Text -- Ezekiel 16:31 (NET)

16:31 When you built your chamber at the head of every street and put up your pavilion in every public square, you were not like a prostitute, because you scoffed at payment.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 16:31

Common harlots make gain of their looseness, and live by that gain; thou dost worse, thou lavishest out thy credit, wealth, and all, to maintain thine adulterers.

JFB: Eze 16:31

Repetition of Eze 16:24.

JFB: Eze 16:31

Unlike an ordinary harlot thou dost prostitute thy person gratis, merely to satisfy thy lust. JEROME translates, "Thou hast not been as a harlot in scorning (that is, who ordinarily scorns) a hire offered," in order to get a larger one: nay, thou hast offered hire thyself to thy lovers (Eze 16:33-34). But these verses show English Version to be preferable, for they state that Israel prostituted herself, not merely for any small reward without demanding more, but for "no reward."

Calvin: Eze 16:31

Here the Prophet again reproves the superstitions to which the Jews had devoted themselves: but yet he speaks figuratively, because by high places he does not simply mean altars, but tents by which the Jews had attempted to entice their neighbors: just as if an immodest female should choose a high place, and build her couch there conspicuously to attract her followers. Although therefore he inveighs against superstitions, the language is not simple, but retains the same simile as had been previously used. He says that the Jews were so prone to lust, that they were ostentatious and thought followers from a distance, and erected their tents or couches in high places. Since this has been treated before, I now pass it over slightly. But we may remark that a thing which seems of slight importance is here seriously condemned by the Prophet, whence we may learn that the worship of God is not to be estimated by our natural perception. For who would think it so great a crime to build an altar on a high place to God’s honor? but we see that the Prophet abhors that superstition. Since therefore God wishes nothing to be changed in his worship, as the principal part of his worship is obedience, which he prefers to all sacrifices, (1Sa 15:22,) let us learn that things which we might tolerate ought to be detested by us, because God condemns them so severely.

Since therefore you have erected and made for thyself a high place at the head of all streets and paths, that is in every celebrated place. Here we see how ardently they were enflamed by idolatry so as to provoke the anger of God, and this seemed unworthy of them, as the papists at this day, who are bent upon idol worship, and under the title of “devotion,” think that any vice both can and ought to be excused before God. But, on the other side, the Holy Spirit says that idolaters sin the more grievously in being so eager for those impure rites. He says, thou wast not like a harlot in despising hire Some explain this coldly, that harlots mentally despise the folly of those who reward them, but this comment is incorrect: the other view is more probable, namely, that the Jews were not like a harlot who despises the bribe by which she is deceived: for by this craftiness they gain most influence when they contemptuously despise what is offered them, and scarcely deign to touch it: they do this that the wretched lover may not think himself sufficiently liberal, and so may double his gift and squander away all his goods. This passage then may mean that the people were not like a harlot who despises her reward that the wretched lover may feel ashamed and increase his offer. But the Prophet’s sense seems to me different, though I do not altogether reject this. I interpret it thus: the Jews were not like a harlot, since they despised any reward for their sin, and harlots do not: they make a gain of their lusts, whence the name they bear. Since then such persons sell themselves for reward, the Prophet say’s that the Jews were not like them: how so? because they despised reward, and through the mere desire of gratifying their appetites, they neither asked nor expected any reward. Afterwards it follows —

TSK: Eze 16:31

In that thou buildest thine : or, In thy daughters is thine, etc. Eze 16:24, Eze 16:39

makest : Eze 16:25; Hos 12:11

in that thou scornest : Eze 16:33, Eze 16:34; Isa 52:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 16:31

Rather, didst build - didst make - wast not - scornest. In the marginal rendering, "thy daughters"must mean "thy smaller cities or villages."

Poole: Eze 16:31

Thou buildest see Eze 16:24 ; whereas the paramours of other lewd women build for them, as it is reported of Solomon, 1Ki 11:7,8 . Here, on the contrary, this unfaithful nation forsake their God, commit fornication with strange gods, and bear the charges both of building their temples, and furnishing them with sacrifices, and maintaining the priests.

Thine eminent place: see Eze 16:24 .

Every way: see Eze 16:25 .

In every street: see Eze 16:24 . Hast not been as an harlot; common harlots make gain of their looseness, and live by that gain, they make a prey of the men that come in to them; thou doest worse, thou lavishest out thy credit, wealth, and all, to maintain and please thine adulterers. Scornest; the Hebrew word is of two significations, and opposite to each other, for it bears, as our translation renders it, contempt, slighting, or disregarding; and so it suiteth with what follows, Eze 16:32-34 . It signifieth also to praise, value, and regard, as Buxtorf observes; and it will as well, if not better, be so rendered here, and be the character of a common harlot, which wandereth after her lovers with a design of receiving the rewards of her lewdness; and thus the Chaldee paraphrase reads it; so we shall need no parenthesis, nor begin the antithesis till the 32nd verse.

Haydock: Eze 16:31

Price, before she will yield, (Haydock) or who follow such practices for a livelihood. (Calmet) ---

Hebrew, "in that thou scornest hire." (Protestants) Septuagint, "gathering rewards." The difference consisted in Jerusalem's sinning through mere wantonness, and even to her loss.

Gill: Eze 16:31

In that thou buildest thine eminent place in the head of every way,.... Or brothel house, as before; See Gill on Eze 16:24; which showed her to be a whore, and an imperious one:

and makest thine high place in every street; See Gill on Eze 16:24;

and hast not been as an harlot: a common one, or as a harlot usually is:

in that thou scornest hire; which they do not; for it is for hire they prostitute themselves; and have their names, both in our language, and in the Latin tongue, from, thence.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 16:31

¹ tn The Hebrew term, which also occurs in vv. 34 and 41 of this chapter, always refers to the payment of a prostitute (Deut 23:19; Isa 23:17; Hos 9:1; Mic 1:7).

Geneva Bible: Eze 16:31

In that thou buildest thy eminent place in the head of every way, and makest thy high place in every street; and hast not been as an harlot, ^{( q )} in that thou scornest hire;

^{( q )} Meaning that some harlots contemn small rewards but no lovers gave a reward to Israel, but they gave to all others signifying that the idolaters bestow all their substance which they receive from God for his glory to serve their vile abominations.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 16:1-63

1 Under the similitude of a wretched infant is shewn the natural state of Jerusalem.

6 God's extraordinary love towards her.

15 Her monstrous whoredom.

35 Her grievous judgment.

44 Her sin, equal to her mother, and exceeding her sisters, Sodom and Samaria, calls for judgments.

60 Mercy is promised her in the end.

MHCC: Eze 16:1-58

In this chapter God's dealings with the Jewish nation, and their conduct towards him, are described, and their punishment through the surrounding nations, even those they most trusted in. This is done under the parable of an exposed infant rescued from death, educated, espoused, and richly provided for, but afterwards guilty of the most abandoned conduct, and punished for it; yet at last received into favour, and ashamed of her base conduct. We are not to judge of these expressions by modern ideas, but by those of the times and places in which they were used, where many of them would not sound as they do to us. The design was to raise hatred to idolatry, and such a parable was well suited for that purpose.

Matthew Henry: Eze 16:15-34

In these verses we have an account of the great wickedness of the people of Israel, especially in worshipping idols, notwithstanding the great favours that God had conferred upon them, by which, one would think, they should have been for ever engaged to him. This wickedness of theirs is here represented by the lewd and scandalous conversation of that beautiful maid which was rescued from ruin, brought up and well provided for by a kind friend and benefactor, that had been in all respects as a father and a husband to her. Their idolatry was the great provoking sin that they were guilty of; it began in the latter end of Solomon's time (for from Samuel's till then I do not remember that we read any thing of it), and thenceforward continued more or less the crying sin of that nation till the captivity; and, though it now and then met with some check from the reforming kings, yet it was never totally suppressed, and for the most part appeared to a high degree impudent and barefaced. They not only worshipped the true God by images, as the ten tribes by the calves at Dan and Bethel, but they worshipped false gods, Baal and Moloch, and all the senseless rabble of the pagan deities.

This is that which is here all along represented (as often elsewhere) under the similitude of whoredom and adultery, 1. Because it is the violation of a marriage-covenant with God, forsaking him and embracing the bosom of a stranger; it is giving that affection and that service to his rivals which are due to him alone. 2. Because it is the corrupting and defiling of the mind, and the enslaving of the spiritual part of the man, and subjecting it to the power and dominion of sense, as whoredom is. 3. Because it debauches the conscience, sears and hardens it; and those who by their idolatries dishonour the divine nature, and change the truth of God into a lie and his glory into shame, God justly punishes by giving them over to a reprobate mind, to dishonour the human nature with vile affections, Rom 1:23, etc. It is a besotting bewitching sin; and, when men are given up to it, they seldom recover themselves out of the snare. 4. Because it is a shameful scandalous sin for those that have joined themselves to the Lord to join themselves to an idol. Now observe here,

I. What were the causes of this sin. How came the people of God to be drawn away to the service of idols? How came a virgin so well taught, so well educated, to be debauched? Who would have thought it? But, 1. They grew proud (Eze 16:15): " Thou trustedst to thy beauty, and didst expect that that should make thee an interest, and didst play the harlot because of thy renown. "They thought, because they were so complimented and admired by their neighbours, that, further to ingratiate themselves with them and return their compliments, they must join with them in their worship and conform to their usages. Solomon admitted idolatry, to gratify his wives and their relations. Note, Abundance of young people are ruined by pride and particularly pride in their beauty. Rara est concordia formae atque pudicitia e - Beauty and chastity are seldom associated 2. They forgot their beginning (Eze 16:22) " Thou hast not remembered the days of thy youth, how poor, and mean, and despicable thou wast, and what great things God did for thee and what lasting obligations he laid upon thee thereby."Note, It should be an effectual check to our pride and sensuality to consider what we are and how much we are beholden to the free grace of God. 3. They were weak in understanding and in resolution (Eze 16:30): How weak is thy heart, seeing thou dost all these things. Note, The strength of men's lusts is an evidence of the weakness of their hearts; they have no acquaintance with themselves, nor government of themselves. She is weak, and yet an imperious whorish woman. Note, Those that are most foolish are commonly most imperious, and think themselves fit to manage others when they are far from being able to manage themselves.

II. What were the particulars of it. 1. They worshipped all the idols that came in their way, all that they were ever courted to the worship of; they were at the beck of all their neighbours (Eze 16:15): Thou pouredst out thy fornications on every one that passed by; his it was. They were ready to close with every temptation of this kind, though ever so absurd. No foreign idol could be imported, no new god invented, but they were ready to catch at it, as a common trumpet that prostitutes herself to all comers and multiplies her whoredoms, Eze 16:25. Thus some common drunkards will be company for every one that puts up the finger to them; how weak are the hearts of such! 2. They adorned their idol-temples, and groves, and high places, with the fine rich clothing that God had given them (Eze 16:16, Eze 16:18): Thou deckedst thy high places with divers colours, with the coats of divers colours, like Joseph's, which God had given them as particular marks of his favour, and hast played the harlot (that is, worshipped idols) thereupon. Of this he saith, " The like things shall not come, neither shall it be so; that is, this is a thing by no means to be suffered; I will never endure such practices as these without showing my resentments."3. They made images for worship of the jewels which God had given them (Eze 16:17): The jewels of my gold and my silver which I had given thee. Note, It is God that gives us our gold and silver; the products of trade, of art and industry, are the gifts of God's providence to us, as well as the fruits of the earth. And what God gives us the use of he still retains a property in. "It is my silver and my gold, though I have given it to thee. "It is his still, so that we ought to serve and honour him with it, and are accountable to him for the disposal of it. Every penny has God's image upon it as well as Caesar's. Should we make our silver and gold, our plate, money, and jewels, the matter of our pride and contention, our covetousness and prodigality, if we duly considered that they were God's silver and his gold? The Israelites began betimes to turn their jewels into idols, when Aaron made the golden calf of their earrings. 4. They served their idols with the good things which God gave them for their own use and to serve him with (Eze 16:18): " Thou hast set my oil and my incense before the, upon their altars, as perfumes to these dunghill-deities; my meat, and fine flour, and oil, and that honey which Canaan flowed with, and wherewith I fed thee, thou hast regaled them and their hungry priests with, hast made an offering of it to them for a sweet savour, to purify them, and procure acceptance with them: and thus it was, saith the Lord God; it is too plain to be denied, too bad to be excused. These things thou hast done. He that knows all things knows it."See how fond they were of their idols, that they would part with that which was given them for the necessary subsistence of themselves and their families to honour them with, which may shame our niggardliness and strait-handedness in the service of the true and living God. 5. They had sacrificed their children to their idols. This is insisted upon here, and often elsewhere, as one of the worst instances of their idolatry, as indeed there was none in which the devil triumphed so much over the children of men, both their natural reason and their natural affection, as in this (see Jer 7:31; Jer 19:5; Jer 32:35): Thou hast taken thy sons and thy daughters, and not only made them to pass through the fire, or between two fires, in token of their being dedicated to Moloch, but thou hast sacrificed them to be devoured, Eze 16:20. Never was there such an instance of the degenerating of the paternal authority into the most barbarous tyranny as this was. Yet that was not the worst of it: it was an irreparable wrong to God himself, who challenged a special property in their children more than in their gold and silver and their meat: They are my children (Eze 16:21), the sons and daughters which thou hast borne unto me, Eze 16:20. He is the Father of spirits, and rational souls are in a particular manner his; and therefore the taking away of life, human life, unjustly, is a high affront to the God of life. But the children of Israelites were his by a further right; they were the children of the covenant, born in God's house. He had said to Abraham, I will be a God to thee and to thy seed; they had the seal of the covenant in their flesh from eight days old; they were to bear God's name, and keep up his church; to murder them was in the highest degree inhuman, but to murder them in honour of an idol was in the highest degree impious. One cannot think of it without the utmost indignation: to see the pitiless hands of the parents shedding the guiltless blood of their own children, and by offering those pieces of themselves to the devil for buying sacrifices openly avowing the offering up of themselves to him for living sacrifices! How absurd was this, that the children which were born to God should be sacrificed to devils! Note, The children of parents that are members of the visible church are to be looked upon as born unto God, and his children,; as such, and under that character, we are to love them, and pray for them, bring them up for him, and, if he calls for them, cheerfully part with them to him; for may he not do what he will with his own? Upon this instance of their idolatry, which indeed ought not to pass without a particular brand, this remark is made (Eze 16:20), Is this of thy whoredoms a small matter? which intimates that there were those who made a small matter of it, and turned it into a jest. Note, There is no sin so heinous, so apparently heinous, which men of profligate consciences will not make a mock at. But is whoredom, is spiritual whoredom, a small matter? Is it a small matter for men to make their children brutes and the devil their god? It will be a great matter shortly. 6. They built temples in honour of their idols, that others might be invited to resort thither and join with them in the worship of their idols: " After all thy wickedness of this kind committed in private, for which, woe, woe, unto thee "(that comes in in a sad parenthesis, denoting those to be in a woeful condition who are going on in sin, and giving them warning in time, if they would but take it), "thou hast at length arrived at such a pitch of impudence as to proclaim it; thou hast long had a whore's heart, but now thou hast come to have a whore's forehead, and canst not blush,"Eze 16:23-35. Thou hast built there an eminent place, a brothel-house (so the margin reads it), and such their idol temples were. Thou hast made for thyself a high place, for one idol or other, in every street, and at every head of the way; and again Eze 16:31. They did all they could to seduce and debauch others, and to spread the contagion, by making the temptations to idolatry as strong as possibly they could; and hereby the ringleaders in idolatry did but make themselves vile, and even those that had courted them to it, finding themselves outdone by them, began to be surfeited with the abundance and violence of their idolatries: Thou hast made thy beauty to be abhorred, even by those that had admired it. The Jewish nation, by leaving their own God, and doting on the gods of the nations round about them, had made themselves mean and despicable in the eyes even of their heathen neighbours; much more was their beauty abhorred by all that were wise and good, and had any concern for the honour of God and religion. Note, Those shame themselves that bring a reproach on their profession. And justly will that beauty, that excellency, at length be made the object of the loathing of others which men have made the matter of their own pride.

III. What were the aggravations of this sin.

1. They were fond of the idols of those nations which had been their oppressors and persecutors. As, (1.) The Egyptians. They were a people notorious for idolatry, and for the most sottish senseless idolatries; they had of old abused Israel by their barbarous dealings, and of late by their treacherous dealings - were always either cruel or false to them; and yet so infatuated were they that they committed fornication with the Egyptians their neighbours, not only by joining with them in their idolatries, but by entering into leagues and alliances with them, and depending upon them for help in their straits, which was an adulterous departure from God. (2.) The Assyrians. They had also been vexatious to Israel: "And yet thou hast played the whore with them (Eze 16:28); though they lived at a greater distance, yet thou hast entertained their idols and their superstitious usages, and so hast multiplied thy fornications unto Chaldea, hast borrowed images of gods, patterns of altars, rites of sacrificing, and one foolery or other of that kind, from that remote country, that enemy's country, and hast imported them into the land of Canaan, enfranchised and established them there."Thus Mr. George Herbert long since foretold, or feared at least,

That Seine shall swallow Tiber, and the Thames

By letting in them both pollute her streams.

2. They had been under the rebukes of Providence for their sins, and yet they persisted in them (Eze 16:27): I have stretched out my hand over thee, to threaten and frighten thee. So God did before he laid his hand upon them to ruin and destroy them; and that is his usual method, to try to bring men to repentance first by less judgments. He did so here. Before he brought such a famine upon them as broke the staff of bread he diminished their ordinary food, but them short before he cut them off. When the overplus is abused, it is just with God to diminish that which is for necessity. Before he delivered them to the Chaldeans to be destroyed he delivered them to the daughters of the Philistines to be ridiculed for their idolatries; for they hated them, and, though they were idolaters themselves, yet were ashamed of the lewd way of the Israelites, who had grown more profane in their idolatries than any of their neighbours, who changed their gods, whereas other nations did not change theirs, Jer 2:10, Jer 2:11. For this they were justly chastised by the Philistines. Or it may refer to the inroads which the Philistines made upon the south of Judah in the reign of Ahaz, by which it was weakened and impoverished, and which was the beginning of sorrows to them (2Ch 28:18); but they did not take warning by those judgments, and therefore were justly abandoned to ruin at last. Note, In the account which impenitent sinners shall be called to they will be told not only of the mercies for which they have been ungrateful, but of the afflictions under which they have been incorrigible, Amo 4:11.

3. They were insatiable in their spiritual whoredom: Thou couldst not be satisfied, Eze 16:28 and again Eze 16:29. When they had multiplied their idols and superstitious usages beyond measure, yet still they were enquiring after new gods and new fashions in worship. Those that in sincerity join themselves to the true God find enough in him for their satisfaction; and, though they still desire more of God, yet they never desire more than God. But those that forsake this living fountain for broken cisterns will find themselves soon surfeited, but never satisfied; they have soon enough of the gods they have, and are still enquiring after more.

4. They were at great expense with their idolatry, and laid out a great deal of wealth in purchasing patterns of images and altars, and hiring priests to attend upon them from other countries. Harlots generally had their hire; but this impudent adulteress, instead of being hired to serve idols, hired idols to protect her and accept her homage. This is much insisted on, Eze 16:31-34. "In this respect the contrary is in thee from other women in thy whoredoms: others are courted, but thou makest court to those that do not follow thee, art fond of making leagues and alliances with those heathen nations that despise thee; others have gifts given them, but thou givest thy gifts, the gifts which God had graciously given thee, to thy idols; herein thou art like a wife that commits adultery, not for gain, as harlots do, but entirely for the sin's sake."Note, Spiritual lusts, those of the mind, such as theirs after idols were, are often as strong and impetuous as any carnal lusts are. And it is a great aggravation of sin when men are their own tempters, and, instead of proposing to themselves any worldly advantage by their sin, are at great expense with it; such are transgressors without cause (Psa 25:3), wicked transgressors indeed.

And now is not Jerusalem in all this made to know her abominations? For what greater abominations could she be guilty of than these? Here we may see with wonder and horror what the corrupt nature of men is when God leaves them to themselves, yea, though they have the greatest advantages to be better and do better. And the way of sin is down-hill. Nitimur in vetitum - We incline to what is forbidden.

Keil-Delitzsch: Eze 16:23-34

Extent and Magnitude of the Idolatry

Eze 16:23. And it came to pass after all thy wickedness - Woe, woe to thee! is the saying of the Lord Jehovah - Eze 16:24. Thou didst build thyself arches, and didst make thyself high places in all the streets. Eze 16:25. Thou didst build thy high places at every cross road, and didst disgrace thy beauty, and stretch open thy feet for every one that passed by, and didst increase thy whoredom. Eze 16:26. Thou didst commit fornication with the sons of Egypt thy neighbours, great in flesh, and didst increase thy whoredom to provoke me. Eze 16:27. And, behold, I stretched out my hand against thee, and diminished thine allowance, and gave thee up to the desire of those who hate thee, the daughters of the Philistines, who are ashamed of thy lewd way. Eze 16:28. And thou didst commit fornication with the sons of Asshur, because thou art never satisfied; and didst commit fornication with them, and wast also not satisfied. Eze 16:29. And thou didst increase thy whoredom to Canaan's land, Chaldaea, and even thereby wast not satisfied. Eze 16:30. How languishing is thy heart! is the saying of the Lord Jehovah, that thou doest all this, the doings of a dissolute prostitute. Eze 16:31. When thou buildest thy arches at every cross road, and madest thy high places in every road, thou wast not like the harlot, since thou despisedst payment. Eze 16:32. The adulterous wife taketh strangers instead of her husband. Eze 16:33. Men give presents to all prostitutes; but thou gavest thy presents to all thy suitors, and didst reward them for coming to thee from all sides, for fornication with thee. Eze 16:34. And there was in thee the very opposite of the women in thy whoredom, that men did not go whoring after thee. In that thou givest payment, and payment was not given to thee, thou wast the very opposite. - By אחרי כל־רעתך , the picture of the wide spread of idolatry, commenced in Eze 16:22, is placed in the relation of chronological sequence to the description already given of the idolatry itself. For all sin, all evil, must first exist before it can spread. The spreading of idolatry was at the same time an increase of apostasy from God. This is not to be sought, however, in the face that Israel forsook the sanctuary, which God had appointed for it as the scene of His gracious presence, and built itself idol-temples (Kliefoth). It consisted rather in this, that it erected idolatrous altars and little temples at all street-corners and cross-roads (Eze 16:24, Eze 16:25), and committed adultery with all heathen nations (Eze 16:26, Eze 16:28, Eze 16:29), and could not be induced to relinquish idolatry either by the chastisements of God (Eze 16:27), or by the uselessness of such conduct (Eze 16:32-34). כל־רעתך is the whole of the apostasy from the Lord depicted in Eze 16:15-22, which prevailed more and more as idolatry spread. The picture of this extension of idolatry is introduced with woe! woe! to indicate at the outset the fearful judgment which Jerusalem was bringing upon itself thereby. The exclamation of woe is inserted parenthetically; for ותּבני (Eze 16:24) forms the apodosis to ויהי in Eze 16:23. גּב and רמה are to be taken as general terms; but, as the singular גּבּך with the plural רמתיך in Eze 16:39 plainly shows, גּב is a collective word. Hävernick has very properly called attention to the analogy between גּב and קבּה in Num 25:8, which is used there to denote an apartment furnished or used for the service of Baal-peor. As קבּה , from קבב , signifies literally that which is arched, a vault; so גּב , from גּבב , is literally that which is curved or arched, a hump or back, and hence is used here for buildings erected for idolatrous purposes, small temples built on heights, which were probably so called to distinguish them as chapels for fornication. The ancient translations suggest this, viz.: lxx οἴκημα πορνικόν and ἔκθεμα , which Polychron. explains thus: προαγώγιον ἔνθα τὰς πόρνας τρέφειν εἴωθασι ; Vulg.: lupanar and prostibulum . רמה signifies artificial heights, i.e., altars built upon eminences, commonly called bâmōth . The word râ̂̂mâh is probably chosen here with an allusion to the primary signification, height, as Jerome has said: quod excelsus sit ut volentibus fornicari procul appareat fornicationis locus et non necesse sit quaeri .

The increase of the whoredom, i.e., of the idolatry and illicit intercourse with heathenish ways, is individualized in Eze 16:26-29 by a specification of historical facts. We cannot agree with Hitzig in restricting the illicit intercourse with Egypt (Eze 16:26), Asshur (Eze 16:28), and Chaldaea (Eze 16:29) to political apostasy, as distinguished from the religious apostasy already depicted. There is nothing to indicate any such distinction. Under the figure of whoredom, both in what precedes and what follows, the inclination of Israel to heathen ways in all its extent, both religious and political, is embraced. Egypt stands first; for the apostasy of Israel from the Lord commenced with the worship of the golden calf, and the longing in the wilderness for the fleshpots of Egypt. From time immemorial Egypt was most deeply sunken in the heathenish worship of nature. The sons of Egypt as therefore described, in accordance with the allegory, as גּדלי , magni carne ( bâzâr , a euphemism; cf. Eze 23:20), i.e., according to the correct explanation of Theodoret: μεθ ̓ὑπερβολῆς τῇ τῶν εἰδώλων θεραπείᾳ προστετηκότας ου . The way in which God punished this erring conduct was, that, like a husband who endeavours by means of chastisement to induce his faithless wife to return, He diminished the supply of food, clothing, etc. ( chōg , as in Pro 30:8), intended for the wife (for the fact compare Hos 2:9-10); this He did by "not allowing Israel to attain to the glory and power which would otherwise have been conferred upon it; that is to say, by not permitting it to acquire the undisturbed and undivided possession of Canaan, but giving it up to the power and scorn of the princes of the Philistines"(Kliefoth). נתן בּנפשׁ , to give any one up to the desire of another. The daughters of the Philistines are the Philistian states, corresponding to the representation of Israel as an adulterous wife. The Philistines are mentioned as the principal foes, because Israel fell completely into their power at the end of the period of the Judges (cf. Judg 13-16; 1Sa 4:1); and they are referred to here, for the deeper humiliation of Israel, as having been ashamed of the licentious conduct of the Israelites, because they adhered to their gods, and did not exchange them for others as Israel had done (compare Jer 2:10-11). זמּה (v. 27) is in apposition to דּרכּך : thy way, which is zimmâh . Zimmâh is applied to the sin of profligacy, as in Lev 18:17. - But Israel was not improved by this chastisement. It committed adultery with Asshur also from the times of Ahaz, who sought help from the Assyrians (2Ki 16:7.); and even with this it was not satisfied; that is to say, the serious consequences brought upon the kingdom of Judah by seeking the friendship of Assyria did not sober it, so as to lead it to give up seeking for help from the heathen and their gods. In Eze 16:28, תּזני אל is distinguished from תּזנים ( זנה , with accus.). The former denotes the immoral pursuit of a person for the purpose of procuring his favour; the latter, adulterous intercourse with him, when his favour has been secured. The thought of the verse is this: Israel sought the favour of Assyria, because it was not satisfied with illicit intercourse with Egypt, and continued to cultivate it; yet it did not find satisfaction or sufficiency even in this, but increased its adultery אל־ארץ כּנען כּשׂדּימה , to the Canaan's-land Chaldaea. ארץ כּנען is not the proper name of the land of Canaan here, but an appellative designation applied to Chaldaea ( Kasdim ) or Babylonia, as in Eze 17:4 (Raschi). The explanation of the words, as signifying the land of Canaan, is precluded by the fact that an allusion to Canaanitish idolatry and intercourse after the mention of Asshur would be out of place, and would not coincide with the historical order of things; since it cannot be shown that "a more general diffusion of the religious customs of Canaan took place after the Assyrian era."And it is still more decidedly precluded by the introduction of the word כּשׂדּימה , which cannot possibly mean as far as, or unto, Chaldaea, and can only be a more precise definition of ארץ כנען . The only thing about which a question can be raised, is the reason why the epithet כנען should have been applied to Chaldaea; whether it merely related to the commercial spirit, in which Babylon was by no means behind the Canaanitish Tyre and Sidon, or whether allusion was also made to the idolatry and immorality of Canaan. The former is by no means to be excluded, as we find that in Eze 17:4 "the land of Canaan"is designated "a city of merchants"( rōkh^e lim ). But we must not exclude the latter either, inasmuch as in the Belus- and Mylitta-worship of Babylon the voluptuous character of the Baal- and Astarte-worship of Canaan had degenerated into shameless unchastity (cf. Herodotus, i. 199).

In Eze 16:30, the contents of Eze 16:16-29 are summed up in the verdict which the Lord pronounces upon the harlot and adulteress: "yet how languishing is thy heart!" אמלה (as a participle Kal απ . λεγ . .; since the verb only occurs elsewhere in the Pual , and that in the sense of faded or pining away) can only signify a morbid pining or languishing, or the craving of immodest desire, which has grown into a disease. The form לבּה is also ἁπ . λεγ . .; but it is analogous to the plural לבּות .

(Note: Hitzig objects to the two forms, which do not occur elsewhere; and with the help of the Sept. rendering τὶ διαθῶ τὴν θυγατέρα σου , which is a mere guess founded upon the false reading מה אמלה , he adopts the conjectural reading מה אמלה לבתּך , "what hope is there for thy daughter?"by which he enriches the Hebrew language with a new word ( אמלה ), and the prophecy contained in this chapter with a thought which is completely foreign to it, and altogether unsuitable.)

שׁלּטת , powerful, commanding; as an epithet applied to zōnâh , one who knows no limit to her actions, unrestrained; hence in Arabic, insolent, shameless. Eze 16:31 contains an independent sentence, which facilitates the transition to the thought expanded in Eze 16:32-34, namely, that Jerusalem had surpassed all other harlots in her whoredoms. If we take Eze 16:31 as dependent upon the protasis in Eze 16:30, we not only get a very dragging style of expression, but the new thought expressed in Eze 16:31 is reduced to a merely secondary idea; whereas the expansion of it in Eze 16:32. shows that it introduces a new feature into the address. And if this is the case, ולא־הייתי cannot be taken as co-ordinate with עשׂיתי htiw e t anidro-oc , but must be construed as the apodosis: "in thy building of rooms...thou wast not like the (ordinary) harlot, since thou disdainest payment."For the plural suffix attached to בּבנותיך , see the commentary on Eze 6:8. The infinitive לקלּס answers to the Latin gerund in ndo (vid., Ewald, §237 c and 280 d ), indicating wherein, or in what respect, the harlot Jerusalem differed from an ordinary prostitute; namely, in the fact that she disdained to receive payment for her prostitution. That this is the meaning of the words, is rendered indisputable by Eze 16:32-34. But the majority of expositors have taken לקלּס as indicating the point of comparison between Israel and other harlots, i.e., as defining in what respect Israel resembled other prostitutes; and then, as this thought is at variance with what follows, have attempted to remove the discrepancy by various untenable explanations. Most of them resort to the explanation: thou wast not like the other prostitutes, who disdain to receive their payment offered for their prostitution, in the hope of thereby obtaining still more,

(Note: Jerome adopts this rendering: non facta es quasi meretrix fastidio augens pretium , and gives the following explanation: "thou hast not imitated the cunning prostitutes, who are accustomed to raise the price of lust by increasing the difficulties, and in this way to excite their lovers to greater frenzy."Rosenmüller and Maurer have adopted a similar explanation: "thou differest greatly from other harlots, who despise the payment offered them by their lovers, that they may get still more; for thou acceptest any reward, being content with the lowest payment; yea, thou dost even offer a price to thine own lovers.")

an explanation which imports into the words a thought that has no existence in them at all. Hävernick seeks to fix upon קלס , by means of the Aramaean, the meaning to cry out (crying out payment), in opposition to the ordinary meaning of קלס , to disdain, or ridicule, in which sense Ezekiel also uses the noun קלּסה in Eze 22:4. Hitzig falls back upon the handy method of altering the text; and finally, Kliefoth gives to ל the imaginary meaning "so far as,"i.e., "to such a degree that,"which cannot be defended either through Exo 39:19 or from Deu 24:5.

With the loose way in which the infinitive construct with ל is used, we grant that the words are ambiguous, and might have the meaning which the majority of the commentators have discovered in them; but this view is by no means necessary, inasmuch as the subordinate idea introduced by לקלּס אתנן may refer quite as well to the subject of the sentence, "thou," as to the zōnâh with whom the subject is compared. Only in the latter case the קלּס would apply to other harlots as well as to Israel; whereas in the former it applies to Israel alone, and shows in what it was that Israel did not resemble ordinary prostitutes. But the explanation which followed was a sufficient safeguard against mistake. In this explanation adulteresses are mentioned first (v. 32), and then common prostitutes (vv. 33, 34). V. 32 must not be taken, as it has been by the majority of commentators, as an exclamation, or a reproof addressed to the adulteress Jerusalem: O thou adulterous wife, that taketh strangers instead of her husband! Such an exclamation as this does not suit the connection at all. But the verse is not to be struck out on that account, as Hitzig proposes. It has simply to be construed in another way, and taken as a statement of what adulteresses do (Kliefoth). They take strangers instead of their husband, and seek their recompense in the simple change, and the pleasure of being with other men. תּחת אישׁהּ , lit., under her husband, i.e., as a wife subject to her husband, as in the connection with זנה in Eze 23:5 and Hos 4:12 (see the comm. on Num 5:19). - Eze 16:33, Eze 16:34. Common prostitutes give themselves up for presents; but Israel, on the contrary, gave presents to its lovers, so that it did the very opposite to all other harlots, and the practice of ordinary prostitutes was left far behind by that of Israel. The change of forms נדא and נדן (a present) is probably to be explained simply on the ground that the form נדא was lengthened into נדן with a consonant as the termination, because the suffix could be attached more easily to the other. הפך , the reverse, the opposite, i.e., with the present context, something unheard of, which never occurred in the case of any other harlot. - Ezekiel has thus fulfilled the task appointed him in Eze 16:2, to charge Jerusalem with her abominations. The address now turns to an announcement of the punishment.

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 12:1--19:14

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

"The exiles had not grasped the serious consequences of Ezekiel's warnings. They still hoped for an early return to Palestine, for they viewed the continued preservation of Jerusalem and Judah as signs of security. After all, Jerusalem was the eternal city. They presented several reasons for their hope and security--as well as their objections to Ezekiel's warning--in chapters 12-19.

"First, if judgment was to come, it would not be in their lifetime, as Ezekiel had declared (ch. 12). Second, Ezekiel was only one of many prophets. Most prophets and prophetesses announced hope and reasons for optimism. Why should the people listen to Ezekiel (ch. 13)? Third, the leaders in Judah were ultimately responsible. If there was to be any judgment, it would be on them, not the exiles (ch. 14). Fourth, if real danger of judgment should exist, then they would only have to find some righteous man to intercede for them before God. Thus they would be delivered (ch. 14). Fifth, how could Ezekiel possibly believe that God would judge his own chosen people? He would not do that (chs. 15-16). Sixth, it would not be fair for God to judge anyone for his forefathers' sins. The people thought Ezekiel was saying that God did judge one for his forefather's sins (ch. 17). Seventh, if judgment was really coming, then there was nothing they could do to stop it; for they would be paying for their fathers' sins. It would not make any difference if they repented (ch. 18). Eighth, Zedekiah, the contemporary ruler of Judah, could be trusted. He would throw off the yoke of Babylonia (ch. 19).

"Ezekiel patiently, systematically, and adamantly (cf. 3:8-9) challenged the naive reasoning of the exiles, undermining each source of their optimistic rejection to his warnings of judgment. When Ezekiel had finished his challenges, no excuses remained."¹⁸⁷

This series of messages expands and develops the concepts presented in the preceding vision (chs. 8-11). Similarly the messages of judgment on Judah and Jerusalem (chs. 4-7) expounded elements in the vision of Ezekiel's commission (chs. 1-3). This pattern continues through the book.

"Chapters 4-11 have repeatedly shown the certainty of Jerusalem's destruction; chapters 12-19 present the necessity for it. The emphasis in these chapters is the moral cause of the exile."¹⁸⁸

The Judahites had trusted in the remnant in Jerusalem (12:1-20), parables (12:21-28), other prophets (ch. 13), idols (14:1-11), religious intercessors (14:12-23), their position as God's vine (ch. 15), the holy city of Jerusalem (ch. 16), Zedekiah (ch. 17), and God's justice (ch. 18).¹⁸⁹

Constable: Eze 16:1-63

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

This chapter is the longest prophetic message in the book and the longest single allegory in the entire Bible. It carries forward the guilt of Jerusalem described in the preceding chapter. God's chosen people were not only a vine that was good for nothing (ch. 15), but they had produced disgusting fruit (ch. 16). The Lord compared Jerusalem to a despised orphan who had become the beautiful wife of a king but had abandoned her privileges to become an insatiable prostitute (cf. Hos. 1-3).

"A sad parallel to this narrative is the course of Christendom in its departure from the purity of God's Word and the life of godliness."²³⁰

Constable: Eze 16:15-34

The prostitution of Jerusalem 16:15-34

16:15 However, Jerusalem became self-centered and unfaithful to the Lord; she forgot Him when she became preoccupied with His blessings (cf. Deut. 6:10-12; 8). She went after every people that passed by rather than remaining faithful to Yahweh. Under King Solomon, Jerusalem became the greatest city of her day, but Solomon led the Jerusalemites into spiritual adultery by making alliances (covenants) with other nations and by establishing idolatry in the land (1 Kings. 11:1-13; cf. Deut. 17:14-20).

16:16-19 Jerusalem used the gifts that God had given her to make idols and to worship them rather than her Lord (2 Kings 23:7; Jer. 10:9). The people evidently even made phallic images out of God's gifts with which they engaged in sex (v. 17).

16:20-21 Jerusalem went so far as slaying her own children as sacrifices to idols disregarding the fact that they were also the Lord's children (2 Kings 16:3; 21:6; 23:10; 2 Chron. 28:3; Jer. 32:35; cf. Lev. 18:21; 20:1-5; Deut. 12:30-32).²³⁵

16:22 Furthermore, she forgot about her humble origins and that she owed her very existence to Yahweh.

"Many believers today tend to forget what Christ has done for them on the cross and all the blessings he has poured out on them (Eph 1:3)."²³⁶

16:23-25 On top of all this wickedness, Jerusalem multiplied shrines to idols everywhere. For this Yahweh pronounced a lament of horror on her (cf. 1 Sam. 4:8; Prov. 23:29; Isa. 3:9). She became a militant advocate of idolatry, not just a practitioner of it. She also made her beauty abominable by prostituting herself to every passerby. She pursued foreign alliances as well as foreign gods.

16:26-27 She committed adultery with her lustful neighbor, the Egyptians, and multiplied the instances of her harlotry thus angering the Lord further (2 Kings 17:4; 18:21; Isa. 30:7; 36:2). As punishment, the Lord diminished her support. He also gave her into the hands of the Philistines, pagan people who nonetheless were repulsed by her lewd behavior (2 Chron. 21:16-17; 28:16-19; Isa. 1:7-8).

16:28-29 She committed adultery with the distant Assyrians as well, but they did not satisfy her lust (2 Kings 15:19-20; 16:7-18). Neither did adultery with the merchant Chaldeans satiate her (2 Kings 20:12-19; Isa. 20:5-6; 30:1-5; 31:1).

"Jerusalem was a spiritual nymphomaniac."²³⁷

Political alliances normally involved the weaker party taking the gods of the stronger ally into its religious system. This is how much idolatry entered Jerusalem.

16:30-34 All her brazen adulteries had left Jerusalem with a sick heart; she could no longer feel true love. She was worse than a common prostitute in that she practiced adultery not because she needed money from her lovers but simply because it made her feel good. She took strangers to bed with her instead of her husband. She even gave gifts to her lovers to bribe them to come to her (paying tribute to make alliances) rather giving them what they wanted in payment for the bribes they would normally have offered her. Her adulteries were worse than those of common prostitutes in that she paid her lovers rather than receiving payment from them (Hos. 8:9).

"Ezekiel enumerated at least eight reasons for the exile: pride (v. 15a), spiritual prostitution (vv. 15b-19), materialistic idolatry (vv. 16-19), human sacrifices (vv. 20-21), forgetting God (v. 22), propagating her prostitution (vv. 23-25), trusting relations with pagan nations (vv. 26-29), and a weak will that cast off all moral restraints (vv. 30-34)."²³⁸

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 16 (Chapter Introduction)

Overview

Eze 16:1, Under the similitude of a wretched infant is shewn the natural state of Jerusalem; Eze 16:6, God’s extraordinary love towards her; Eze 16:15, Her monstrous whoredom; Eze 16:35, Her grievous judgment; Eze 16:44, Her sin, equal to her mother, and exceeding her sisters, Sodom and Samaria, calls for judgments; Eze 16:60, Mercy is promised her in the end.

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 16 (Chapter Introduction)

CHAPTER 16

Under the similitude of a helpless exposed infant is represented the original state of Jerusalem, Eze 16:1-5 ; whom God is described to have bred up, married, and treated with kind indulgence, Eze 16:6-14 . Her unnatural whoredoms, Eze 16:15-34 . God threateneth her with severe judgment, Eze 16:35-43 . Her sin, equal to her mother’ s, the Hittite, and exceeding that of her sisters’ , Sodom and Samaria, shall not go unpunished, Eze 16:44-59 . A promise of mercy in the end, Eze 16:60-63 .

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 16 (Chapter Introduction)

A parable showing the first low estate of the Jewish nation, its prosperity, idolatries, and punishment.

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 16 (Chapter Introduction)

Still God is justifying himself in the desolations he is about to bring upon Jerusalem; and very largely, in this chapter, he shows the prophet, and orders him to show the people, that he did but punish them as their sins deserved. In the foregoing chapter he had compared Jerusalem to an unfruitful vine, that was fit for nothing but the fire; in this chapter he compares it to an adulteress, that, in justice, ought to be abandoned and exposed, and he must therefore show the people their abominations, that they might see how little reason they had to complain of the judgments they were under. In this long discourse are set forth, I. The despicable and deplorable beginnings of that church and nation (Eze 16:3-5). II. The many honours and favours God had bestowed upon them (Eze 16:6-14). III. Their treacherous and ungrateful departures from him to the services and worship of idols, here represented by the most impudent whoredom (v. 15-34). IV. A threatening of terrible destroying judgments, which God would bring upon them for this sin (Eze 16:35-43). V. An aggravation both of their sin and of their punishment, by comparison with Sodom and Samaria (v. 44-59). VI. A promise of mercy in the close, which God would show to a penitent remnant (Eze 16:60-63). And this is designed for admonition to us.

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

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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

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Copyright 2003 by Thomas L. Constable

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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 16 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 16

In this chapter the Jewish nation is represented under the simile of a female infant, whose birth, breeding, marriage, grandeur, and conduct, are described, in order to show the wickedness and ingratitude of, his people; who, on account thereof, are threatened with judgments; though mercy is promised to a remnant that should repent. The prophet is directed to make known to Jerusalem her abominable sins, Eze 16:1; and, in order to this, is bid to take up the following parable of a female infant; whose descent, birth, and wretched condition, at the time of it, are pointed at, Eze 16:3; which are expressive of the low and forlorn estate of the Jews originally; and then follow the benefits and blessings of God bestowed upon them, both in their infant and adult state; the preserving them alive in Egypt, and their multiplication there; and afterwards the covenant made with them, when brought out from thence; and the Lord's espousal of them to himself, as his own people, having a strong affection for them, Eze 16:6; the large provision of good things he made for them, both in the wilderness, and especially in the land of Canaan; the riches he bestowed upon them, and the flourishing and prosperous kingdom he raised them to, which made them famous among all the nations round about them, Eze 16:9; and yet, after all this, such was the ingratitude of this people, as to commit spiritual whoredom, that is, idolatry, to a very great degree, Eze 16:15; which is aggravated by their converting and applying the good things which the Lord gave them to idolatrous uses, Eze 16:16; by sacrificing their sons and daughters to idols, which were the Lord's, Eze 16:20; by not calling to mind the former wretched estate out of which they were brought, Eze 16:22; by building high places in every street and way, and there committing idolatries, Eze 16:23; by the various nations, whose examples they followed, and with whom they joined, as the Egyptians, Assyrians, and Chaldeans, Eze 16:26; and by the great difference between them and all other harlots, whom they exceeded, Eze 16:30; wherefore, on account of all this, they are threatened to be dealt with as an adulterous woman; made a spectacle of; condemned to die, to be stripped, stoned, and burned, Eze 16:35; and, that the Lord might appear to be just in executing such judgments on them, they are declared to be as bad as the Hittites and Amorites their parents; and worse than their sisters Samaria and Sodom; and therefore could expect to fare no better than they; and should become proverb and a byword, and bear their sins, shame, and punishment, in the sight of their neighbours, and be despised by them, Eze 16:44; nevertheless, the covenant of grace made with his chosen people among them should stand firm; which being manifested to them, would be a means of bringing them to a sense of sin, shame for it, and an acknowledgment of the Lord's grace and goodness to them Eze 16:60.