45-49 .

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 20 (Chapter Introduction)

(Eze 20:1-9) The elders of Israel are reminded of the idolatry in Egypt.

(v. 10-26) In the wilderness.

(Eze 20:27-32) In Canaan.

(Eze 20:33-44) God promises to pardon and restore them.

(Eze 20:45-49) Prophecy against Jerusalem.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 20 (Chapter Introduction)

In this chapter, I. The prophet is consulted by some of the elders of Israel (Eze 20:1). II. He is instructed by his God what answer to give them. He must, 1. Signify God's displeasure against them (Eze 20:2, Eze 20:3). And, 2. He must show them what just cause he had for that displeasure, by giving them a history of God's grateful dealings with their fathers and their treacherous dealings with God. (1.) In Egypt (Eze 20:5-9). (2.) In the wilderness (v. 10-26). (3.) In Canaan (Eze 20:27-32). 3. He must denounce the judgments of God against them (Eze 20:33-36). 4. He must tell them likewise what mercy God had in store for them, when he would bring a remnant of them to repentance, re-establish them in their own land, and set up his sanctuary among them again (Eze 20:37-44). 5. Here is another word dropped towards Jerusalem, which is explained and enlarged upon in the next chapter (Eze 20:45-49).

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

@pict rend=gs.pixel ent=p26eze-1@

Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

1. The dramatic tragedy of exile 12:1-20

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

Bibliography

Ackroyd, Peter R. Exile and Restoration. Philadelphia: Westminster Press, 1968.

Alexander, Ralph H. Ezekiel. Everyman's Bible Commentary series. Chicago: Moody Press, 1976.

_____. "Ezekiel." In Isaiah-Ezekiel. Vol. 6 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1986.

_____. "Hermeneutics of Old Testament Apocalyptic Literature." Th.D. dissertation, Dallas Theological Seminary, 1968.

Allen, Leslie C. Ezekiel 1-19. Word Biblical Commentary series. Dallas: Word Books, 1994.

_____. Ezekiel 20-48. Word Biblical Commentary series. Dallas: Word Books, 1990.

Allis, Oswald T. Prophecy and the Church. Philadelphia: Presbyterian and Reformed Publishing Co., 1945.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Armerding, Carl. "Russia and the King of the North." Bibliotheca Sacra 120:477 (January-March 1963):50-55.

Barbieri, Louis A., Jr. "The Future for Israel in God's Plan." In Essays in Honor of J. Dwight Pentecost, pp. 163-79. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Barnett, R. D. "Ezekiel and Tyre." In Eretz-Israel, 9:6-13. Edited by A. Malamat. Jerusalem: Israel Exploration Society, 1969.

Bauman, Louis S. Russian Events in the Light of Bible Prophecy. New York: Fleming H. Revell, 1942.

Block, Daniel I. "Beyond the Grave: Ezekiel's Vision of Death and the Afterlife." Bulletin of Biblical Research 2 (1992):112-41.

_____. The Book of Ezekiel: Chapters 1-24. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1997.

_____. The Book of Ezekiel: Chapters 25-48. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1998.

_____. "The Prophet of the Spirit: The Use of rwh in Ezekiel." Journal of the Evangelical Theological Society 32 (1989):27-49.

Briscoe, Stuart. All Things Weird and Wonderful. Wheaton: Scripture Press Publications, Victor Books, 1977.

Brownlee, W. H. "Exorcising the Souls from Ezekiel xiii, 17-23." Journal of Biblical Literature 69 (1950):367-73.

Bruce, F. F. "The Background to the Son of Man Sayings." In Christ the Lord: Studies in Christology Presented to Donald Guthrie, pp. 50-70. Edited by Harold H. Rowden. Downers Grove, Ill.: Inter-Varsity Press, 1982.

Budge, E. A. W. The Gods of the Egyptians. New York: Dover Press, 1969.

Bullinger, E. W. Figures of Speech Used in the Bible. Grand Rapids: Baker Book House, 1968.

Bullock, C. Hassell. An Introduction to the Old Testament Poetic Books. Chicago: Moody Press, 1979.

_____. "The Priestly Era in the Light of Prophetic Thought." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 71-78. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-1948.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

Colson, Charles. Against the Night. Ann Arbor: Servant Publications, 1989.

Cooke, G. A. A Critical and Exegetical Commentary on the Book of Ezekiel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1936.

Cooper, David L. When Gog's Armies Meet the Almighty: An Exposition of Ezekiel Thirty-eight and Thirty-nine. Los Angeles: The Biblical Research Society, 1940.

Cooper, Lamar Eugene, Sr. Ezekiel. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

Craigie, Peter C. Ezekiel. Daily Study Bible series. Philadelphia: Westminster Press, 1983.

Criswell, W. A. Expository Sermons on the Book of Ezekiel. Grand Rapids: Zondervan Publishing House, 1987.

Davidson, A. B. The Book of the Prophet Ezekiel. Cambridge Bible Commentary series. Cambridge, Eng.: Cambridge University Press, 1893.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:6-7 (July-September 1995):290-305.

Dillow, Joseph C. The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dyer, Charles H. "Ezekiel." In The Bible Knowledge Commentary: Old Testament, pp. 1225-1317. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Ellison, H. L. Ezekiel: The Man and His Message. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1956.

Engstrom, Ted W. Integrity. Waco: Word Books, 1987.

Enns, Paul P. Ezekiel. Grand Rapids: Zondervan Publishing House, 1986.

Feinberg, Charles Lee. The Prophecy of Ezekiel: The Glory of the Lord. Chicago: Moody Press, 1969.

Fisch, S. Ezekiel. London: Soncino Press, 1950.

Fishbane, Michael. Biblical Interpretation in Ancient Israel. Oxford: Clarendon Press, 1985.

_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num 12:8 and 1 Cor 13:8." Hebrew Annual Review 10 (1986):63-75.

Fredericks, Daniel C. "Diglossia, Revelation, and Ezekiel's Inaugural Rite." Journal of the Evangelical Theological Society 41:2 (June 1998):189-99.

Freedy, K. S., and D. B. Redford. "The Dates in Ezekiel in Relation to Biblical, Babylonian and Egyptian Sources." Journal of the American Oriental Society 903 (1970):460-85.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1974.

Gaebelein, Arno C. The Prophet Ezekiel: An Analytical Exposition. New York: Our Hope, 1918.

Good, Edwin M. "Ezekiel's Ship: Some Extended Metaphors in the Old Testament." Semitics 1 (1970):79-103.

Gordis, Robert. "The Branch in the Nose." Journal of Theological Studies 37 (1936):284-85.

Gray, John. "Canaanite Kingship in Theory and Practice." Vetus Testamentum 2 (1952):193-200.

Greenberg, Moshe. Ezekiel 1-20. Anchor Bible series. Garden City, N.Y.: Doubleday, 1983.

Habel, N. "The Form and Significance of the Call Narrative." Zeitschrift für die Alttestamentliche Wissenschaft 77 (1965):297-323.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. London: William Heinemann Ltd., 1963.

Hiebert, D. Edmond Working with God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hoehner, Harold W. "The Progression of Events in Ezekiel 38-39." In Integrity of Heart, Skillfulness of Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell, pp. 82-92. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Hullinger, Jerry M. "The Problem of Animal Sacrifices in Ezekiel 40-48." Bibliotheca Sacra 152:607 (July-September 1995):279-89.

Ironside, Harry A. Ezekiel. Neptune, N.J.: Loizeaux Brothers Publishers, 1949.

Jacobsen, T. The Treasures of Darkness. New Haven, Conn.: Yale University Press, 1976.

Johnson, Elliott E. "Apoclayptic Genre in Literary Interpretation." In Essays in Honor of J. Dwight Pentecost, pp. 197-210. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. Wars of the Jews. London: T. Nelson and Sons, 1866.

Keil, Carl Friedrich. Biblical Commentary on the Prophecies of Ezekiel. Translated by James Martin. Reprint ed. 2 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kelly, William. Notes on Ezekiel. London: G. Morrish, n.d.

Levenson, J. D. Theology of the Program of Restoration of Ezekiel 40-48. Atlanta: Scholars Press, 1986.

MacRae, Allen A. "The Key to Ezekiel's First Thirty Chapters." Bibliotheca Sacra 122:487 (July 1965):227-33.

Matthiae, P. Ebla: An Empire Rediscovered. New York: Doubleday, 1981.

May, H. G. "Some Aspects of Solar Worship at Jerusalem." Zeitschrift für die Alttestamentliche Wissenschaft 55 (1937):269-81.

McClain, Alva J. The Greatness of the Kingdom: An Inductive Study of the Kingdom of God. 1959. Reprint ed. Chicago: Moody Press, 1968.

McConville, J. Gordon. "Priests and Levites in Ezekiel: A Crux in the Interpretation of Israel's History." Tyndale Bulletin 34 (1983):3-31.

McNicol, Allan J. "The Heavenly Sanctuary in Judaism: A Model for Tracing the Origin of an Apocalypse." Journal of Religious Studies 13:2 (1987):66-94.

Merrill, Eugene H. "A Theology of Ezekiel and Daniel." In A Biblical Theology of the Old Testament, pp. 365-95. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. "Sin-Offering or Purification-Offering?" Vetus Testamentum 21 (1971):237-39.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

The Nelson Study Bible. Edited by Earl D. Radmacher. Nashville: Thomas Nelson Publishers, 1997.

The New Bible Dictionary, 1962 ed. S.v. "Cherubim," by R. K. Harrison, pp. 208-9.

_____. S.v. "Ezekiel, Book of," by H. L. Ellison, pp. 406-8.

The New Scofield Reference Bible. Edited by Frank E. Gaebelein, et al. New York: Oxford University Press, 1967.

Oppenheim, A. Leo. The Interpretation of Dreams in the Ancient Near East with a Translation of an Assyrian Dream-Book. Philadelphia: American Philosophical Society, 1956.

Parunak, Henry van Dyke. "The Literary Architecture of Ezekiel's mar'ot elohim." Journal of Biblical Literature 99 (1980):61-74.

Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Your Adversary the Devil. Grand Rapids: Zondervan Publishing House, 1969.

Polk, Timothy. "Paradigms, Parables, and Meshalim: On Reading the Mashal in Scripture." Catholic Biblical Quarterly 45:4 (1983):564-83.

Pritchard, James B., ed. The Ancient Near East in Pictures. Princeton: Princeton University Press, 1954.

_____, ed. Ancient Near Eastern Texts. 2nd. ed. Princeton: Princeton University Press, 1955.

Rooker, Mark F. "Evidence from Ezekiel." In A Case for Premillennialism: A New Consensus. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Russell, D. S. The Method and Message of Jewish Apocalyptic. Philadelphia: Westminster Press, 1964.

Ruthven, Jon. "Ezekiel's Rosh And Russia: A Connection?" Bibliotheca Sacra 125:500 (October 1968):324-33.

Ryrie, Charles C. Dispensationalism Today. Chicago: Moody Press, 1973.

Saggs, H. W. F. "External Souls in the Old Testament [Ezk 13:17-21]." Journal of Semitic Studies (1974):1-12.

_____. "Notes and Studies: The Branch to the Nose." Journal of Theological Studies NS11 (October 1960):318-29.

The Scofield Reference Bible. Edited by C. I. Scofield, et al. New York: Oxford University Press, 1909

Shafer, B. E., ed. Religion in Ancient Egypt: Gods, Myths, and Personal Practice. Ithica, N.Y.: Cornell University Press, 1991.

Speiser, Ephraim A. "Background and Function of the Biblical Nasi." Catholic Biblical Quarterly 25 (1963):111-17.

Stalker, D. M. G. Ezekiel. London: SCM, 1968.

Stuart, Douglas K. Ezekiel. The Communicator's Commentary series. Dallas: Word Books, 1989.

_____. "The Prophetic Ideal of Government in the Restoration Era." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 283-305. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Taylor, John B. Ezekiel: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: Inter-Varsity Press, 1969.

Thomas, D. W., ed. Documents from Old Testament Times. New York: Harper & Row, 1958.

Thomas, Robert L. Revelation 8-22: An Exegetical Commentary. Chicago: Moody Press, 1995.

Thomson, Clive A. "The Necessity of Blood Sacrifices in Ezekiel's Temple." Bibliotheca Sacra 123:491 (July 1966):237-48.

Torczyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

Torrey, C. C. Pseudo-Ezekiel and the Original Prophecy. Yale Oriental series 18. 1930; reprint ed., New York: KTAV, 1970.

Toy, Crawford H. The Book of the Prophet Ezekiel. New York: Dodd, Mead, 1899.

Tsevat, M. "Studies in the Book of Samuel I." Hebrew Union College Annual 32 (1961):191-216.

Unger, Merrill F. Biblical Demonology: A Study of the Spiritual Forces Behind the Present World Unrest. Wheaton: Scripture Press, 1952.

Van Dijk, H. J. Ezekiel's Prophecy on Tyre. Rome: Pontifical Biblical Institute, 1968.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Walvoord, John F. The Millennial Kingdom. 1959. Revised ed. Findlay, Ohio: Dunham Publishing Co., 1963.

_____. "Revelation." In The Bible Knowledge Commentary: New Testament, pp. 925-91. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Westermann, Claus. Basic Forms of Prophetic Speech. Philadelphia: Westminster Press, 1967.

Wevers, John W. Ezekiel. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Wood, Leon J. The Prophets of Israel. Grand Rapids: Baker Book House, 1979.

Woudstra, Martin H. "The Everlasting Covenant in Ezekiel 16:59-63." Calvin Theological Journal 6 (1971):22-48.

Yamauchi, Edwin. "Tammuz and the Bible." Journal of Biblical Literature 84 (1965):283-90.

York, Anthony D. "Ezekiel I: Inaugural and Restoration Visions?" Vetus Testamentum 27 (1977):82-98.

Young, Edward J. My Servants, the Prophets. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1952.

Zimmerli, W. Ezekiel 1. Hermaneia series. Philadelphia: Fortress Press, 1983.

_____. Ezekiel 2. Hermaneia series. Philadelphia: Fortress Press, 1983.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p26eze-13@

@pict rend=gs.pixel ent=p26eze-14@

@pict rend=gs.pixel ent=p26eze-15@

Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 20 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 20

The prophecy in this chapter is occasioned by some of the elders of Israel coming to inquire of the Lord; when the prophet is bid to tell them that he would not be inquired of by them. The reason of which were their abominations he is ordered to make known unto them, Eze 20:1; and then proceeds the narration of them; first of what their fathers committed in Egypt; of God's goodness to them, and their ingratitude; how that though he promised and swore that he would bring them from thence, when he charged them to abstain from the idolatry of that people where they were, nevertheless they did not, for which he threatened them with his wrath to consume them; yet such was his goodness as to spare them, and bring them out of that land, Eze 20:5; being brought out of Egypt into the wilderness, the Lord gave them statutes and ordinances to observe, particularly sabbaths, as a sign between him and them, but these they despised and broke; wherefore the Lord threatened to consume them in the wilderness, and not bring them into the land of Canaan; yet such was his kindness and mercy to them, that he did not make an utter end of them in the wilderness, Eze 20:10; and whereas he exhorted their posterity not to imitate their parents, but to walk in his statutes and judgments, and observe his sabbaths, yet they would not; which drew out his resentment against them, and he threatened to scatter them among the Heathens; but, for his name's sake, that that might not be polluted among the heathen, he spared them, and did not cut them off, only gave them up to do things very pernicious to them, Eze 20:18; and even when they were brought into the land of Canaan, they were guilty of blasphemy against God, and of idolatry on every high hill they saw, Eze 20:27; but whereas it might be objected, what is all this to the present generation? it is observed, that they imitated their fathers, and were guilty of the same idolatries, and therefore the Lord would not be inquired of by them, Eze 20:30; and threatens to rule them with fury, and plead with them, as he had pleaded with their fathers in the wilderness, Eze 20:32; nevertheless he suggests that there would be a remnant among them, when he should have purged the rebels and transgressors from them, that he would deal graciously with in a covenant way; who should serve him in his holy mountain, where he would require and accept their sacrifices, in whom he would be sanctified; and who should know him, and loathe themselves, when made sensible of the distinguishing favours bestowed upon them, Eze 20:37; and the chapter is closed with a prophecy dropped against Jerusalem, denouncing utter destruction on it, Eze 20:45.