Biblical Research Monthly, January 1947 thru September 1950 \u2014 by Dr. David L. Cooper<\/p>\n
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By certain scholars the Book of Ezekiel is considered the crown jewel of prophecy of the Old Testament; by others it is not given such a high rating, though it is recognized as a marvelous revelation from God. It is unique among the prophetic books of the Old Testament. The prophet is very vivid and graphic in his expressions. He employs every method known by the literary artist to convey his thoughts to his fellow-men. He is the first to adopt that peculiar type of prophecy known as apocalyptic, the employment of visions and symbolic acts such as we see in the Books of Daniel and Revelation. The word Ezekiel<\/em> means \u201cGod strengthens\u201d or \u201cGod will strengthen.\u201d The Lord certainly did strengthen Ezekiel for the task, the difficult task, which he had to perform. He was indeed a present help to the prophet in time of need.<\/p>\n Life is a chain of causes and effects, of antecedents and consequences. The environment in which one generation lives is created by its predecessors. There are however times when an individual or a generation does change or modify its environment \u2014 for better or for worse. All too frequently people settle down complacently into the environment into which they were born and drift with the tide.<\/p>\n Upon the death of Solomon the ten northern tribes revolted against the house of David, called for Jeroboam to return from Egypt, and made him king. In order that his subjects might not feel a loyalty to Jerusalem and the Davidic house, Jeroboam built temples in Dan and in Bethel and instituted the Egyptian bull worship. Thus a new religion was introduced into Israel, the northern kingdom. Later Ahab, king of Israel, married Jezebel, a Sidonian princess, who brought Baal worship from her native land into Israel. Thus the worship of Jehovah was practically rooted out from the northern kingdom and was supplanted by these pagan religions. Like a flood beating against the banks of a stream, idolatry in the northern kingdom kept beating against the frontiers of Judah in an effort to overflow into the southern kingdom.<\/p>\n In the days of Isaiah, who lived in the latter half of the eighth century B.C., according to the Ussher chronology, the floodtide of idolatry was threatening the nation all the time. This great statesman-prophet fought with all his might against such paganism. The greatest classics hurled against idolatry are to be found in his writings. By prophetic insight he looked out into the years ahead and saw the time when idolatry would come like a flood and would inundate Judah. Finally it did.<\/p>\n The time in which Ezekiel lived was a turbulent period. King Manasseh of Judah had led the nation away from Jehovah and had introduced every type of idolatry into the kingdom. With these false gods and religions came immorality and a low standard of ethics and morals. Thus the nation of Israel took a nose-dive down into the very depths of sin and degradation during the fifty-five years of the reign of Manasseh. This condition continued through the reign of his son and successor, Amon, for two years. During the first eighteen years of the reign of Josiah, the successor of Amon, it seems that there was little or no improvement in the conditions. In the eighteenth year of Josiah, however, the Book of the Law was discovered in the Temple, was brought to Josiah and read to him. The king, being stirred by the impending judgments threatened in the law, began one of the most thorough reforms ever launched in Israel. Although it was the most thoroughgoing of the four great revivals in Israel, great were the difficulties. For idolatry had gripped the country for seventy-five years (from the beginning of Manasseh’s reign to the eighteenth year of Josiah). By the apostasy of Manasseh Judah took a plunge which landed her beyond all possibility of being spared the overthrow of the nation. The Lord could no longer brook the sin of the nation. In the language of the writer of II Chronicles the nation had reached that point where there was no remedy (II Chronicles 36:16).<\/p>\n The reforms of good young King Josiah could not prevent a national catastrophe, but did postpone it a few years. Upon his death the forces of evil were again turned loose. The nation began backsliding. Men got their eyes off God and put them upon men. Israel began to rely upon the Egyptians for help and assistance.<\/p>\n God works in and through history. His invisible guiding hand is directing the movements of the nations. While He lets every nation and the individuals within such groups exercise their own free choices, nevertheless He overrules providentially and makes their free acts contribute to the advancement of His plans and purposes for the nations. It was all too evident to everyone who had spiritual vision that there was but one thing that could come to Judah from the hand of a holy God \u2014 punishment in the extreme, because of her disloyalty to her God and her going off into idolatry. The Lord in His wisdom had decreed to punish Judah for her sin by using the neo-Babylonian Empire. Ancient Babylon had gone down under Assyria and had lain dormant for centuries. Just about the time that Jeremiah began his ministry, God began to raise up the neo-Babylonian Empire. Providentially he brought forth Nabopolassar who raised it from out the dust of the past and caused it to become a growing and a mighty state. He reigned over it for twenty-five years and was succeeded by his son, Nebuchadnezzar, who in turn reigned forty-three years. This prince brought Babylon to the zenith of its power.<\/p>\n Habakkuk lived and engaged in his ministry probably in the first part of the reign of King Josiah \u2014 though we may not be absolutely dogmatic in regard to the date. He called the attention of his contemporaries to the fact that God was raising up the bitter and cruel nation of Babylon in order to punish His people Israel for their sins. To men of the world and those who had no spiritual insight into the workings of God, the rise of the neo-Babylonian Empire, its rapid growth, and its reaching the zenith of its power in a little over half a century were simply natural phenomena without any special significance. But to those who had eyes to see and ears to hear, Habakkuk called attention to the fact that God was raising up this nation in order to correct His people. The language is so very graphic and important, I wish to quote this oracle:<\/p>\n Behold ye among the nations, and look, and wonder marvelously; for I am working a work in your days, which ye will not believe though it be told you. 6 For, lo, I raise up the Chaldeans, that bitter and hasty nation, that march through the breadth of the earth, to possess dwelling places that are not theirs. 7 They are terrible and dreadful; their judgment and their dignity proceed from themselves. 8 Their horses also are swifter than leopards, and are more fierce than the evening wolves; and their horsemen press proudly on: yea, their horsemen come from far; they fly as an eagle that hasteth to devour. 9 They come all of them for violence; the set of their faces is forwards; and they gather captives as, the sand. 10 Yea, he scoffeth at kings, and princes are a derision unto him; he derideth every stronghold; for he heapeth up dust, and taketh it. 11 Then shall he sweep by as<\/em> a wind, and shall pass over, and be guilty even<\/em> he whose might is his god.\u201d (Habakkuk 1:5-11)<\/p><\/blockquote>\n God \u201c… made of one every nation of men to dwell on all the face of the earth, having determined their<\/em> appointed seasons, and the bounds of their habitation\u201d that they should seek after God who is not far from anyone of them (Acts 17:24-28). According to this statement of the inspired Apostle Paul it is God who determines when a nation shall arise to statehood, the extent of the territory to be occupied, and the strength and power to be gained. When God has raised up such a nation as the Chaldeans and has used it for a given purpose, He punishes it and frequently causes such a power to go back into oblivion (Isaiah 10:5-12).<\/p>\n Habakkuk realized that God was raising up in his day and time the Chaldean Empire for the correction of the Jewish nation. When he realized how ruthless and wicked the Chaldeans were, he asked how it was that God could use such a degenerate race to punish the Hebrew people who, though sinful, were living on a much higher plane than the Babylonians. God uses men for the positions for which they fit themselves by their own free choices and by their conduct and lives. But He always punishes everyone for his wickedness after he has been used of Him.<\/p>\n It is a source of great consolation to know that the nations of the world \u2014 even all of them combined \u2014 are no more than a drop in the bucket or a particle of fine dust upon the balances (see the majestic oration of the Prophet Isaiah found in chapter 40 of that book).<\/p>\n In fulfillment of the prophecy of Habakkuk God was, in the sight of all the nations, calling the neo-Babylonian Empire out of the dust of the past and was shaping its destiny in order that it might become the dominant power of the world of that day and time. When Nebuchadnezzar mounted the throne, he was pushing his boundaries toward the Mediterranean and was coming in contact with Judah. He sent his armies therefore against Jerusalem and caused Jehoiakim to swear fealty to Babylon.<\/p>\n Later Jehoiakim broke faith with Nebuchadnezzar. Hence in the third year of his reign Judah was invaded, some of the vessels from the Temple were taken by Nebuchadnezzar to Babylon, and exacting conditions of peace were imposed upon Jehoiakim. Worldliness and a non-religious sentiment gripped the people. Many, however, were turning to idols and were practicing all the abominable and immoral acts attending such worship. Thus there was a rapid disintegration of the nation during the reign of Jehoiakim.<\/p>\n His son and successor, Jehoiachin, mounted the throne upon the death of his father, but he reigned only three months and was taken to Babylon into captivity. Nebuchadnezzar took his father’s brother, Mattaniah, changed his name to Zedekiah, and placed him on the throne of Judah. Zedekiah swore loyalty to Nebuchadnezzar, but soon became involved in plotting with neighboring kings against Nebuchadnezzar his overlord. An intimation of this plotting is to be found in Jeremiah 27:1-11, which speaks of ambassadors from certain nations and their being at Jerusalem. Probably Nebuchadnezzar learned of this plotting and sent for Zedekiah in the fourth year of his reign. (See Jeremiah 51:59.) As the reign of Zedekiah progressed the deterioration became more rapid; until finally, in the ninth year of Zedekiah, Nebuchadnezzar sent his armies to overthrow and to destroy the city.<\/p>\n To note the ancient attitude of the Jewish people toward the Book of Ezekiel is very interesting. According to tradition the younger and immature minds were not allowed to study that book. In fact, it was classified with certain others that were called \u201cthe hidden\u201d books. Among these were the Book of Proverbs, the Song of Solomon, and the Book of Esther. Because Ezekiel was placed in this group of books and was kept from immature persons, certain rationalistic critics have twisted the facts and have said that the ancient Jews doubted the authenticity and canonicity of the book, and that they therefore put it in this class of literature. This claim is contrary to the facts. Esther was placed in this list of books and yet its authenticity and canonicity were never questioned for one moment. Neither was the genuineness of Ezekiel questioned by any of them.<\/p>\n The question arises. Why did the ancient synagogue place Ezekiel among these hidden books? There may have been several reasons; but chief among them doubtless are the following: To them there appeared to be contradictions between the law as delivered by Moses and the legislation found in the last nine chapters of Ezekiel. Thus the ancient rabbis feared that the younger generation, before reaching maturity when they could think things through, would hastily jump at a conclusion and form the opinion that Ezekiel contradicted Moses.<\/p>\n But there is no contradiction between Moses and Ezekiel, or the legislation as given by Moses and that set forth by Ezekiel. Moses gave the legislation and the ritualistic services that were to be observed during the Mosaic Age. That which is given by Ezekiel is to obtain in the great Kingdom Age as we shall learn in our exposition of the Book of Ezekiel. Certain of the ritualism will be carried over into the great Kingdom Age. Other portions of it will be omitted \u2014 doubtless for good and sufficient reasons known unto the Almighty. When therefore we see that Moses legislated for one time and Ezekiel prophecied concerning another, we see that there need not be found any contradiction at all.<\/p>\n Another reason why the book was kept from the younger ones was that in the very first chapter appears the record of a theophany. As we shall learn in our first exposition of the Book of Ezekiel, one like unto a Son of man appeared on a portable throne supported and carried forward by cherubim. This one was none other than Jehovah. We shall discover that this was Jehovah the Son. This portion, together with that found in chapters 10 and 11, describing the same thing, was considered very holy portions of Scripture. The immature and undeveloped minds were not supposed to be able to understand and comprehend the realities and the holiness of this marvelous revelation.<\/p>\n Probably the Book of Ezekiel was withheld from the great masses of Israel because of the various enigmas, parables, visions, and symbolic acts which the prophet performed or experienced. These, it must be admitted, are more difficult to be understood than the straightforward statements of facts and utterances of prophecies.<\/p>\n We should not be surprised at the Jews for withholding this portion of the Sacred Word from the younger people. We see the same tendency among Christian people today. In fact, there are many well-taught people who avoid the study of such books as Ezekiel, Daniel, Zechariah, and Revelation. I well recall, several years ago, the practices of various churches in their Sunday schools. They had Bible classes that studied the New Testament, beginning with Matthew and continuing through to Jude. When they finished that last book, they turned back to the beginning and restudied the New Testament, stopping always with Jude. They felt that the Book of Revelation could not be understood. There was therefore no necessity or profit in even reading it. Even now, in certain quarters, there are those who do not believe that we can understand the prophetic word and are averse to the study of prophecy. If a person studies and teaches the prophetic word, he is considered by such groups as a speculator.<\/p>\n Anyone who marks off any portion of the Word and forbids or discourages the study of that portion is robbing those whom they influence of deep spiritual blessing. The Books of Revelation and Ezekiel were included in the Bible for us to study, the same as any other portion of the Word. Let us therefore come to the study of Ezekiel with receptive minds, praying that the Lord will open our eyes to see and behold the wonderful things in His Word.<\/p>\n Since rationalism has entered the Christian ranks, the entire history of Israel has been reconstructed and changed utterly. This is the work of the higher critics \u2014 rather, destructive critics. These rationalists deny that Moses wrote the Pentateuch. They dissect the Books of Moses, together with Joshua, into various supposed original documents. These primary sources they designate as: Elohistic, Jehovistic, Deuteronomic, and priestly writings. These first two imaginary writers lived in the eighth or ninth century before Christ and wrote their history of the Jewish people from creation downward to their day and time.<\/p>\n Throughout the centuries down to the time of Josiah, according to this rationalistic theory, there was no centralized worship. But the children of Israel carried on their worship in the high places \u2014 just as the Canaanites had done before them. Finally, in the days of Josiah, a conniving priest, who wanted to centralize the worship and make Jerusalem the only shrine for the nation, wrote that which is substantially the present Book of Deuteronomy. He manipulated the affair so very cleverly that, when it was discovered in the Temple by the priest Hilkiah, his deception was not discovered. Instead, Hilkiah believed that this was a genuine work of Moses. He sent it to the king, before whom it was read. Then King Josiah instituted reforms in accordance with the teaching set forth in this document. Those who had been conducting the worship in the high places throughout Israel were invited to leave those places, come, and join the forces of the central sanctuary in Jerusalem. Thus, according to the theory, the cultus of Israel was changed by this Deuteronomic Code.<\/p>\n Ezekiel carried the reforms demanded by the Deuteronomic Code further and thus degraded the priests who had officiated at the high places and allowed them to engage in only the minor services of the central sanctuary at Jerusalem. These were known as the Levites. Thus, according to the rationalistic theory, a definite turn was given to the religion of Israel by Ezekiel.<\/p>\n Finally, around 444 or 445 B.C., the priestly writer produced his document, which recognized the changes that had been wrought by the Deuteronomic Code and also by Ezekiel’s influence. Thus the religion became fixed.<\/p>\n The rationalistic critics depend upon Ezekiel 44:4f as the central stone in the arch of their reconstruction of Israel’s history. When the facts of history prior to Ezekiel’s time and those of his day together with prophecies regarding the future are taken into consideration, it is seen that there is no support for this radical reconstruction of the biblical history as set forth in the Old Testament.<\/p>\n Whenever the books of the Old Testament are read and are allowed to tell their story, as it appears on the sacred page, all is consistency; when, however, the books of the Scriptures are cut up into arbitrary documents, as is done by the rationalists, then there are endless contradictions and abnormalities. It is my personal conviction that the Lord will bring the curse upon those who thus alter and change His record in the Old Testament, which is mentioned in the last chapter of the Book of Revelation. A severe anathema is there pronounced upon anyone who adds to or takes from the Book of Revelation. What is true of that book is also true of the entire Book. Thus those men who have arbitrarily, in the interest of a theory, dissected, cut up, and mutilated the various books of the Old Testament, as well as the New, will come in for the punishment that is threatened in the last chapter of Revelation.<\/p>\n Because of Ezekiel’s great emphasis which he places upon the law, many have thought that he exalted law to the very highest pinnacle of authority. He has been misunderstood as teaching that if a man would observe the law, he would thus live by his good works. To interpret this prophet as teaching such is to misunderstand him entirely.<\/p>\n Men are saved in all ages and dispensations upon the simple principle of grace through faith. From the roll call of faith in Hebrews, chapter 11, we see that men have been saved by faith on the human side and by grace on the divine side. Everyone who has ever been saved, who is being saved now, or ever will be saved will be saved in no other way than that of grace through faith.<\/p>\n What then was the function of the law? Paul tells us in Galatians 3:19 that it was added because of transgression. In Galatians 3:25 he stated that the law was a, tutor or schoolmaster to bring us (Jews) unto Christ. In the seventh chapter of Romans he affirmed that the law was given in order that the exceeding sinfulness of sin might become known. Moreover he spoke of the law as holy, good; but man is a slave to sin which dwells in him. The Old Testament prophets magnified the law and looked at it as a divine revelation of God graciously given to Israel in order to discipline her and bring her to the point where she could receive the Messiah with His salvation.<\/p>\n Unfortunately many in Israel who were living on the carnal plane sought justification and eternal life by observing rites and ceremonies. By works of the law shall no flesh be justified in God’s sight. It was God’s plan and purpose that men should trust Him, just as Abraham did (Romans, chapter 4) and be saved, be counted righteous as Abraham was.<\/p>\n We might compare the law to a mirror into which a person looks in order to see whether or not there is anything on his face. If there is dirt, the mirror will not wash it away. It reveals the fact that the dirt is there, but it takes water and soap to remove it. The law showed the exceeding sinfulness of sin. Those during the Dispensation of Law who walked by the faith of Abraham came in simple faith doubting nothing, trusting God for salvation and redemption.<\/p>\n Because Israel sought justification and life by observing ordinances, rites, and ceremonies, the old covenant became the ministration of death (see II Corinthians, chapter 3). But when rightly interpreted and obeyed, it proved indeed a blessing to the Israelites.<\/p>\n At the present time we are not under law but are under grace. The fact that we are not under law does not grant license to us to do wrong in any way whatsoever. If one continues in the same way in which he lived prior to his conversion, that fact is absolute, positive proof that such a one has never been born again.<\/p>\n Jeremiah the prophet began his ministry in the thirteenth year of Josiah’s reign. He continued in his ministry during the remaining years of that king and the reign of Jehoiakim, Jehoiachin, and Zedekiah. After the fall of Jerusalem Nebuzaradan, the chief officer of Nebuchadnezzar, granted the prophet freedom to go anywhere he desired. He chose to go with Gedaliah who was appointed to be the Babylonian governor over the people that were left in the land. Gedaliah was slain by Ishmael the son of Nethaniah. Finally Ishmael fled to the king of Ammon and took refuge with him. Finally Johanan the son of Kareah, together with others, came to Jeremiah pleading with him to inquire of the Lord as to what they should do. They gave him every assurance that whatever the Lord spoke to them through him they would gladly do. When the Lord did give a reply to their inquiry, they refused to obey, claiming that Jeremiah was simply speaking his own words and not giving those of the Almighty. They therefore fled to Egypt and forcibly took the prophet along with them. Thus he disappears from the sacred page. From the historical facts we see that Jeremiah’s ministry covered forty-odd years, the greater portion of which was in Jerusalem, though he lived at Anathoth, about three miles northeast of the Holy City. In the beginning of his ministry Jeremiah dealt with the nation as a whole. After the deputation of the captives, along with Jehoiachin, had been taken to Babylon, Jeremiah ministered to the people who were left in the land. At the same time, however, he wrote a letter to the captives who had been taken to Babylon along with Jehoiachin. This letter constitutes chapter 29 of the Book of Jeremiah.<\/p>\n Ezekiel was a much younger man than Jeremiah and was of priestly descent. He began his ministry in the fifth year of the reign of the captivity of Jehoiachin. At the time he went into captivity, he probably was twenty-five years of age. Then five years later, the fifth year of Jehoiachin’s captivity, he began his public ministry. His field of service was among the captives who went to Babylon with Jehoiachin. Thus it is clear that his ministry ran parallel with the latter part of that of Jeremiah. In order to get a clear picture of the situation one must be familiar with the closing chapters of II Kings and II Chronicles and then study the prophecies of Jeremiah along with those of Ezekiel.<\/p>\n Another contemporary of Ezekiel was Daniel the prophet. He was taken to Babylon in the third year of Jehoiakim, when Nebuchadnezzar came against Jerusalem and deported certain ones of the seed royal and of the nobility to Babylon. This third year of Jehoiakim was the last year of Nabopolassar the father of Nebuchadnezzar. Nebuchadnezzar’s first year was the fourth of Jehoiakim (see Jeremiah 25:1ff.) In the second year of Nebuchadnezzar, which was the fifth year of Jehoiakim, Daniel began his prophetic ministry by interpreting the significance of the dream which the Lord presented to Nebuchadnezzar and which is found in Daniel, chapter 2. As we learn from his book, Daniel became the prime minister of the Medo-Persian Empire. The last of his ministry which is recorded for us is found in the revelations set forth in Daniel, chapters 10, 11, and 12. One should study along with Ezekiel and Jeremiah the Book of Daniel and correlate its material with theirs.<\/p>\n A survey of the Book of Ezekiel shows that his prophecies eddy around two general ideas: first, the judgments that would come upon Judah and Jerusalem, together with the surrounding nations, because of sin and of rebellion against God. This is found in the first thirty-three chapters of the book. The central thought around which the second half of the book revolves is the final restoration of Israel and of Jehovah’s reign in her midst here upon earth. The book may be divided upon different principles. Some scholars close the first division with chapter 24 and consider chapters 25-48 as the second section. Still others, dividing the book according to other principles, consider that the first twenty-four chapters constitute the first division speaking of the judgments coming upon Jerusalem and Judah. The second division consists of chapters 25-32, which give the judgments pronounced against the nation. The third and last section, beginning with thirty-three and running to the close of the book, deals with the final restoration of Israel. In our study of the book in this series of expositions, we shall consider that the book has the two-fold aspect: the judgments coming upon the sinful nation and its final restoration.<\/p>\n The book abounds in various types of expression. The prophet received visions from God concerning various things. He performed symbolic acts signifying certain great events or epochs. Again we see him using allegories such as those appearing in chapters 16 and 23. At times he, like Jeremiah, employed lamentation because of the deplorable conditions which faced him.<\/p>\n Ezekiel dates his prophecies in the era of Jehoiachin’s captivity, because he went along to Babylon with Jehoiachin and the captives deported at that time. The prophet received his call, as we see in 1:2, in the fifth year of Jehoiachin’s captivity. The second dated prophecy is found in chapter 8. This revelation was received in the sixth year of Jehoiachin’s captivity. In the seventh year of this era, he received the revelation found in chapter 20. The next prophecy is found in chapter 24 and is dated in the ninth year. In this prophecy Ezekiel saw a boiling caldron which symbolized the horrors and distress that would come upon Jerusalem when it would be besieged. This was actually fulfilled a year later, to a day. The vision was in the ninth year of Jehoiachin’s captivity, which synchronized with the eighth year of Zedekiah’s reign. We know therefore that this vision was given exactly one year ahead of the real investment of the city by the Babylonians.<\/p>\n The predictions concerning Ammon, Moab, Edom, and Philistia are not dated. The one pertaining to Tyre is placed in the eleventh year of this era (Ezekiel 26:1). The one concerning Egypt is dated in the tenth year of the era (29:1). In 29:17 is another one which was in the twenty-seventh year of this era. This prediction is, however, the last dated event in the Book of Ezekiel. The oracle regarding Egypt found in chapter 31 is placed in the eleventh year, and the one in the thirty-second chapter the twelfth year of this period. In 33:21,22 appears the account of Ezekiel’s being told concerning the fall of the city. It took from four to five months for the travelers to go from Palestine to Mesopotamia. This is seen in such passages as Ezra 7:9. Let it be remembered that this twelfth year of 33:21 is of the era of Jehoiachin’s captivity.<\/p>\n The last date of the book is found in 40:1, which is the twenty-fifth year of Jehoiachin’s captivity and which synchronized with the fourteenth year after the fall of the city of Jerusalem. Jehoiachin’s captivity was in the year 597 B.C. of the Ussher dates. The fall of the city in the same system was in 586 B.C. The fourteenth year after the fall would be 573 B.C. It was at this last date that Ezekiel received the marvelous revelations concerning the glorious millennial Temple and the conditions which will exist throughout the country during the Millennium.<\/p>\n In the last nine chapters of Ezekiel we are presented with the most glorious picture concerning the conditions that will exist in Palestine during the reign of our Lord. Great topographical changes will take place. The land will be divided into equal sections for the twelve tribes of Israel. There will be seven portions north of the \u201coblation\u201d and five sections south of it. This great oblation, or mountain of Jehovah, will be 25,000 reeds from north to south and from east to west. Since five hundred reeds make a mile, the dimensions of this marvelous mountain of Jehovah’s house will be fifty miles by fifty miles. It will be divided into three sections. In the northern most one will be the Temple area. That section will be for the priests. The central section will be for the Levites. In the southern section of the mountain will be the city of Jerusalem, the millennial Jerusalem.<\/p>\n People will flock there in a constant stream from all parts of the world to worship Jehovah of hosts in His holy Temple, which will be a house of prayer for all nations. They will listen to Messiah, the Lord Jesus Christ, as He teaches the Word of the Lord, which will go forth from Jerusalem. At that time Jerusalem will be called Jehovah-shammah<\/em>, Jehovah is there.<\/p>\n The book of Ezekiel in its introduction (1:1-3) speaks of something as having occurred in the thirtieth year when the prophet was among the captives by the river Chebar, at which time he saw certain visions of God. In verses 2 and 3 he speaks of these visions as occurring in the fifth year of Jehoiachin’s captivity and states that at that time the word of Jehovah came expressly to him. From these facts it is clear that the thirtieth year of verse 1 is the fifth year of Jehoachin’s captivity. It is quite likely that this thirtieth year indicates his age, as stated in the former discussion. All the dates of Ezekiel’s prophecy are in terms of Jehoiachin’s captivity.<\/p>\n It has been recognized by spiritually-minded Bible students throughout the centuries that one, in order to do efficient service in the Master’s cause, must be called of God. This statement is a truism that should be recognized by all. At the same time it is also true that all people who are redeemed should labor as they have time and opportunity \u2014 and should make opportunities \u2014 to forward the cause of God among men. Those, however, who are to engage in full-time Christian service certainly should have a definite call from the Lord.<\/p>\n One should study carefully I Samuel, chapter 3. The boy Samuel had been dedicated to the Lord by his parents at his birth, but God gave him a very definite and clear-cut call as we see in the passage just referred to. The prophet Isaiah received a very definite call to enter the ministry of the Lord, the record of which is found in chapter 6 of the Book of Isaiah. If the early chapters of Isaiah are put in chronological order, the prophet delivered three masterful discourses by the power of God even before he received his official call. Then the Lord appeared to him and gave him a vision of the Lord Jesus Christ in His glory seated upon the throne in the great millennial Temple. Jeremiah, likewise, received a very specific call, as we see in Jeremiah 1:11-19. When we come to the New Testament, we see that the Apostle Paul was very clearly called by the Lord Jesus Christ when he was on his way to Damascus (see Acts, chapter 9:22; and 26). Others received definite calls and commissions but these suffice to give us some idea as to the divine method of calling specially those who are chosen vessels into full-time service.<\/p>\n In Ezekiel 1:4-3:11 we have a record of Ezekiel’s call. As we study this call, we shall do well to note the three different types of God’s communicating His will to man. In the first place the Lord appeared, especially in primitive times, to various ones of His servants, coming in a personal manner. For instance, the Lord Jehovah appeared in the Garden of Eden in the form of man and talked to Adam and Eve. He did this also in numbers of cases, as we read in the Old Testament. This is what we call a theophany \u2014 God’s appearing in the form of man and communicating personally with His servants.<\/p>\n At other times He has made revelations through visions. Should I be permitted to illustrate this mode of communication, I would compare it to television, which is just now beginning to come into use. Those who enjoyed such communications seem to have been in a trance \u2014 to have been lifted to a higher plane of perception, and to have had their mental horizon enlarged. With their intellectual and spiritual faculties heightened, the prophets viewed, as one does in television, spiritual realities which passed before their minds like a moving picture. Thus we would designate this type of communication as spiritual television.<\/p>\n In the third place we may list what is usually termed inspiration. God’s breathing into His servant the message and the ability to comprehend it and express it. This mode of communication we might compare to a telephone message. At the present day a person may be in one country and talk to another person in a different land, thousands of miles away, by means of the telephone. By this method the exact thought and word is conveyed by one person to another. One receiving the message can deliver it to whom it pertains or can act accordingly. Thus by spiritual telephone the Lord communicated His ideas very frequently to various servants of His at different times.<\/p>\n Ezekiel, in different passages, uses this expression, \u201cThe hand of Jehovah was there upon him [Ezekiel].\u201d Examination of this phrase shows that it indicates the power of the Lord in a supernatural manner and its resting upon and working through the one concerning whom the statement is made.<\/p>\n Ezekiel declares that he saw \u201cvisions of God.\u201d This statement is in perfect accord with that which we find in Numbers 12:6-8:<\/p>\n \u201c… And he said, Hear now my words: if there be a prophet among you, I Jehovah will make myself known unto him in a vision, I will speak with him in a dream. 7 My servant Moses is not so; he is faithful in all my house: 8 with him will I speak mouth to mouth, even manifestly, and not in dark speeches; and the form of Jehovah shall he behold: wherefore then were ye not afraid to speak against my servant, against Moses?\u201d<\/p><\/blockquote>\n According to this statement the Lord spoke directly in a personal manner to Moses as He has not done since to anyone. Although there are theophanies recorded as having occurred after God made this statement to the great lawgiver, we are to understand that such appearances of the Deity to men could not be compared with those which Moses enjoyed.<\/p>\n When we notice that, in Ezekiel 1:1, the prophet claims he enjoyed the visions of God, that in verse 3 the word of Jehovah came especially to him, and that in verses 4-28 we are given a description of the appearance of one like unto a Son of man who was seated upon a throne, we come to the conclusion that, on the occasion of which the prophet was speaking, he was granted a vision in which the Word of God came to him, not as by spiritual telephone (as explained above), but in a personal living way. In other words, the one who appeared to the prophet in the vision was like a Son of man and is called the Word of God \u2014 the Living Word. When all of these facts are taken into consideration, a person can not avoid this conclusion. This scripture is suggestive of Genesis, chapter 15. In verse 1 we are told that \u201cthe word of Jehovah came unto Abram in a vision, saying …\u201d Below, in verse 5, we are told that this word of Jehovah \u201cbrought him [Abram] forth abroad, and said, Look now toward heaven, and number the stars, if thou be able to number them: and he said unto him, so shall thy seed be. 6 And he believed in Jehovah; and he reckoned it to him for righteousness.\u201d Obviously this one who is called the Word of Jehovah in verse 1 is the one who brought Abram forth out of his tent and called his attention to the stars in the heavens (evidently at night) and made a promise concerning the multitudes of those who would descend from him. In the vision then the one whom we call \u201cthe Living Word,\u201d that is, the Lord Jesus Christ in His prenatal state, appeared to Abraham and entered into a covenant with him. This experience which Abram enjoyed we might list as spiritual television, described above. We see a similar thing in the call of Samuel (I Samuel, chapter 3). In verse 4 of this chapter we are told that Jehovah called Samuel. Again in verse 6 we find the same statement. In verse 7 we have the significant declaration, \u201cNow Samuel did not yet know Jehovah, neither was the word of Jehovah yet revealed unto him.\u201d When we view this statement in the light of the knowledge drawn from other passages, we conclude that \u201cthe word of Jehovah\u201d in this passage refers to the Living Word. In verse 10 we are told that Jehovah came and stood and called Samuel as at other times. Finally in verse 21 we have this language, \u201cAnd Jehovah appeared again in Shiloh; for Jehovah revealed himself to Samuel in Shiloh by the word of Jehovah.\u201d By a thorough exegesis of Deuteronomy 6:4, which declares, \u201cHear, 0 Israel, Jehovah, our Gods, is Jehovah a unity,\u201d we know that the word, Jehovah, in certain contexts refers to God the Father; but in others the same expression indicates Jehovah the Son; while in others it refers to Jehovah the Holy Spirit. In still other connections it signifies the Holy Trinity. When, therefore, we study I Samuel 3:21 in the light of its entire connection and also in the light of the usage of the term, we come to the conclusion that the first occurrence of the word, Jehovah, in this verse refers to Jehovah the Living Word; but the second time it occurs, it signifies the Triune God, who, it is stated, was revealed to Samuel in Shiloh by \u201cthe word of Jehovah,\u201d the Living Word, the Lord Jesus Christ. That the expression \u201cthe word of Jehovah\u201d is used in the personal manner in referring to the second person of the Trinity is evident from a careful study of Psalm 33:4-7. In this passage the psalmist in speaking of \u201cthe word of Jehovah\u201d said that \u201call his work is done<\/em> in faithfulness,\u201d that \u201cHe loveth righteousness and justice,\u201d and that the heavens were made by Him. This interpretation was placed upon Psalm 33 by the ancient rabbis and is in perfect accord with the whole tenor of the teaching of God’s word.<\/p>\n The vision of the Living Word which Ezekiel saw may be similar to that which Job experienced (Job, chapter 38). It is altogether possible that this is similar to the one found in Acts 7:56. In this latter passage we have a record of the vision which Stephen experienced when he, standing, before the Sanhedrin brought the great indictment against the Jewish people concerning their rejection of the Messiah. They, being enraged, gnashed upon him with their teeth; but he, being filled with the Holy Spirit, looked up into heaven and declared that he saw Jesus standing at the right hand of God.<\/p>\n According to Ezekiel 1:4 he looked toward the north and saw a stormy wind coming out of the heavens from that direction. \u201cAnd I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire infolding itself, and a brightness round about it, and out of the midst thereof as it were glowing metal, out of the midst of the fire.\u201d<\/p>\n There is a very definite place in the universe which is called in the Holy Scriptures \u201cthe heaven of the heavens.\u201d This is what Christians call the \u201cimmediate presence of the Almighty.\u201d It is in this special location that the throne of God is. This might be called the capital of the entire universe. For a picture of this glorious locality read Psalm 103:19-22. For another glimpse of the throne of God see Psalm 89:5-15. In this long passage we not only get a glimpse of the throne of God, but we see set forth the evidences of His authority and prerogatives found throughout His vast domains. In Ezekiel 28 we see a graphic picture of Eden, the garden of God, that was upon the earth in primitive times \u2014 prior to the catastrophe which overtook the earth as is recorded in Genesis 1:2. Thus this Eden was entirely different from the earth in primitive times. This Eden was entirely different from the Eden of which we read in Genesis, chapter 2. The anointed cherub was in his crystal palace in this garden of God. Prior to this time he was in the mount of God, which was not upon this earth, but which is, figuratively speaking, the presence of God. In Isaiah 14:12-14 we have the following language:<\/p>\n How art thou fallen from heaven, 0 day-star, son of the morning; how art thou cut down to the ground, that didst lay low the nations! 13 And thou saidst in thy heart, I will ascend into heaven, I will exalt my throne above the stars of God; and I will sit upon the mount of congregation, in the uttermost parts of the north; 14 I will ascend above the heights of the clouds; I will make myself like the Most High.\u201d<\/p><\/blockquote>\n From the context in which this passage occurs, we see that it applies to the world ruler of end time, the Antichrist, the last king of Babylon. This individual will be conceited and deceived by the devil to think that he can ascend to the very presence of God and can overthrow the authority and power of God. The Antichrist, according to this passage, speaks of the throne of God’s being in the north, that is, in a position north of this earth. According to Psalm 75 deliverance from foes does not come from the east, or the west, or south; but God is the Judge; He is the one who passes decisions and brings deliverance. Since three of the cardinal points of the compass are referred to? as the place from which deliverance does not come, and since he speaks of God as being Judge or the one who brings deliverance, it is clear that the writer thought of God in terms of the location of one of the points of the compass, the north.<\/p>\n The description of this stormy wind and great cloud out of the north reminds one of that which is described in Exodus 19:16-20:<\/p>\n And it came to pass on the third day, when it was morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of a trumpet exceeding loud; and all the people that were in the camp trembled. 17 And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount. 18 And mount Sinai, the whole of it, smoked, because Jehovah descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. 19 And when the voice of the trumpet waxed louder and louder, Moses spake, and God answered him by a voice. 20 And Jehovah came down upon mount Sinai, to the top of the mount: and Jehovah called Moses to the top of the mount; and Moses went up.\u201d<\/p><\/blockquote>\n This passage describes the descent of Jehovah to Mount Sinai when He delivered the law to Israel. Jehovah, the Living Word, doubtless was the one who descended to Mount Sinai and spoke the Ten Words, the Ten Commandments. This vision also reminds us of that which is presented in Nahum 1:2-8.<\/p>\n As we read Ezekiel’s description of the vision which he saw, we are overcome with the majestic glory of this great sight. There came forth, as he tells us, out of the great cloud, with its fire infolding itself and its brightness round about, the appearance of glowing metal, and out of it came forth four living creatures. The general appearance of each was that of the likeness of a man. Each had four faces and four wings. Unlike the feet of men theirs were straight, the soles of which were as the soles of a calf and had the appearance of burnished brass. Under their wings were the hands of a man, on each of their four sides. Moreover each had four faces: one of a man, one of a lion, one of a ox, and one of an eagle. These faces were separate, as were also their wings, but they were attached to the same body. With two of their wings they flew and with two of them they covered their bodies.<\/p>\n Their movements were always in straight lines, never in curves. The appearance of the living creatures was that of burning coals of fire, like the appearance of torches. Fire also went up and down among the living creatures. This fire was bright and went out like lightning. Moreover, these living creatures ran and returned as the appearance of a flash of lightning.<\/p>\n Besides each of these living creatures there was a wheel which was let down to the earth. According to verse 15 there was a wheel for each of the faces of each of these living creatures. The appearance of these wheels was like that of beryl, and the four wheels attending each of these living creatures were alike. Whenever the living creatures went, the wheel went in their four directions. Their rims were full of eyes round about which were dreadful. These wheels were within wheels. It seems impossible for us to develop a clear conception of what is meant by this expression. Whenever the living creatures came down to the earth, the wheels touched the ground. Whenever, on the other hand, they left the earth, the wheels left it and accompanied them. Wherever the spirit went these wheels went. Where the living creatures stood, they stood.<\/p>\n Who are these living creatures? In the third vision which was granted to the prophet, he describes what he saw and declares that it was the same vision as that which he saw by the river Chebar. The record of this third appearance is found in chapters 8-11. In chapter 10 these living creatures are called cherubim<\/em>. The word cherubim is the plural of cherub. The first time of which we read of these living creatures or cherubs is in connection with man’s expulsion from the Garden of Eden. When Adam partook of the forbidden fruit, he was driven from the tree of life in order that he might not partake of it and live in his fallen state forever. Cherubim were placed on guard to keep the way of the tree of life. There was an appearance of a flaming sword which was turning in every direction. The cherubim with the sword thus guarded the approach to the tree of life. In the Tabernacle, which was constructed by Moses at Mount Sinai, two cherubs were made and were placed upon the mercy seat, the cover of the ark. These were placed in the Temple constructed by Solomon. Figures of these living creatures were woven into the curtain in connection with the most holy place. It seems that these cherubs had only one face. In a vision of the future millennial Temple Ezekiel speaks of cherubim and describes them as having two faces (Ezekiel 41:18). From all this data it appears that there are different types of cherubim.<\/p>\n We also read of seraphim<\/em>. In the record of the call of Isaiah, chapter 6, we are told that the prophet saw seraphim and heard them singing in the presence of King Messiah \u2014 seated on His throne in millennial glory \u2014 the following song: \u201cHoly, holy, holy, is Jehovah of hosts: the whole earth is full of his glory\u201d (Isaiah 6:3). Each of these seraphim had six wings. With two they covered their faces, with two they covered their feet, and with two they did fly. The Apostle John, according to Revelation, chapters 4 and 5, saw a vision of the throne of God and observed living creatures round about the throne who likewise were singing the song of the triple holines: \u201cHoly, holy, holy, is the Lord God, the Almighty, who was and who is and who is to come\u201d (Revelation 4:8). Each of these living creatures had six wings. I thus identify the living creatures of John’s vision with those of Isaiah’s. It must be noted, however, that the vision which was granted to John was one of the throne of God in heaven at the time of the beginning of the Tribulation; whereas that which was granted to Isaiah to see was a vision of Christ in the millennial Temple when He is seated upon His throne and is reigning in righteousness upon the earth. Thus the seraphim are seen in heaven in John’s vision. They are, according to Isaiah, also upon earth when our Lord returns to reign. They constantly cry, according to the records, both in the presence of God and in the presence of Christ in the Millennium, \u201cHoly, holy, holy …\u201d Thus they seem to be creatures who are devoting their entire time to the praise of the Almighty. They have the proper sense of His holiness, majesty, and sovereignty. They therefore praise Him.<\/p>\n Whether or not the seraphim are of a higher order than the cherubim has never been determined. In Ezekiel, chapter 28, we read of the anointed cherub that covereth, who was the very embodiment of wisdom, beauty, power, and authority. In fact, one gathers from the record that he was the highest order of being which God could bring into existence, and yet he was called a cherub. When, however, unrighteousness entered his heart, he rose up in rebellion against the Almighty. His revolt was the occasion of his downfall. Since this highest order of being which God could call into existence is called a cherub, it may be that the cherubim are the highest order of celestial beings. There are, however, various ranks, orders, and files of angels, to which both cherubim and seraphim belong. Since our information concerning these is so very much limited, we must be very cautious in drawing conclusions regarding them.<\/p>\n Turn now to Ezekiel 1:22-25 and read the description of the firmament that was supported by these living creatures or cherubim. The firmament was like a crystal to look upon and was stretched forth over the heads of the living creatures. It reminds one of that which is described by Moses in Exodus, 24:9-11:<\/p>\n Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: 10 and they saw the God of Israel; and there was under his feet as it were a paved work of sapphire stone, and as it were the very heaven for clearness. 11 And upon the nobles of the children of Israel he laid not his hand: and they beheld God, and did eat and drink.\u201d<\/p><\/blockquote>\n A very clear description of the throne of God, and of the Almighty upon it, is to be found in I Kings 22:19-23. In connection with this passage one would do well to read Revelation, chapters 4 and 5. When anyone reads these accounts, he can see that the pavement and the throne of the Almighty are described in terms similar to those of human monarchs.<\/p>\n The occupant of the throne which was resting upon the firmament described by Ezekiel is presented in Ezekiel 1:26-28. In verse 26 we are told that \u201cupon the likeness of the throne was a likeness as the appearance of a man upon it above.\u201d His bodily appearance from his loins and upward was veiled in the semblance of a fire of glory. From his loins and downward there also was the appearance of fire. But since there is a distinction made here in the description, everyone must recognize that fact \u2014 though he may not be able to picture clearly the difference. The thing for us to notice is that upon this throne is one like unto a Son of man who is seated upon the portable throne which comes out of heaven to earth. If this passage were the only one in the record, we would be at a loss to determine why this representation. But there are other data which will throw light upon this most important question. In the first promise of the Redeemer, Genesis 3:15, the sacred writer spoke of \u201cthe seed of the woman.\u201d This is the only occurrence of such an expression, as genealogies were always reckoned after the male and never after the female. But this one is called the seed of the woman, a most striking and unique expression. The fact that this term was employed is proof that this one is indeed different from all others. Isaiah the prophet declared to the house of David:<\/p>\n Therefore the Lord himself will give you a sign: Here is a prediction that a virgin shall give birth to one whom she is to call Immanuel<\/em>, which mean God is with me<\/em>. By the ancient rabbis this passage was interpreted as a reference to King Messiah, whose supernatural character they all recognized. The Messiah was also known as the Son or descendant of David, who in a vision saw Him, and who spoke in Psalm 110 concerning Him: \u201cJehovah saith unto my Lord, Sit thou at my right hand. Until I make thine enemies thy footstool. 2 Jehovah will send forth the rod of thy strength out of Zion: Rule thou in the midst of thine enemies\u201d (Psalm 110:1-2). David recognized the fact that this descendant of his was his Lord and declared that God in heaven would speak to Him when He came to earth and when the Jews of Jerusalem were hostile to Him, would invite Him to leave earth, to ascend to glory, and to sit at His right hand until He, Jehovah, would make the enemies of King Messiah the footstool of His feet. This passage shows that when Messiah comes to Israel, the leaders of the Jews reject Him; but it does not tell to what extent their hostility drives them. That information is obtained from other passages, such as Psalm 22:1-21 and Isaiah 53:1-9. That this virgin-born Son, who is God in human form, is killed is seen clearly from Zechariah 13:7: \u201cAwake, 0 sword, against my shepherd, and against the man that is my fellow, saith Jehovah of hosts: smite the shepherd, and the sheep shall be scattered; and I will turn my hand upon the little ones.\u201d In this passage the Lord, speaking to the sword (by metonymy, to the one handling the sword), commands it to act against his shepherd, who is a man, and who at the some time is His \u201cfellow.\u201d The meaning of the word, fellow, in the Hebrew indicates an associate, an equal. <\/em>By the use of this term in his message, the prophet meant to affirm that this man, the shepherd of Jehovah’s flock, is equal to God \u2014 though He is a man. From other passages which bear upon the same subject, we learn that, when the Messiah is killed, He is invited to leave the earth and to take His seat at the right hand of the throne of God where He is to remain until the Jews, His enemies, accept Him and plead for His return.<\/p>\n In Daniel 7:13,14 we have this language:<\/p>\n I saw in the night-visions, and, behold, there came with the clouds of heaven one like unto a son of man, and he came even to the ancient of days, and they brought him near before him. 14 And there was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.\u201d<\/p><\/blockquote>\n In this marvelous prediction we see that \u201cone like unto a son of man\u201d is in heaven, is escorted into the presence of Jehovah the Father, and is invested with authority over a world-wide kingdom, which is to last as long as the earth endures. This passage, viewed in the light of the others which we have just been studying, is clearly a reference to the Messiah of Israel, who entered the world by miraculous conception and virgin birth, was rejected and executed by His people, ascended to the right hand of the throne of God when He was raised from the dead, has been seated there for nineteen hundred years, and will return to earth when penitent Israel pleads for Him to do so. This scripture is a prediction of the time when the Jews, having been given the truth concerning Him, repent of their having rejected Him and confess their national sin, pleading for Him to return. Thus He will be ushered into the presence of the Ancient of Days and will be invested with world dominion. At that time He will come to earth again and set up His reign of righteousness.<\/p>\n It seems most plausible and logical to interpret the Son of man of Ezekiel’s vision, recorded in chapter 1 of his prophecy, as being identical with the Son of man of Daniel’s prediction. The two visions are very much alike \u2014 with some slight difference. The general thought is the same. Daniel’s vision is purely prophetic of the end time when Messiah, invested with world-dominion, will return to take unto Himself world-wide authority. Ezekiel’s vision is of the same Son of man, the Messiah of Israel. That which differentiates Ezekiel’s vision from Daniel’s is this: Ezekiel in the first thirty-three chapters, roughly speaking, deals with the judgments that have already come upon the children of Israel because of their persistence in sin. In the rest of his book Ezekiel devotes his entire attention to the final restoration of the nation, when the Messiah, who is at present in glory at the right hand of the throne of God and has been since His ascension nineteen hundred years ago, will be invested with universal power and will return and reign for a thousand years. In anticipation of His incarnation and of the special work which He would do for Israel as her Messiah, He, the Son of man, appeared to the prophet. In view of all the related facts, one therefore can not avoid the conclusion that this one who is the Living Word is none other than the Son of man, the Messiah of Israel.<\/p>\n In Ezekiel 1:28 the prophet tells us: \u201cAs the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about.\u201d Thus the brightness of this bow seemed to encircle the throne of the Son of man. This statement instantly recalls to one’s mind the first record of the rainbow, which is found in Genesis 9:1-16. In this passage we read of the everlasting covenant into which God entered with all humanity at the conclusion of the Flood. A careful examination of this passage reveals the facts that there was imposed upon the human family a fourfold obligation: To be fruitful and to multiply and replenish the earth (9-11); to live on a diet consisting of animals, fish, and vegetables (9:3); to abstain from eating blood and things strangled (9:4); and to execute all murderers by capital punishment (9:5,6). All of these conditions are constantly being ignored by man. The covenant of which these are the conditions was entered into by the Lord with every man, woman, and child upon the face of the globe. It is therefore called \u201cthe everlasting covenant.\u201d<\/p>\n In Isaiah 24:1-20 we have a description of the wreckage upon the earth that will be wrought during the Tribulation by the judgments of the Almighty. These will be sent because the inhabitants of the earth \u201chave transgressed the laws, violated the statutes, broken the everlasting covenant\u201d (Isaiah 24:5). Since there is but one everlasting covenant into which God has entered with all races \u2014 the one referred to above \u2014 and since the world is to be punished because of its having disregarded the laws, violated the statutes, and broken the everlasting covenant, we may be certain that reference is here made to the Noahic Covenant, the sign of which is the rainbow.<\/p>\n In the scene of the throne of God (Revelation, chapter 4) we see it encircled by a rainbow. This doubtless is the rainbow of the Noahic Covenant which appears on this occasion to remind the people of earth that they are being punished because they have violated the conditions of the everlasting covenant. At the same time it is most highly probable that the appearance of the bow encircling the throne of the one like unto the Son of man which Ezekiel saw has the same significance. It will remind the world of the broken everlasting covenant.<\/p>\n Evidently the sight of this chariot or portable throne with the one like unto a Son of man seated in glory, power, and majesty did overwhelm the prophet who instantly fell to the ground. This supposition is the necessary inference drawn from the statement \u201cand he said unto me, son of man, stand upon thy feet, and I will speak with thee.\u201d When this command was given, the spirit of God entered into the body of the prophet, put him upon his feet, and gave him strength \u2014 both physical and spiritual. He was then ready to receive the message, the commands from the Lord of all the earth.<\/p>\n The one like to a Son of man, the Messiah of Israel \u2014 seated upon the throne \u2014 addressed the prophet, calling him \u201cson of man.\u201d The expression, son of man, is but a synonym for man. This is clearly seen in such a passage as Psalm 8:4: \u201cWhat is man, that thou art mindful of him? And the son of man, that thou visitest him?\u201d Man<\/em> in the first question is a synonym for the son of man<\/em> in the second (some scholars not knowing Hebrew parallelism have understood that the one called \u201cthe son of man\u201d here is the Lord Jesus Christ, who is the Son of man par excellence \u2014 but this is a misinterpretation of the phrase).<\/p>\n As we have seen, this one who was seated upon the throne is the Son of man in the highest sense of the term because of His being God who entered the world by miraculous conception and virgin birth and who is the God-man. Though He is God, He is also man. Let us not think of Him as God and man, a monstrosity. But He is the God-man<\/em> because of His taking the form of man; and, being most profoundly interested in man in every particular, He is the Son of man in the highest sense of the term. Thus this expression in the gospel record is messianic in its import as it is here in Daniel 7:13, 14.<\/p>\n But why did the God-man address Ezekiel as son of man?<\/em> In the light of His kinship with Ezekiel \u2014 and to man in general \u2014 to whom He was making His revelation known. In other words, that which is set forth in Hebrews 2:5-18 constitutes a background for the use of \u201cson of man\u201d as applied to Ezekiel. In the Hebrews passage we are told that the God-man identified Himself with us, taking the form of flesh and blood in order that He might be a merciful and faithful High Priest in things pertaining to God for us. Expressed in different terms, there is echoed in the use of our expression, \u201cson of man,\u201d \u2014 as applied to the Saviour and to Ezekiel \u2014 the thought of the Messiah’s being man’s Kinsman-Redeemer. Thus the Goel<\/em>, the Redeemer, aligned Himself with man for his redemption and ultimate glorification.<\/p>\n Ezekiel was told that the children of Israel, to whom he was sent, were a rebellious people. Here Israel is spoken of as \u201cnations.\u201d Doubtless \u201cnations\u201d here is applied to the tribes of Israel. Moses declared, \u201cJehovah hath not given you a heart to know, and eyes to see, and ears to hear, unto this day\u201d (Deuteronomy 29:4). Jeremiah said, \u201cThe heart is deceitful above all things, and it is exceedingly corrupt: who can know it?\u201d (Jeremiah 17:9). While the Apostle Paul stated: \u201cThe natural man receiveth not the things of the Spirit of God: for they are foolishness unto him\u201d (I Corinthians 2:14).<\/p>\n The prophet was reminded of the fact that, though His message would not be received by the people, he was to give it forth. We are not held responsible for results. It is ours to obey and to give the truth, believing that the Lord’s word will not return unto Him void but that it will accomplish that whereunto He has sent it. According to the Apostle Paul the gospel is a savor of life unto life, and of death unto death. To those who are hungering for the truth it brings life and they grow and increase in spiritual life and stature, and finally enter into eternal life. On the other hand, those who do not want the truth are living in the shadow of spiritual death. The preaching of the gospel hardens the hearts of all who do not want the truth. Thus the gospel becomes a savor of death unto death to such.<\/p>\n In this section of our lesson (2:8-3:3) we are told that \u201ca roll of a book\u201d was given to the prophet on which were written \u201clamentations, and mourning, and woe.\u201d He was commanded to eat this scroll, which he did. This reminds one of the statements made by Jeremiah, who was a contemporary of Ezekiel: \u201cThy words were found, and I did eat them; and thy words were unto me a joy and the rejoicing of my heart: for I am called by thy name, 0 Jehovah, God of hosts\u201d (Jeremiah 15:16). It also suggests John’s receiving a further revelation from God by eating a little book which in his mouth was sweet, but in his stomach was bitter (Revelation, chapter 10). The process of receiving this message from God was enacted symbolically by the Apostle, who ate, devoured, digested and assimilated the scroll. This act signified the reception of the message from God and a spiritual and intellectual grasp of it. It was doubtless a delight, as it was to the prophets, to receive a further revelation from God. But upon grasping the import and the significance of the same, he was made sad, which fact was set forth by the book’s being bitter in his stomach.<\/p>\n In 3:4-11 Ezekiel is again reminded of the fact that the people to whom he was being sent were rebellious, and that they would not accept his message. But he was not, he was told, being sent as a foreign missionary to a pagan nation whose language he could not understand. He was going to his own people, who had hardened their hearts and steeled themselves against the message from God. In order to meet such opposition as that which was facing the prophet, the Lord declared that he had made Ezekiel’s forehead hard against them. It was as adamant and as flint. In other words, the Lord reinforced the heart, the soul, of the prophet, so that he could meet opposition and declare to the children of Israel their sins.<\/p>\n <\/p>\n In our former studies we have seen the call and commission of God to Ezekiel the prophet. The Son of man appeared in a theophany to Ezekiel and gave him his commission. At the same time He warned him of the character of the people to whom he was being sent. Nevertheless, he was urged to speak forth the message just as the Lord gave it to him. In the providence of God He has seen fit to convey His truth to men through the preaching of His servants. The message does not affect all the same way. To some it becomes a savor of life unto life; to others, a savor of death unto death. But it is necessary that the Word be preached in order that those who want to do God’s will may have an opportunity of accepting it and in His power practicing it in their lives. On the other hand, it is essential that the truth be given those who do not wish to do the will of God in order to prepare them for the just and righteous condemnation which will fall upon them. This was made plain to the prophet. He was therefore not to seek the favor of any, but to preach the Word of God with impartiality to all.<\/p>\n In Ezekiel 3:12-15 appears the record of the prophet’s going first to his field of labor. Ezekiel declared, \u201cThen the Spirit lifted me up, and I heard behind me the voice of a great rushing, saying, Blessed be the glory of Jehovah from his place\u201d (3:12). It is altogether possible that the prophet was lying down and resting, when the Spirit of God entered him and made him stand upright. At the same time he heard this mighty rushing and the pronunciation of the blessedness and the glory of Jehovah. At that time he likewise heard the noise of the wings of the living creatures that supported the throne upon which the Son of man, Jehovah, was seated in the theophany, an account of which we read in chapter 1. Here again this same Son of man appeared seated upon a throne of glory. According to verse 14 the Spirit of God entered the prophet, took him away, and brought him to Tel-abib, which was on the river Chebar. Was this a literal transportation of the prophet from one place to another? If we are to accept the language at its face value, we must come to this conclusion. But this should not be thought strange by anyone who believes that Enoch was translated from earth to heaven, as we see in Genesis, chapter 5. Moreover, Elijah was taken up to glory by angelic chariots of fire. In Acts, chapter 8, we read that, \u201cthe Spirit of the Lord caught away Philip; and the eunuch saw him no more, for he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached the gospel to all the cities, till he came to Caesarea\u201d (vss. 39, 40). We have every reason to believe that Philip was physically transported from one place to another by the spirit of God. It seems that the case of Ezekiel was similar to that of Philip the Evangelist. There are, however, some conservative scholars who say that the prophet was transported only in vision and not in reality. They assign their reasons for this belief, but they are not conclusive to my mind. Hence I take the language at what it says.<\/p>\n Ezekiel went in the bitterness of his spirit. He did not want to go. But the Lord required him and forced him to do so. There are those who do not want to go to the mission field today. No one is now being taken as was Ezekiel and transported to his field of future labor. God is calling for volunteers and is not conscripting anyone. However, it is fatal to one’s spiritual interests to refuse to go when God calls. We have been saved for service. The Lord wants to use us in giving forth His message to those who have never heard.<\/p>\n When Ezekiel was transported to his field of labor, he sat there overwhelmed among his brethren for seven days. It seems that he was getting his bearings. When a person realizes the slow motion of the ancient East, as well as at the present time, he can understand how the prophet could remain there for seven days before engaging in his ministry. He had plenty of time to cool off and to think of the seriousness of the situation and the momentous issues that were involved in God’s taking him to minister to his brethren. We are to learn a lesson from this, to meditate upon and consider every phase of our work, and to know what we are doing in order that we may make just as few mistakes as possible.<\/p>\n In Ezekiel 3:16-21 we read of the Lord’s repeating His charge to the prophet. In giving it the Lord spoke in military terms. The language is so very forceful that I wish to quote it:<\/p>\n And it came to pass at the end of seven days, that the word of Jehovah came unto me, saying, 17 Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. 18 When I say unto the wicked. Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thy hand. 19 Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity: but thou hast delivered thy soul.\u201d (Ezekiel 3:16-19)<\/p><\/blockquote>\n The Lord in this language compared the prophet to a watchman or a sentry who is on patrol duty. He had a grave responsibility and was required to give everyone warning from the mouth of Jehovah.<\/p>\n In verse 18 the Lord showed exactly what He meant, for He was very specific. Whenever God said to the wicked that they should die, the prophet was to give the message unvarnished \u2014 exactly as God had spoken. If the prophet failed to give the warning, the wicked would die; but the prophet would be held responsible for not giving them the warning. Men must preach the Word. They are not held responsible for results. We are to preach the Word and let God attend to the effect. Of course we delight to see results from our labors. If, on the other hand, the prophet warned the wicked and his message was unheeded, the wicked died in their sins, but the prophet was not held responsible.<\/p>\n Verse 20 is a most important one:<\/p>\n Again, when a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteous deeds which he hath done shall not be remembered; but his blood will I require at thy hand.\u201d<\/p><\/blockquote>\n In this verse we are told that God puts a stumbling block before the righteous man who turns from his righteousness and goes on committing iniquity. Even under those conditions the prophet was urged to give forth the warning in order that the erring man might see the gravity of his situation and might turn. Various prophets speak of the Lord’s putting a stumbling block before those who are determined to go on in their own self-willed way. On this point see Ezekiel 14:1-5 and Isaiah 66:3,4.<\/p>\n And the hand of Jehovah was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. 23 Then I arose, and went forth into the plain: and, behold, the glory of Jehovah stood there, as the glory which I saw by the river Chebar; and I fell on my face. 24 Then the Spirit, entered into me, and set me upon my feet; and he spake with me, and said unto me, Go, shut thyself within thy house. 25 But thou, son of man, behold, they shall lay bands upon thee, and shall bind thee with them, and thou shalt not go out among them: 26 and I will make thy tongue cleave to the roof of thy mouth, that thou shalt, be dumb, and shalt not be to them a reprover; for they are a rebellious house. 27 But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord Jehovah: He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house.\u201d (Ezekiel 3:22-27)<\/p><\/blockquote>\n According to verse 22 the hand of Jehovah was again upon the prophet and He spoke to him. This expression, the hand of Jehovah, is a favorite one with Ezekiel. An examination of all the occurrences of this phrase indicates that he was simply speaking of the power of God’s being upon him.<\/p>\n Commentators generally think that there was a little period of time between the events recorded in verses 16-21 and those in 22-27. This is quite probable. He thus engaged in this public ministry, warning all the captives just as the Lord commanded him.<\/p>\n In verse 23 we see the record of the Lord of glory appearing to the prophet for the third time. On this occasion the Lord said for him to go, shut, himself within his house, and not to engage in a public ministry. This fact seems to point to the conclusion mentioned by various commentators that Ezekiel carried out the commission of verses 16-22 in a public ministry. After he had completed that task, the Lord forbade his continuing such a ministry. This seems to be the probable interpretation of these verses.<\/p>\n According to verses 25, 26 the Lord revealed to the prophet that they, the people, would lay bands upon him, bind him with them, and that after that he should not go out among them. Moreover, he was told that his tongue would cleave to the roof of his mouth, and he would be dumb to the people so far as engaging in a public ministry was concerned. This dumbness remained until after the news of the fall of Jerusalem came to the prophet as is recorded in chapter 33:21ff.<\/p>\n According to verse 27 the Lord told him that, when he opened his mouth, he, the prophet, should say to Israel what had been given to him. But he was always to call their attention to the word of the Lord: \u201cHe that heareth, let him hear; and he that forbeareth, let, him forbear: for they are a rebellious house.\u201d Since Ezekiel received his call in the fifth year of Jehoiachin’s captivity and Jerusalem fell in the twelfth year, and since the prophet was to be dumb to the people \u2014 not engaging in any public ministry \u2014 from the time of this first initial ministry until after his tongue was loosed, we see that, in all probability, Ezekiel did not engage in a public ministry for something like six or seven years.<\/p>\n Though he did not go out to speak to the multitudes, nevertheless he did receive revelations and did speak to those who came and sought for advice from him in a private manner. This fact is set forth in chapters 8-24.<\/p>\n Thou also, son of man, take thee a tile, and lay it before thee, and portray upon it a city, even Jerusalem: 2 and lay siege against it, and build forts against it, and cast up a mound against it; set camps also against it, and plant battering rams against it, round about. 3 And take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face toward it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.\u201d (Ezekiel 4:1-3)<\/p><\/blockquote>\n The prophet was to take a tile and to portray on it the picture of a city that was being besieged. He was to represent forts and mounds as being thrown up around about the city. Moreover, he was to picture the camp of an opposing army that had battering rams and all kinds of implements of warfare such as were being used in that day and time. In this drawing he was to take his stand out from the city and was to place an iron pan between himself and it. He was instructed thus to depict this on the tile. In his doing this, he himself was laying siege to the city, which was Jerusalem. This representation was to be a sign to the house of Israel \u2014 a sign in that it was a pictorial, vivid, graphic representation of what would come to pass. One can look on the bas-reliefs of the monuments that have been unearthed in the various capitols of Assyria and can see carved in the stone just such a representation. These scenes by the Assyrians represented sieges of different cities that had actually been besieged and taken. But, this picture which Ezekiel was to make was to show ahead of time what was coming to Jerusalem. He, the prophet himself, was laying siege against it in that he was setting forth that which would surely come to pass.<\/p>\n After making this picture the prophet was instructed to lie on his side. First he was to lie on his left side for three hundred and ninety days; following that he was to lie on his right side for forty days. From the context it is very clear that these are symbolic acts. For in his lying on his left side, God was laying the iniquity of the house of Israel upon it. The house of Israel here means the ten northern tribes. In his lying on his right side for forty days, he was bearing upon it the iniquity of the house of Judah.<\/p>\n That these were symbolic acts is evident from the fact that we are told that the days were appointed to represent years. The three hundred and ninety days signified three hundred and ninety years of the iniquity of the house of Israel. The forty days indicated the forty years of the iniquity of the house of Judah.<\/p>\n It is rather difficult to determine the exact meaning of the prophet’s bearing the iniquity of the two houses of Israel and of Judah. Some scholars think that the three hundred and ninety days, representing three hundred and ninety years of the iniquity of the house of Israel, are to be reckoned from the disruption of the kingdom upon the death of Solomon to the overthrow of the northern kingdom; and the forty days, representing the forty years of Judah’s iniquity, were the last forty years of the kingdom of Judah. I am inclined to this position, although I shall not be dogmatic in regard to it.<\/p>\n It is clear from the record that the iniquity of Israel was far greater and more prolonged than that, of Judah, but Judah’s forty years of sin and iniquity were aggravated by the fact that they had more light and opportunities than the northern kingdom had. God punishes sin. Wrongdoing must be expiated by punishment. This is a general principle, as all will acknowledge. Thus God was righteous and just in bringing punishment upon these two kingdoms for their iniquities.<\/p>\n Throughout the four hundred and thirty days during which the prophet was lying on both sides, he was to eat his food and drink his water according to measure. Thus, in 4:9-17 specific instructions were given to him as to how much food he should take and what sort it should be, together with the proper amount of water he should take each day. Moreover, he was told to prepare his food in a certain way. But the prophet protested and begged earnestly that he be permitted to prepare it in another way, which request was granted. The Lord took into consideration the feelings and the desires of his faithful servant.<\/p>\n Upon Ezekiel 4:4-8 and Numbers 14:34 is built what is known as the year-day theory<\/em>. In substance this hypothesis assumes the following position to be correct: A day in prophecy always foreshadows a year in history. Upon this theory is based great chronological schemes. Jews and Christians have adopted this method in order to unravel the future, but all of these efforts which have been based upon the year-day theory have failed.<\/p>\n It is true that, in these symbolic acts of Ezekiel, each day he lay upon his side represented a year in actual history, but it seems that these days symbolized years that were already passed. Israel’s iniquity had already been committed and so had Judah’s, and they had been and were still being punished. Thus Ezekiel, chapter 4, does not lend itself and its support to this theory. God said to Israel when she refused to enter the land of Canaan at Kadesh-barnea that they would have to wander around in the wilderness for forty years. The statement is made that, as the twelve messengers spied out the land of Canaan for forty days and the people acted upon the advice of the ten unfaithful spies, the nation would have to wander around in the wilderness for forty years \u2014 a year for a day. This historical account is used as proof of the year-day theory. It is true that, in this instance, the prophet was looking forward to the forty years of wilderness wandering, but there was a natural basis upon which this statement was made. It took forty years for that disobedient, rebellious generation to die off and for the new generation to arise to take its place. Thus we can see the appropriateness of the statement, a year for a day.<\/p>\n Let us assume that the year-day theory is correct and apply it to some other instances of Scripture. For example, let us look at Genesis 15:13,14:<\/p>\n And he said unto Abram, Know of a surety that thy seed shall be sojourners in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; 14 and also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.\u201d<\/p><\/blockquote>\n Here we are told that Abraham’s seed (Isaac and his descendants) would be under foreign domination and slavery and that after four hundred years, they would come forth from this slavery. We know that this referred to Israel’s being under Egyptian rule, and that their coming forth indicated their leaving the land of Egypt under the leadership of Moses, and their coming into the land of Canaan, out of which God would cast the seven nations dwelling therein. At the casting out of Ishmael from the family circle of Abraham and the adoption of Isaac as the seed, we may count a four-hundred-year period, which terminated with Israel’s coming forth out of Egyptian bondage under Moses. Let us suppose that the year-day theory is correct and apply it to this instance. Then we must multiply four hundred years by 365\u00bc, since there are 365\u00bc days in a year, and consider that Israel is in servitude to Egypt for that period \u2014 146,000 years for Israel to be under Egyptian domination. Now this is absurd. Thus the application of this so-called year-day theory makes an absurdity, which is contrary to all facts and all reason, out of this passage.<\/p>\n Again, let us apply this theory to the seventy years of the Babylonian captivity. Accordingly Israel would not be in Babylonian captivity for seventy years, but would be there 25,567\u00bd years. The record says that they would be there seventy years only. We know also from the accounts of Ezra and Nehemiah that, at the end of the seventy-year period, Zerubbabel, the prince of the house of David, and Joshua, the high priest, led back to the land of their fathers those captives who wished to return to their native soil. Thus, in applying this so-called principle to concrete cases, we see that the passages are reduced to absurdities.<\/p>\n But many of those who believe in this theory (and they are honest, good, sincere men of God) turn to Daniel, chapter 9, and find there positive proof for it. They call our attention to the fact that the angel Gabriel said to Daniel that there were seventy weeks determined upon the holy city and upon Daniel’s people (the Jewish race) for the bringing in of six things, which will characterize the Millennial Age. These weeks are interpreted as periods of seven days, literal days. The initial date of this period under discussion begins with the issuing of the decree to restore and to rebuild Jerusalem. The end of the 69th week is the year when Messiah is cut off and has nothing. Or, from the issuing of the decree for the rebuilding of Jerusalem to the cutting off of the Messiah are 483 days of this prophecy. But those that adopt the year-day theory say that there were not 483 days but exactly 483 years. Then they turn to the year 444 (5) B.C., which was the twentieth year of Artaxerxes when Nehemiah returned to Jerusalem, they count from that time to 32 A.D., and figure 483 years to the very day. Thus they say that though the angel Gabriel spoke in terms of days, he meant years since the year-day theory is the true principle upon which prophecy is written. Spoken of in engineering terms, the years are scaled down to days. Draftsmen in making blueprints draw their plans according to scale. Sometimes a quarter of an inch on the diagram represents a foot of the project for which the plans are drawn. Thus we are told that God’s blueprint of prophetic times is drawn to the scale of a year for a day. Daniel, chapter 9, is used as positive proof of this position. Is this correct?<\/p>\n My answer to this query is a most emphatic denial. Let us remember as we approach this question that \u201ca text apart from its context is a pretext.\u201d We therefore must look at the context to determine what is meant by a week. A glance at verses 1 and 2 shows that Daniel the prophet was reading the prophecy of Jeremiah which foretold the seventy years of Babylonian captivity of Israel. He understood that the prediction found in Jeremiah, chapters 25 and 29, when studied in the light of \u201cthe books\u201d meant the number of years of the desolation of Jerusalem, namely, seventy. Thus he understood that seventy years of these prophecies meant seventy years \u2014 nothing more, nothing less. Then he began to pray about Israel’s condition, for it then was the 68th year of the seventy years of the Babylonian captivity. In answer to his prayer the angel Gabriel came and told him that he had been sent from God to give him wisdom and understanding. Daniel therefore was urged by the angel to give heed to what he was about to tell him. Thus Gabriel said, in substance, to Daniel: Daniel, there are seventy sevens decreed upon thy people and upon thy holy people. The word that is rendered week<\/em> in the English Version simply means seven<\/em>. Daniel had been thinking about a period of seventy years. He was thinking and praying about Israel’s restoration. He did not understand the prophecy fully. This is seen by the fact that the angel was dispatched to give him wisdom and understanding \u2014 wisdom and understanding in the things which he had been studying. Hence he had not arrived at the correct conclusion with reference to the prophecy. Gabriel therefore said that there were seventy-sevens decreed upon Jerusalem and upon the holy people. The question immediately arises, Seventy sevens of what?<\/em> The answer is: Seventy sevens of the things about which he had been reading, thinking, and praying. About what had he been reading and praying? Verse 2 tells us, namely, years.<\/em> The Babylonian captivity lasted for one period of seventy years. But this great period of exile for Israel and of foreign servitude is not to be a period of seventy times one year, but seventy times seven years, or 490 years. Thus the seventy weeks should have been rendered seventy sevens. Then we can understand what the angel meant \u2014 that he was talking about years. The seventy sevens are seventy sevens of years. This passage, therefore, lends no support to the theory that a day in prophecy foreshadows a year in history.<\/p>\n In conclusion, let me call attention to The Golden Rule of Interpretation which is this:<\/p>\n When the plain sense of Scripture makes common sense, seek no other sense; therefore, take every word at its primary, ordinary, usual, literal meaning unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths, indicate clearly otherwise.\u201d<\/p><\/blockquote>\n The reader should by all means turn to the article under the Laws of Interpretation in this issue and study the discussion of The Golden Rule of Interpretation<\/a>. If it is followed, then many, many unnecessary errors and wrong conclusions in the interpretation of the Scriptures will be avoided.<\/p>\n This month’s study in the Book of Ezekiel will consist of chapters 5, 6 and 7. These chapters are comparatively easy to understand and need very little interpretation or special notice. But, in order that the reader might get the most out of the explanation, I am asking each one to read these three chapters carefully. In doing this, one will be well repaid for the effort. \u2014 D.L.C.<\/p>\n We have already seen in Ezekiel 4:1-4 that the destruction of Jerusalem was portrayed by the prophet on a piece of tile. Following this graphic representation of the coming calamity were the symbolic acts of the prophet, who lay upon his left side for 390 days and upon his right side for forty days. In doing this, he was symbolically representing himself as bearing the iniquity of the northern kingdom and of the kingdom of Judah. Following these symbolic acts is a description of the horrible conditions that would exist during the final stages of the coming war against Judah. This last prophecy is found in 4:9-17. These symbolic acts are completed in the action of the prophet in having his head and his beard shaved as set forth in 5:1-4, to which we now turn our attention.<\/p>\n The siege of Jerusalem, which occurred in the ninth year of Zedekiah and continued until the eleventh, is set forth graphically by the prophet’s shaving his hair and his beard, by his taking the hair and dividing it into three equal parts, and then by his disposing of it as follows: One-third he burned in the city; the second third he smote with the sword round about the city; the final third he scattered to the winds and drew out a sword after it. But he was to take a part of that last third and to wrap it in his garment. Even a part of this small portion he was to cast into the midst of the fire and burn.<\/p>\n The third of the hair that was burned within the city was to represent the population that would be destroyed by famine and other events incident to the war; the second third was to set forth those that would be destroyed in the fighting round about the city; and the final third was to represent those that would survive and would be scattered among the nations, some of whom would be killed in various ways.<\/p>\n In verses 5-17 the prophet set forth in a most vivid, graphic manner this final siege of Jerusalem. He, however, prefaced his description by telling the cause and showing why God had to deal with His ancient people thus. In verse 5 the Lord declared: \u201cThis is Jerusalem: I have set her in the midst of the nations, and countries are round about her. 6 And she hath rebelled against mine ordinances in doing wickedness more than the nations, and against my statutes more than the countries that are round about her; for they have rejected mine ordinances, and as for my statutes, they have hot walked in them\u201d (vs. 5,6). Palestine, as we learn from Ezekiel 38:12, is the center of the earth. God gave this strategic position of the nations to His Chosen People in order that they might hold aloft the torch of His revelation to the nations round about. When God dispersed the nations at Babel and directed by His invisible hand the people to those parts of the earth that were to be their future homes, He did this with reference to the children of Israel; that is, He gave the ancestors of the Chinese people that country which is now known as China. The ancestors of the Hindoos were directed by God’s overruling providence to the country that is now known as India. What is true of these two nations is correct concerning all others. When God was thus allocating the earth to the various races and tribes, He did this with reference to the children of Israel; that is, He related all nations to the people of Israel; for it was, and continues to be, His plan to bless all nations in and through the Jew. The Lord’s calling attention to Israel’s being in the midst of the nations is an echo of the strategic position which she occupies in world history in the plan of God. Israel has been called the hub of the nations. All movements of the nations throughout the centuries have revolved around the Jewish people. They are doing the same thing today. Palestine and the Jew are foremost in the eyes of the people today and will continue to be more and more as the days pass.<\/p>\n With increased light come added responsibilities. God gives us advantages and opportunities and expects us to use them in the forwarding of His plans and His purposes. When, however, we do not measure up to these responsibilities, the punishment for delinquency is commensurate with the failure. The Lord spoke of Israel’s being more turbulent than the nations round about her. In reality she did not do worse than they had done; but when we take into consideration the opportunities and advantages that the people of Israel had enjoyed, they actually had acted worse.<\/p>\n In Ezekiel 5:8 the Lord said: \u201cBehold, I, even I, am against thee; and I will execute judgments in the midst of thee in the sight of the nations.\u201d It is an awful thing for anyone to be in such a position that God has to array Himself against him. But God, being a holy, moral Being who cannot countenance sin, must take this attitude whenever His people sin against light and refuse to live up to their advantages and opportunities.<\/p>\n According to 5:9,10 the Lord stated that He would do in Israel what He had never done in any nation. Here He declared that the fathers should eat the sons in the midst of the city and the sons should eat the fathers; that is, during the siege famine would stalk on every hand and, in the dire extremity to which the people would be brought, the populace would turn to cannibalism. Josephus tells us of things like this that occurred during the siege of Jerusalem by the Romans in A.D. 70. But it is clear that Ezekiel was talking about the siege of Jerusalem when Nebuchadnezzar, king of Babylon, came against Palestine. But we may be certain that history duplicates itself.<\/p>\n The reason that God would pour out His punishment upon Israel to such an extent is that she had defiled His sanctuary with her abominations \u2014 idols and idolatrous practices. According to the symbolic representations only one-third of the people of the city would survive the final collapse and would be taken into captivity. They would be followed by the sword because of their wickedness.<\/p>\n The Lord indicated to the people through Ezekiel that He would let His wrath and anger burn against them until His holiness should be satisfied and rest. He could not do otherwise. Holiness cannot tolerate sin. Every sin and transgression must receive a just recompense of reward.<\/p>\n In the latter part of chapter 5 the prophet declared that the city of Jerusalem should be destroyed, forsaken, and become a reproach, a hiss, and a by-word among the nations who lived round about. This prediction was literally fulfilled.<\/p>\n In chapter 6 we have another graphic illustration of a prediction that was made against the mountains of Israel, that is, the land of Palestine. The prediction found in 6:1-7 is very easily understood. The language is addressed to the mountains of Israel as if they were persons, that could understand a message from God. On the tops of the mountains, when Israel entered the land of Canaan, were the high places in which the idols of Canaan were worshiped. Israel was commanded by the Lord to destroy all of these places. She, however, disobeyed the Lord and went after idolatry as she had done in Egypt. The prophets constantly hurled their invectives against this paganism. During the great reforms of Kings Asa, Jehoshaphat, Hezekiah, and Josiah the high places were broken down, as a rule. In some of these campaigns, however, they were not. The reforms under Josiah were more thorough-going and systematic than those under his three predecessors in this fight against idolatry. The language of these seven verses shows that idolatry was to be swept from the land of Israel by the final collapse of the kingdom of Judah under the blows of the Babylonians. We are constantly told that Israel was cured of idolatry from the time of the Babylonian Exile until the present. This statement, roughly speaking, is correct. Yet Israel has not been purged entirely of idolatry in every shape, form, and fashion. A person can erect an idol of most anything and can worship it. There are certain systems of philosophy which men practically revere. Many worship at the shrine of education and scholarship. They give the devotion of their souls to these things just as Israel rendered her homage to pagan idols. We learn, however, from various predictions, especially those in Isaiah and in Revelation, that in the end time idolatry will spread all over the world; and the Israelites, as well as all other peoples, will fall down and worship the works of their own hands. This will occur, as we learn from various passages, in the time of the Tribulation. At that time, however, the great world-wide revival will take place. This campaign will be conducted by the 144,000 Jewish evangelists, and multiplied hundreds of millions of people will turn from their idolatry to the true and living God. Then, and only then, will Israel, as well as all other nations, be purged from all idolatry.<\/p>\n In Ezekiel 6:8-10 the Lord, still speaking to the mountains of Israel, declared that there would be a remnant that would survive the sword and escape the trying ordeal of the siege. Moreover, this remnant that would survive would be scattered among the nations. By the dire experiences through which the nation would be caused to pass, the people would learn something of how God’s heart had been broken by the lewd heart of His delinquent, disobedient people. This portion of the prophecy concludes with the prediction that she would be brought to the point where she would loathe herself in her own sight because of the evils which she had committed. Finally, Israel will learn the truth that Jehovah is God, and that He has not spoken in vain to His ancient people.<\/p>\n Finally, the last paragraph of chapter 6, consisting of verses 11-14, renews the threat against Israel because of her idolatrous practices. In order to emphasize the gravity of the situation, the prophet was commanded to smite with his hand and stamp with his foot and say:<\/p>\n Alas! because of all the evil abominations of the house of Israel; for they shall fall by the sword, by the famine, and by the pestilence. 12 He that is far off shall die of the pestilence; and he that is near shall fall by the sword; and he that remaineth and is besieged shall die by the famine: thus will I accomplish my wrath upon them. 13 And ye shall know that I am Jehovah, when their slain men shall be among their idols round about their altars, upon every high hill, on all the tops of the mountains, and under every green tree, and under every thick oak, the places where they offered sweet savor to all their idols. 14 And I will stretch out my hand upon them, and make the land desolate and waste, from the wilderness toward Diblah, throughout all their habitations: and they shall know that I am Jehovah.\u201d (Ezekiel 6:11-14)<\/p><\/blockquote>\n Moreover the word of Jehovah came unto me saying, 2 And thou, son of man, thus saith the Lord Jehovah unto the land of Israel, An end: the end is come upon the four corners of the land. 3 Now is the end upon thee, and I will send mine anger upon thee, and will judge thee according to thy ways; and I will bring upon thee all thine abominations. 4 And mine eye shall not spare thee, neither will I have pity; but I will bring thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I am Jehovah.\u201d (Ezekiel 7:1-4)<\/p><\/blockquote>\n In these verses God announced that an end had come upon the four corners of the land. This judgment was due to the fact that Israel had sinned. The situation had developed to the extent that God declared that He would neither pity nor spare the nation, but would bring upon her the ways of her evil actions. A person or a nation may continue in the practice of sin until he or it reaches the point beyond which there is no possibility of escaping the severest judgments of God. The psalmist, in Psalm 119:126, declared: \u201cIt is time for Jehovah to work; For they have made void thy law.\u201d This is exactly what had occurred in Israel. The Lord is long-suffering and is kind, refusing to deal drastically with any situation until He is actually forced to do so. As proof of this proposition I simply need to call attention to the statement found in Genesis 15:16: \u201cAnd in the fourth generation they shall come hither again: for the iniquity of the Amorite is not yet full.\u201d The Lord revealed to Abraham that his seed should sojourn in a land not their own and that his seed should serve the people of that land. They would have to remain there for four generations, until the Canaanites in the land of Palestine would have filled up the cup of their iniquity to overflowing. Although God had given the land of Palestine to Abraham and his descendants, He would not let Israel come forth out of Egypt to take possession of the country until after the original inhabitants of the land had gone so very far that they were beyond reach of the truth. When they did fill up their cup of iniquity to overflowing \u2014 when they had gone beyond all possibility of recovery \u2014 the Lord then brought Israel out of Egypt into the land and permitted her to destroy the people who had sunk so low into sin that nothing could reach them and bring them back to God.<\/p>\n Zedekiah and the nation of Judah had continued to sin against light and to plunge to the depth of rebellion against God until it was impossible to reach them. A summary statement of the condition of the nation is set forth in the following passage:<\/p>\n Moreover all the chiefs of the priests, and the people, trespassed very greatly after all the abominations of the nations; and they polluted the house of Jehovah which he had hallowed in Jerusalem. 15 And Jehovah, the God of their fathers, sent to them by his messengers, rising up early and sending, because he had compassion on his people, and on his dwelling-place: 16 but they mocked the messengers of God, and despised his words, and scoffed at his prophets, until the wrath of Jehovah arose against his people, till there was no remedy.\u201d (II Chronicles 36:14-16)<\/p><\/blockquote>\n In Ezekiel 7:5-9 the Lord reiterates the thoughts that are presented in the first four verses. Following this paragraph, in verses 10-13, the prophet continued the same dirge over the nation:<\/p>\n Behold, the day, behold, it cometh: thy doom is gone forth; the rod hath blossomed, pride hath budded. 11 Violence is risen up unto a rod of wickedness; none of them shall remain<\/em>, nor of their multitude, nor of their wealth: neither shall there be eminency among them. 12 The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn; for wrath is upon all the multitude thereof. 13 For the seller shall not return to that which is sold, although they be yet alive: for the vision is touching the whole multitude thereof, none shall return; neither shall any strengthen himself in the iniquity of his life.\u201d<\/p><\/blockquote>\n In verses 14-27 we have a picture of the dissolution of the state and of the terrible havoc that would be wrought in the final downfall and collapse of the nation. According to verse 14, when the enemy invades the country, the trumpet is sounded, but the people have no heart for the war. The reason for this apathy is stated in these words: \u201c… for my wrath is upon all the multitude thereof.\u201d In verse 15 the prophet portrays the siege of Jerusalem. Fighting is being carried on outside of the city of Jerusalem and pestilence and famine are raging within. Those living in the open country are killed with the sword, and those in the cities of the land die with pestilence and famine. The helpless and hopeless condition of the nation is set forth in verse 16. Those who are not killed by the famine and the sword are seen as doves of the valleys upon the mountains, who are lamenting and mourning the national situation. Then in verse 17 he describes the people as having hands that are feeble and knees that are weak as water. At this time the people gird themselves with sack-cloth in a half-hearted attitude of repentance. They stand dazed at the situation, being unable to analyze and to evaluate their situation before God. Being in the slough of despair, they lose all interest, even in material things. They cast their silver in the street and their gold is considered as an unclean thing. At times Israel had purchased immunity to invasion by giving large sums of money to an aggressor nation. For example, she paid ransom money to Assyria. But on this occasion they are not able to do this. Their silver and their gold, according to verse 19, shall not be able to deliver them in the day of Jehovah’s wrath. Neither their souls nor their stomachs, according to this prediction, will be satisfied with that which is available. Everything that has been considered of value and prized by the people is seized and destroyed. The people, instead of accepting God as their Sovereign and Lord, have made their images and abominable things and are worshiping them. On account of these things, God turns His face away from the nation and declares that \u201c… they shall profane my secret place<\/em>,\u201d namely, the sanctuary.<\/p>\n In the final paragraph, verses 23-27, we seen an invincible conqueror, ruthless and cruel, being brought by the Lord against the nation. The people of the land are puffed up with pride, and bloody crimes are the order of the day. The condition of the people, spiritually and morally, has deteriorated to the very lowest level. The die is cast; the Rubicon crossed. Nothing can now avert the complete catastrophe. In their extremity the people seek for a vision from the prophet of God. But it is too late. The law has perished from the priest and council from the elders. The king and the royal family mourn over the desolate condition. The people of the country are troubled. National collapse and disintegration are inevitable. All of these catastrophes are the judgment of God upon the impenitent nation. After the collapse and fall the people in their sober moments, in reflecting over the national disaster, will recognize that Jehovah is God and that He is the one who has punished the nation for its evils.<\/p>\n Ezekiel received his call to the ministry on the fifth day of the fourth month of Jehoiachin’s captivity. A year and two months later, on the fifth day of the sixth month of the sixth year of the same captivity, Ezekiel received a second communication from the Lord in the form of a vision. This oracle is found in chapters 8-11. They therefore must be studied as a single unit.<\/p>\n From Ezekiel 8:1 we learn that the elders of Israel had come to the prophet’s house and were sitting before him. During the interview the prophet fell into a trance and was caught up in the visions of God and taken to Jerusalem, where he saw the actual conditions that existed there. To him was revealed also the punishment of God that would come upon the evildoers.<\/p>\n The question immediately arises as to why God made this revelation concerning the conditions in Jerusalem to the prophet among the exiles in Babylon. As one studies the Book of Ezekiel, he must likewise study the supplemental data which is found in the Book of Jeremiah. From this latter prophet we learn that there were prophets in Babylon who were speaking falsely in the name of the Lord, promising the people that, within a very short time, the exiles would be permitted to return to the land of their fathers. Believing the false predictions of these unworthy prophets, the exiles were constantly kept in a state of uncertainty, hoping all the time to hear the good news that they would be able to return. The exiles believed the false messages of these untrue prophets and discredited absolutely the divine revelation which had been made through Jeremiah concerning the duration of the captivity and its being seventy years. Jeremiah therefore wrote a letter, which is now chapter 25 of his book, to the exiles telling them to settle down into a well-ordered life and to become obedient to the laws of the country in which they lived. He, however, assured them that, at the expiration of the period of exile, they would be permitted to return to the land of their fathers in fulfillment of the prediction. Thus these exiles were on the tiptoes of expectation, hoping to hear some good news concerning the return to the homeland. It was quite likely that the elders of the people came to Ezekiel to discuss this question and to receive a message from God relative to the same.<\/p>\n On the other hand, the people who had been left in Jerusalem and in the land of Israel had misunderstood the situation. They concluded that the exiles were out of fellowship with God, and that they had lost all share in the homeland. Moreover, they thought that they themselves were still in the favor of God by virtue of the fact that they had not been deported with the other two groups of captives who had already gone into exile. Thus these who remained in the land assumed an attitude of superiority toward their exiled brethren. They went so far as to speak out against them and to say that the land was theirs in possession and that they were secure.<\/p>\n Instead of their being the favored ones who, in the eyes of the Lord, were the better of the two classes, the Lord made a revelation through Jeremiah to the effect that those who had been taken into exile were like good figs in a basket, while those who were left in the land were like rotten figs (Jeremiah chapter 24). In view of the two interpretations upon the national situation placed there by the two groups of Israelites, the Lord made to Ezekiel the revelation found in chapters 8-11.<\/p>\n And it came to pass in the sixth year, in the sixth month<\/em>, in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord Jehovah fell there upon me. 2 Then I beheld, and, lo, a likeness as the appearance of fire; from the appearance of his loins and downward, fire; and from his loins and upward, as the appearance of brightness, as it were glowing metal. 3 And he put forth the form of a hand, and took me by a lock of my head; and the Spirit lifted me up between earth and heaven, and brought me in the visions of God to Jerusalem, to the door of the gate of the inner court<\/em> that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. 4 And, behold, the glory of the God of Israel was there, according to the appearance that I saw in the plain.\u201d (Ezekiel 8:1-4)<\/p><\/blockquote>\n In Ezekiel, chapter 1, we have the theophany which was granted to the prophet at the time of his call. The second theophany is recorded as having taken place a year and two months later and is the one which we have for consideration at the present time. It pertains, as we shall see, to the overthrow of the city of Jerusalem. As we know from subsequent history, the siege ofthe city by the Babylonians began only four years later, in the tenth year of Jehoiachin’s captivity which was the ninth year of Zedekiah’s reign. The final collapse of Jewish resistance occurred in the eleventh of Zedekiah’s reign. The third theophany occurred in the twenty-fifth year of the captivity of Jehoiachin, which was fourteen years after the downfall of Jerusalem in the eleventh year of Zedekiah’s reign. In this final theophany God revealed to the prophet the conditions which will exist in Israel and Jerusalem during the great millennial reign of our Lord.<\/p>\n In verse 1 of the quotation above we are told that \u201cthe hand of the Lord Jehovah\u201d was upon Ezekiel. This is a phrase which we see frequently occurring in the Old Testament Scriptures. What is its significance? On this point we gather information from I Kings 18:45,46: \u201c… And Ahab rode, and went to Jezreel: 46 and the hand of Jehovah was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel.\u201d From this verse we see that the hand of the Lord was upon Elijah, and that he was thereby enabled to outrun Ahab’s chariot in going from Mount Carmel to Jezreel, a distance of something like ten or fifteen miles. Thus the hand of the Lord imparted strength and superhuman power which enabled the prophet to outrun the horses. In II Kings 3:15 we have language to this effect: „But now bring me [Elisha] a minstrel. And it came to pass that when the minstrel played, that the hand of Jehovah came upon him.\u201c Here it is quite evident that the result of the hand of Jehovah’s being upon Elisha was that he was enabled to see a vision which portrayed the results of the coming of the present conflict between Judah and Moab. A glance at Ezekiel, chapters 40-48, shows that the significance of the hand of Jehovah’s being upon the prophet was that he was granted a vision to foretell the future restoration of Israel to favor with God and to millennial blessing.<\/p>\n As the prophet sat in his house before the elders of Israel, the hand of the Lord Jehovah fell upon him and, lo, in the visions of God he saw the appearance of the throne-chariot which he had seen at the time of his call, when he was with the captives by the river Chebar. That this throne-chariot was identical with that which he had seen in the former vision is asserted in verse 4: \u201cAnd, behold, the glory of the God of Israel was there, according to the appearance that I saw in the plain.\u201d If the vision is not clear to the reader’s mind at the present, he should turn back and read Ezekiel, chapter 1. There he will see a description of this theophany. Cherubim were supporting a pavement above them, upon which was located a throne. On it in regal majesty sat one like unto a Son of man, whose presence was draped and veiled with the out-shining of glory.<\/p>\n Ezekiel says that, when this vision appeared to him, the one who sat upon the throne reached forth His hand, took him by the locks of his head, and transported him in the visions of God to Jerusalem. The prophet is very careful to note the fact that this was in the visions of God. This fact shows that it was not an actual transportation of the prophet to Jerusalem, but that only in the vision was he transported to the land of his nativity. In this connection, let me say that we must not confound his being transported in the visions of God to Jerusalem with the account of his being taken by the Spirit of God from the place where God first called him to Tel-abib, preparatory to his delivering his first message to the exiles. As we saw when we studied this portion of the Word, this was a literal transportation of the prophet from one place to another location and is similar to the case of Philip, who was taken by the Spirit of the Lord from the place where he baptized the eunuch to Azotus, probably a distance of about fifty miles (Acts. 8:39,40).<\/p>\n One would think that Israel, who had enjoyed such unparalleled opportunities and advantages to learn the truth concerning the true and living God would never have lapsed into idolatry. But human nature is very strange and does the unexpected. Even when Israel was in the land of Egypt, she worshipped idols. After she had been miraculously brought forth out of Egyptian bondage and had seen the various manifestations of God’s presence at Mount Sinai, she made the golden calf to worship (Exodus, chapter 32). During the period of the Judges the history of the Chosen People ran in cycles of apostasy from God, being delivered over to foreign domination, servitude, and repentance and calling upon God for deliverance. Even during the Monarchical Period the nation lapsed into idolatry. Then a king, faithful to God, arose and instituted reforms. The four great reformers in Israel were Kings Asa, Jehoshaphat, Hezekiah, and Josiah. All of these men did a marvelous piece of work for God against idolatry.<\/p>\n Never did the nation sink so low into idolatry as she did in the days of King Manasseh, who reigned over Judah for fifty-five years. The reader should stop here and read the account of his reign in II Kings 21:1-18 and II Chronicles 33:1-17. Amon, the son of Manasseh, continued the idolatrous policy of his father. But young King Josiah reversed the national policy and instituted the most thoroughgoing reforms throughout the nation of all the great men of Israel.<\/p>\n History, we are told, repeats itself. Notwithstanding the marvelous work of restoration to God during the reign of Josiah, the nation plunged into idolatry under Zedekiah, the last king who sat upon the throne of Judah. The extent of this turning to idolatry is set forth in the eighth chapter of Ezekiel’s prophecy, to which we now turn for a further study.<\/p>\n In verses 5 and 6 of this chapter the prophet records his being taken in vision to the Temple at Jerusalem. Upon his arrival he was told to lift up his eyes toward the north. When he did so, he saw north of the gate of the altar the \u201cimage of jealousy in the entry.\u201d From all of the data given, it appears that this image was in the outer court Just north of the gate through which one passed from this outer court to the inner one. This gate was due north from the brazen altar of sacrifice. One standing in the gate and looking northward from the inner court could see this image.<\/p>\n What is the significance of its being called \u201cthe image of jealousy\u201d? Various answers have been given, most of which are very unsatisfactory. Some have thought that it was the Phoenician goddess Astarte, the consort of the male god, Baal, of that nation. Others have surmised that it was Adonis of the Greek pantheon. There is some plausibility to the arguments advanced for these identifications. Others, on the contrary, have thought that this word, jealousy, is an echo of Deuteronomy 32:21, which passage foretells Israel’s provoking the Lord to jealousy by idols \u2014 her giving to idols the worship and reverence that was due to His holy name.<\/p>\n Having seen this idol which the people of Jerusalem were worshiping, the prophet was brought to the door of the court. This door probably was the door of the gate, near which this image of jealousy stood. On either side of the passageway through this gate were chambers, for priests and for various purposes. Ezekiel was told, \u201c… dig now in the wall,\u201d which thing he did. He found a door that had been plastered over and upon opening it, saw the gross idolatries into which the nation had plunged. Painted on the walls were pictures of all creeping things, abominable beasts and all the idols of the house of Israel.<\/p>\n Before these pictures there stood seventy of the elders of Israel, who were engaging in the worship of these icons. Among these men as their leader was Jaazaniah the son of Shaphan. All of these men had their censers and were offering incense to the icons \u2014 as we call them in the Greek Catholic Church today. This Jaazaniah must be distinguished from the man of that name mentioned in Ezekiel 11:1. Jaazaniah, the leader of the seventy elders, was the son of Shaphan, as already noted, whereas the Jaazaniah of 11:1 was the son of Azzur.<\/p>\n Let us, as we think of the prophets digging into the wall and discovering a door and opening it, remember that Ezekiel saw this in vision. It was not an actual<\/em> digging into the wall. But what he saw in vision was the reality that was literally being carried on by the men in Jerusalem as they in actuality were worshiping heathen, foreign gods.<\/p>\n From the place and the chamber where these men were worshiping idols, the prophet was taken to \u201cthe gate of Jehovah’s house which was toward the north.\u201d This door of Jehovah’s house is understood by the best scholars to be the gate in the north wall of the sacred enclosure which opened into the city north of the Temple area. Upon being brought here, the prophet saw the women of Jerusalem worshiping the Babylonian god, Tammuz.<\/p>\n From this place Ezekiel was brought to the inner court of the Temple and was in a position between the brazen altar and the door of the Temple proper. Here he saw twenty-five men with their backs toward the Temple and faces toward the east, worshiping the sun, the queen of heaven. The Babylonians, especially, worshiped the sun. Many other nations have likewise worshiped it, because they have realized that life upon earth would not be possible if it were not for its shining, giving forth its life-giving rays.<\/p>\n Thus the prophet was shown some of the many abominations of Israel.<\/p>\n Though Israel was cleansed from gross idolatry by the Babylonian siege and the fall of Jerusalem under the sledge hammer blows of Nebuchadnezzar and has never until this day fallen into idolatry, the time will come when she with all nations will take a plunge into the grossest idolatry of all the ages. This turning from the living God, the Creator of all, to the creature and worshiping it is set forth in various passages of Scripture. For instance, in Isaiah’s message to Damascus we get a picture of the Tribulation Period and learn that men throughout the world will revert to worshiping idols. The gospel will be preached and then vast hosts will turn from their idols to their Maker and serve Him. We learn the same truths in Revelation 9:20,21:<\/p>\n And the rest of mankind, who were not killed with these plagues, repented not of the works of their hands, that they should not worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk: 21 and they repented not of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.\u201d<\/p><\/blockquote>\n The inhabitants of Jerusalem had gone so very far in apostasy from God that judgment was inevitable: \u201cTherefore will I also deal in wrath; mine eye shall not spare, neither will I have pity; and though they cry in mine ears with a loud voice, yet will I not hear them\u201d (Ezekiel 8:18; cf. II Chronicles 36:11-16).<\/p>\n Since in this article Ezekiel, chapters 9,10, and 11 are studied, the reader is requested to turn to his Bible and read them. By his doing so before examining this article, he will be better prepared to understand what is being said. It is always a good practice to read a certain portion of Scripture before listening to or reading an exposition of the same. Let the Word of God have the opportunity to make its own impression upon the heart. \u2014 D.L.C.<\/p>\n As we saw in our study last month, Ezekiel, chapters 8-11, constitutes one vision, which was granted to the prophet in the sixth month of the sixth year of Jehoiachin’s captivity. We studied the idolatrous condition of Jerusalem as set forth in the eighth chapter. We shall now give special attention to the remaining chapters which record this vision.<\/p>\n The seal is the sign of ownership. To illustrate, the seal of the United States Government indicates that anything that is thus put under it is the property of the Government and is under its protection. This conclusion is confirmed by a study of various passages of the Word in which we read of the sealing of certain ones.<\/p>\n According to 9:1 the one who was escorting the prophet around on his tour of inspection of the city (in his vision) cried in his ears when he issued a command, \u201cCause ye them that have charge over the city to draw near, every man with his destroying weapon in his hand.\u201d Certain ones are called forth who are represented as having charge over the city of Jerusalem. When we read the Scriptures, we are impressed with the thought that the angels are ministering spirits who are sent forth to do service for the sake of those who shall inherit salvation. Moreover, from the Book of Daniel we see that Michael, who is an archangel, has charge of the Jewish nation. In the Book of Revelation we see that certain angels are assigned positions of responsibility and trust with reference to various things. For instance, there is the angel who has charge of the waters. Another has control of fire. Thus when we study the Scriptures, we come to the conclusion that these celestial beings are God’s lieutenants who carry out His orders with reference to nations, cities, and individuals.<\/p>\n When the order was issued, \u201csix men came from the way of the upper gate … every man with his slaughter weapon in his hand; and one man in the midst of them clothed in linen, with a writer’s inkhorn by his side.\u201d These seven came and took their stand near the brazen altar of the Temple. In the light of what has just been said, we conclude that these were angelic beings, to whom special authority had been delegated with reference to the city of Jerusalem.<\/p>\n Again we see the vision of the \u201cglory of the God of Israel.\u201d Doubtless this is the same vision as the one which he had just beheld in the beginning of the vision. It was like the one which he saw when he received his call (chapter 1). The God of glory was seated upon the throne which was located upon a pavement placed above the heads of the cherubim. On this occasion the one thus seated upon this throne went up from his seat and called to the man with the writer’s inkhorn. He immediately instructed him to go through the midst of the city, even through Jerusalem, and to set a mark upon the forehead of every man who sighed and wept over the conditions that existed in the city at that time. Then turning to the six others, the Lord told them to follow the man who was putting his mark on the innocent God-fearing ones. These were to have no pity upon anyone, but they were to slay the old and the young, male and female alike, who had not been marked by the one with the writers inkhorn. God knows the heart. Man may justify his actions and put forth certain claims as to his loyalty to the Lord and his innocency in regard to various matters. The Lord sees and knows the motives that prompt every action. It is therefore impossible to deceive the Lord.<\/p>\n This angel was to begin his work at the sanctuary and so were those six who were to destroy the wicked to begin at the same place. Judgment always begins at the house of God (I Peter 4:17).<\/p>\n These destroying angels were commanded to defile the house of God by filling its courts with the corpses of the slain. A dead body in Israel always defiled the land or anyone who touched it. Thus these messengers of death went forth and smote the city. As the prophet saw, in vision, the slaughter, his heart was moved to intercession in behalf of the remnant of the nation (vs. 8). In answer to the prophet’s prayer in behalf of this remnant, the Lord declared, \u201cThe iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of wresting of judgment<\/em>: for they say, Jehovah hath forsaken the land, and Jehovah seeth not. 10 And as for me also, mine eye shall not spare, neither will I have pity, but I will bring their way upon their head\u201d (vss. 9,10). After completing his mission, the man with the inkhorn returned to the side of the Lord and reported that he had done what had been commanded of him.<\/p>\n The innocent people of this vision were marked by the man with the inkhorn. This mark protected them, for those angels with the weapons of destruction passed them by. This mark was what we might call a seal, denoting ownership by the Lord. This incident reminds one of the sealing of the believers in the New Testament \u2014 though of a different kind and character. All believers are sealed with the Holy Spirit of promise unto the day of redemption (Ephesians 1:13,14). This sealing denotes ownership, protection, and security. Everyone who has been sealed with the Holy Spirit of promise belongs to the Lord and is certain of his eternal salvation.<\/p>\n Again, one is reminded of the sealing of the 144,000 Jewish evangelists who will conduct the world-wide revival in the Tribulation Period. These future evangelists will be sealed by the Lord and will thus be protected from all harm and danger and from the judgments of the Tribulation. Thus they go forth and proclaim the unsearchable riches of Christ to the entire world during that period of judgment. The results of their labors will be an untold number of people from every nation, tribe, tongue, and language who wash their robes and make them white in the blood of the Lamb. Of course, the true church of Jesus Christ is taken out of the world prior to the Tribulation; hence this epochal event is prior to the sealing of these 144,000 Jewish evangelists.<\/p>\n In chapter 10 we again get a full description of Jehovah who appeared to the prophet in his vision, as He sat upon His portable throne. The information which we receive in chapter 10 supplements that which is given in chapter 1. Hence it should be read along with chapter 1. Over the heads of the cherubim was a firmament which was \u201cas it were a sapphire stone, as the appearance of the likeness of a throne.\u201d The sapphire stone reminds one of the vision which was granted to Moses, Aaron, and seventy elders of Israel (Exodus 24:9-11). The reader should also look at Revelation, chapter 5, in this connection, as he thinks of this sapphire stone upon which the throne of God is placed.<\/p>\n The one seated upon the throne, according to Ezekiel 10:2, spoke to the man clothed in linen and gave him instructions to go among the cherubim who were supporting the firmament upon which the throne was placed. He was to enter among the whirling wheels and go under the cherub, fill his hands with coals of fire from between the cherubim, and scatter them over the city. \u201cAnd he spake unto the man clothed in linen, and said, Go in between the whirling wheels<\/em>, even under the cherub, and fill both thy hands with coals of fire from between the cherubim, and scatter them over the city. And he went in my sight\u201d (10:2).<\/p>\n According to this verse the man clothed in linen was to go among or between the cherubim supporting the throne and at the same time he was to go under the cherub. When we notice the<\/em> cherub of this verse and then look at the cherub of 9:3 and consider these two verses in the light of Psalm 18:10ff, we come to the probable conclusion that the cherub here referred to assumes the form of a throne, or it is he who immediately and directly supports the throne upon which Jehovah is seated in majesty.<\/p>\n The man in linen was to get the coals of fire from between the cherubim and to scatter them over the city. This of course was a symbolic act which signified the agency by which the city would be destroyed. This part of the vision was literally carried out by the destruction of the city when it fell under the blows of Nebuchadnezzar, king of Babylon.<\/p>\n When the man clothed in linen went in between the cherubim, the<\/em> cherub stretched forth its hand, took coals of fire, and placed them in his hands. He therefore took them, went forth, and did as he was commanded.<\/p>\n The fact that fire was used in this symbolic action signified that the judgment here portrayed would be one that would cleanse and purge the nation of evil. Fire is always used to signify some agent that cleanses or purges. In this connection one is reminded of coals of fire taken from the altar and placed upon the lips of the prophet Isaiah as seen in Isaiah, chapter 6. This symbolic act signified the cleansing of the prophet and his being forgiven.<\/p>\n In Ezekiel 10:9-22 we get another clear vision of the living creatures which supported the throne of Jehovah who appeared to the prophet. In chapter 1 they are called \u201cliving creatures.\u201d In this passage they are termed cherubim. These creatures seem to be a very high order of angelic beings. The word cherub<\/em> is singular; cherubim<\/em> is plural. A Hebrew word brought directly over from the original into the English which closes with im<\/em> is always a plural noun in the masculine gender, with a few exceptions.<\/p>\n In verse 15 is a statement with reference to the cherubim, which in this instance signifies the four living creatures, supporting the pavement upon which the throne of God was located. In the verse we see this statement: \u201cThis is the living creature that I saw by the river Chebar.\u201d The same type of language is used in verse 20. Some have concluded that, though the word, cherubim, is plural and indicates more than one, yet because of the use of the term, the living creature, a living creature such as the one here designated consists of four cherubs. Those taking this position reason this way: The prophet speaks of cherubim and then calls them a living creature. As I view things, such a being would be a monstrosity. Each cherub has his own personality and individuality. Four separate and distinct personalities could not be joined by any method whatsoever so as to constitute one living creature. Such a conception, to my way of thinking, is confusion. But what is the significance, then, of the term, living creature? My answer is this: As the prophet stood near this portable throne of Jehovah, he was nearer one of the cherubs supporting it than he was to the others. The cherubim were all of the same nature and essence. To see one was to see the others. Thus he focused his attention upon the cherub that was nearest him and spoke of it, not as a compound unity, but as a representative of the class to which it belonged. This usage I might illustrate by a quotation from Psalm 33:17:<\/p>\n A horse is a vain thing for safety; Here horse is used in the singular number. But, when we look at the entire context, we know that the sacred writer was not thinking of a single horse, but had in mind soldiers mounted on war horses, who were in ancient days one of the most efficient types of soldiers. Thus the writer, though he used the word, horse, in the singular number, was speaking of a great army of horses and horsemen. In a manner analogous to this usage the prophet employs the word, living creature, in his referring to the various cherubs who supported the throne.<\/p>\n The cherubs seen in the Book of Ezekiel had four wings<\/em> each. Those seen in chapter 1 had four faces<\/em> each. The cherubs, however, appearing in Ezekiel 41:18,19 had only two faces<\/em>. Why the difference? I do not know. The explanation lying back behind this unusual phenomenon may be this: God makes His angels and His ministers assume the forms of fire and winds, whenever the mission upon which they are sent demands their taking these forms (Hebrews 1:7). Since this is true and since, in one instance, they have four faces and on another occasion have two, we may assume that the conditions in each demand their appearing thus.<\/p>\n When Isaiah was called to the ministry he \u201csaw the Lord sitting upon a throne, high and lifted up; and his train filled the temple,\u201d the millennial Temple. There were also seraphim present, who were praising the Triune God. Each of these creatures had six wings. In Revelation, chapter 4, we see living creatures who likewise have six wings and who are praising God in the same manner. We conclude, therefore, that both Isaiah and John saw the same angelic beings.<\/p>\n Whether or not these who are called seraphim are of the same order and rank as the cherubim, one may not be positive in asserting. The evidence is too meager to warrant dogmatism on this point.<\/p>\n But we may be absolutely certain that these cherubim and seraphim are a very high order or rank of celestial beings, who stand close in the counsels of the Almighty, and who perform mighty acts and carry out important missions. As proof of this position, one need only to turn to Revelation, chapter 6. It is one of the seraphim, or living creatures, who issues the order for the coming forth of each of the four horsemen of the Apocalypse \u2014 as they are called in theological terms. When each of these issues his orders, the great hosts of angels who are in charge of earthly affairs immediately carry them out. Thus in the Book of Revelation we see that not only the seraphim are carrying out the commands of Jehovah the Almighty, but the lesser angels likewise execute His decrees.<\/p>\n According to Ezekiel 11:1-4 the prophet was brought to the east gate of Jehovah’s house. There he beheld twenty-five men who were under the leadership of Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, the princes of the people. These men seem to have been the leaders of the people during that great crisis. They were the ones who were devising iniquity and giving wicked counsel. By reading the historical portions of the Books of Kings and Chronicles, together with Jeremiah and Ezekiel, one comes to the conclusion that there was a pro-Egyptian party as well as a pro-Babylonian clique in Jerusalem. The former group was in favor of calling upon the Egyptians for aid and assistance in the crisis. The second group was in favor of placating the Babylonians, by the doing of which they hoped to avert a clash with Babylon. When Zedekiah was made king of Judah by Nebuchadnezzar, king of Babylon, he swore fealty to him. Notwithstanding his oath, Zedekiah was sponsoring the formation of a group of small nations in Western Asia, that would come together in an alliance for the purpose of revolting against Nebuchadnezzar and the Babylonian kingdom. This is seen in Jeremiah 27:1-11. That Zedekiah had sought assistance from Egypt is evident from Jeremiah 27:6,7. Thus King Zedekiah was in a very embarrassing position within the city and was face to face with a national crisis.<\/p>\n The group in Jerusalem led by the two princes, mentioned above, gave evil counsel by saying that it was not the time to build houses. They, by their propaganda, were hindering all daily commerce and trade. On the other hand, they were declaring that war was inevitable and that all energies must be expended for the purpose of preparing for the war. In other words, they were the war party. Doubtless these encouraged Zedekiah to enter into this alliance of aggression against Babylon. In setting forth their political doctrine, they declared, \u201cThis city is the caldron, and we are the flesh.\u201d It is altogether possible that this figure was borrowed from that which was employed by the Lord in the call of Jeremiah to his prophetic ministry (Jeremiah 1:13ff).<\/p>\n These warmongers compared the city of Jerusalem to a caldron and its inhabitants to the flesh. Thus they declared that war was inevitable, and that everyone must make the best of the situation and bend all energies toward the prosecution of the war.<\/p>\n This group was opposed, as we learn from Jeremiah, by others who were led by this prophet, and who insisted that Israel should turn from her wickedness and sins and should observe the law of God which had been given to her by Moses.<\/p>\n Jeremiah pleaded with the king and the people to observe strictly the law of God and look to Him for deliverance. He likewise promised that God would bring the deliverance if only the people would turn back to Him. Had the people followed the preaching and advice of Jeremiah, the war with Babylon would have been averted and there would have been no Babylonian Exile. But the warmongers of the time were stirring up the people and engendering war. Hence they were said to be devising iniquity and giving evil counsel in the city.<\/p>\n When the prophet was in the presence of these men, the Spirit of God came upon him and he, in speaking for Jehovah, declared to the people:<\/p>\n for I know the things that come into your mind. 6 Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. 7 Therefore thus saith the Lord Jehovah: Your slain whom ye have laid in the midst of it, they are the flesh, and this city<\/em> is the caldron; but ye shall be brought forth out of the midst of it. 8 Ye have feared the sword; and I will bring the sword upon you, saith the Lord Jehovah. 9 And I will bring you forth out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. 10 Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am Jehovah. 11 This city<\/em> shall not be your caldron, neither shall ye be the flesh in the midst thereof; I will judge you in the border of Israel; 12 and ye shall know that I am Jehovah: for ye have not walked in my statutes, neither have ye executed mine ordinances, but have done after the ordinances of the nations that are round about you.\u201d (Ezekiel 11:6-12)<\/p><\/blockquote>\n From this quotation it is evident that the war party had already been the cause of the slaying of various ones in the city. The prophet therefore, speaking in terms of the figures which they had used, said that the corpses of the people whom they had already slain were the flesh in the caldron. The city of course was the caldron. But according to the prophet those who had been sponsoring the war were not to be slaughtered in the city and thus become flesh in the caldron. On the contrary, they were to be taken out of it and to be destroyed within the borders of Israel. Thus a holy and a righteous God, according to this prediction, would execute vengeance upon them because of their wickedness. The Lord always knows whom to punish and whom to spare.<\/p>\n At this point of the vision Pelatiah the son of Benaiah died. Of course, his death was the result of the stroke of the judgment of God. Then the prophet thereupon fell upon his face and cried to the Lord, \u201cAh Lord Jehovah! wilt thou make a full end of the remnant of Israel?\u201d It is to be remembered in this connection that this is what the prophet saw in vision. Of course that which was set forth in this communication was actually carried out in reality.<\/p>\n As we have already seen, certain of the people of the land, the leaders, were taken to Babylon in the third year of King Jehoiakim when Nebuchadnezzar fought against Jerusalem. Still others were carried away into captivity when Jehoiachin was dethroned and carried to Babylon.<\/p>\n The people who had been left in Jerusalem especially and those within the borders of Judah came to the conclusion that God had sent their kinsmen into Babylon because of their wickedness and their sins, but that He had spared them and allowed them to remain in the land of their fathers because of their goodness. They therefore spoke arrogantly against the exiles and boasted of their favored position. Jeremiah, however, inspired by the Spirit of God, took a different view of the situation. He compared those who had been taken into captivity to a basket of good figs, whereas those that were left in the land were thought of as a basket of bad figs, that were so very bad they could not be eaten. But those who were left in the land after the first two deputations of captives took the attitude, expressed in the following words, toward the exiles: \u201cGet you far from Jehovah; unto us is this land given for a possession\u201d (Ezekiel 11:14,15). In verses 16-21, however, God spoke about those who had been deported from the land and who had been scattered among the nations as those whom He would gather back eventually from their dispersion among the nations and would establish them in their own land. At the time of the regathering He would give them a new heart and place a new spirit within them, and they, as a result, would walk in His ways and please Him. That the prophet was not talking about the return under Zerubbabel at the end of the seventy years of Babylonian captivity is evident from the fact that the promises of this passage were not fulfilled in them and to them. But we know from other passages of Scripture that every promise contained in this passage will be literally and completely fulfilled when the Lord gathers His people from all nations and restores them to their land when they acknowledge their national sin and plead for the Messiah to return. This prophecy will be fulfilled at the end of the Tribulation.<\/p>\n The vision presented in chapters 8-11 comes to a conclusion in 11:22-25. Jehovah on His chariot throne was lifted up from the prophet, going forth from the midst of the city and stood on the Mount of Olives east of Jerusalem. Thus Jehovah departed from His people. Then said the prophet, \u201cThe Spirit lifted me up, and brought me in the vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. 25 Then I spake unto them of the captivity all the things that Jehovah had showed me.\u201d<\/p>\n <\/p>\n In the first eleven chapters of Ezekiel’s prophecy the note which is sounded is that punishment of the nation for its sins was a certainty. Such is the gist of each separate oracle. In chapters 12-19 the necessity for bringing this punishment is emphasized.<\/p>\n As the people listened to the prophecies from time to time, there doubtless arose, in the minds of many, thoughts and considerations which caused them to doubt the fulfillment of prophecy. Thus these predictions were, as far as they were concerned, invalidated.<\/p>\n Jeremiah in Palestine and Ezekiel in the Exile constantly hurled their philippics of warnings against the nation as they foretold further disasters. Because the predictions were not fulfilled immediately but seemed to be delayed, the people ceased to take the warnings seriously. It was a case similar to that of the boy who cried \u201cwolf, wolf!\u201d \u2014 so far as the people were concerned. Thus they doubtless came to the conclusion that, since these prophets had shouted \u201cwolf, wolf!\u201d so very many times and the danger had not materialized, they therefore were not to be terrified by such predictions.<\/p>\n Another consideration must be examined in this connection. There were the true prophets who spoke from the mouth of God. They made revelations of what would be. There were others who spoke out of their own minds and hearts, not having received any disclosures from the Lord. This latter class of prophets are spoken of as prophesying falsely in God’s name. They had Moses and the Prophets and could study them. They made their own deductions from what these former prophets had said. These men thought that they had a right to speak upon the basis of former revelations and their deductions therefrom. In other words, these prophets who spoke falsely in the name of the Lord were like many ministers and preachers of the Word today. They study the Bible and draw certain general vague deductions from their investigation of the Sacred Word. They look at the present-day situation and tell the people what they are confident will be. There are others who study the Word and then tell us that, according to the Word of God, a great, rosy, and beautiful future lies out before us; the church is making wonderful progress; and we are just on the verge of a great change and a new era for which the world is yearning and longing. They see on the political and spiritual horizon nothing that is of an ominous nature. Moreover, they conclude that we, who believe the word of prophecy, who are confident that the prophetic word means exactly what it says and says what it means and that it foretells the perilous times which are immediately before us, are alarmists and calamity howlers. Thus they warn the people against the study of prophecy or the listening to any messages based upon prophecy. These men believe that we who thus see the great dangers that confront us and the fulfillment of prophecy in our day are traditionalists \u2014 narrow-minded and bigoted. On the other hand, however, they feel that they are abreast of the times, that they have a clear perception of the present and can see certainly the dim outlines at least of the future. Many of these men of course are sincere and believe that they are interpreting correctly the times in which we are living.<\/p>\n This class of ministers certainly do not interpret the Word correctly, even though they are sincere. They misrepresent God. They are giving forth a vision of their own hearts and not the correct message from God. They are thus speaking falsely in the name of God and misrepresent the teaching of the Word. They are in our society today what those who spoke falsely in the name of the Lord were in the days of the prophets. These men in the days of Jeremiah and Ezekiel stoutly and bitterly opposed those two prophets and influenced the people against them.<\/p>\n There is, however, a difference between those who spoke falsely in the name of the Lord in the days of Jeremiah and Ezekiel and those who are misinterpreting the Scriptures and are seeing only advancement and progress in our civilization of today. The false prophets of Ezekiel’s day reached their conclusions from the study of the Word and from the conditions which existed. But they appeared before the people and declared that what they were giving forth was what they had received at the mouth of God \u2014 in the same way as the true prophets received revelations from God. In making these statements they spoke falsely. The false prophets today \u2014 and every minister who studies the Word and claims to be preaching the revelation of God is a prophet in one of the biblical senses of that word \u2014 do not deliver their messages and claim that they have received what they are presenting directly by means of a special revelation from God. Nevertheless, they present their messages as ultimately having come from God to them through the Word. But they mislead the people and cause them to believe error.<\/p>\n There is always a margin for the exercise of faith or of doubt. For example, when Moses appeared before Pharaoh and performed miracles by the power of God, the magicians of Egypt likewise appeared with their enchantments, being backed up by the power of Satan, and duplicated some of the miracles which Moses wrought. Finally, however, they confessed that they were not able to duplicate certain ones of the miracles which Moses had wrought. In this situation there was a margin for the exercise of faith and of doubt on the part of the people. The same situation existed in the days of Jeremiah and Ezekiel and all the prophets. The true prophets received visions from God and communications from the Almighty and delivered these faithfully. On the other hand, there were those who were in no sense inspired as were the true prophets; but they learned some general principles from the study of the Word. They began to rationalize and to philosophize concerning the present and the immediate future. Then with oracular dignity they made their pronouncements as bona-fide revelations from God. Of course, what they said was always misleading and false. But there was under those conditions the opportunity for the people to believe or to disbelieve. A like situation exists today. When some faithful servant of God has studied honestly, conscientiously, and thoroughly the Word from cover to cover, he sees and understands by the illumination of the Spirit of God what the Lord has revealed. He therefore gives forth his messages. There are others who hold a different attitude toward the Word, who do not believe that the Bible is a unique and absolutely inspired revelation of God, but who rationalize trends and events today and promise to the people a glorious new era in the immediate future. Thus the people have an opportunity of exercising faith or doubt.<\/p>\n In this connection we should likewise see another consideration which seemed to break the force of the predictions of the prophets. The Hebrew people were chosen of God for a special mission. God called them His people. The idea gripped the nation. The people therefore thought that it was impossible for the Lord to cast them off \u2014 even though He had threatened to do this. Was not the Temple in their midst? Was it not Jehovah’s Temple? Was it not inviolate? Certainly they were the people of God and the calamities which the true prophets foretold would never materialize.<\/p>\n The Lord spoke to Ezekiel saying: \u201cSon of man, thou dwellest in the midst of the rebellious house, that have eyes to see, and see not, that have ears to hear, and hear not; for they are a rebellious house\u201d (Ezekiel 12:2). The Lord declared regarding the people among whom the prophet was living that they had eyes to see, but that they did not see. Likewise they had ears to hear, but they did not hear. There was nothing imperfect or faulty with their eyes or with their ears. It is with our physical eyes and ears that we can look and see what is around about us and hear, if there are any sounds or noises. Our eyes and our ears are so constructed as to give us a truthful and faithful account of things and conditions which are around about us. So there is no need of our not being cognizant of our immediate environment. The philosophers are all wrong when they say that there is a maladjustment between our organs of sense and the world external to us. Ezekiel makes this affirmation. On the contrary, there is the proper adjustment between our organs of sense perception and our environment when they are normal. We can thus get a correct idea of the situation in which we find ourselves.<\/p>\n But in his saying that the people had eyes to see but did not see, and ears to hear, but did not hear, he was affirming that they had spiritual eyes and intellectual ears to comprehend, to weigh, and to evaluate the situation in which they lived. But instead of using these God-given faculties in order that they might know their situation, they would not use them. They did not want truth and facts. There are none so blind as those who will not see. Prejudice \u2014 judging ahead of time \u2014 always befogs every issue involved. It biases the mind and causes the one thus influenced to fail to see things in the proper light.<\/p>\n Concerning Ezekiel’s associates God said that they did not use their eyes and ears for the proper purpose \u201cfor they are a rebellious house.\u201d These people did not know the will of God. Neither did they want it. They were set and determined to go their own way. Hence they closed their eyes and stopped their ears and refused to receive facts as they were. They remind one of the people of Isaiah’s day concerning whom we read in Isaiah 6:9,10:<\/p>\n And he said, Go, and tell this people. Hear ye indeed, but understand not and see ye indeed, but perceive not. 10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and turn again, and be healed.\u201d<\/p><\/blockquote>\n The prophets very frequently were instructed to perform certain acts to which a symbolic meaning was attached. Possibly Ezekiel performed more of such acts than any other of the Old Testament prophets.<\/p>\n According to verses 3-6 the Lord instructed the prophet to prepare his household belongings for removing and to carry this out by day in the sight of the people. Within their view he was to remove his stuff from his place to another. In giving him these instructions the Lord said, \u201cIt may be they will consider, though they are a rebellious house.\u201d God does everything possible in order to reach the hearts and the souls of men; that is, He does all things within the proper limits under His moral government.<\/p>\n He was again instructed to remove his goods and go forth at evening time \u201cas when men go forth into exile,\u201d enacting this role in the sight of the people. Evidently he dressed as if he were going into exile and acted in the same manner. Then he was instructed to dig through the wall in their sight and carry out his belongings through the breach. This may have been the city wall, or some wall which was in the vicinity. Moreover, he was to carry out his goods upon his shoulder and do it in the dark. At the same time he was to cover his face that he might not see the land or anything connected therewith.<\/p>\n The Lord thus gave him these instructions, informing him, \u201cFor I have set thee for a sign unto the house of Israel\u201d (vs. 6). Isaiah and his family were for signs unto the house of Israel, in a manner similar to this (Isaiah 8:16,17).<\/p>\n According to the seventh verse of this chapter the prophet did exactly as he was told. The emphasis is placed, upon his strict obedience to the divine instructions. This reminds one of the note that is sounded throughout the Scriptures. For instance, Noah was given positive instructions as to how he was to construct the ark. Then we are told that Noah did as Jehovah commanded him. The same thing is true with reference to Moses. It is also true with reference to others of the servants of God. Their doing this reminds us of the repeated statement of our blessed Lord, who emphasized the fact that He came not to do His own will, but the will of Him who sent Him. He felt that He had to do the work of Him who sent Him while it was day, because the night for Him was coming in which He could not work. Oh, that the people of God could realize the necessity of following the Lord implicitly, doing His works while it is day; for the night is coming in which none of us will be able to work. We shall be rewarded according to the deeds done in the body \u2014 not in the spirit world. Let us be faithful to the Lord in all things while we have time and opportunity!<\/p>\n On the following morning \u201ccame the word of Jehovah\u201d to the prophet, asking him if any of the people had inquired as to what was the significance of his actions of the day before. Then he was instructed to say to them, \u201cThis burden concerneth<\/em> the prince (the prince, of course, was Zedekiah) in Jerusalem, and all the house of Israel among whom they are\u201d (vs. 10). He was to declare the following oracle to the people:<\/p>\n Say, I am your sign: like as I have done, so shall it be done unto them; they shall go into exile, into captivity. 12 And the prince that is among them shall bear upon his shoulder in the dark, and shall go forth; they shall dig through the wall to carry out thereby: he shall cover his face, because he shall not see the land with his eyes. 15 My net also will I spread upon him, and he shall be taken in my snare; and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there.\u201d (Ezekiel 12:11-13)<\/p><\/blockquote>\n What the prophet did was a little miniature enactment of the prince’s attempt to escape out of the hands of the Babylonians and of his being caught by the enemy. The covering which Ezekiel put over his face as he was going out through the breach of the wall made by him was to signify that the prince would not be able to see the land to which he was being carried into exile.<\/p>\n The Lord, in verse 13, said that he would spread his net upon Zedekiah and take him to Babylon but that he would not see it, though he was to die there. In Jeremiah 39:7 and 52:11 we see that Zedekiah was taken to Nebuchadnezzar at Riblah. After slaying his sons in his sight, Nebuchadnezzar had Zedekiah’s eyes put out. Then he was carried in fetters to Babylon, where he remained until the day of his death.<\/p>\n In verses 14-16 is the prediction that the Lord would scatter those men who were around about Zedekiah to help him \u201ctoward every wind\u201d; and that He would \u201cdraw out the sword after them.\u201d They would, according to verse 15, be dispersed among the nations and scattered throughout all countries. There would, however, be left a few of them from the sword, the famine, and from the pestilence, that they might declare \u201call their abominations among the nations whither they come\u201d; and that they might come to know Jehovah himself personally.<\/p>\n In verses 17-20 the prophet was commanded to perform another symbolic act by eating his bread and drinking his water trembling with tearfulness. Thus he was to go through these motions while he experienced these emotions within. And he was to declare to the people:<\/p>\n They shall eat their bread with fearfulness, and drink their water in dismay, that her land may be desolate, and despoiled of all that is therein, because of the violence of all them that dwell therein. 20 And the cities that are inhabited shall be laid waste, and the land shall be a desolation; and ye shall know that I am Jehovah.\u201d (Ezekiel 12:19b,20)<\/p><\/blockquote>\n As said in the introductory discussion of this lesson, many of the people had come to the conclusion that, since the judgment threatened was not executed immediately, prophecy therefore was not to be depended upon; because the visions which the prophet had seen before had not, as they thought, materialized. Thus the people formed a proverb and repeated it constantly: \u201cThe days are prolonged, and every vision faileth.\u201d Because of this attitude, the Lord commanded the prophet to speak to the people and say: \u201cI will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the fulfillment of every vision\u201d (vs. 23). The judgment was to fall upon the nation. There would be no occasion for anyone’s seeing any false visions or flattering divinations within the house of Israel regarding the fall of the nation. In order to emphasize the certainty of the vision, God said, \u201cFor I am Jehovah; I will speak, and the word that I shall speak shall be performed; it shall be no more deferred: for in your days, 0 rebellious house, will I speak the word, and will perform it, saith the Lord Jehovah\u201d (vss. 24,25). On the other hand, there were those who declared that the visions which Ezekiel had seen were not for their own time but were for the distant future. In reply to this attitude, therefore, the Lord said: \u201cThere shall none of my words be deferred any more, but the word which I shall speak shall be performed, saith the Lord Jehovah\u201d (vs. 28). \u201cWe have the word of prophecy made more sure,\u201d declared Peter, \u201cwhereunto ye do well that ye take heed, as to a lamp shining in a dark place, until the day dawn, and the day star arise in your hearts\u201d (II Peter 1:19). That is the message regarding the word of prophecy for us today. Every word from God is backed up by the power of the Almighty. He will fulfill every promise and carry out every threat.<\/p>\n In last month’s study we looked at the subject of prophecy in general and at false prophets. This was done in connection with the message of chapter 12. The section of Ezekiel, chapters 12-19, shows the necessity for the judgments that were pronounced in the first eleven chapters. Chapter 13 continues the discussion of false prophets and false prophetesses, whereas chapter 14 deals with idolaters who sought confirmation of their positions in the messages of false prophets. It concludes with the thought that the presence of the righteous is no guarantee of security for the wicked.<\/p>\n In this chapter we are to study the subject relating to false prophets and false prophetesses.<\/p>\n And the word of Jehovah came unto me, saying, 2 Son of man, prophesy against the prophets of Israel that prophesy, and say thou unto them that prophesy out of their own heart, Hear ye the word of Jehovah: 3 Thus saith the Lord …\u201d The Lord calls the men of this prediction \u201cthe prophets of Israel.\u201d In speaking of them in this manner, Ezekiel was emphasizing the thought that they were not the prophets of Jehovah, but were the ones whom the situation and the people brought forth. It is true that certain situations produce a given type of men. In other words, they are the product of their age and environment. They arise and fit into the local situation, preying upon the credulity of the people and the times. To illustrate by a modern example: Between the Great War of 1914 – 1918 and World War II and even to the present time, we have the period of dictators. The conditions, politically and economically, as well as spiritually, demanded dictators. There are always opportunists who take advantage of all situations. Thus these dictators are the products of their age and at the same time they lead the people and control them. Thus such men were the prophets of Israel who ministered to the masses. Micah recognized this fact and thus spoke in 2:11:<\/p>\n If a man walking in a spirit of falsehood do lie, The age of Isaiah and of Micah demanded prophets of this type, those who would cater to the feelings and the desires of the people. Hence there arose those who would fit into the situation and would soothe the conscience of the people and encourage them to go in the way in which they were determined to proceed. Jeremiah the prophet sounded the same keynote in the following passage:<\/p>\n A wonderful and horrible thing is come to pass in the land: Jeremiah thought that it was a wonderful and horrible thing that had come to pass in the land when the prophets prophesied falsely and the priests bore rule by their means and the people were perfectly satisfied with such a regime as that. In fact, they loved just such conditions. There are always opportunists and time-servers who arise and who give the mad world what it wants. There are men today, unfortunately for us, who are of the same caliber, and who are entering the ministry, purporting to be ministers of the Word of God, whereas they preach to suit the people. They are time-servers, but not messengers of God at all.<\/p>\n These prophets of Israel, said the Lord, prophesied \u201cout of their own heart.\u201d They were not studying the Word of God to see what was the mind and thought of God as He had revealed it through His true and inspired prophets that had gone before. But these prophets, seeking to please the people, spoke out of their own heart and did not give a message from the Lord.<\/p>\n In verse 3 Ezekiel pronounced a woe upon the foolish prophets that followed their own spirit but had not received anything from Jehovah. Then turning to the people of Israel, he compared their prophets to foxes in waste places. In desolate places and among ruins the foxes burrow here and there and cause more devastation. Continuing his speech to the people, Ezekiel declared that the people had not gone up into the gaps, neither had they built the walls for the house of Israel to stand in the battle in the day of Jehovah. But these false prophets, time-servers, had seen falsehood and lying divination. The Lord had not sent them. Yet they had made men to hope that the word which was spoken by them might be confirmed. Then turning to the prophets, he asked them if they had not seen false visions, if they had not spoken lying divinations, in their claiming that Jehovah had spoken through them. Nevertheless, declared Ezekiel, God had not spoken through them.<\/p>\n In verses 8 and 9, the Lord declared that they had spoken falsehood and seen lies, and that therefore He was against them.<\/p>\n And my hand shall be against the prophets that see false visions, and that divine lies: they shall not be in the council of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord Jehovah.\u201d (Ezekiel 13:9)<\/p><\/blockquote>\n There were registers in which the people were written. For instance, when Israel returned from Babylonian captivity, certain ones claimed that they were of the Levitical priesthood. But when the genealogical tables were examined, their names did not appear there. Thus they were denied the privilege of officiating in the priestly capacity, because they were not written in the register. In the great Millennial Age the people will be written in the book, as we see in Isaiah 4:3. See also Psalm 87:6 and Isaiah 44:5. Thus God declared that these false prophets would not be written among the citizens of His people in the future. In other words, they will be lost.<\/p>\n If the Lord were speaking of those preachers of the present day who are time-servers, and who are just giving messages to please the people and are not speaking faithfully His Word, He would say that they shall not be written in the Lamb’s book of life. They therefore, when they pass out of this life, will go into outer darkness from which they shall never emerge. It is indeed a fearful thing for anyone to attempt to speak for God, unless he has been called of God, and unless he will study faithfully the whole Word of God and speak fearlessly the message as it is recorded in the Word.<\/p>\n In verses 10-16 Ezekiel compared the false prophets \u2014 who were seducing the people and declaring that there were no indications of a threatened judgment, but that, on the contrary, there were signs of peace whereas there was no peace \u2014 to those masons who build up a wall but daub it with untempered mortar. Of course, such a wall would not stand, but in time would simply lean and eventually topple over, since the mortar used was not the proper kind and would not hold the rocks together. He was therefore instructed to speak to these unfaithful workmen, who thus daubed the wall with untempered mortar, that it might fall, saying:<\/p>\n There shall be an overflowing shower; and ye, 0 great hailstones, shall fall; and a stormy wind shall rend it. 12 Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? 13 Therefore thus saith the Lord Jehovah: I will even rend it with a stormy wind in my wrath; and there shall be an overflowing shower in mine anger, and great hailstones in wrath to consume it. 14 So will I break down the wall that ye have daubed with untempered mortar<\/em>, and bring it down to the ground, so that the foundation thereof shall be uncovered; and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am Jehovah. 15 Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar<\/em>; and I will say unto you. The wall is no more, neither they that daubed it; 16 to wit<\/em>, the prophets of Israel that prophesy concerning Jerusalem, and that see visions of peace for her, and there is no peace, saith the Lord Jehovah.\u201d (Ezekiel 13:11b-16)<\/p><\/blockquote>\n The day of reckoning always comes to every evildoer, just as the day of reward will come to the faithful servants of God. All work that is rendered in the cause of God by men who are of the same type as the false prophets whom Ezekiel condemned will come to naught, and all those who have thus labored will suffer loss throughout all eternity.<\/p>\n Having exposed and denounced the false prophets, Ezekiel then turned his attention to the prophetesses who were engaged in all types of divination and deception in connection with their misleading the people. To them the prophet declared:<\/p>\n And thou, son of man, set thy face against the daughters of thy people, that prophesy out of their own heart; and prophesy thou against them, 18 and say, Thus saith the Lord Jehovah: Woe to the women that sew pillows upon all elbows, and make kerchiefs for the head of persons of<\/em> every stature to hunt souls! Will ye hunt the souls of my people, and save souls alive for yourselves? 19 And ye have profaned me among my people for handfuls of barley and for pieces of bread, to slay the souls that should not die, and to save the souls alive that should not live, by your lying to my people that hearken unto lies.\u201d (Ezekiel 13:17-19)<\/p><\/blockquote>\n Ezekiel was to take a definite stand against these women who were prophesying, like the false prophets, out of their own hearts. They made pillows or bands to tie on the joints \u2014 possibly the elbows, wrists, and shoulders \u2014 of those whom they were attempting to deceive. They likewise made kerchiefs for the head or some kind of covering, for the persons who would come to them for advice and for messages from God. They made these little pillows for people of different stature and build.<\/p>\n Concerning these women the prophet declared that they were hunting the souls of the people, and that they were saving souls alive for themselves. They would render their service to the unsuspecting, deluded people, \u201cfor handfuls of barley and for pieces of bread, to slay the souls that should not die, and to save the souls alive that should not live, by your lying to my people that hearken unto lies\u201d (vss. 17-19).<\/p>\n According to verse 20 God declared, \u201cI am against your pillows, wherewith ye there hunt the souls to make them<\/em> fly, and I will tear them from your arms; and I will let the souls go, even the souls that ye hunt to make them<\/em> fly.\u201d Moreover, He promised to deliver these people out of the hands of these wicked, false prophetesses. Ezekiel charged them with grieving the hearts of the righteous with lies and making them sad. At the same time they strengthened the hands of the wicked \u201cthat he should not return from his wicked way, and be saved alive; 23 therefore ye shall no more see false visions, nor divine divinations: and I will deliver my people out of your hand; and ye shall know that I am Jehovah.\u201d Jehovah, the God of truth, loves truth and hates lies and deception. He therefore is against all false and wicked people who lead others astray by their deceptions and lies.<\/p>\n In chapter 14 we are told that certain of the elders of Israel came to Ezekiel and sat before him. When Israel was in Egypt, she had her elders and leaders who carried on and conducted the communal life of the nation. Even in Babylonian captivity the Jews had their semi-political organizations presided over by their elders. In modern Jewry, especially in orthodox circles in Europe, there exists a semi-political and religious organization of a communal life. The life of the people to a certain extent \u2014 but always under the superior power of the country in which they resided \u2014 has always been governed by the authority of this semi-political organization in Israel.<\/p>\n God knows the hearts of all. He understands the motives which prompt every action. There is nothing hidden from Him with whom we have to do. The Lord therefore informed Ezekiel as to the type of people who had appeared before him. Those who can read human nature can look into the face of others and can tell the general type of character they are. But not all people can thus read character. At the same time it is possible to misread a person’s face. Because of this fact the Lord urges people not to judge lest they be judged.<\/p>\n But Ezekiel did not have to judge these people. God who knew their hearts revealed to him the very type of people they were.<\/p>\n They had taken their idols into their hearts and put the stumbling block of their iniquity before their faces. Nevertheless they came and inquired of the Lord concerning His will. There are people like this today. They espouse a cause; they are determined to maintain and retain their position regardless of circumstances. At the same time they want confirmation of their position and desire approval of the course which they are pursuing. When any such people come to a true servant of God, a minister of the Word, he should not respect the person of those appearing before him; but he should, after deep prayer and thorough thought, deal with such upon the principles of God’s Word. That is all that one can do today. But let us see how Ezekiel dealt with these wicked ones. Having been given the message of God he declared:<\/p>\n Thus saith the Lord Jehovah: Every man of the house of Israel that taketh his idols into his heart, and putteth the stumbling block of his iniquity before his face, and cometh to the prophet; I Jehovah will answer him therein according to the multitude of his idols; 5 that I may take the house of Israel in their own heart, because they are all estranged from me through their idols.\u201d (Ezekiel 14:4,5)<\/p><\/blockquote>\n If a man wants truth, God will give it to him. On the other hand, if he wants error and is determined to continue in his wickedness, God will answer him according to the desire and motive of his heart.<\/p>\n On this very point let us see how the Spirit of God spoke through Jeremiah:<\/p>\n Thus saith Jehovah, Stand ye in the ways and see, and ask for the old paths, where is the good way; and walk therein, and ye shall find rest for your souls: but they said, We will not walk therein. 17 And I set watchmen over you, saying, Hearken to the sound of the trumpet; but they said, We will not hearken. 18 Therefore hear, ye nations, and know, 0 congregation, what is among them. 19 Hear, 0 earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words; and as for my law, they have rejected it. 20 To what purpose cometh there to me frankincense from Sheba, and the sweet cane from a far country? your burnt-offerings are not acceptable, nor your sacrifices pleasing unto me. 21 Therefore thus saith Jehovah, Behold, I will lay stumbling blocks before this people; and the fathers and the sons together shall stumble against them; the neighbor and his friend shall perish.\u201d Through Isaiah we have a similar revelation:<\/p>\n Yea, they have chosen their own ways, and their soul delighteth in their abominations: 4 I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did that which was evil in mine eyes, and chose that wherein I delighted not.\u201d (Isaiah 66:3b-4)<\/p><\/blockquote>\n The Lord through Ezekiel urged those men who had taken their idols to their heart to \u201cReturn ye, and turn yourselves from your idols; and turn away your faces from all your abominations\u201d (Ezekiel 14:6). In the following two verses He warned everyone who put the stumbling block of his iniquity before his face and came to the prophet to inquire from him of the Lord, that He, Jehovah, would answer him and would set His face against him and make him an astonishment, a sign, and a proverb. Moreover, He threatened that He would cut him off from the people.<\/p>\n According to verse 9 of this chapter the Lord declared that, if the prophet be deceived and speak a word, He, Jehovah, had deceived that prophet, and that He would stretch forth His hand and destroy that man from the midst of Israel. God always gives truth and light to the honest, sincere, and seeking soul. But for those who receive not a love of the truth, but have pleasure in unrighteousness, God sends delusions that they might believe a lie, be deceived, and eventually be condemned. Read II Thessalonians 2:1-12 on this point.<\/p>\n In Ezekiel 14:12-23 the Lord showed that the people of a land could commit trespasses and continue in them until He, the Lord, would stretch forth His hand, break the staff of bread, and bring famine upon the country, so that there would be nothing for man or for beast. The Lord, who is Sovereign of the universe, frequently does this to punish the people. But in sending such a judgment, He does it in love. All of His judgments are designed as corrective measures and executed for the eventual good of all concerned.<\/p>\n According to verse 15 the Lord does send wild beasts through a land to ravage it. According to verse 17 He at times causes a sword to come against a land and leave destruction and wreckage in its wake. Then, according to verses 19 and 20, He sends pestilences on lands at times. According to the Lord Jesus He causes His sun to shine upon the evil and the good and sends His rain upon the just and unjust. But regardless of what the Lord sends, all are designed for man’s good.<\/p>\n When, however, the Lord sends any judgments upon a land, even though \u201cNoah, Daniel, and Job, were in it, as I live, saith the Lord Jehovah, they … they should but deliver their own souls by their righteousness.\u201d The prayer of the righteous man availeth much in its working. When Israel sinned, Moses stepped into the breach and interceded in behalf of the people. Doubtless many other countries have been spared by the faithful prayers of some one giant of faith, one of God’s noblemen or noble women, or by the united prayers of God’s faithful servants. But when the circumstances require the Lord to send forth His four sore judgments in punishment for sin, even though these three giants of faith and prayer should be there and intercede, they would only deliver themselves; they could not alleviate the national crisis. There are things that God can forgive and times when he can forgive and avert calamities, as in the case of the people of Nineveh, to whom Jonah preached. There are times, however, when nations, like individuals, go beyond all hope. Then there is only one thing that can be done, and that is to let punishment fall.<\/p>\n In verses 12-20 Ezekiel was discussing the general proposition of God’s sending His judgments upon a wicked population, deliverance from which could not be procured by the faithful prayers of men like Noah, Daniel, and Job. We must not, however, confuse this threat with the instructions found in II Chronicles, chapter 7, regarding the nation of Israel. In Solomon’s prayer at the dedication of the Temple, the king, inspired by the Spirit of God, declared:<\/p>\n If I shut up the heavens so that there is no rain, or if I command the locust to devour the land, or if I send pestilence among my people; 14 if my people, who are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land. 15 Now mine eyes shall be open, and mine ears attent, unto the prayer that is made in this place. 16 For now have I chosen and hallowed this house, that my name may be there for ever; and mine eyes and my heart shall be there perpetually.\u201d This passage referred to Israel when she was in her land with the Temple standing intact. If God should punish the nation for some evil, then the people should come to this house of God, humble themselves before Him and seek His face, turning from their wicked ways. The Lord assured them that, if they did that, He would hear from heaven, would forgive their sins, and heal their land. This promise was one made only to Israel while she was in the land, and while the Temple was standing intact.<\/p>\n It is a misinterpretation of the Word of God to take II Chronicles 7:14 out of its connection and apply it to any nation. Let us not warp the Word of God nor make it to mean something that it does not say. God will not honor this promise when it is wrested out of its connection and applied to someone other than Israel. The passage which applies to any nation in general, and which deals with such a point as this is found in Jeremiah 18:5-10:<\/p>\n Then the word of Jehovah came to me, saying, 6 0 house of Israel, cannot I do with you as this potter? saith Jehovah. Behold, as the clay in the potter’s hand, so are ye in my hand, 0 house of Israel. 7 At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it; 8 if that nation, concerning which I have spoken, turn from their evil, I will repent of the evil that I thought to do unto them. 9 And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; 10 if they do that which is evil in my sight, that they obey not my voice, then I will repent of the good, wherewith I said I would benefit them.\u201d<\/p><\/blockquote>\n Returning now to the last paragraph of Ezekiel, chapter 14, I wish to quote this statement:<\/p>\n For thus saith the Lord Jehovah: How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the evil beasts, and the pestilence, to cut off from it man and beast! 22 Yet, behold, therein shall be left a remnant that shall be carried forth, both sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings; and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it. 25 And they shall comfort you, when ye see their way and their doings; and ye shall know that I have not done without cause all that I have done in it, saith the Lord Jehovah.\u201d (Ezekiel 14:21-23)<\/p><\/blockquote>\n It is God who sends His four sore judgments upon Jerusalem and at times upon other nations. If, whenever God sent one of His sore judgments upon a nation, the presence and prayers of any of His saints could not cause Him to spare the wicked on account of the righteous; how much more shall the wicked not be spared if God sends at one time His four sore judgments upon the land? Nevertheless, the Lord promised that there would be a remnant both of sons and daughters that would be left when He sent His four sore judgments upon Jerusalem. These would escape and would show by their lives and their conduct that God was just and righteous in bringing His judgments upon the city. Thus the people in the captivity to whom Ezekiel was speaking would be comforted in seeing the justice and the righteousness of God in sending His judgments to purge the nation of the evil. But seeing the lives of even those wicked who escaped they would know that God had not done what He did without a cause. Shall not the Judge of all the earth do right?<\/p>\n In our study of the Book of Ezekiel we have come to chapters 15 and 16 which present the necessity for Israel’s punishment. In chapter 15 Israel is represented as a vine that, at its best and unimpaired, is not good for material out of which to manufacture any articles. Much less is it of any value after it has been burned and charred greatly in the fire. In chapter 16 the prophet has changed his figure and has represented Jerusalem, the capital of the Israelitish nation, under the symbolism of an unfaithful, adulterous wife. Thus in these two graphic symbolic representations the prophet has shown the necessity for the punishing of Israel.<\/p>\n In Psalm 80:8-16 the hymn writer represented Israel as a vine, which the Lord got in the land of Egypt, brought to Palestine, planted in a most fruitful hill, and prepared room before it. Under the most favorable conditions it \u201ctook deep root, and filled the land.\u201d It sent out its roots \u201cunto the sea, And its shoots unto the River\u201d \u2014 to the Mediterranean on the west and the Euphrates River on the east. Finally God removed the hedge which He had placed about it and allowed the boar out of the forest and the wild beasts from the fields to come in and to tread it down and thus destroy this vine. There is a cause for everything which God does. When we read this passage in the light of others which have bearing upon the subject, we see that it is for the sins of Israel that she, the vine, is trodden down.<\/p>\n Again, Isaiah the prophet, in chapter 5, spoke of Israel and compared her to the Lord’s vineyard, which He planted in a most fertile and prepared hill. He spared no efforts in order that it might be a fruitful and a productive vineyard. At the time of fruit the owner of the vineyard came, looking for fruit. Instead of finding large, luscious grapes of justice and righteousness, He found the wild bitter grapes of injustice and oppression. Thus He threatened that He would destroy this vineyard.<\/p>\n Again, in Matthew 21:33-46, the Lord represented Israel by a vineyard which the owner thereof let out to husbandmen. At the time of fruit he sent his messengers, but the husbandmen refused to turn over the fruit to them, but rather mistreated his servants. Finally the owner sent his only son, thinking that they would respect him. Instead of recognizing his authority, they slew him. Then the landlord said he would come and destroy those miserable servants and would let out the vineyard to those servants who would bring forth the fruit thereof.<\/p>\n All of these passages to which I have just referred present the same lesson under a similar symbolic representation as that which was employed by Ezekiel in chapter 15. Each of these messages sounds the note of Israel’s sin and of her sure punishment.<\/p>\n The grapevine, when it is whole without having been injured in any way, is not good for the purpose of manufacturing any article; much less is it of use after it has been injured by being burnt in the fire. Israel was created for a special mission in the world \u2014 to be the repository of the truth of God and to give it forth to the world. She was to preserve the sacred forms of religion intact and deliver the message of divine love without modification \u2014 addition or subtraction. Her mission in the world is a spiritual one. It is not any of the regular tasks and vocations of life. God wished to make a holy priesthood out of her (Exod., chap. 19). But she would not be obedient to the calling of God. The time will come, however, when she will, and thus she will fit into her world mission eventually when the Lord returns, and she accepts Him as her long-rejected Messiah.<\/p>\n Hosea was one of the earliest writing prophets. He represented Israel as the wife of Jehovah. The Lord instructed this prophet to take to himself an adulteress for a wife and to rear a family, which thing he did. After their home had been blessed by the advent of three children, the prophet’s wife went back to the old life from which she had been rescued when he married her. The Lord used Hosea, his wife, children, and their experiences to set forth the spiritual conditions that existed in Israel. In this presentation Gomer, Hosea’s wife, represented Israel who proved to be unfaithful to Jehovah, her husband. Isaiah presented the same picture; however, not in such a graphic manner as did Hosea.<\/p>\n Throughout the messages of the prophets we see that Israel is represented as committing adultery. This term was used with reference to her going off into idolatry and joining herself to some foreign god. Since she was considered the wife of Jehovah, and since she turned from Jehovah, her true husband, to some foreign gods, she was said to commit adultery. We should always remember this representation as we read the messages of the prophets.<\/p>\n One should read very carefully Ezekiel, chapter 16, and then turn to Ezekiel, chapter 23. In the latter passage the prophet goes more into detail concerning the two cities, Jerusalem and Samaria. But in these two chapters the low spiritual condition of Israel is presented.<\/p>\n In the first seven verses of Ezekiel, chapter 16, God speaks of the origin of the city of Jerusalem and says that an Amorite was the father and a Hittite the mother of the Holy City. This statement might be understood as having an historical basis. Possibly the original founders of the city were Amorites and Hittites. The history of Jerusalem has been indeed a checkered one throughout the centuries.<\/p>\n The Lord represented Jerusalem as a newborn baby girl that was cast out at birth to perish as was the custom of the times among many heathen nations with reference to girl babies. For instance, the Romans did not care very much for the girls, but they took their pride and delight in the boys. Very frequently a girl baby was cast out to perish and die. Only by the mercy or providential overruling of God was such a child as that picked up and preserved. Thus God represented Jerusalem as a baby girl cast out to perish. He passed by, His heart was moved with compassion and love, and He took the child and cared for it.<\/p>\n In verses 8-14 we advance from the earliest period of Israel’s history to the time of the Exodus. The little foundling baby girl has grown to womanhood and is ready to be married. The Lord passes by. He sees her. He falls in love with her and takes her to Himself. This is the time of love. The Lord therefore spreads His skirt over her. This was an ancient custom of betrothal and marriage. See Ruth 3:9. Thus at this time the Lord swears to her and enters into an oath with her that He will be her husband and that she, Israel, shall become His wife.<\/p>\n The time when the Lord entered into covenant relationship with Israel is none other than that when Moses went down into Egypt and by the mighty power of God brought Israel forth to Mount Sinai, where He entered into a covenant with her an gave her His law.<\/p>\n One should, if he is not altogether familiar with the historical facts, read carefully Exodus, chapters 1-24. In these historical chapters, one will see that Israel was in Egypt suffering terrific bondage. The Lord brought her forth to Mount Sinai and thus entered into the state of matrimony with her.<\/p>\n From that time and onwards Israel’s husband, the Lord Jehovah, gave her everything that was necessary for her happiness and well-being. As a loving husband spares no pains or expense in providing everything that is calculated to make his bride happy, joyful, and contented, thus the Lord did for Israel. Hence, in verses 9-14, the Lord speaks of the spiritual blessings and like-wise the material ones which He bestowed upon her after they entered into covenant relation. She was so very highly favored and blessed that she prospered and advanced to royal estate. She became the queen of Jehovah.<\/p>\n It was not long after the marriage ceremony and festivities were over until Israel began to play the harlot. Historically she did it at Mount Sinai when Moses was in the mount and when she made the golden calf to worship. From that time and onward she began to flirt with other gods and to give them the loyalty of her heart. Thus we see in verses 15-34 a graphic representation of the lewdness of the chosen people. The prophet began this section by saying, \u201cBut thou didst trust in thy beauty, and playedst the harlot because of thy renown, and pouredst out thy whoredoms on every one that passed by; his it was.\u201d<\/p>\n If anyone will read carefully verses 15-22, he will see that the prophet speaks of the idolatrous acts in which Israel engaged in relation to the nations of Canaan who were in the land of Palestine when she came out of Egypt and entered it.<\/p>\n But when we come to verse 23, we see that there is a change in the description. Instead of playing the harlot with the Canaanitish gods, she became tired of her early paramours and began to run after foreigners. Among those to whom she went are the Egyptians, the Assyrians, and the Babylonians, or Chaldeans. In going after the gods of Egypt, Assyria, and Babylon, Israel conducted herself in such a way as to make even the Philistines ashamed of her. Thus she uncovered her nakedness and committed abominations in the sight of God constantly.<\/p>\n Her playing the harlot with the gods of the Canaanites, the Amorites, and all of the nations of Canaan, is set forth in a clear picture in the Book of Judges and the early history of Israel as recorded in the Book of First Samuel. One may turn to the Books of Kings and Chronicles and there see Israel as she engaged in her idolatrous practices with foreign nations, the greater powers, who lay on the political horizon of the day.<\/p>\n In verses 30 and 31 the prophet exclaimed, \u201cHow weak is thy heart, saith the Lord Jehovah, seeing thou doest all these things, the work of an impudent harlot; 31 in that thou buildest thy vaulted place at the head of every way, and makest thy lofty place in every street, and hast not been as a harlot, in that thou scornest hire.\u201d Israel’s heart was indeed weak. Otherwise she would have been faithful and true to God who manifested Himself to her in a signal and a marked way, in a way that was unmistakable. Israel therefore was without excuse. Only through the weakness of the heart could she have done what she did.<\/p>\n In verses 35-43 we have a detailed prophecy concerning the punishment which God would bring upon Israel, His adulterous wife, who had played the harlot from the very beginning of her marriage to Him.<\/p>\n The Lord therefore said that He would bring her lovers with whom she had played the harlot, would gather them against her on every hand, and would uncover her nakedness unto them that they might see all of her nakedness. The Lord threatened to judge her as a woman that breaks wedlock. Moreover, He threatened to bring upon her the blood of wrath and of jealousy. God, her husband, was jealous because of what she had done and was doing. He therefore had a right to be wrathful and jealous toward her. He therefore threatened that He would bring upon her the wrath of blood and of jealousy. In verse 39 He spoke of her under the symbolism of an unfaithful woman and said that He would bring her into the land of her paramours, would throw down all of her high places, would strip her of all of her clothes, take her fair jewels, and leave her naked and bare. This is a prophecy concerning the Assyrian and Babylonian captivities. Finally, under the reign of Nebuchadnezzar, the Chaldeans came and fought against Israel, destroyed the city of Jerusalem, threw it down, and took its population into exile. This prophecy of the siege under the Babylonians is continued in verses 40 and 41.<\/p>\n Because Israel had forgotten how God had taken her up, had blessed her, and had been merciful to her. He declared that He would punish her for all of her wicked ways and doings.<\/p>\n The familiar saying, \u201cblood will tell,\u201d is true every time. It is a wonderful thing to be well-born, to have good ancestry lying behind one. Those people who are thus well-born have much to praise and thank God for. But it is far better to be born the second time, which experience brings one into the great family of God and gives one a new nature, the divine nature.<\/p>\n God spoke in verses 44-52 of Israel and of her being like her mother and like her sisters. All too frequently good men have married girls of a low origin, whose mothers before them were harlots. Though they may be reared under good influences that are brought about by the father and may be shielded in a way under the paternal roof, when these good influences are removed the low character of the birth of these girls asserts itself and they go into harlotry. I have seen and known of numbers of instances like this. Of course, had these girls been born again they would have been lifted above such a life of sin and vice. But when they are not thus born again, the original bad blood will tell. As one noted evangelist shouted, \u201cBlood will tell! blood will tell! blood will tell!\u201d Thus the prophet, in verses 44-52 centered all of his remarks around that one thought. Jerusalem, the wife of Jehovah, unregenerated, continued to hobnob with her sisters, Samaria on the left and Sodom on the right. And she even exceeded them in sinfulness. When we judge sin, we must take into consideration the advantages and opportunities which a person has enjoyed. Thus Israel, after having had unparalleled advantages and opportunities which neither Samaria nor Sodom ever enjoyed yet surpassed them in her lewdness and in her departures from God. She therefore was far worse off than they.<\/p>\n In the next paragraph (Ezekiel 16:53-59) we see a promise that God will bring back the captivity of Sodom, Samaria, and Jerusalem. While the people who were actually in the city of Sodom when it was overthrown were destroyed, doubtless there were many of their inhabitants who were living abroad, just as there are Europeans who are residing in this country. Nevertheless they are citizens of their native land. So there were doubtless many of the Sodomites who were living in other lands when the stroke of judgment from God wiped out Sodom. These descendants will be restored to their native fatherland and Sodom will rise again in the end time, together with Samaria and Jerusalem. Each of these will bear the punishment of their sins. An inviolable law of God Almighty is that anyone reaps what he has sowed. He should not deceive himself. This law is universal. Thus these various cities must suffer the punishment for their sins after being restored.<\/p>\n In verses 60-63 the prophet concluded his message concerning Israel and her lewdness in departing from the Lord. Notwithstanding what she has done in the past, the Lord declared, \u201cNevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant\u201d (vs. 60). As is well known by all Bible students, especially those who have given particular attention to the prophetic word, God entered into an unconditional covenant with Abraham and his seed. According to the promise the Lord will bless the world in and through Israel. No provisos were stated, nor were any conditions implied. By no unbiased study of the Scriptures can one read into this covenant any conditions. Off course when Israel was disobedient to God, she was unusable. The gifts and the callings of God are not repented of. Isaiah spoke of the Lord’s entering into an everlasting covenant with Israel when He brings her back at the end of this age and restores her to fellowship with Himself. This is seen in Isaiah 61:8. Again, Ezekiel speaks of this everlasting covenant in 37:26. Jeremiah also foretold this covenant, as is set forth in Jeremiah 31:31ff. Great will be the day when Israel turns to her God and pleads for her Messiah to return, and He enters into this everlasting covenant with her.<\/p>\n Though the prophecy which we are about to study is not dated, it is in all probability to be assumed as having been uttered between the sixth and seventh years of Jehoiachin’s captivity. Chapters 8-11 were given in the sixth year of that era; chapter 20, in the seventh year. The material from chapters 12-19 in all probability was uttered between those two dates. We have come to this conclusion since the prophecies of Ezekiel in the main are all given chronologically \u2014 in terms of the captivity of Jehoiachin. The seventh year of Jehoiachin’s captivity would be the sixth year of Zedekiah.<\/p>\n The data discussed in 17:1-21 assumes Zedekiah’s treacherous act of fostering a conspiracy against his master, Nebuchadnezzar, to whom he owed his crown and to whom he had sworn fidelity. That there was such a conspiracy on the part of Zedekiah with surrounding nations who had sent their delegates to Jerusalem is quite evident from Jeremiah 27:1-11. From Ezekiel 17:7-10 we see that Zedekiah was negotiating with Egypt for assistance in the case of rebellion against Babylon. Thus the circumstances seem to point to a developed political situation in Judah at the time when this oracle was given. Such a situation had developed by the sixth year of Zedekiah’s reign.<\/p>\n In verses 1-10 of this chapter we read of the two great eagles whose influence was brought to bear upon Judah. Immediately the question arises: What is the significance of this riddle and who are the two great eagles? What is meant by Lebanon? What is the significance of the topmost twig on the cedar of Lebanon? Mention is made of the city of merchants. What city is that? What is indicated by \u201cthe seed royal\u201d? We know that this language is not literal, that is, not to be understood literally, but is a riddle. A riddle is a conundrum, an enigma. Possibly the word allegory<\/em> would be more accurate. In defining an allegory Webster says that it is \u201cThe veiled presentation, in a figurative story, of a meaning metaphorically implied but not expressly stated. Allegory is prolonged metaphor, in which typically a series of actions are symbolic of other actions.\u201d Obviously that is what we have here in our chapter for consideration. Certain ones are represented under the symbolism of the great eagles. Someone is likewise represented by the twig from the topmost bough of the great cedar of Lebanon. It is quite evident that there is a veiled or hidden meaning attached to this narration. We shall therefore attempt to unravel the mystery.<\/p>\n In verse 3 we read of a great eagle \u201cwith great wings and long pinions, full of feathers, which had divers colors,\u201d and which came to Lebanon and took the top of the cedar. Nations in ancient times, as in modern days, used birds and animals as their national emblems. For instance, the American eagle is the symbol of the United States of America. That such was the significance is quite evident from Ezekiel’s statement in verse 12: \u201cSay now to the rebellious house, Know ye not what these things mean? tell them, Behold, the King of Babylon came to Jerusalem, and took the king thereof, and the princes thereof, and brought them to him to Babylon.\u201d This statement points definitely to the symbolic significance of the eagle; namely, that the first one represented the king of Babylon. The specific king here referred to is none other than Nebuchadnezzar, who in the fourth year of Jehoiakim, king of Judah (the same was the first year of Nebuchadnezzar, king of Babylon), first came in touch with Judah. See Jeremiah, chapter 25. At this time he began to get a hold upon the Jewish nation. In the reign of Jehoiachin, son and successor of Jehoiakim, Nebuchadnezzar again came into Palestine, besieged the country, and took Jehoiachin to Babylon as an exile. He then took Mattaniah, one of the sons of King Josiah, changed his name to Zedekiah, and made him king. The record of these events is found in the historical accounts of Kings and Chronicles.<\/p>\n What is meant by Lebanon? Today the word, Lebanon, applies to the little republic north of Palestine on the Mediterranean coast. Through this territory runs the Lebanon and Ante-Lebanon Ranges, which extend southward through Palestine and Transjordan. In ancient times all of this country consisting of the present Lebanon and Palestine was known as Lebanon. Thus Lebanon in our passage refers to the whole Levant. But of course Ezekiel is speaking of that portion of Lebanon that was in Palestine.<\/p>\n We know that this great, gorgeous eagle with its mighty wings and feathers of various colors came to Lebanon and took the top of a cedar. The cedars of Lebanon were famous in ancient days \u2014 and at the present time also. I had the privilege of visiting the place where the cedars of Lebanon are. There was a grove of approximately four hundred of these cedars. The largest one was thirteen feet in diameter, according to reports of the attendant. The cedars of Lebanon were used as symbols of the royal house of Judah. This eagle took the topmost bough of one of its twigs and carried it to the \u201cland of traffic.\u201d This twig symbolized the Jewish king whom Nebuchadnezzar dethroned and took into exile. This one was none other than King Jehoiachin, who was dethroned after a short reign of three months. He was taken to Babylon where he spent the last of his days. Babylon was the land of traffic and the city of Babylon the city of merchants.<\/p>\n Nebuchadnezzar, this great eagle, also took of the seed of the land and planted it in a beautiful soil. When we look at the historical facts, we see that Nebuchadnezzar took Mattaniah, one of the sons of Josiah, and made him king and changed his name to Zedekiah. He was of course of the seed royal and was planted in the fruitful soil with the favor of Babylon shining upon him. Under those conditions this twig became a mighty tree. Zedekiah prospered, having commercial relationships with Babylon and also with Egypt. Thus it was as a willow tree by many waters; it grew and spread and became as a spreading vine of low stature, \u201cwhose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs\u201d (vs. 6). Thus in this symbolic representation we see that Zedekiah was by his allegiance to Nebuchadnezzar put in a favorable position of growth and development and expansion.<\/p>\n According to verse 7 \u201cThere was also another great eagle with great wings and many feathers.\u201d This vine, Zedekiah, who in the preceding verses had been compared to the twig of the cedar tree that developed into a vine, began to lean toward the second eagle and to send its shoots toward him and directed its branches toward him in order that it might be watered by this second great eagle. When we look at the historical records and also at the predictions of Jeremiah, the contemporary of Ezekiel, we know exactly who this second great eagle was, namely, Egypt. Pharaoh-Hophra was the then reigning sovereign. Zedekiah began negotiations with Pharaoh with a view of forming an alliance of the powers in Western Asia in order to throw off the Babylonian yoke.<\/p>\n Although the environment in which Zedekiah and his government had been placed providentially under the supervision of Babylon was the very best under the existing conditions, the prosperity, the influence, and prestige were thrown away by Zedekiah in his plotting a revolt against Nebuchadnezzar, to whom he had sworn fealty. Thus Ezekiel was commanded to speak the following oracle: \u201cShall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it may wither; that all its fresh springing leaves may wither? and not by a strong arm or much people can it be raised from the roots thereof. 10 Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the beds where it grew\u201d (vss. 9, 10). Blessed is the man who swears to his own hurt and changeth not. When men assume obligations personally they are honor bound to keep those promises and fulfill conditions to which they give their word. God expects men and nations to ponder well any matter before giving their word of honor regarding the same. When they have pledged their word and sworn that they will do certain things, they are in honor bound to carry out the assumed obligations.<\/p>\n When, however, force is used to impose the will of one upon another, such circumstances might alter the case. It is my conviction that the person or nation that assumes obligations and swears loyalty to others should comply with the conditions of the contract. If, however, there are injustices imposed by the stronger power, those who are servants of God should submit to the injustice, but should look to the Lord to overrule circumstances and change the conditions. \u201cThe king’s heart is in the hand of Jehovah as the watercourses: He turneth it whithersoever he will\u201d (Proverbs 21:1). Since Zedekiah had sworn his loyalty to Nebuchadnezzar, God expected him to keep his word. As a matter of fact, the Lord had instructed all of those nations that were contemplating the formation of a federation against Nebuchadnezzar to submit to the yoke of Babylon for a period of seventy years. God owns the earth and gives it to whomsoever He will, as He deems right and proper. In urging those nations to submit to Babylon, the Lord said that, at the expiration of the seventy years, many nations and great kings would make Babylon their bondman. Thus the Lord would turn the tables at the proper time.<\/p>\n If only the people of God could realize that the Lord God Omnipotent reigneth, that it is He who changes the course of history, that it is He who gives the rule and the authority over nations to whomsoever He will, and that He is working all things together for the good of those who love Him \u2014 those who are called according to His purpose \u2014 they could look to Him under all conditions and circumstances and pray for immediate deliverance or for sustaining grace to enable them to endure that which He permits to come to pass. Life for such people would be holy and sacred, even in the midst of persecution, privation, and sufferings.<\/p>\n God had expressed Himself that Zedekiah should be faithful to Nebuchadnezzar. It was best for Western Asia and for Judah especially to be under the yoke of Babylon. The Lord therefore gave Nebuchadnezzar sovereignty over the Jews. For Zedekiah and his political advisers to institute, to foster a coalition of nations for the purpose of rebellion against Nebuchadnezzar was to rebel against the expressed will of God. Could Zedekiah and Judah expect to prosper under those conditions? The answer is a most emphatic negative. No country nor individual can hope to prosper and be blessed that goes contrary to the will of God as revealed in the Scriptures, and that goes against one’s pledged word of obligation.<\/p>\n The doom which was awaiting Zedekiah and the nation of Israel is expressed in verse 10: \u201cYea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind toucheth it? it shall wither in the beds where it grew.\u201d Shall it prosper under these conditions? Absolutely not. It would wither when the east wind of Babylonian armed forces blew against it. It would wither in the place where it had grown prosperously.<\/p>\n God had put His revelation concerning this situation in the form of a riddle or parable. This unique method was evidently designed to impress the lesson upon the minds of the hearers. But God always makes His Word sufficiently plain to people, especially those for whom it is primarily designed, in order that they might be without excuse. It is also true that sometimes the Lord Jesus spoke in parables to a certain group under special conditions. He thus veiled His teaching because those people were not desirous of the truth. When, however, those who wanted to know the facts in the case came to Him privately, He explained thoroughly what He meant. Thus, after giving forth His riddle, Ezekiel was commanded to say to the rebellious house of Israel, \u201cKnow ye not what these things mean? tell them. Behold, the king of Babylon came to Jerusalem, and took the king thereof, and the princes thereof, and brought them to him to Babylon.\u201d This refers to the dethronement and exile of Jehoiachin, which had occurred six or seven years earlier.<\/p>\n Then Nebuchadnezzar \u201ctook of the seed royal, and made a covenant with him; he also brought him under an oath, and took away the mighty of the land; 14 that the kingdom might be base, that it might not lift itself up, but that by keeping his covenant it might stand.\u201d Mattaniah was the seed royal who was elevated to royal dignity and given the name of Zedekiah. He made a covenant with Nebuchadnezzar and entered into an oath before God and man that he would carry out the stipulations of the covenant. Nebuchadnezzar thus made him swear fealty to him in order that he might not rise up in revolt against his authority. Notwithstanding this oath, he did foster a rebellion. As we see in verse 15 he \u201crebelled against him in sending his ambassadors into Egypt that they might give him horses and much people\u201d for the contemplated revolt. \u201cShall he prosper? shall he escape that doeth such things? shall he break the covenant, and yet escape?\u201d These questions God asked. Then He himself answered: He said that Zedekiah, because of his disloyalty and his failure to keep his oath and his promise, would have to die in the land of the king of Babylon \u201cwhose oath he despised.\u201d In verses 17 and 18 God explained that, although Zedekiah was looking to Egypt for deliverance, the hoped-for assistance would never materialize and would avail him nothing.<\/p>\n The Lord is very emphatic in verse 19 regarding the oath which Zedekiah had taken. Here He called it His oath.<\/p>\n As I live surely mine oath that he hath despised and my covenant that he hath broken, I will even bring it upon his own head. 20 And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will enter into judgment with him there for his trespass that he hath trespassed against me. 21 And all his fugitives in all his bands shall fall by the sword, and they that remain shall be scattered toward every wind: and ye shall know that I, Jehovah, have spoken it.\u201d (Ezekiel 17:19-21)<\/p><\/blockquote>\n Indeed, blessed is the man who sweareth to his own hurt and changeth not!<\/p>\n In verses 22-24 the Lord gave a promise of the Messiah and His great glorious reign. He had taken a topmost twig from the royal cedar of Lebanon and had made him king. That promise had already been fulfilled in the crowning of Mattaniah as king of Judah by Nebuchadnezzar. But the Lord in this prediction says:<\/p>\n I will also take of the lofty top of the cedar, and will set it; I will crop off from the topmost of its young twigs a tender one, and I will plant it upon a high and lofty mountain: 23 in the mountain of the height of Israel will I plant it; and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all birds of every wing; in the shade of the branches thereof shall they dwell.\u201d (Ezekiel 17:22, 23)<\/p><\/blockquote>\n This twig, cropped from the topmost bough of this royal cedar of the house of Judah, is likewise to be planted. But it will be planted in the high and lofty mountain, in the mountain of the height of Israel. It will grow and prosper, bear fruit and become a goodly cedar. In the shadow of its boughs, according to the promise, will be birds of every type. When this passage is read in the light of predictions relative to King Messiah, it is seen clearly that this is a prophecy regarding Messiah put in this symbolic language.<\/p>\n \u201cAnd all the trees of the field shall know that I, Jehovah, have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I, Jehovah, have spoken and have done it\u201d (vs. 24). With this verse the prophecy of chapter 17 concludes. When this prediction likewise is read in the light of related passages, the high tree, which is brought down, is seen to refer to none other than the Antichrist, the world dictator of the end time. The low tree that is exalted obviously is none other than the meek and lowly Nazarene who was rejected by men when He came the first time, but who will be exalted by the word when He returns in the day of His power and glory. The green trees that are dried up are none other than the nations of the world that will flourish under the Antichrist. And the dry tree that then will flourish is none other than Israel who, when she accepts Christ, will be made the head of the nations instead of being the tail as she is at the present day.<\/p>\n The guarantee that this prophecy will be fulfilled is found in these words: \u201cI, Jehovah, have spoken and have done it.\u201d<\/p>\n The overthrow of the Jewish monarchy and the exile of the captives in Babylon indeed closed a chapter in the history of Israel in different ways. From the Exodus until that momentous event, the Lord had largely dealt with the nation as a group, rather than with the individual. At the same time it is clear that He did deal specifically with certain individuals. But the general trend of the course of Israel’s history was founded upon the basis of His dealing with the group rather than with the individual. Sometimes the group with which God dealt specifically was small and on other occasions it was larger. Sometimes it embraced the entire nation; at others, it included a tribe, or one of the kingdoms into which the monarchy fell upon the death of Solomon. As proof of the proposition that God dealt with the group, read carefully Numbers 16:1-35. Here we have an account of the rebellion of Korah. The Lord dealt with the families of the rebellious sinful men. In the case of Achan, when Israel was in the Plains of Jericho, God dealt with the entire group regarding Achan’s sin. Again, we see that God, on many occasions, dealt with the southern kingdom of Judah as a unit and also with the northern kingdom of Israel as a political entity. The exiles of the northern kingdom were carried into Assyrian captivity, whereas those deported from the homeland by the Babylonians were taken into Babylonian captivity. Thus the welfare of the individual was tied up indissolubly with the regime or environment in which the individual lived. While this is true generally, even now among the Gentiles, it was especially true with reference to Israel.<\/p>\n There was a special reason why the people of Ezekiel’s day comforted themselves in their sorrows and distresses by taking refuge in the proverb which God denounced: \u201cThe fathers have eaten sour grapes, and the children’s teeth are set on edge\u201d (18:2b).<\/p>\n In the days of Manasseh, whose reign was the longest in Israel (fifty-five years), the kingdom of Judah sank to the lowest depths of sin, idolatry, and degradation. For an account of the situation read especially II Kings, chapter 21. Then read chapter 23 concerning the great reforms of good King Josiah. Although this man endeavored to undo the terrible harm that was caused by the reigns of Manasseh and Amon, his son, the nation had gone so far that it was impossible for God to allow the nation to continue as it had. Judgment was inevitable. Hear God’s decision as recorded in II Kings 23:26,27:<\/p>\n Notwithstanding, Jehovah turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations wherewith Manasseh had provoked him. 27 And Jehovah said, I will remove Judah also out of my sight, as I have removed Israel, and I will cast off this city which I have chosen, even Jerusalem, and the house of which I said, My name shall be there.\u201d<\/p><\/blockquote>\n In II Kings, chapters 24 and 25, we have a record of God’s overruling providentially and of His bringing the Chaldeans under Nebuchadnezzar against Jerusalem, who fought against it, overthrew the monarchy, and deported the flower of the nation to Babylon. Thus came to a conclusion the Hebrew monarchy.<\/p>\n It is to be noted that, in the height of the reform of Josiah, God made the statement that He could not brook the situation and pass it by unpunished. But that He would remove Judah out of His sight and cast off the city of Jerusalem, because of the horrible idolatry and the sins of the nation, committed under and during the reigns of Manasseh and Amon. Jehoahaz reigned three months in Jerusalem upon the death of his father Josiah. Jehoiakim likewise reigned eleven years, and Jehoiachin, his successor, three months. When this latter king was dethroned and carried to Babylon, Mattaniah, named Zedekiah, mounted the throne. The oracle from the mouth of Ezekiel which we are studying was probably spoken around the sixth year of the reign of Zedekiah. It was abundantly evident to all that the prediction uttered by the Lord during the reign of Josiah regarding the overthrow of the monarchy was on the verge of complete fulfillment. Thus the people to whom Ezekiel spoke had some justification for saying that they were suffering for the evils of their ancestors. Truly, the fathers had eaten the sour grapes, and the children’s teeth were set on edge. They were suffering, not only for their own sins, but also for the sins of their fathers. Confirmation of this position is seen also in II Chronicles 36:15,16:<\/p>\n And Jehovah, the God of their fathers, sent to them by his messengers, rising up early and sending, because he had compassion on his people, and on his dwelling-place: 16 but they mocked the messengers of God, and despised his words, and scoffed at his prophets until the wrath of Jehovah arose against his people, till there was no remedy.\u201d<\/p><\/blockquote>\n The people of Israel, during the last years of the Hebrew monarchy, refused to hear the messages of the prophets whom God sent to them. They rather mocked these messengers of God, despised their words, and scoffed at the prophets, \u201cuntil the wrath of Jehovah arose against his people, till there was no remedy.\u201d<\/p>\n It is true that heredity is a great factor in the life of every one of us. \u201cBlood will tell.\u201d We inherit the evil as well as the good qualities of our parents and foreparents. From the scientific point of view, therefore, the fathers do eat sour grapes and the children’s teeth are set on edge. Because of this fact many people try to shirk the responsibility resting upon them, consoling themselves with the thought that they could not do any better because they have inherited certain weaknesses from their foreparents.<\/p>\n There is no reason for anyone’s lamenting the fact that he has had a bad heredity, since he can, by accepting the Lord Jesus Christ, be born again and thus get the very best heritage possible. Being linked up with God, he can become more than a conqueror through Him who loved him and gave Himself up for him, as Paul asserts in Romans, chapter 8.<\/p>\n The people of Israel, who had taken refuge in this proverb of the father’s eating sour grapes and the children’s teeth being set on edge, were interpreting life from the standpoint of fate purely. According to them they could do nothing about the situation, in which they found themselves. The prophet now says that, with the fall of the monarchy, the last chapter of her national history is closed and the new chapter is to begin. Conditions will change and God now is in a particular manner dealing with the individual, upon the basis of the merits of each case. He will not, as formerly, deal with the people as groups, to the extent to which He has before this time.<\/p>\n In view of the changed situation, God declared through Ezekiel that He would cause this proverb to cease from the land of Israel.<\/p>\n All souls belong to God. He takes note of the motives and the desires of the individual. The soul that sins is the one that dies. The Lord by His overruling providence will see to this.<\/p>\n I urgently request the reader to turn to the Scriptures and read Ezekiel, chapter 28, at this point, in order that he might catch the force of what I am going to say.<\/p>\n In Ezekiel 18:5-9 the prophet sets forth the character of the man whom he terms just, and who will be preserved by the Lord in the national crisis. The passage is so very important that I herewith give it:<\/p>\n But if a man be just, and do that which is lawful and right, 6 and hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbor’s wife, neither hath come near to a woman in her impurity, 7 and hath not wronged any, but hath restored to the debtor his pledge, hath taken nought by robbery, hath given his bread to the hungry, and hath covered the naked with a garment; 8 he that hath not given forth upon interest, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true justice between man and man, 9 hath walked in my statutes, and hath kept mine ordinances, to deal truly; he is just, he shall surely live, said the Lord Jehovah.\u201d<\/p><\/blockquote>\n Let us note that the prophet is not talking about a man who has been justified by faith in the sight of God. He is simply describing the just man, the one whom we would call a good, moral, upright man who is living up to the light that he has, and who is living according to the high principles set forth in this passage. God assured the prophet that such a man as the one whom He has described would survive the calamity of the collapse of the nation and would continue to live. We have every right to believe that every man whose character squared with this description was providentially protected by the Lord during the collapse of the Jewish nation and survived it. This does not say that he was saved eternally in glory.<\/p>\n Such a man as this one will be open to light and truth. This man is such a one as Cornelius, of whom we read in Acts, chapter 10. Cornelius was living up to the light that he had and was praying for more. When one walks in all the light that he has, seeking for more, the Lord always brings it to him and gives him an opportunity of stepping out more fully in the light. \u201cThe way of the just is uprightness: thou that art upright dost direct the path of the just.\u201d (Isaiah 26:7).<\/p>\n The people of this type, living in the time of the Tribulation, will be preserved and will survive the ordeals of that day and will enter the Millennial Age. This is seen by a careful study of Psalm 15 and Psalm 24:1-6. It is my profound conviction that everyone who is thus living up to the light that he has as set forth in these verses will be given more light by the Lord in order that he might see the truth and the Saviour, accept Him, be regenerated, and thus be prepared for life eternal and immortal glory.<\/p>\n Verses 10-13 discusses the case of the son of a good man, a man of the type set forth in verses 5-9. Though the son has a good father and has the very best example of clean life set before him, he goes into sin and does that which is wrong in God’s sight. Such a son will be dealt with upon the basis of his own life and conduct and will not be judged by what the father is and does. He, according to Ezekiel, shall die for his sins. Thus the proverb that the fathers have eaten the sour grapes and the children’s teeth are on edge is not true, according to this revelation, and will not be true.<\/p>\n The prophet advances in his discussion further, in verses 14-18. In this passage he discusses the case of the grandson of the good man of whom we have studied in verses 5-9. The grandfather, as we have already seen, lived up to all the light that he had. The son, according to verses 10-15, refused the light and the good example of the good father. But now the grandson, who is the son of the man not living up to the light that he has, is influenced by his grandfather’s life and is repelled by the life and conduct, of his father. This grandson lives up to the light that he has and longs for more, according to the promises of these verses. This grandson will live and survive the catastrophe and will have an opportunity to receive more light and thus prepare for eternity and immortal glory. The case of this man proves that the proverb is not true.<\/p>\n Notwithstanding the facts which the prophet has set forth, the people still came to him and, said, \u201cWherefore doth not the son bear the iniquity of the father?\u201d God’s reply through the prophet was this: \u201cWhen the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. 20 The soul that sinneth, it shall die: the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.\u201d This clear statement shows that the proverb was incorrect. Each one will be judged and dealt with on the basis of his own life and conduct.<\/p>\n In verses 21-30 Ezekiel discussed the case of the individual and showed that, though a man had lived in unrighteousness and had violated the laws of God, he could turn from all of his wickedness and sin and serve the Lord. In the event of his turning from his sins and unrighteousness and his turning to God and doing that which was pleasing in His sight, such a one would not be Judged upon the basis of his former life of sin, but would be judged and dealt with upon the basis of what he is at the time of the judging. The Word of God on this point is more forceful that I can express in my language. Hence I am quoting verses 21 and 22 which deal with this case:<\/p>\n But if the wicked turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. 22 None of his transgressions that he hath committed shall be remembered against him: in his righteousness that he hath done he shall live.\u201d<\/p><\/blockquote>\n In verse 24 the prophet supposes another case. This time he thinks of one who has been living up to the light that he has according to the moral and ceremonial law which God had given to Israel. This man ceases to walk in the light and turns from his correct manner of living to that of sin, transgression, and degradation. God no longer deals with him as He did when he was living a morally clean life. On the other hand, the Lord will deal with him on the basis of his present life. Thus the proverb of the one’s having to suffer because of the sins of the parents is untrue. Moreover, it is untrue when it is applied to two different periods in the life of the individual. Regardless of the past God deals with the individual upon the basis of his present attitude and outlook. The Lord can and does overlook the past, when a person has forsaken the evil past and has turned his face toward God. At the same time one should recognize the fact that God is not mocked, for whatsoever a man soweth that shall he also reap. This is a law that is operative in the spiritual realm. But the basis of God’s dealing with the individual is upon his present status.<\/p>\n Notwithstanding the plain demonstration that the prophet gave to the people concerning the principles upon which He deals with the individual, the people continued to say to the prophet that God’s ways were unequal and that their ways were right and just.<\/p>\n In verses 25-30 the prophet showed the inconsistency and the contradictions of their position. Instead of the Lord’s being unrighteous and His ways unequal, the prophet showed very dearly that Israel’s ways were unequal and unrighteous.<\/p>\n Cast away from you all your transgressions, wherein ye have transgressed; and make you a new heart and a new spirit: for why will ye die, 0 house of Israel? 32 For I have no pleasure in the death of him that dieth, saith the Lord Jehovah: wherefore turn yourselves, and live.\u201d (Ezekiel 18:31,32)<\/p><\/blockquote>\n The death of which (he prophet has been speaking in the first twenty-nine verses of this chapter is physical. Being spared death was being spared physical death in the calamity that was just ahead of the nation. Of course it would have applied to any other calamity or catastrophe that might confront the nation in the future. But in verses 31 and 32 the prophet has ceased to talk simply about physical death. He has gone into the realm of the spiritual and is discussing the conversion of the soul and spiritual life and death.<\/p>\n That this is true may be seen by a glance at the words of these last two verses which we have just quoted. \u201cCast away from you all your transgressions, wherein ye have transgressed; and make you a new heart and a new spirit; for why will ye die, 0 house of Israel?\u201d They were to turn from their wickedness and sin. They were urged to get them a new heart and a new spirit. They of course could not in and of themselves, or by themselves, get a new heart and a new spirit. The only way to have a new heart and a new spirit is to come to the Lord and accept His full and free salvation. Whenever one does that, the Holy Spirit regenerates the heart and places the right spirit in him. Since no person can come to God the Father except through Jesus Christ, who is the way, the truth, and the life, he must come to Him for this new heart and new spirit. One must be born again, said the Lord Jesus to Nicodemus. This is a spiritual birth. For \u201cThat which is born of the flesh is flesh and that which is born of the Spirit is spirit\u201d (John 3:6).<\/p>\n There, is no need nor occasion for anyone’s dying a spiritual death and passing out of this life into the outer darkness, where there is weeping and wailing and gnashing of teeth. The Lord Jesus Christ tasted death for every man. He pleads with all to come and accept Him and procure this new heart and this new spirit. Have you, dear friend, accepted Him? Have you experienced that regenerating and renewal in your soul that is mentioned in the Scriptures? If any man is in Christ, he is a new creation. The old things are passed away, and behold, all things are become new. Without the Saviour and this experience, life is vain.<\/p>\n To those who have accepted the Lord Jesus, I would urge that they press forward in the cause of God, working and toiling for Him during life’s short day; for the night is coming in which no man can work.<\/p>\n <\/p>\n Ezekiel began the prophecy contained in chapter 19 by calling it a lamentation. Our prophet used this term frequently. Especially did he employ it with reference to Tyre and her King. A lamentation is a weeping and mourning over a situation. In the present case, the word, lamentation, may refer to the entire chapter or simply to the first nine verses. I am inclined, however, to believe that it refers to the entire passage.<\/p>\n The prophet begins speaking of the young lions of Judah in verse 1 and continues from this point of view through verse 9. In verses 10-14, however, he changes his representation and speaks of the nation of Israel as being a vine and her kings as being rods. As we shall see by an investigation, both comparisons are dealing with a like situation.<\/p>\n The reader should turn to Jeremiah, chapter 22, and study carefully the revelation which that prophet made to the kings of the house of Judah. In this chapter Jeremiah spoke of Jehoahaz and Jehoiakim, and Jehoiachin. But Ezekiel, in chapter 19, spoke of Jehoahaz, Jehoiachin, and Zedekiah. But it is interesting to study both passages and see that each supplements the other.<\/p>\n Since the passage which we have for consideration is so very short in this study, let us read the first nine verses:<\/p>\n Moreover, take thou up a lamentation for the princes of Israel, 2 and say, What was thy mother? A lioness: she couched among lions, in the midst of the young lions she nourished her whelps. 3 And she brought-up one of her whelps: he became a young lion, and he learned to catch the prey; he devoured men. 4 The nations also heard of him; he was taken in their pit; and they brought him with hooks unto the land of Egypt. 5 Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion. 6 And he went up and down among the lions; be became a young lion, and he learned to catch the prey; he devoured men. 7 And he knew their palaces, and laid waste their cities; and the land was desolate, and the fulness thereof, because of the noise of his roaring. 8 Then the nations set against him on every side from the provinces; and they spread their net over him; he was taken in their pit. 9 And they put him in a cage with hooks, and brought him to the king of Babylon; they brought him into strongholds, that his voice should no more be heard upon the mountains of Israel.\u201d (Ezekiel 19:1-9)<\/p><\/blockquote>\n This language is either figurative or literal. Taken literally, it has no significance whatsoever; but when taken figuratively or metaphorically and interpreted in the light of related passages, it becomes very intelligible and has a profound message. Since one of the young lions was taken to Egypt and the other was taken to Babylon, one immediately thinks of Jehoahaz, the son of Josiah, who reigned only three months, and who was taken by Pharaoh-Necco to Egypt. Jehoiachin, the son of Jehoiakim, was carried by Nebuchadnezzar to Babylon. Since two of these young lions were taken \u2014 one to Egypt and the other to Babylon \u2014 and since obviously the passage is used symbolically, one naturally understands that these lions are symbols of kings.<\/p>\n An animal, when it is used symbolically in the Scriptures, always signifies a civil government and its sovereign. That this is true is evident from the study of Daniel, chapter 7. In the night visions this prophet saw a great sea, the waters of which were disturbed. Out of it there first emerged a lion like beast which came upon the land, and which dominated all that it surveyed. Following this one, when the waters were again agitated, there came forth a second beast, which was like a bear. It too came upon the land and became master. Again the waters were troubled and there emerged a beast like a leopard, which took the place of the second one. Finally, the waters were disturbed the fourth time, and there rose from them a nondescript beast. Daniel was eager to know the significance of these beasts. The interpreting angel gave him the desired information, for in 7:17 he told the prophet: \u201cThese great beasts, which are four, are four kings, that shall arise out of the earth.\u201d Each of those beasts represented a world empire. They came up in succession, each succeeding one conquering its predecessor and taking its place.<\/p>\n The fourth one emerges and takes the place of the third one, continuing until the Ancient of Days takes His seat upon the throne and pronounces judgment upon its ruler, who speaks great swelling words against the Almighty. Thus Gentile world dominion is portrayed in the most graphic manner by the four symbolic beasts, that came up out of the troubled waters before the prophet’s eyes. These four beasts, by general consent of all conservative, biblical scholars, are recognized as representing Babylon, Medo-Persia, Greece, and Rome. Sometimes the floodlight is flashed over the entire empire and one sees it as a whole. At other times, the spotlight is used by the prophet, figuratively speaking, and one sees the ruler or sovereign only. This is seen in comparing Daniel 7:17 and 7:23. In Psalm 80:13 the boar out of the forest and other beasts are likewise used symbolically to refer to the Gentile powers that had trodden down the Jewish people. Again we see beasts used symbolically in Jeremiah 2:15 to represent nations. To interpret Ezekiel 19:1-9 symbolically as thus setting forth the historical facts of the latter part of the last days of the monarchy is intelligible.<\/p>\n \u201cWhat was thy mother?\u201d asked the prophet of his auditors. \u201cShe couched among lions, in the midst of the young lions she nourished her whelps.\u201d The representation here is that of a number of lions lying around. There is a lioness among them. She nourishes her whelps that become young lions. Evidently these lions are symbols of the nations lying around about the eastern end of the Mediterranean Sea. The kingdom of Judah was a lioness who had nourished her whelps and made young, strong lions out of them. These whelps that were made into young lions were the leaders of the people, namely, the kings.<\/p>\n A study of the history as contained in Samuel, Kings, and Chronicles shows that there were a number of brave, great, and mighty kings who reigned in Jerusalem. Of course David and Solomon were the greatest. Asa was a good king and a great man. So was Jehoshaphat. Hezekiah and Josiah likewise were great and noble men, powerful kings. The Babylonians recognized that Jerusalem had had many mighty and powerful kings. Different ones of these young lions \u201clearned to catch the prey; he devoured men.\u201d This language is a reference to those kings of Judah who were aggressive in their relations with other nations and who got gain thereby.<\/p>\n But in verse 4 we read of one of these young lions that was caught \u2014 taken in a pit, and then carried with hooks into the land of Egypt. It is true that in the days of Shishak, king of Egypt, Rehoboam was conquered by Egypt and taken there temporarily; but he was restored to his kingdom. Ezekiel is not speaking of that incident. That which he had in mind was doubtless the dethroning of Jehoahaz, the son of Josiah, and his being taken to Egypt to remain there until his death.<\/p>\n After Jehoahaz was taken to Egypt, Jehoiakim, another son of Josiah, mounted the throne and reigned for eleven years. He is passed over in this symbolic representation by Ezekiel. After the lioness, the kingdom of Judah, saw that one of her young lions had been taken into captivity, \u201cshe took another of her whelps, and made him a young lion\u201d \u2014 he became king. \u201cHe went up and down among the lions; he became a young lion, \u201cand he learned to catch the prey; he devoured men. And he knew their palaces, and laid waste their cities; and the land was desolate, and the fulness thereof, because of the noise of his roaring.\u201d Then the nations \u201cset against him on every side from the provinces; and they spread their net over him; he was taken in their pit.\u201d He was captured, put in a cage with hooks, and deported to Babylon. He remained a prisoner of the Babylonians until the day of his death. Nevermore was his voice heard \u201cupon the mountains of Israel.\u201d This can be none other than Jehoiachin, who reigned only three months and then was dethroned and carried into captivity.<\/p>\n Thy mother was like a vine, in thy blood, planted by the waters: it was fruitful and full of branches by reason of many waters. 11 And it had strong rods for the sceptres of them that bare rule, and their stature was exalted among the thick boughs, and they were seen in their height with the multitude of their branches. 12 But it was plucked up in fury, it was cast down to the ground, and the east wind dried up its fruit: its strong rods were broken off and withered; the fire consumed them. 13 And now it is planted in the wilderness, in a dry and thirsty land. 4 And fire is gone out of the rods of its branches, it hath devoured its fruit, so that there is in it no strong rod to be a sceptre to rule. This is a lamentation, and shall be for a lamentation.\u201d (Ezekiel 19:10-14)<\/p><\/blockquote>\n In these verses the prophet has changed his symbolical representation or picture. This was common among the Orientals. For instance, in Psalm 23 David spoke of the relationship of Jehovah to His people under the symbolic representation of a shepherd and his flock. In the last two verses of his psalm, he changed his figure and compared God to a host who prepared a banquet for his people. Thus two entirely different symbolical representations appear in the short space of the six verses of Psalm 23. When we come to verse 10 of Ezekiel, chapter 19, we see that our prophet has changed his symbolism. He no longer compares the kingdom of Judah to a lioness and her kings to young lions. Here he reverts to the familiar method of comparing the nation to a grapevine. This imagery is familiar. We see it in Psalm 80:8-16, Isaiah, chapter 5, and Matthew 21:33-46. The kingdom of Judah is here represented as a vine that has been planted by the waters. It therefore was fruitful and full of branches by reason of the fertility of the soil and the abundance of water.<\/p>\n Since it was thus in a productive soil and had sufficient watering, it naturally had strong rods for scepters of them that bare rule, \u201cand their stature was exalted among the thick boughs, and they were seen in their height with the multitude of their branches.\u201d These rods that grew on the vine are called rods or scepters \u201cof them that bare rule.\u201d The scepter of a kingdom is a symbol of the rule and authority that the king has in his position as sovereign.<\/p>\n When we take this language and strip it of its symbolical character, we see here presented the thought that the kingdom of Judah had been planted beside many waters, had been established in a very favorable location, and as a result she had become strong and powerful. She produced strong and mighty kings who bore rule over the people and who guided the destiny of the nation. These rods or scepters were the very highest part of the vine and towered above all the rest of the vine. These rods or scepters, by metonymy, were the strong and mighty kings in Judah of the Davidic dynasty who had borne rule in the land.<\/p>\n In verse 12 we are told that \u201cit was plucked up in fury, it was cast down to the ground, and the east wind dried up its fruit; its strong rods were broken off and withered; the fire consumed them.\u201d When Ezekiel spoke this prophecy the nation had not actually been plucked up, but it was on the very verge of being overthrown by the Chaldeans. The time for the fulfillment was so very close at hand that the prophet represented it as an accomplished fact. Thus he saw this vine pulled up out of its native soil cast down to the ground, and then there came forth out of the desert a burning, scorching east wind that withered the vine and dried up its fruit. At the same time its strong rods were broken off and withered. The fire consumed them.<\/p>\n The strong east wind that scorched and withered this vine when it was pulled up could be nothing less than the Babylonian forces under Nebuchadnezzar, that came from the east against Jerusalem. This language becomes especially forceful to the one who recognizes that the scorching east wind from the Arabian Desert causes vegetation to wither in the Holy Land. Thus Israel herself and her civilization was withered and scorched by the Babylonians. The nation was pulled up from its native soil by the roots and thrown down, and two of her kings, Jehoiachin and Zedekiah, were broken off.<\/p>\n In verse 13 the prophet sees this vine of Israel after it has been pulled up out of its native soil and has been planted out in the desert, in a dry and thirsty land. This sentence of course refers to the overthrow of the nation and the Exile.<\/p>\n The cause of all this conflagration and the burning of this vine was that \u201cfire is gone out of the rods of its branches, it hath devoured its fruit, so that there is in it no strong rod to be a sceptre to rule.\u201d The fire which consumed the vine in this symbolic representation refers to the wickedness and the evil of the kings of Judah who led the nation into sin and caused the fire kindled from God’s wrath to burn and consume the nation.<\/p>\n Certainly the rulers of a people have a marvelous, profound, and far-reaching influence upon the people and upon the destiny of a nation. This has always been true and will continue to be. The welfare of the people of Israel was indeed wrapped up with their rulers. The welfare of the American people is, in a similar manner, wrapped up with our political leaders. Let us therefore pray that they may enact proper laws and rule in such a manner that we may lead quiet and peaceful lives in all gravity and godliness, serving the Lord and pushing forward the interests of the kingdom of God until Jesus comes.<\/p>\n Ezekiel dates many of his prophecies. The present one came to him \u201cin the seventh year, in the fifth month<\/em> of the tenth day<\/em> of the month …\u201d of the captivity of Jehoiachin (Ezekiel 20:1. cf. Ezekiel 1:2).<\/p>\n A survey of chapter 20 shows that it is like a number of other passages in the Word. For instance, in Deuteronomy chapter 32, we have the entire history of Israel from the Exodus to the Millennium set forth graphically and pictorially. Nehemiah recounted the history of Israel in Nehemiah, chapter 9. The same thing is found in Psalms 78, 105, and 106. Stephen, the first Christian martyr, recounted the same history (Acts, chapter 7). Ezekiel, under symbolic form, represented the same thing in chapter 20 of his book.<\/p>\n The occasion of the prophecy in this chapter was the coming of the elders of Israel to the prophet to seek information on some point (cf. chapter 14). Ezekiel 20 falls into three natural divisions:<\/p>\n In the Hebrew text chapter 20 closes with verse 44. Verses 45-49 are the first part of chapter 21. The division therefore of the Hebrew Bible, in this instance is far better than that of our English translation. Israel wanted to inquire of God concerning certain things; hence she sent her elders to the prophet for this information. But God refused to answer them. He therefore asked the prophet if he would judge them. This rhetorical question was equivalent to a command that the prophet should judge the sinful nation. In judging them he would be pronouncing condemnation upon them for their actions. He was therefore commanded to make them know all the abominations of their fathers.<\/p>\n In verses 5-9 the prophet describes the condition of the people spiritually when they were still in the land of Egypt. According to verse 5 Jehovah chose Israel \u201cwhen she was in Egypt and swore unto the house of Jacob and made Himself known unto them. This language must be understood in the light of other related passages. For instance, in Isaiah 43:1 we are told that God created the nation of Israel. He did so by performing a biological miracle upon the bodies of Abraham and Sarah who were past the age of parenthood. This miracle made possible the birth of Isaac. Having a definite plan running through the centuries and placing Israel in the center of that plan, the Lord at Babel dispersed the nations, directing each group to that portion of the earth’s surface which should be their future home. In making this allotment of the earth to the various groups, He did so with reference to the children of Israel, that is, Israel was to be the hub of the nations, and all peoples were to revolve around her. This principle has been exemplified throughout the centuries and is in evidence today. The choosing of Israel then in Egypt was the carrying out of this prearranged plan to bless the world in and through her.<\/p>\n According to verses 5 and 6 God sware unto them, saying, I am Jehovah your God; 6 in that day I sware unto them, to bring them forth out of the land of Egypt …\u201d In delivering them from their galling yoke of bondage, He said that He would bring them into \u201ca land … flowing with milk and honey, which is the glory of all lands\u201d \u2014 Palestine, the country which He had given to Abraham, Isaac, and Jacob, and to their seed after them.<\/p>\n When the Lord sent Moses to deliver Israel, the latter charged her to cast away her abominations and the idols which she was serving in Egypt. It is strange that the Chosen People, after going down into Egypt, would turn to idols. But this is what they did. They forgot God, rebelled against Him, and would not hearken to Him in any way. Hence they made their idols, which are in verse 8 called abominations<\/em>. This is a technical term for idol. This specific meaning is found in many passages. This word has this special import in such a vital passage as Matthew 24:15, which refers to the idol or image that the Antichrist will set up in the middle of the Tribulation in the Jewish Temple at Jerusalem.<\/p>\n When Israel thus plunged into idolatry in Egypt, she trespassed sufficiently to justify God’s blotting her from the face of the globe. But He would not do that for His own name’s sake, as well as for the oath which He sware unto their fathers. He therefore withheld His wrath and brought them out of the house of bondage.<\/p>\n God, with a strong hand and an outstretched arm, executed judgment upon the Egyptians and brought the Hebrews out into the wilderness of Sinai. In this connection one should study the first nineteen chapters of the Book of Exodus. The itinerary, briefly stated, is found in Numbers, chapter 33.<\/p>\n When they arrived at Sinai, God gave them His statutes, ordinances, and the ceremonial law, together with the sacrificial system of offerings which the nation was to make to God. At that time He gave her His sabbaths, which were to be a sign between God and her that she might know Him, that He is Jehovah. What is meant by \u201csabbath\u201d? It can have two meanings: the regular weekly sabbath that came every seven days; or it could mean the entire sabbatical system, consisting of the weekly sabbath, the sabbatic year, and the Year of Jubilee, together with all related Ordinances. In Genesis, chapter 2, we are told that God finished His work on the seventh day and rested and hallowed that day. \u201cWhether or not the immediate descendants of Adam and Eve observed the sabbath as a day of rest and worship toward God we are not told. Archaeology reveals the fact that the Babylonians had a sabbath on the seventh, fourteenth, twenty-first, and twenty-eighth days. We are not able to say whether or not they divided the year up into weeks. The Egyptians do not seem to have known anything about the sabbaths. At Sinai, however, God revealed to Israel His sabbaths, which became a sign or ordinance to Israel, indicative of the special relationship which existed between Jehovah and the chosen nation.<\/p>\n The sabbath is the seventh day of the week and should not be confounded with the first day of the week. On the first day, or Sunday, Christians meet together for worship and praise to God. They do not thus observe this day because of the regulation regarding the sabbath found in the law of Moses. It is a good thing, however, to have a day of rest in which one can meditate upon sacred things and can worship God.<\/p>\n Notwithstanding all the marvelous works that God did in bringing Israel out of Egyptian bondage, she rebelled against Him and rejected His ordinances. She did this to such an extent that He declared that He would pour out His wrath upon her to consume her in the wilderness. Nevertheless He wrought for His own name’s sake that it should not be profaned among the nations, in whose sight He brought her forth. Then He swore unto her that He would not bring her into the Promised Land because the people were so very rebellious and their hearts were going after idols. A careful perusal of the Book of Numbers shows that God had to punish them from time to time and thus destroy that generation that came out of Egypt, and that was so very rebellious.<\/p>\n In verses 18-26 the prophet deals with the generation that arose in the wilderness. God therefore spoke to them, urging them to walk in His statutes and ordinances, avoiding doing as their fathers had done in rejecting His will. According to verses 19 and 20 the Lord urged them to walk in His statutes and His ordinances and to hallow His sabbath, always remembering the relationship which existed between them. Nevertheless they rebelled and constantly disobeyed Him.<\/p>\n When this rising generation continued to persist in rebellion and disobedience, the Lord said that He would pour out His wrath upon them to accomplish His anger against them in the wilderness. Nevertheless He withdrew His hand, according to verse 22, and wrought for His name’s sake, that His name should not be profaned among the nations. Then He swore that He would scatter them among the nations because of their rebellion and their disobedience.<\/p>\n At that time He gave them, according to verses 25 and 26, statutes and ordinances that were not good and in which they should not walk. He also allowed them to pollute themselves in their own gifts and in their waywardness. How could God give people ordinances that were not good for them and things in which they should not walk? This is very easily explained when we understand that God has an A-number-1 plan for every life. If a person will not accept this and walk therein, the Lord will give him a less honorable path in which to walk, or plan number two. If he will not accept plan number three or number four plan, the Lord will give him an even less honorable position in life. There is such a thing as being in the center of God’s holy directive will. God’s number one plan for one’s life. There is also such a thing as being in God’s permissive will. As an example of ordinances that God gave that were not good, all one must do is to turn to Deuteronomy, chapter 24, and also to Matthew, chapter 19. In the beginning God made man male and female and said that a man should leave his father and mother and should cleave to his wife, and that they two should be one flesh. Israel, during the wilderness wanderings, rebelled and continued in the course of disobedience until the Lord gave her ordinances that were not good, one of which was the privilege of divorcing a companion. Moses granted this statute or wrote it into the statute book because of the hardness of the hearts of the people. But from the beginning it was not that way. Concessions therefore were made by the Lord to the people on account of their disobedient, hardened hearts. Let us, on the other hand, never be willing to accept anything but that which is God’s number one plan for our lives.<\/p>\n This brief summary is found in verses 27-29. Notwithstanding all the marvelous works which God wrought in behalf of Israel at the time of the Exodus, throughout the wilderness wanderings, and at the time of Israel’s being established in the land, the people soon forgot God. The prophet Ezekiel therefore told his auditors:<\/p>\n In this moreover have your fathers blasphemed me, in that they have committed a trespass against me. 28 For when I had brought them into the land, which I sware to give unto them, then they saw every high hill, and every thick tree, and they offered there their sacrifices, and there they presented the provocation of their offerings; there also they made their sweet savor, and they poured out there their drink-offerings. 29 Then I said unto them, What meaneth the high place whereunto ye go? So the name thereof is called Bamah unto this day.\u201d (Ezekiel 20:27-29)<\/p><\/blockquote>\n This statement is a terse, yet complete evaluation of Israel’s long history in the Land of Promise.<\/p>\n The prophet was then commanded to speak frankly and plainly to the people, charging them with their sins and abominations. His language is found in verses 30-32 The Lord therefore refused to listen to their inquiry or to consider any of their petitions. Moreover He asserted that He would not allow their plans to materialize. They wanted to be like the nations and the families of the earth and go into idolatry. God declared that He would block them in their plans and purposes.<\/p>\n In verses 33-44 we have one of the most unique prophecies concerning the regathering of Israel to be found anywhere in the Scriptures. The view prevailing almost universally among prophetic students is that at the end of this age God will gather out the Jews from the countries in which they have been residing for centuries and will bring them back in unbelief into the land of their fathers. When they are thus settled in their land, enjoying peace, plenty and prosperity, then God will pour out His wrath upon them because of their unbelief. Those who formulated these ideas certainly did not study carefully what Ezekiel said in verses 33-39 of this chapter. Let us therefore look more particularly at the prediction.<\/p>\n Ezekiel saw Israel scattered among the nations. Then He declared that God with a strong hand and an outstretched arm and with wrath and indignation poured out would gather Israel from among the nations and bring them into what he called \u201cthe wilderness of the peoples,\u201d and there, said the Lord, will I enter into judgment with you face to face\u201d (vs. 35). What is meant by the expression \u201cwilderness of the peoples\u201d? There is no land or country upon the face of the globe that is known by this title. There never has been. There is not likely to be any by that name. This language cannot be taken literally. Evidently then, it is figurative. What type of figure is it? An examination of the entire context shows that it is a play upon words, a figure that recurs possibly more often than any other in the Scriptures. The student of the Word therefore should acquaint himself with this most important figure, for in many instances the entire thought depends upon our understanding the play on words.<\/p>\n As we have already seen, in the first part of the chapter the prophet spoke of God’s delivering Israel from Egyptian bondage and bringing her out into the wilderness of Sinai and there entering into judgment with the disobedient, rebellious people. Thus He purged out from among the people by His terrific judgments the rebels. There arose during their wanderings in the wilderness a new generation. Many of them were disobedient of course and judgment fell upon them. But it was the generation which arose during the wilderness wanderings that entered into the land of Canaan. The prophet, therefore, thinking in terms of Israel’s past deliverance, declared that God would gather His Chosen People, now scattered among the nations, out from the place where they reside and would bring them into, not the wilderness of Sinai \u2014 as on the former occasion \u2014 but into the \u201cwilderness of the peoples\u201d and would there enter into judgment with them, purging out all of the rebels and the disobedient ones. Then the purged nation is to be brought into the Land of Promise and to be a joy and a blessing to the entire world.<\/p>\n According to this passage, then, God will in the conclusion of this age gather the Jews out from among the nations and will bring them into a place which He, by a play on words, calls the wilderness of the peoples. An examination of other passages bearing upon this question shows that in the end time Israel will be gathered largely out of all the nations and will be settled in what is properly called \u201cthe fertile crescent\u201d consisting of the following countries: Egypt, Palestine, Syria, and Assyria or old Babylonia. An examination of Isaiah 19:16-25 and Isaiah, chapter 27, together with other passages, shows that Israel will, in the end time, be gathered into this part of the world and the Lord will enter into Judgment with her there. During the Tribulation the purged nation will then be permitted to enter into the Land of Promise and will fill the earth with fruit, as we see in Isaiah 27:2-6.<\/p>\n In verses 40-44 we see Israel thus established \u201cin the mountain of the height of Israel,\u201d that is, in the Land of Promise. Then she will offer sacrifices and make offerings that will be acceptable to God. At that time they will recall their willful, wicked ways, and they will mourn because of their former lives. God will deal with His people and restore them to their own land, fulfilling every promise that He has ever made to them. There is a wonderful future for Israel and for the world, when they all turn to God and plead for the Messiah to return, who will at that tune establish the reign of righteousness and kingdom of glory upon the earth.<\/p>\n And the word of Jehovah came unto me, saying, 46 Son of man, set thy face toward the south, and drop thy word<\/em> toward the south, and prophesy against the forest of the field in the South; 47 and say to the forest of the South, Hear the word of Jehovah: Thus saith the Lord Jehovah, Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree: the flaming flame shall not be quenched, and all faces from the south to the north shall be burnt thereby. 48 And all flesh shall see that I, Jehovah, have kindled it; it shall not be quenched. 49 Then said I, Ah Lord Jehovah! they say of me, Is he not a speaker of parables? (Ezekiel 20:45-49)<\/p>\n And the word of Jehovah came unto me, saying, 2 Son of man, set thy face toward Jerusalem, and drop thy word<\/em> toward the sanctuaries, and prophesy against the land of Israel; 3 and say to the land of Israel, Thus saith Jehovah: Behold, I am against thee, and will draw forth my sword out of its sheath, and will cut off from thee the righteous and the wicked. 4 Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of its sheath against all flesh from the south to the north: 5 and all flesh shall know that I, Jehovah, have drawn forth my sword out of its sheath; it shall not return any more. 6 Sigh therefore, thou son of man; with the breaking of thy loins and with bitterness shalt thou sigh before their eyes. 7 And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt say, Because of the tidings, for it cometh; and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and it shall be done, saith the Lord Jehovah. 8 And the word of Jehovah came unto me, saying, 9 Son of man, prophesy, and say, Thus saith Jehovah: Say, A sword, a sword, it is sharpened, and also furbished; 10 it is sharpened that it may make a slaughter; it is furbished that it may be as lightning: shall we then make mirth? the rod of my son, it contemneth every tree.<\/p>\n 11 And it is given to be furbished, that it may be handled: the sword, it is sharpened, yea, it is furbished, to give it into the hand of the slayer. 12 Cry and wail, son of man; for it is upon my people, it is upon all the princes of Israel: they are delivered over to the sword with my people; smite therefore upon thy thigh. 13 For there is a trial; and what if even the rod that contemneth shall be no more? saith the Lord Jehovah. 14 Thou therefore, son of man, prophesy, and smite thy hands together; and let the sword be doubled the third time, the sword of the deadly wounded: it is the sword of the great one that is deadly wounded, which entereth into their chambers. 15 I have set the threatening sword against all their gates, that their heart may melt, and their stumblings be multiplied: ah! it is made as lightning, it is pointed for slaughter. 16 Gather thee together, go to the right, set thyself in array, go to the left, whithersoever thy face is set. 17 I will also smite my hands together, and I will cause my wrath to rest: I, Jehovah, have spoken it. 18 The word of Jehovah came unto me again, saying, 19 Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come; they twain shall come forth out of one land: and mark out a place, mark it out at the head of the way to the city. 20 Thou shalt appoint a way for the sword to come to Rabbah of the children of Ammon, and to Judah in Jerusalem the fortified.<\/p>\n 21 For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he shook the arrows to and fro, he consulted the teraphim, he looked in the liver. 22 In his right hand was the divination for<\/em> Jerusalem, to set battering rams, to open the mouth in the slaughter, to lift up the voice with shouting, to set battering rams against the gates, to cast up mounds, to build forts. 23 And it shall be unto them as a false divination in their sight, who have sworn oaths unto them; but he bringeth iniquity to remembrance, that they may be taken. 24 Therefore thus saith the Lord Jehovah: Because ye have made your iniquity to be remembered, in that your transgressions are uncovered, so that in all your doings your sins do appear; because that ye are come to remembrance, ye shall be taken with the hand. 25 And thou, O deadly wounded wicked one, the prince of Israel, whose day is come, in the time of the iniquity of the end, 26 thus saith the Lord Jehovah: Remove the mitre, and take off the crown; this shall be<\/em> no more the same; exalt that which is low, and abase that which is high. 27 I will overturn, overturn, overturn it: this also shall be no more, until he come whose right it is; and I will give it him<\/em>. 28 And thou, son of man, prophesy, and say, Thus saith the Lord Jehovah concerning the children of Ammon, and concerning their reproach; and say thou, A sword, a sword is drawn, for the slaughter it is furbished, to cause it to devour, that it may be as lightning; 29 while they see for thee false visions, while they divine lies unto thee, to lay thee upon the necks of the wicked that are deadly wounded, whose day is come in the time of the iniquity of the end. 30 Cause it to return into its sheath. In the place where thou wast created, in the land of thy birth, will I judge thee. 31 And I will pour out mine indignation upon thee; I will blow upon thee with the fire of my wrath; and I will deliver thee into the hand of brutish men, skilful to destroy. 32 Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no more remembered: for I, Jehovah, have spoken it.\u201d (Ezekiel 21:1-32)<\/p><\/blockquote>\n I shall assume that each one has read the text in the Scriptures which constitutes the exposition of this department in the present issue. Each therefore will understand that 20:45-49 is the prophet’s parabolic introduction to his oracle which is contained in chapter 21. It is unfortunate that in the English Bible chapter 21 did not begin with verse 45 of chapter 20. In the Hebrew Bible the chapter division is in its proper place. Thus in it this preparatory paragraph is not cut off from the oracle which it introduces.<\/p>\n In this preface to the prediction the prophet thought of Palestine as a forest and spoke of it as \u201cthe forest of the field in the South.\u201d Since the Lebanon and the Anti-Lebanon Mountains run throughout Syria and Palestine, all of the eastern Mediterranean coast was thought of as a single country, Lebanon. Frequently the prophets thus spoke. The Lebanon Mountains were famous for their cedars, whereas Bashan, east of the Sea of Galilee, was noted for its great oaks. From history and archaeology we know that Palestine during the Hebrew occupation was well-wooded. Of course the valleys were well-tilled. Ezekiel, then, in referring to Palestine proper spoke of it as being the forest of the South \u2014 south of those countries which are now known as the Lebanonese Republic and Syria.<\/p>\n In vision the prophet saw a great destructive forest fire sweeping over the entire country, burning both the green and the dead trees alike. This fire could not be quenched. The entire country was to be burned. This conflagration was of such a kind and nature that all flesh would recognize that it was God who kindled it.<\/p>\n Representing the nation of Israel in her land as a great forest was the same imagery which Zechariah used in chapter 11:1-5. In this passage he described a fire as beginning in the Lebanon and Anti-Lebanon Mountains, sweeping southward into Bashan, and then veering to the southwest and coming down through the Jordan Valley into the southern part of the country.<\/p>\n Ezekiel’s hearers realized that be was speaking in a parable. Being unwilling to receive the message of God, they, figuratively speaking, shrugged their shoulders and waived the matter by saying, \u201cIs he not a speaker of parables?\u201d Thus in this light, flippant manner they dismissed the revelation which God made to them and cast it into the limbo of fiction and folklore. What they did is characteristic of people today who do not wish to receive the Word of God.<\/p>\n The word parable is of Greek origin and means literally to throw something down beside another object. In other words, the known is laid beside the unknown in order that, by simple reasoning, one can arrive at the unknown. The prophets and the Lord Jesus himself frequently used this method of teaching. It is one of the most powerful ways of imparting truth. The flippant method of dealing with the sacred and unchangeable Word of God employed by the prophet’s hearers reminds one of another incident in the life of Ezekiel. He had a vision of the future and faithfully proclaimed it to the people. In order to break the force of the revelation, they declared that the vision was for the distant future and that it did not pertain to them whatsoever. Regardless of how men treat the Word of God and what interpretation they put upon it, the Lord’s will is established in heaven forever (Psalm 119:89).<\/p>\n In 21:1-7 the prophet frankly and fully explains what he meant by his parable. This reminds one of the parable of the sower, given by the Lord Jesus in Matthew, chapter 13. He spoke the parable and later interpreted it. Ezekiel used his parable and then interpreted it.<\/p>\n As one sees from verses 1 and 2, the oracle was especially directed against Jerusalem with its grand Temple and also against the land of Israel. In verse 3 the Lord spoke these awful words: \u201cBehold, I am against thee, and will draw forth my sword out of its sheath, and will cut off from thee the righteous and the wicked.\u201d God uses these words \u201cI am against thee,\u201d in His oracle against Gog, a future ruler of Russia when he decides to invade Palestine without any provocation whatsoever (Ezekiel, chapters 38 and 39). For God to be against one or a nation is a terrible situation.<\/p>\n The Lord represents Himself as a warrior whose sword at His side is in its sheath. But He is determined to go into battle; He therefore draws His sword and rushes into the fray. Going into action against the nation, He declares that He will cut off both the righteous and the wicked from Dan to Beersheba. Everyone who is acquainted with military action knows that, as a rule, the innocent suffer along with the guilty, the righteous together with the unrighteous.<\/p>\n The terrible consequences of this fight are so very appalling that the prophet, seeing the reality in vision, sighed and wept. See verses 6 and 7. His heart was overwhelmed at the sight.<\/p>\n The Lord frequently compared Himself to a warrior who had His sword and who used it on various occasions. One should in this connection read carefully Deuteronomy 32:39-42, where Moses used the same imagery and phraseology. Isaiah adopted the same figure in 66:15,16.<\/p>\n A further description of this sword of Jehovah is found in verses 8-17. In this paragraph the prophet was urged to speak as follows before his audience: \u201cA sword, a sword, it is sharpened, and also furbished; 10 it is sharpened that it may make a slaughter; it is furbished that it may be as lightning: shall we then make mirth? the rod of my son, it contenmeth every tree. 11 And it is given to be furbished, that it may be handled: the sword, it is sharpened, yea, it is furbished, to give it into the hand of the slayer.\u201d Thus in this most dramatic manner the prophet was to point the people to the fact that a sword, one that has been sharpened, one that has been furbished, one that has been polished, in order that it might be used in slaughter, was ready to be used against the land and the nation of Israel. It was to be put into the hands of a slayer who would use it in fighting against Israel.<\/p>\n On account of its brevity and cryptic brief expression, the sentence, \u201cThe rod of my son, it contemneth every tree,\u201d is most difficult to be understood. Another rendering is given, as a second translation, in the revised version which is \u201cit contemneth, the rod of my son, as every tree.\u201d A marginal reading of the English Revised Version is \u201cIt is the rod of my son, it despiseth every tree.\u201d Many explanations have been given of this language. I shall not therefore be dogmatic in interpreting it.<\/p>\n In order to approach this problem, one must turn back to Genesis 49:9,10. Here Jacob, in leaving his blessing with his sons, in verses 9-12 spoke to Judah in part as follows: Judah is a lion’s whelp; from the prey, my son, thou art gone up … The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, Until Shiloh come; And unto him shall the obedience of the people be …\u201c In this passage Judah, the head and representative of the tribe which descended from him, is thought of as seated with scepter in hand. The scepter of course is the symbol of rule and authority. The one into whose hand the Lord places His sword (Ezekiel 21:11) looks with contempt upon the scepter of Judah in the hand of the king who is then upon the throne. Not only does he assume this attitude toward the ruling power in Judah, but he looks at all other scepters of the nations in the same manner and thus contemneth every tree. In verse 12 the prophet is urged to wail and to weep for the children of Israel and for her princes who are doomed to be delivered over unto this sword of Jehovah that is in the hand of an aggressor.<\/p>\n Verse 13 likewise gives great difficulty. The marginal reading of this verse is: \u201cWhat if<\/em> the sword contemn even the rod? It shall be no more.<\/em>\u201d If we accept this marginal reading, the prophet seems to say that there is going to be a trial through which the nation will be caused to pass. What will be the result if this sword makes a complete job and no longer contemns even the rod? If we take this interpretation, then it would imply that the throne would be swept aside and would not be occupied by any of David’s descendants, at least for some time as we shall see when we investigate verse 27.<\/p>\n In verse 14 the prophet was commanded to smite his hands together and then double the sword the third time. This language likewise is rather vague. Some have thought that it meant that he was to cut in one direction with the sword and then back in the opposite direction. In this way he would be doubling or bending back the sword. He was to perform this act three times. This symbolic act was to indicate the ferocity and the vigor with which this sword of the Lord would be wielded by the aggressor. This would bring untold suffering and distress upon the nation. In verse 17 the Lord declared that the punishment will be sufficient and that His wrath will rest \u2014 that is, for the time being \u2014 when this aggressor will have thus wielded the sword against His people.<\/p>\n In verses 18-23 we see that the king of Babylon, who was Nebuchadnezzar was the one into whose hands God placed His sword in order that he might fight against His Chosen People. In these verses the prophet sees in vision Nebuchadnezzar on the march. In order to carry out the divine decree, he comes to the parting of the ways. The right hand road is the one that leads to Jerusalem; the left hand to Rabbah of Ammon, the capital of the children of Ammon. Here Nebuchadnezzar halts at the parting of the ways. He is undecided as to which way he will take \u2014 which people he will attack first. He solves his quandary by making sacrifices to his gods and by means of divinations and the casting of lots. The heathen people would make sacrifices and those who were considered as experts in divination would look at the vital organs of the slain animal and would attempt to interpret the nervous reaction of the vitals of the animals and interpret this as indicative of the will of the gods. Moreover the color of these vital organs was considered as revealing or helping to reveal the will of the gods. After the proper sacrifices were made, the lots were cast. Such divination was common throughout the world in Ezekiel’s day and time. When Nebuchadnezzar had thus performed his sacrifices, and his diviners had pronounced the will of the gods, the lots were cast. The lot fell upon Jerusalem. Of course all of this divination was heathen, anti-biblical. In verses 22 and 23 the prophet reveals that Nebuchadnezzar is led by his divination to come against Jerusalem in order to fight against it and to overthrow it.<\/p>\n Wishful thinking is not something that is of recent origin. The Jews of Jerusalem and Palestine were doing some wishful thinking according to verse 25. They interpreted Nebuchadnezzar’s following his divination to come against Jerusalem as something false. But it was a reality. Of course the gods did not reveal their will \u2014 for they were nonentities \u2014 through divinations to Nebuchadnezzar. God was overruling in the case and was directing him, Nebuchadnezzar, though he did not realize this fact, against His ancient people to punish them for their sins. But according to the last clause of verse 23 God was bringing Nebuchadnezzar against Jerusalem because of the peoples‘ sins and to bring iniquity to remembrance.<\/p>\n Verses 24-27 contain a marvelous revelation. The passage is rather brief and concise and is, on this account, rather difficult of interpretation. But we shall endeavor to learn what we can about it. Verse 24 which speaks of God’s overruling providence and His punishment of Israel for her wickedness is clear. But verses 25-27 are the difficult portion of the oracle.<\/p>\n Who is this \u201cdeadly wounded wicked one, the prince of Israel, whose day is come, in the time of the iniquity of the end?\u201d Is this a native Jew who will attempt to reign over Israel in the end time? Obviously the prophet in these verses was looking across the centuries and was addressing this prince of Israel of the end time. Is there to be, then, a prince who will rise over Israel? If so, will he be the world ruler or will he be one of the ten kings symbolized by the ten toes of Daniel’s metallic image, chapter 2, and one of the ten horns of the wild beast of Daniel, chapter 7? When we read this prophecy in the light of Daniel, chapters 2 and 7, and Revelation, chapters 13 and 17, we come to the conclusion that he is either one of the ten horns on the beast or that he is the little horn that comes up after the ten and is in the midst of them.<\/p>\n When we study Daniel, chapter 7, carefully, we see that the world will be headed up into one great colossal government (Dan 7:23). That world government will collapse and fall into ten separate kingdoms, over each of which parts there will arise a dictator who seizes the power. After this development there will arise out of obscurity a man symbolized by the little horn who will ingratiate himself into the favor of these ten dictators, and who will eventually draw the power and authority from these ten and center it in himself. In the midst of the Tribulation he will put down three of these ten, but he will be supreme over the seven that remain.<\/p>\n It is altogether possible that this prince of Israel of the end time mentioned in Ezekiel 21:25 may be one of those ten kings, who will be reigning over the Jewish people. Or it is entirely possible that he might be the Antichrist himself who will be reigning over the entire world, including the Jewish people. Since, he will be reigning over the Jews as he reigns over the entire world, he could be called the prince of Israel in this passage. Such an interpretation is in accord with the general usage of language.<\/p>\n If we are inclined to this interpretation we might connect Ezekiel 21:25-27 with Revelation, chapters 13 and 17. In Revelation, chapter 13, we see the Antichrist going to Jerusalem, sitting in the Jewish Temple rebuilt in the end time presenting himself to the people as God, and opposing everything that is called God. About that time he receives a deadly stroke. In fact the Greek carries the idea that it is a death stroke. He descends to the nether world but is brought back by Satan and reigns with a hand of tyranny throughout the latter half of the Tribulation.<\/p>\n In Ezekiel 21:27 the deadly wounded wicked prince of Israel of the end time attempts to put on the crown and the mitre, the regal crown and the priestly mitre. God forbids his doing that and says that no one has any right to wear that crown \u201cuntil he come whose right it is; and I will give it him.\u201d<\/em> This one whose right it is to reign can be none other than the Hebrew Messiah, the Lord Jesus Christ who is to be a King and at the same time Priest upon the throne of Israel and reign over the entire world at His return (read Zechariah 6:9-15).<\/p>\n When we take all the facts into consideration that are set forth in the passages referred to, one is inclined to believe that this deadly wounded wicked one is the world ruler, the Antichrist, of the end time. If we accept this interpretation, does that force us to accept the proposition that the Antichrist will be a Jew? Not necessarily so. Herod the Great was part Jew and part Idumean, yet he was recognized as the king of Judea at the time when Jesus was born. In the same manner the Antichrist, who according to Daniel 9:26 is to be of Roman extraction, may be recognized as the prince of Israel. At the same time the Antichrist may be a Jew who comes to the throne of the world, and who goes to Jerusalem in the middle of the Tribulation and attempts to put upon his head a Jewish crown, in addition to the world crown, and also the priestly mitre. When he attempts to do this, God blocks the way; for such prerogatives and authority belong only to the Messiah of Israel.<\/p>\n In verses 28-32 appears the oracle concerning the children of Ammon. This same sword that was sharpened and furbished, and that was put into the hand of Nebuchadnezzar as he went against Jerusalem, was to be used against the children of Ammon, inveterate enemies of the Jews. Thus a fate similar to that which came upon the Jews is here foretold as coming upon the children of Ammon.<\/p>\n Jerusalem was the capital of the kingdom of Judah. Of course it was the principal city of the kingdom. All vices gravitated toward this spiritual center, as they always do with reference to any leading city of any nation, regardless of the time. All the prophets denounced the nation, as well as the city, for its corrupt living. At the same time they acknowledged any excellencies that obtained at any time.<\/p>\n Moreover the word of Jehovah came unto me, saying, 2 And thou, son of man, wilt thou judge, wilt thou judge the bloody city? then cause her to know all her abominations. 5 And thou shalt say, Thus saith the Lord Jehovah: A city that sheddeth blood in the midst of her, that her time may come, and that maketh idols against herself to defile her! 4 Thou art become guilty in thy blood that thou hast shed, and art defiled in thine idols which thou hast made; and thou hast caused thy days to draw near, and art come even unto thy years: therefore have I made thee a reproach unto the nations, and a mocking to all the countries. 5 Those that are near, and those that are far from thee, shall mock thee, thou infamous one and full of tumult.\u201d (Ezekiel 22:1-5)<\/p><\/blockquote>\n According to verse 2 the Lord asked Ezekiel to judge the \u201cbloody city.\u201d In doing this, he was to cause her to know all of her \u201cabominations.\u201d The word abominations has not only the idea of that which is abhorrent, but it has a specific technical meaning in the Old Testament in referring to an idol. It is quite likely that it has both of these significations in this place, because the city had been given over to idolatry and the people at the same time were engaging in abominable practices, things despicable to God. That it does have the technical meaning of being the name of an idol is immediately apparent from verse 3 where Jerusalem is called the city that sheds blood and that makes herself defiled with idols. The prophet was to inform the people that the city’s time had come, that is, the time for the Judgment of God to fall upon it. The oracle in chapter 20 was spoken in the seventh year of Jehoiachin’s captivity, which was the sixth year of Zedekiah’s reign. Three years later the Babylonians drew up their forces in besieging the city and overrunning the country. Thus practically the time had arrived for the judgment of Almighty God to fall upon the city.<\/p>\n Israel by her conduct had brought all of these things upon herself. She had acted in such a way in the presence of the surrounding nations that they simply mocked at her. Not only those that were near, but those that were afar off who would hear of the conditions in Palestine made a laughingstock of her.<\/p>\n Behold, the princes of Israel, every one according to his power, have been in thee to shed blood. 7 In thee have they set light by father and mother; in the midst of thee have they dealt by oppression with the sojourner; in thee have they wronged the fatherless and the widow. 8 Thou hast despised, my holy things, and hast profaned my sabbaths. 9 Slanderous men have been in thee to shed blood; and in thee they have eaten upon the mountains: in the midst of thee they have committed lewdness. 10 In thee have they uncovered their fathers‘ nakedness; in thee have they humbled her that was unclean in her impurity. 11 And one hath committed abomination with his neighbor’s wife; and another hath lewdly defiled his daughter-in-law; and another in thee hath humbled his sister, his father’s daughter. 12 In thee have they taken bribes to shed blood; thou hast taken interest and increase, and thou hast greedily gained of thy neighbors by oppression, and hast forgotten me, saith the Lord Jehovah\u201d (Ezekiel 22:6-12)<\/p><\/blockquote>\n According to verse 6 the princes and the political leaders in the nation did that which was in their power, even to the shedding of blood. From verse 7 we see that the children had no respect for the parents \u2014 a sign of a decadent age. We also see that the inhabitants of the city took advantage of the sojourner and oppressed him. They had little regard for the fatherless and the widow. This is a terrible sin in the sight of God and one for which God will call everyone thus practicing it to a strict account.<\/p>\n From verse 8 we learn that the inhabitants of Jerusalem had little regard for holy and sacred things. Moreover they profaned the sabbath. They simply observed that sacred day because they were by custom forced to do so. They were always eager for it to pass so that they could begin their commercial transactions again and thus make money.<\/p>\n In verse 9 we see that men with little regard for the truth would slander others and were swift to shed blood. They would eat upon the mountains. This statement possibly refers to the practice of engaging in idolatrous worship, which was conducted upon the high places. In connection with heathen services and pagan rites they would eat with idolaters and thus become defiled. The verse concludes with a statement that they also committed lewdness in the midst of the city where the sacred Temple of God stood.<\/p>\n Continuing his enumeration of prevalent sins, the prophet in verse 10 declared that a man would uncover his father’s nakedness and would humble the woman who was unclean in her impurity. The morals were so very low that, according to verse 11, one would commit abomination with his neighbor’s wife; another lewdly defiled his daughter-in-law. There were those who humbled their sisters. Such sins of immorality were being practiced there as were common among the Gentiles who did not have the light that the Israelites had.<\/p>\n Bribery was the order of the day. Men and women did not refuse to take bribes to shed innocent blood. They took interest and increase from the poor, which thing the Lord positively prohibited. The bulk were grafters and sought gain from their neighbors by oppression. They did these things because they had forgotten the Lord God. These verses at which we have first looked paint one of the darkest immoral pictures ever depicted by the prophets of Israel. A holy God cannot tolerate such wickedness. A day of reckoning must always surely come.<\/p>\n Behold, therefore, I have smitten my hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee. 14 Can thy heart endure, or can thy hands be strong, in the days that I shall deal with thee? I, Jehovah, have spoken it, and will do it. 15 And I will scatter thee among the nations, and disperse thee through the countries; and I will consume thy filthiness out of thee. 16 And thou shalt be profaned in thyself, m the sight of the nations; and thou shalt know that I am Jehovah\u201d (Ezekiel 22:13-16)<\/p><\/blockquote>\n Speaking for God, the prophet declared: \u201cI have smitten my hand at thy dishonest gain which thou has made, and at thy blood which hath been in the midst of thee.\u201d As a person who is indignant at the practices of certain ones slaps his hands together in a most determined gesture against the evil, thus the prophet did in order to express God’s great disapproval of the actions and the lives of the people to whom he was speaking.<\/p>\n From verse 14 we learn that the prophet asked the people whether or not their hands would be strong in the day that God would deal with them. God will certainly deal with everyone. There is no such thing as our escaping His dealing with us, whether our deeds be righteous or unrighteous.<\/p>\n The threat of the punishment which the Lord would administer to Israel for her sins is expressed in verse 15 in these words: \u201cAnd I will scatter thee among the nations, and disperse thee through the countries; and I will consume thy filthiness out of thee.\u201d Moses and all the prophets warned the people that God would not tolerate their wickedness and sin but would on account of their persistent evil and wickedness scatter them among the nations of earth. He allowed the Assyrians to take some of the northern tribes into captivity. Judah, notwithstanding this stroke of judgment, persisted in her sin. The Lord therefore brought Nebuchadnezzar into Palestine and caused him to overthrow the government and carry many of the leaders into exile. It is true that, at the expiration of the seventy years of Babylonian captivity, the Lord brought back those who were willing to follow and serve Him. But when those in the land and those who lived dispersed among the nations rejected the Lord Jesus Christ as the Hebrew Messiah, the Lord used the Romans in scattering Israel among the nations and destroying every vestige of her national life and activity. Thus Israel has been scattered among the nations for practically nineteen hundred years. Since she has been scattered throughout the world, God has made her profane in the eyes of die nations. Anti-Semitism is rife on every hand. The Jew is a hiss, a curse, a proverb, and a byword upon the lips of all nations. God will, however, punish every anti-Semite and all those who abuse or mistreat the Jews. To Abraham He said that He would bless those who would bless him and his seed, and that He would curse those who curse the Jews. No nation can mistreat the Jews and escape severe punishment from God. At the same time the Lord punishes His Chosen People because of their sins and their having rejected their Lord, Saviour, and Messiah.<\/p>\n May the Lord hasten the day when Israel will see her mistake, will repudiate the national sin, and will plead for the Messiah to return. When she does, that will be a great, grand, and glorious day.<\/p>\n And the word of Jehovah came unto me, saying, 18 Son of man, the house of Israel is become dross unto me: all of them are brass and tin and iron and lead, in the midst of the furnace; they are the dross of silver. 19 Therefore thus saith the Lord Jehovah: Because ye are all become dross, therefore, behold, I will gather you into the midst of Jerusalem. 20 As they gather silver and brass and iron and lead and tin into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger and in my wrath, and I will lay you there, and melt you. 21 Yea, I will gather you, and blow upon you with the fire of my wrath, and ye shall be melted in the midst thereof. 22 As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I, Jehovah, have poured out my wrath upon you\u201d (Ezekiel 22:17-22)<\/p><\/blockquote>\n In verse 18 Ezekiel speaks of the little kingdom of Judah as \u201cthe house of Israel.\u201d From the historical records we know that certain ones of the northern kingdom gravitated toward the southern kingdom and became absorbed in it. Jeremiah and Ezekiel use the terms, house of Israel and house of Judah, interchangeably. So do the prophets of the post-Exilic Period and the writers in the New Testament.<\/p>\n According to verse 18 Ezekiel declared that Israel had become dross, brass, tin, iron, and lead that are in the midst of the furnace. They were simply the dross of silver. In the verses first quoted the Lord compares Jerusalem to a furnace into which He puts the ore that contains the silver, the brass, the iron, the lead, and the tin. Having put the ore in, He declared that He would blow His fire upon it and melt it. Thus He spoke of the purging out of the dross from among His people in terms of the smelting process, of removing the dross from the silver and the gold.<\/p>\n According to verse 20 He does this in His anger and in His wrath. The same thought is repeated in verse 21, when all of the dross has been removed, the nation will know that Jehovah is God and that He has thus dealt with her as He has.<\/p>\n And the word of Jehovah came unto me, saying, 24 Son of man, say unto her, Thou are a land that is not cleansed, nor rained upon in the day of indignation. 25 There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey: they have devoured souls; they take treasure and precious things; they have made her widows many in the midst thereof. 26 Her priests have done violence to my law, and have profaned my holy things: they have made no distinction between the holy and the common, neither have they caused men to discern between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them. 27 Her princes in the midst thereof are like wolves ravening the prey, to shed blood, and<\/em> to destroy souls, that they may get dishonest gain. 28 And her prophets have daubed for them with untempered mortar<\/em>, seeing false visions, and divining lies unto them, saying, Thus saith the Lord Jehovah, when Jehovah hath not spoken. 29 The people of the land have used oppression, and exercised robbery; yea; they have vexed the poor and needy, and have oppressed the sojourner wrongfully. 30 And I sought for a man among them, that should build up the wall, and stand in the gap before me for the land, that I should not destroy it; but I found none. 31 Therefore have I poured out mine indignation upon them; I have consumed them with the fire of my wrath: their own way have I brought upon their heads, saith the Lord Jehovah\u201d (Ezekiel 22:23-31)<\/p><\/blockquote>\n On account of the uncleanness of the land the Lord declared that He would withhold the rain in the day of His indignation, in the time of His punishing the nation for its sins.<\/p>\n As we see in verse 25, there was a conspiracy of the prophets in the midst of the land. Ezekiel compared these prophets to roaring lions that were ravening the prey. Their prey was not that of animals, but of human souls. They by all means took every treasure and precious thing from the people and made many widows in the midst of the land.<\/p>\n The priests were no better, as we see in verse 26. They did violence to the law of God. They profaned the holy things in considering them as non-sacred matters. In other words, they did not take their services seriously. They were void or a conscience. They made no distinction between that which had been dedicated and was holy to God, and that which was for common consumption.<\/p>\n Moreover, they did not cause people to distinguish between that which was unclean and the clean. Certain things were recognized as clean and lawful others were unclean and prohibitive. It was the priest’s duty to call the people’s attention to these distinctions which were set forth in the law of God. Furthermore, they did not have any regard for the sabbath day, and we may judge from other statements that they had little regard for the regular set feasts of die Lord.<\/p>\n The princes, the ruling class, are in verse 27 compared to ravening wolves. They shed blood and carried on traffic in men’s souls. To get gain was their motto, regardless of how they procured it. In verse 28 Ezekiel returned to the discussion of the prophets of the land, who are compared to masons building a wall, that budded with untempered mortar. Of course, structures thus built would tumble and fall. These prophets saw false visions and divined lies to the people, declaring that God was speaking through them. Unfortunately there are successors to these prophets in our modem pulpits today. Of course all of them are not of this character, but there are far too many who have never been called of God into the ministry, but who are simply making a profession of the ministry of the Word. They are not interested in men’s souls and in speaking the revelation of God to the people.<\/p>\n Like priest, like people. We see in verse 29 that the people of the land used oppression and robbed the public. They vexed the poor and the needy and oppressed the sojourner wrongly.<\/p>\n Ezekiel, speaking for the Lord, declared that He had searched for a man who should build up the ruins and stand in the gap between Him (the Lord) and the land, that it might not be destroyed; but he found none. This calls to mind what Moses did. Israel complained continually against God’s treatment of her. She sinned and rebelled against the Almighty. A crisis arrived. Moses threw himself in the breach and pleaded for the nation. Because of this marvelous petition of supplication, Israel was spared. On this point note what the Lord said: \u201cTherefore he said that he would destroy them, Had not Moses his chosen stood before him in the breach. To turn away his wrath, lest he should destroy them\u201d (Psalm 106:23). Jeremiah went through the streets of Jerusalem looking for a man who was seeking justice and truth, but he found not a one (Jeremiah 5:1). The person for whom he was looking doubtless was a man of the highest type of character who would be an intercessor pleading for Israel.<\/p>\n In our thinking of intercessors and of the great results which have flowed from the prayers of such men of God, one immediately thinks of the Lord Jesus Christ who stepped in the breach and whose intercession and sacrifice in behalf of the human family have rescued countless millions from a never-ending hell. What the world needs to-day is consecrated, surrendered Christians who are living the victorious life to engage in the ministry of prayer. Prayer changes things. Prayer brings victory.<\/p>\n The eyes of the Lord are running to and fro throughout the earth to find those whose hearts are perfect toward God in order that He might show Himself strong in their behalf (II Chronicles 16:9). God is looking for men and women whom He can use, especially in intercessory prayer, in order that calamities and catastrophes might be averted. When there are no such ones to fall into the breach, the stroke of judgment must inevitably fall.<\/p>\n Since there was none to stand in the breach as Ezekiel says, God was forced to pour out His indignation upon the people and to consume them with the fire of His jealousy. God rewards each one according to his own works. That is the principle upon which He deals with men and will continue to do so.<\/p>\n While Christians are saved by the grace of God through faith in the Lord Jesus Christ, they will be rewarded according to their works and their deeds. The Lord punishes His people here for their misdeeds. The time has come that judgment must begin at the house of God, declared the Apostle Peter. When we come before the Judgment seat of Christ, He will try our works whether they be good or bad and will reward us accordingly. May we, dear friends, who know the Lord be sincere and urgent about our Fathers business, glorifying Him by godly, consecrated lives.<\/p>\n Although the people of Israel had been redeemed by the Lord in a marvelous manner from Egyptian bondage, had been nourished during their wilderness wanderings of forty years, had been given the land of Palestine as their home, and had been blessed in a marvelous manner, she still continued in her waywardness, departing from her God. No sooner had she entered the land and become settled there until she played the harlot with the various Canaanite gods. The Period of the Judges was characterized by apostasy from God; then chastisement by the Almighty. Following a period of correction were repentance, turning to God, and calling upon Him for emancipation. Then the Lord raised up deliverers in the form of the Judges. The Book of Judges is thus a series of cycles of history, passing through the various stages just mentioned. During the Period of the Monarchy the history likewise continued in cycles of apostasy from God, chastisement, repentance, and calling upon God for mercy. During this period there were four, great reforms or revivals in the nation. These were conducted by the following kings: Asa, Jehoshaphat, Hezekiah, and Josiah. After each one of these great reforms or revivals, the people lapsed back into idolatry finally and apostatized from God. The prophets, constantly fought against idolatry in every sense of the term and plead with Israel to come back and be faithful to God.<\/p>\n This turning from God to idols is set forth both in Ezekiel, chapter 16 and chapter 23, in the form of allegories. The northern kingdom, whose capital was Samaria, is represented as a girl whose name was Oholah which means \u201cher tent.\u201d The girl whose name is called Oholibah was Jerusalem. This word means \u201cmy tent is in her\u201d and refers to the fact that the temple of God was located there. In this representation these two girls are set forth as having been in Egypt and having played the harlot there with the gods of the country. We are not to suppose that, since they are spoken of as having been in Egypt, the rift between the ten northern tribes and the two southern tribes, which came upon the death of Solomon, existed while the Hebrews were in Egypt. It is true that there were differences between the mighty tribe of Judah on the one hand and that of Ephraim on the other in the early stages of the history of Israel. But the rent never came until Solomon died and Rehoboam, Solomon’s son and successor, refused to listen to the reasonable plea of the people to reduce the taxes. When he failed to do this, the ten northern tribes seceded from the kingdom and the throne of David. Ezekiel, in his allegorical representation of the two sections of the Jewish nation, spoke of them in terms of the situation of his own day and time. As we have already seen, when Israel was in Egypt, she began to worship idols (Ezekiel, chapter 20).<\/p>\n In verses 5-10 Ezekiel speaks to Samaria, the capital of the northern kingdom, and tells of how the people of that kingdom turned to Assyria for help and how they were influenced by that mighty pagan nation. Just as a young woman who removes all restraints and turns to become a harlot and makes advances toward certain paramours, thus this northern kingdom had done with reference to Assyria.<\/p>\n Since nationally Israel gave her attention to the Assyrians, the Lord turned her over to this mighty pagan nation. This historical account of the first serious interference with the northern kingdom by Assyria is recorded in II Kings 15:29-31. This occurred in the days of Tiglath-pileser III, one of the strongest monarchs who ever sat upon the Assyrian throne. A few years later Shalmaneser IV, the successor of Tiglath-pileser, came against Samaria. During the war Shalmaneser died and was succeeded by Sargon, who prosecuted the war to a conclusion. At the end of a three-year struggle Samaria succumbed to the mighty titanic blows of the Assyrians. The fall occurred in B.C. 719. Thus the northern kingdom never was restored.<\/p>\n In Ezekiel 23:11-21 the prophet in similar imagery represented Jerusalem as a woman who has turned to be a harlot, and who is going after various paramours. She went after the Assyrians first, according to Ezekiel. The fact that she is spoken of here under the symbolism of a harlot and her going after paramours found its literal expression in the days of Ahaz, king of Judah. At that time Syria and Israel had formed an alliance against Judah and King Ahaz. Ahaz turned toward the Assyrians for help and deliverance. King Ahaz actually invited Tiglath-pileser to a conference and met him in Damascus, where a treaty of peace was negotiated. At that time Ahaz sent instructions back to Jerusalem to change the altar at the Temple in Jerusalem and pattern it like the one in Damascus. Thus he began to conform to the Assyrian ideals. The account of these occurrences is found in II Kings, chapter 16.<\/p>\n Ezekiel also charged Oholibah, Jerusalem, with having played the harlot with the Chaldeans. The thing referred to by this language might be illustrated by the friendly relations that were instituted between Hezekiah, king of Judah, and Babylon. When Hezekiah was sick, the Babylonians sent ambassadors to him on a friendly mission. The Judean king, being flattered by such courtesies, opened up all of his treasures and showed to these pagan representatives the secrets of the kingdom. Thus friendly relations were established. Babylon, however, took advantage of such a situation and used it in its plans of aggression a little later, Hezekiah, in thus forming his policy of friendship, broke down the barriers that made Judah distinctive among the nations and paved the way for future Babylonian aggression against Judah. When Hezekiah did this, the Lord sent Isaiah the prophet condemning the action (see II Kings, chapter 20, and Isaiah, chapter 39).<\/p>\n In verses 22-35 God in a very graphic manner shows that the Assyrians and the Chaldeans were only His agents in bringing chastisement to Judah because of her moral and spiritual delinquency. The overrunning of the country and the depredations committed by the Assyrians were a thing of the past at the time of Ezekiel’s speaking; but the Babylonians‘ aggressive action was just being instituted; their campaigns were just beginning to be launched.<\/p>\n Israel spoke of the wrecking of the country and the destruction of the property by the Babylonians in terms of the heathen practice of mutilating the faces of victims. At times the victor would cut off the nose and the ears of the conquered and would strip them of their jewels and clothing. Thus, in a most graphic and vivid manner, the prophet described the depredation of the Babylonians which they would commit against Judah at the time of their aggressive action. These predictions were literally carried out at the time of the Babylonian captivity.<\/p>\n In verses 36-49 the prophet is commanded to judge both Oholah and Oholibah. In doing this he simply declared the sins of the people and the punishment that had been meted out and was to be meted out because of the sins of the people.<\/p>\n Every sin and every transgression receives a just recompense of reward. What a man sows that he also reaps. This same principle governs nations as well as individuals.<\/p>\n When Israel’s Messiah came, she rejected Him. As a result of this action God has had to punish His beloved people these nineteen hundred years. When, however, she humbles herself, accepts the punishment of her delinquency, acknowledges her national sin, and pleads for Messiah to return, He will do so. Then will dawn Israel’s day. May that day speedily come!<\/p>\n Draw nigh, draw nigh, Emmanuel, As we approach the study of Ezekiel, chapter 24, let us remember that the prophet was in Babylon in captivity, and that most of the visions which he received to be delivered to the people pertained to Jerusalem and the rest of the nation that still remained in the land. Of course the Jewish captives who had been taken to Babylon, and to whom Ezekiel ministered, were those that had been deported by Nebuchadnezzar in the third year of Jehoiakim’s reign and those also carried away when he took Jehoiachin and numbers of the leaders of Israel into captivity. These captives of course were very much interested in their native land and in their beloved city, Jerusalem. They were eager to get the news from heaven concerning the events before the realities were unfolded before their eyes.<\/p>\n I might illustrate the situation in Ezekiel’s day by that which exists today. There are Jews all over the world who are looking intently to the Jewish situation in Palestine. Since the open war has broken out there, Jews in other lands are eagerly listening to the radio and reading the papers to get the very last minute news concerning the development of the situation in their native land. In a manner similar to this one were the captives in Babylon at the time when Ezekiel was prophesying.<\/p>\n Much confusion has arisen among commentators because of their failure to understand the system of the dating of the prophecies of this book. Ezekiel received his call, according to 1:2, in the fifth year of the captivity of Jehoiachin, the son of Jehoiakim and the predecessor of Zedekiah, who reigned only three months, and then was deported to Babylon. The prophet’s next oracle is dated in the sixth year (8:1). The next one is found in 20:1 and is dated in the seventh year. The present prophecy is dated in the ninth year. Ezekiel does not say that this is the ninth year of Jehoiachin’s captivity. Most students assume that this was the ninth year of Zedekiah’s reign. But a glance at Ezekiel 40:1 makes it clear that Ezekiel dates his prophecies in the era of Jehoiachin’s captivity; for he declared that the twenty-fifth year of their captivity was the fourteenth year after the city fell. The wording is exact. That twenty-fifth year, when Ezekiel received the oracle found in chapters 40-48, was the fourteenth year after the fall of the city. From the account in Second Kings we see that the city fell in the eleventh year of Zedekiah’s reign (II Kings 25:1-12). Thus Ezekiel 40:1 shows that the chronological scheme adopted by Ezekiel was that of the captivity of Jehoiachin.<\/p>\n The prophecy which we are studying now is that of the boiling caldron. The revelation came in the ninth year, in the tenth month and tenth day. Since Ezekiel used the era of Jehoiachin’s captivity, the ninth year in that system was the eighth year of Zedekiah’s reign. This being true, the prophecy was given exactly one year prior to the siege of Jerusalem by Nebuchadnezzar. This was a memorable date, because from it is dated the period of the seventy years of indignation which is mentioned by Zechariah in chapter 1 of his prophecy.<\/p>\n Jeremiah, a senior contemporary of Ezekiel, had a vision in which he saw a boiling caldron that was facing from the north. Its contents were boiling over and running in the direction of Palestine. The Lord interpreted this symbolism as indicating that there would come forth from the north all the nations under the Babylonians in an invasion of the land to wreck and to ruin it from one end to the other. This use of the symbolism must be kept distinct from that employed by Ezekiel.<\/p>\n In Ezekiel 11:3 we see that the people in Jerusalem employed this same symbolism. There were certain men in Jerusalem who were devising iniquity by giving wicked counsel and spreading propaganda among the inhabitants. They were therefore saying, \u201cThe time is not near to build houses: this city is the caldron, and we are the flesh.\u201d It is altogether possible, yes, probable, that they drew this figure of the caldron from the language of Jeremiah, who lived at Anathoth, three miles northeast of Jerusalem, and who came and spoke in Jerusalem frequently. Hence the men of the city of Jerusalem were in touch with his preaching. These subversive agents, possibly fifth columnists, were spreading their propaganda and were breaking the morale of the people. They therefore said that the people should not continue in their regular pursuits, but that Jerusalem was simply the caldron, and that they themselves were the flesh placed in the boiling caldron. In reply to this subversive propaganda, the Lord declared: \u201cYour slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron; but ye shall be brought forth out of the midst of it\u201d (11:7). These underhanded, conniving teachers were actually the cause of the murder of various ones in the city. Thus the Lord turned the language upon these wicked ones by saying that they themselves had made Jerusalem the caldron, and that those whom they had slain, were the flesh in the caldron. But the Lord announced in no uncertain sound that these subversive teachers would be taken out of the city. The implication is that they would be taken out and punished and would not be suffered to remain there and to carry on their nefarious campaigns. Then again, He declared, \u201cThis city shall not be your caldron, neither shall ye be the flesh in the midst thereof; I will judge you in the border of Israel; and ye shall know that I am Jehovah: for ye have not walked in my statutes, neither have ye executed mine ordinances, but have done after the ordinances of the nations that are round about you\u201d (11:11,12). The prophecy of these verses is in accordance with the prediction in the verse quoted above.<\/p>\n Ezekiel uses the word caldron in the same symbolic sense in chapter 24, as he did in chapter 11. The prophet’s hearers were familiar with the caldron or pot and of the cooking of flesh in such a vessel. They knew that men gathered wood and put it under the caldron, poured water in it, and then placed the animal to be cooked, piece by piece, there. When the fire became hot, the water would boil and flow over its rim at places. Thus this boiling caldron with its flesh was a vivid pictorial representation or symbolic presentation of what God intended to do to Jerusalem.<\/p>\n The Lord by this symbolism indicated that He would gather together the people who were left in the land into their capital, Jerusalem, in which was the rust of the caldron, the filth and immorality of the people, that had never been purged by the past judgments through which the people had gone. Moreover the Lord indicated that they would pass through a terrible ordeal which should, like the boiling of the caldron, remove the rust but would not. Of course He was speaking of the siege of the Babylonians and Chaldeans under Nebuchadnezzar. The city and the people were not purged of their corruption and vices although that ordeal was terrific.<\/p>\n It will, however, be cleansed of all its filthiness when the Lord causes His wrath to burn like a fire and consume the filth of the people. When it has thus accomplished the removal of all the wickedness in Israel, His wrath will rest or cease, as we see in verse 13: \u201cIn thy filthiness is lewdness: because I have cleansed thee and thou wast not cleansed, thou shall not be cleansed from thy filthiness any more, till I have caused my wrath toward thee to rest.\u201d God’s wrath will burn and the caldron will boil to the nth degree and it squared, figuratively speaking, in the time of the great Tribulation, at the time of the end, when the Lord gathers all nations against Jerusalem to battle (for a full description of these perilous times for Israel in the future, see Zechariah, chapters 12, 13, and 14). When Israel is thus brought to her extremity, she will fully surrender to God and will call upon Him for peace, pardon, and cleansing. She will also pray that He send the Messiah, against whom she sinned nineteen hundred years when He first came, and whom she has rejected throughout the intervening centuries of the present era. When she thus acknowledges her national sin and pleads for Him to return, He will do so. Then His wrath will cease or come to rest.<\/p>\n In verses 15-18 we have an account of the death of Ezekiel’s wife whom he loved very dearly. It seems from the language that she was stricken very suddenly and passed away. Although the prophet’s heart was crushed by this severe blow, the loss of his true companion, the Lord forbade his weeping or giving any outward demonstration of the grief and sorrow that was in his soul. He was to lay her to rest without giving expression to his emotions and feeling. He was given this revelation that she would die. She passed away that evening. The next morning the prophet did exactly as God had commanded him.<\/p>\n In verses 19-24 we have a record that the people came to Ezekiel and asked him to explain his strange conduct in passing through such an ordeal as the present one without giving expression to his emotions. By God’s grace he was able to carry out the instructions which the Lord gave him. In this connection let us remember that God’s commandings are God’s enablings. All one has to do is to look to God in faith and He will grant the deliverance and all things that are necessary for one under any condition.<\/p>\n When the people asked Ezekiel what was the significance of his strange actions, he delivered the following oracle from the Lord:<\/p>\n Thus saith the Lord Jehovah: Behold, I will profane my sanctuary, the pride of your power, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left behind shall fall by the sword. 22 And ye shall do as I have done; ye shall not cover your lips, nor eat the bread of men. 23 And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away in your iniquities, and moan one toward another.\u201d (Ezekiel 24:21-23)<\/p><\/blockquote>\n This of course was a prediction of the calamity that would come upon Israel because of her sins. The nation would be crushed, the city would be captured, the government overthrown, and the people carried off into a foreign land into captivity. All of this of course was fulfilled by the Babylonian conquest of the land and the consequent exile.<\/p>\n Thus Ezekiel became a sign, a living walking sign, to Israel of that which was inevitable. Men should learn that they reap what they sow, and that sin always finds them out.<\/p>\n The oracle closes with verses 25-27. Thus a year before the siege began, the prophet made this revelation known to the people. He knew that this vision would be shortly fulfilled, but he at the instruction of the Lord said that he, Ezekiel, and the people would know when the prophecy was fulfilled that this prediction was a revelation from God. Of course Ezekiel and the others who were walking by faith knew that this message was an oracle from God. But the fulfillment, which was in the very near future, would be confirmation to strengthen the conviction of the people in the thought that Ezekiel was a true prophet of God, one who was speaking faithfully the Word of God to them. The thought of this paragraph and of the people’s being confirmed in the prediction with reference to Ezekiel’s true prophetic office might be illustrated by the nobleman of the New Testament whose son lay at the point of death. He left Capernaum, his home, and went to Cana of Galilee to meet Jesus. He reported to the Lord the condition of his son and asked Him to come down and heal him. Instead of going with him, Jesus assured him that his son would be restored and instructed him to return to his home. This man believed exactly what Jesus said and started homeward. The next day he met his servants coming to meet him, who reported that his son was alive. He asked them when he began to amend. Their reply was that at the seventh hour of the preceding day the fever left him. John tells us then that the father believed, together with his whole house. He had faith to go and appeal to Jesus to restore his son. When Jesus told him that his son was living and that he should return home, he believed. When he heard the report that the fever left at the very hour when Jesus spoke the word, he believed, that is, his faith was strengthened. Nothing then could shake his faith in Jesus as the Saviour.<\/p>\n Thus the conviction regarding Ezekiel was confirmed by the prophecy’s being fulfilled literally as God had spoken.<\/p>\n May we have our faith confirmed by our walking in close fellowship with God, by our bringing our needs and wants to Him, and by letting Him verify His promises in our lives. Thus our faith will be strengthened by each answer to believing prayer; 0 Lord, increase our faith; help our unbelief!<\/p>\n Various prophets spoke concerning different nations and pointed to the future which was before these nations. It is to be observed, however, that God spoke only of the nations of the world as they came in contact with Israel or would do so. Truly Israel is the hub of the nations. Palestine is the center of the earth and all events of history eddy around Israel as their center. That this statement is correct is evident from Deuteronomy 32:8,9:<\/p>\n When the Most High gave to the nations their inheritance, The one who is interested in the way God spoke concerning various nations should turn to Isaiah, chapters 13-23. Jeremiah likewise surveyed the nations round about Israel and uttered oracles concerning them. See Jeremiah, chapters 46-51. With both of these prophets Babylon loomed very largely upon the distant horizon of the end time. This becomes evident from a study of Isaiah, chapters 13 and 14, and Jeremiah, chapters 50 and 51. Ezekiel discussed certain nations in chapters 25-32. He had little to say concerning Babylon; but Egypt loomed largely on his political horizon. Amos in like manner dealt with the nations around about Israel (see Amos, chapters 1 and 2). Some of the Minor Prophets spoke of only one nation. For instance, Nahum uttered his oracle concerning Assyria. Obadiah directed his entire attention to Edom. Habakkuk spoke largely of Babylon, as it was rising in the immediate future, and blended his description of the neo-Babylonian Empire with Babylon of the end time.<\/p>\n Daniel, in chapters 1 and 7, outlined the entire Times of the Gentiles, giving the succession of four world empires under the symbolism of a metallic image and that of four vicious, ferocious beasts. To study the oracles concerning these various nations in their relations with Israel, to visit the spots, and to see the desolation that was described by the prophets, and that was actually accomplished, is to confirm one’s faith in the infallible Book of God.<\/p>\n Blood will tell. For the origin of Ammon and Moab one should read the latter part of Genesis, chapter 19. Such immorality is seldom seen, even among Gentiles. It is too bad that people come into the world under such conditions, being thus handicapped. The only thing, however, that can counteract the disadvantages and handicaps of one’s first birth is the second, or new, birth.<\/p>\n The special sin of which the Ammonites were guilty was that of anti-Semitism and intense jealousy, and a spirit of revenge against the Chosen People. This diabolical spirit manifested itself when Israel was punished of God and her land was made desolate. The children of Ammon gloated over such calamities and with despiteful revenge gave expression to such satanic feelings.<\/p>\n Every sin receives a just recompense of reward. Let everyone be sure that his sin will find him out. Everyone reaps what he sows. Thus the God of justice and righteousness foretold that the children of the East would invade the territory of Ammon and would make their country desolate. Even its capital would become a stable for camels and a couching place for flocks. God literally fulfilled this prophecy in the past. By traversing the territory of the children of Ammon one will see the ruins of a once mighty civilization. For instance, the ruins at Gerash in the territory of the children of Ammon is one of the most interesting historical sites in the Near East. These, however, are a monument to the infallibility and inerrancy of the Scriptures.<\/p>\n As stated above, one should look to the nineteenth chapter of Genesis to see the lowly sinful origin of Ammon and Moab. Blood certainly has told in the case of the Ammonites.<\/p>\n The sin of Moab and Edom as here set forth and condemned was that they refused to see the truth that, though Israel was a nation, she was different from all peoples. Thus the children of Moab and Edom asserted, \u201cBehold, the house of Judah is like unto all the nations …\u201d (Ezekiel 25:8). Israel is not \u201clike unto all the nations.\u201d She is different in every respect. God performed a biological miracle which made possible the birth of Isaac. By so doing, He injected new potentialities, powers, and possibilities into the bloodstream of the Jewish nation. The history of the Jews to the present time shows that their contribution to the civilization of the world has far surpassed what might have been expected of her. The Jews have stood, and still stand, in the foremost cranks of all the sciences, the professions, and the arts.<\/p>\n Their special calling was to set forth the religion of the Almighty before the nations of the world. Thus their origin, their qualifications, and their special mission in the world are all different from that of the other nations. God punished the Moabites and the people of Seir because they refused to see and to recognize the divinely ordained position which Israel occupies in the world.<\/p>\n Because these nations refused to see the light and to act accordingly, God threatened that He would have Moab invaded from the east and the very best of her land devastated by the children of the East. This was actually accomplished. I have been throughout the length and breadth of the land of Moab and can testify that this prophecy has literally been fulfilled.<\/p>\n The word, Edom, is a name to designate the descendants of Esau. He was the elder brother of Jacob. Of course, as all know, they were twins, but Esau was the first-born. Though naturally priority was his, by virtue of his being the first-born, it was not God’s purpose that he should inherit the birthright. The Lord knew the type of character that he was, and into what he would develop. He realized that Jacob would be a man who appreciated spiritual things, and who had faith. On the other hand, Esau was a happy-go-lucky kind of person, with very little appreciation for spiritual things. God, therefore, passed by Esau and had the birthright given to Jacob.<\/p>\n What is the special sin mentioned in Ezekiel’s oracle of which Edom was guilty? It is expressed in these words: \u201cBecause that Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended, and revenged himself upon them …\u201d (vs. 12). From these words we can see that jealousy and envy rankled in the hearts of the Edomites, and that they took vengeance upon them whenever they could. They hated the Jews and revenged themselves upon every occasion. As we know from other oracles, when some calamity overtook the Jews, the Edomites gloated over the fact and rejoiced in the calamity of God’s ancient people.<\/p>\n What was the punishment here threatened? Therefore thus saith the Lord: \u201cI will stretch out my hand upon Edom, and will cut off man and beast from it; and I will make it desolate from Teman; even unto Dedan shall they fall by the sword. And I will lay my vengeance upon Edom by the hand of my people Israel; and they shall do in Edom according to mine anger and according to my wrath; and they shall know my vengeance, saith the Lord Jehovah\u201d (vss. 13,14). No one can have a revengeful spirit and hatred in the heart and escape the punishment of Almighty God. This is true of the individual as well as of a nation or group of nations. Men and nations reap exactly what they sow.<\/p>\n Who were the Philistines? According to Amos 9:7 they seem to have been of Greek origin and to have come from Cyprus to Palestine. Archeological discoveries are bringmg to light many things which point positively in the direction that the civilization of the Philistines was similar to, if not identical with, that of the Greeks. The name, Palestine, is derived by certain phonetic changes from the name Philistia.<\/p>\n What was the sin of the Philistines? \u201cBecause the Philistines have dealt by revenge, and have taken vengeance with despite of soul to destroy with perpetual enmity …\u201d They, in common with other nations of whom Ezekiel speaks, seem to have been jealous of the Jews. This diabolical spirit seems to have manifested itself in all of their relations with the Hebrews. Whenever they could take advantage of them and could engage in some spite work, they did so.<\/p>\n What punishment was threatened?<\/p>\n Therefore thus saith the Lord Jehovah, Behold, I will stretch out my hand upon the Philistines, and I will cut off the Cherethites, and destroy the remnant of the sea coast. 17 And I will execute great vengeance upon them with wrathful rebukes; and they shall know that I am Jehovah, when I shall lay my vengeance upon them.\u201d (Ezekiel 25:16,17)<\/p><\/blockquote>\n Every vestige of the ancient Philistine civilization was wiped out. God has fulfilled his Word to the very letter.<\/p>\n In Ezekiel’s day Tyre was the commercial center of the world. The Mediterranean Sea was a Tyrian or Phoenician lake. Colonies established by Tyre dotted the Mediterranean coast. Carthage in North Africa is supposed to have been settled by the Tyrians. The vessels of the maritime powers headed toward Tyre as the mart of the ancient world. The trade and commerce of the peoples of the known world of that day were linked with the welfare of the Tyrian nation. The prophet Isaiah saw this fact and in his oracle concerning the downfall of Tyre foretold that its collapse would mean the paralysis of trade and commerce of that day and time. The news of Tyre’s fall, in fulfillment of Isaiah’s prediction, which would be passed on by ships leaving the doomed city as they met other ships laden with commerce on their way to Tyre, would throw them into consternation and despair. In Isaiah’s day Tyre did occupy a very prominent place in the world of commerce. But a hundred years later, in the time of Ezekiel, Tyre had gained for herself the topmost round of influence and power. Her position among the nations in the latter part of the seventh century before Christ was so very commanding that Ezekiel devoted three chapters to the discussion of her downfall.<\/p>\n Ezekiel, chapter 26, which is our study for this issue of the Monthly, naturally divides into four sections:<\/p>\n This oracle was given in the eleventh year of Jehoiachin’s captivity, which was the tenth year of Zedekiah’s reign. This message therefore came a year before the downfall of Jerusalem, but political observers of that day could see the doom written over the Jewish state from the events as they were developing.<\/p>\n Little did the Tyrians realize that their history and their welfare were bound up with Israel, as is the fortune of all nations tied indissolubly with the Jewish people. This fact becomes apparent to everyone who realizes the significance of the following passage:<\/p>\n When the Most High gave to the nations their inheritance, Israel is the hub of the nations and all things revolve around this people of destiny.<\/p>\n The special sin of the Tyrians as set forth in Ezekiel 26:1-6 is that of jealousy of the Jewish people and their gloating over the fact that some calamity was overtaking the Hebrews. In other words, the Tyrians were animated by the spirit of anti-Semitism. They therefore rejoiced at the downfall of the Jewish kingdom.<\/p>\n They thought that, by the downfall of Judah, the doors of commerce \u2014 especially from the south \u2014 would be opened up to them, and hence greater riches would come to them. Thus the prophet stated that the Tyrians had said with reference to Jerusalem’s calamity: \u201cAha, she is broken that was<\/em> the gate of the peoples; she is turned unto me; I shall be replenished, now that she is laid waste\u201d (vs. 2). It is clear that this spirit of anti-Semitism and jealousy expressed itself in actual rejoicing at the calamity that overtook Judah. This spirit whenever it crops out in any peoples is always punished. One should realize this fact. It is set forth in Psalm 137. God there pronounced judgment upon both Babylon and Edom because they hated the Jews and gloated over the misfortune that had come into the life of that nation. Let us always be sympathetic toward others, regardless of what their attitude is toward us.<\/p>\n The prophet foretold the downfall of Tyre as a judgment upon this people because of their wrong attitude toward the Jews. In describing the downfall of Tyre, he compared the various enemies that would come against that city to the lashing of the waves of the sea against the shore. In describing this calamity, he spoke plainly and stated that Tyre would be overthrown and that the site of the city would become a place for the spreading of fisherman’s nets. This prediction was literally fulfilled, as we shall see.<\/p>\n In verses 7-14 we have a direct prophecy concerning the Babylonian siege of Tyre and later that of the Greeks under Alexander. The reader should turn to his Bible and peruse carefully verses 7-11. In this passage he will see that the entire prophecy contained in these verses is a graphic description of the Babylonian army under Nebuchadnezzar that laid siege to Tyre. From profane history we learn that the Babylonians besieged it for thirteen years, but were unable to overthrow the nation. In these verses the entire description eddies around Nebuchadnezzar, the king of Babylon. Hence we see the repeated pronoun \u201che\u201d occurring in these verses.<\/p>\n Beginning with verse 12, however, and continuing through verse 14, we see that the pronoun \u201che\u201d has been dropped out and that the plural pronoun \u201cthey\u201d has taken its place. This change of pronouns shows that there is a different situation described in verses 12-14. Who are the ones thus engaged in the operation described? This question is answered by a glance at these words: \u201c… and they shall lay thy stones and thy timber and thy dust in the midst of the waters. This prophecy is more or less enigmatic to those who have only the prophecy. But when we look at profane history, that which is rather indistinct becomes very sharp and clear. From archaeological discoveries and profane history we know that Nebuchadnezzar fought against Tyre for thirteen years, but was unable to capture it, though he did much damage to the city. At that time it was located on the mainland. Out in the sea, just west of this site, was an island with a channel of something like a half mile separating it from the mainland. After the Babylonians ceased their siege of Tyre, the leaders decided that they did not want to pass through such harrowing experiences as they had endured during those thirteen years of warfare. They therefore abandoned their city on the mainland and built a new one on this island, which they fortified and made into one of the strongest citadels of ancient times.<\/p>\n Finally, in the fourth century before the Christian Era, Alexander the Great made his dash toward the east in his bid for the imperial purple of the world. Naturally he came down the Syrian coast and demanded the surrender of Tyre. The leaders, feeling their position was invulnerable to the attacks, refused to surrender. Thereupon Alexander built a causeway from the mainland out to the island. Part of the material he used was from the ruins left in the abandoned city on the mainland. Thus the rocks and timbers were thrown into the sea by Alexander and his workmen in building this causeway. When this was actually accomplished, Alexander sent his forces out to the island, attacked the city, and soon overcame it. In the light of these historical facts, we see that the ones described in verses 12-14 who take the timbers and the rock of the abandoned city and cast them into the sea are none other than the Greeks. Thus we may be confident that they are the ones who are mentioned in these verses.<\/p>\n An understanding of the prediction concerning the Babylonian and later the Grecian siege of Tyre is an illustration of the law of double reference. According to this principle the prophets frequently described two events or peoples separated by some distance of time and blended the descriptions into a single picture. This is a most important principle and must be understood by all students of prophecy.<\/p>\n In verses 15-18 we see a prediction that the various princes of the different kingdoms with which Tyre had commercial relations and dealings were amazed, yes, they were dumbfounded to learn of the downfall of this great commercial queen that was, figuratively speaking, reigning over international trade and commerce of that time. This paragraph reminds one of the prophecy of Isaiah, chapter 23, in which he depicts graphically the consternation and the dismay that would be experienced by all when Tyre would fall.<\/p>\n In verses 19-21 of this chapter is a clear description of the results of the complete overthrow of Tyre. Here the Lord affirmed that He would make the city desolate like many others of former days that had flourished but that were lying in ruins. Since Tyre was beside the sea, and since the waves and billows when there is a hurricane often bring damage and ruin to coastal towns, the prophet thought of these various nations who would come against Tyre and who would finally destroy her, and spoke of them in terms of the waves of the sea. From this fact there grew out or developed the use of waters, especially agitated waters, as a symbol of peoples‘ and nations‘ being in a state of unrest and on the move.<\/p>\n The leaders of Tyre are represented here in this passage as descending to the nether parts of the earth, to Sheol (vs. 20). This type of language reminds one of such passages as Isaiah 14:9-20. A careful examination of this scripture shows that Isaiah was speaking of the world dictator or ruler of the end time. He will be slain and his spirit will descend into the pit of the abyss. The people living upon the earth at that time will learn of his being killed. The spirits of those who have gone on before and who are still in Sheol will recognize him as he enters the realm of shades and will ask how it is that he has been reduced to the condition in which they are.<\/p>\n Sheol, or Hades, as it is known in the New Testament, is presented to us as being in the center of the earth. Before the death of Christ there were two apartments of it, separated by a vast gulf (Luke, chapter 16). To one of these the righteous upon death went; to the other the lost went. Since, however, Christ won the victory for believers at the cross, the saints of God today no longer descend to Hades as they did prior to that epochal event. Upon death, rather, they go into the immediate presence of Christ. At the same time, even today, the lost when they depart this life, go down to Sheol, or Hades, as the lost did before the death of Christ. To depart out of this life without God and without Christ is indeed the tragedy of all tragedies that can come into the life of the individual. There is but one wise way for a person to act, and that is to accept the Lord Jesus Christ by faith now before he is called hence from this life.<\/p>\n Our prediction shows that the Tyre of which Ezekiel spoke would go down in utter defeat and become a desolate city. This actually transpired. According to Isaiah’s prophecy (Isaiah 23:15), after seventy years it would be remembered and would come back and become a commercial center, but would be nothing in comparison with what it was before its overthrow. Insular Tyre is in existence even at the present day. Through the centuries the sea has washed the sand against the causeway which was erected by Alexander, and now there is an isthmus about three miles wide that connects insular Tyre with the continent.<\/p>\n In the last of verse 20 the desolate condition and overthrow of Tyre and its not rising again to glory and power as it had been are contrasted with a vision of the future when God will \u201cset glory in the land of the living.\u201d Since the expression, in the land of the living, is used, it is clear that the prophet had a world outlook \u2014 a view of men wherever they are. The Lord therefore said that He would set glory, His own glory, in the land of the living. When this passage is read in the light of parallel ones, we can see that this is a prediction of the time when the glory of the Lord will encircle the earth as the waters cover the sea.<\/p>\n Thus in Ezekiel’s mind Tyre, the commercial capital of the world, stood as the emblem of the world-city of the end time \u2014 rebuilt Babylon \u2014 which will go down forever. When that event occurs, then God will place glory in the land of the living \u2014 throughout the entire world. Then will be introduced that era of righteousness and justice, during which Messiah will reign for a thousand years.<\/p>\n In verse 2 of chapter 27, we are told that its contents is a lamentation over Tyre. The word in the original which is rendered \u201clamentation\u201d implies rather a funeral dirge. At the same time Tyre is represented as a gallant ship, the greatest of its day, that sails, forth from port and into stormy seas where it is wrecked and where there is indeed a great loss of property and life.<\/p>\n Ezekiel chapter 27 falls naturally into three divisions:<\/p>\n Since Tyre was a maritime power, in fact the leading maritime power of the day, the ship was naturally the thing concerning which everyone thought when their attention was directed to the Tyrian nation. What Great Britain has been for the last few centuries among the nations in conducting world-trade, Tyre was in her day and time. Her supremacy and priority in this sphere of human activity was unquestioned.<\/p>\n Orators have used this figure of speech with telling effect. Constantly we read from their pens and hear from their lips references to the \u201cship of state.\u201d Thus the state is compared to a ship. It is quite likely that this metaphor was drawn from our passage.<\/p>\n In verse 3 Tyre is quoted as saying, \u201cI am perfect in beauty.\u201d 7 Naturally a people that engaged in trade and commerce would acquire the very best from all lands. Thus they would have the very best tools with which to build and with which to adorn their city. In comparison then with other cities of the world, we have a right to believe that Tyre stood in the foremost ranks. Of course it is to be understood that the Tyrians had a higher estimation of their own city than others doubtless would entertain. The word that is rendered \u201cperfect in beauty\u201d occurs in Psalm 50:1,2. In this passage reference is made to the millennial Jerusalem, which will indeed be the beauty spot of the entire world when our Lord returns and reigns there.<\/p>\n The Lord states that Tyre dwells at the entry of the seas. The word \u201centry\u201d as we see from the footnote of the Revised Version, is in the plural number and means \u201centrances.\u201d The original city of Tyre was built on the mainland. About one-half mile out in the sea was an island. Thus ships coming from the south would enter the harbor from that direction, whereas those from the north would enter from the northern side of the island. All ships, as the word here is employed, would come into these two different harbors.<\/p>\n In verses 4-11 the prophet thinks of the Tyrian city-state and its great trade and commerce as a great ship which is the best of its kind and which has been built out of materials brought from various places. Its workmen, having the very best of materials and being experts in their field, are represented as building this most beautiful ship. According to verse 5 the planks were of fir trees which were brought from Senir. This word is the Aramaic for Sirion, which is just another word for Mount Hermon. Mount Hermon is in the Anti-Lebanon range and is visible by its snow-capped peak for miles in every direction. The cedars from Lebanon are likewise used in making the masts of this gallant ship. The oars are made of the oaks of Bashan (vs. 6). The benches are constructed of ivory inlaid in boxwood brought from the Island of Cypress. The sail of the ship is made from Egyptian linen which is inwrought with broidered work, and into which was woven the emblem of the Tyrian nation.<\/p>\n This description of the various materials used and the place from which they were brought is continued in verses 8-11. But this much of the description suffices to bring before our minds the prophet’s thought. By his description and by this metaphor the prophet meant to say that all the nations mentioned as contributing certain things for the construction of this Tyrian ship actually did make a contribution to the civilization which Tyre built up.<\/p>\n In verses 12-25 we are given quite an extended list of the countries with which Tyre carried on commercial relations. Heading this list is Tarshish. There is quite a dispute as to the meaning of this term. Some have thought that it refers to Spain; others, to Britain. I am persuaded that, when all of the facts are taken into consideration, the probabilities are found to favor Britain’s being the country to which reference is made. In verse 12 we are told that Tarshish was a merchant who traded with Tyre, and whose goods consisted of silver, iron, tin, and lead. There is an echo of the barter system in this verse. These different commodities are found in Britain.<\/p>\n In verse 13 Javan, Greece, is first mentioned. Of course, Greece was on the mainland of the European continent. But the Greeks were a maritime people who did quite a bit of colonization and engaged in trade and commerce. Thus there were commercial relations between the Tyrians and the Greeks. But in no sense did the Greeks constitute a rival for them. Along with Greece is mentioned Tubal and Meshech. By many scholars Tubal is considered as the phonetic equivalent to Tobolsk, which is one of the large cities of Russia. Meshech is the modern Moscow of Russia. These two latter cities \u201ctraded the persons of men and vessels of brass\u201d for merchandise. Of course these came overland to some port and then were carried to Tyre. It is altogether possible that they might have come overland down through Asia Minor and then along the Syrian coast to Tyre.<\/p>\n Next in the list is Togarmah, who traded with Tyre with horses, war horses, and mules. Togarmah was probably ancient Armenia, which has now been swallowed up by Turkey and Russia. The war horses and mules were used most efficiently in warfare as it was conducted in Ezekiel’s day.<\/p>\n Dedan likewise carried on a lucrative trade with the Tyrians. These brought to the mart of Tyre ivory and ebony. The Syrians traded with Tyre in emeralds, purple, and broidered work, fine linen, coral, and rubies. Judah and Israel’s articles of commerce were \u201cwheat of Minnith, and pannag, and honey, and oil, and balm.\u201d<\/p>\n This list continues on through verse 25, but the examination thus far is sufficient to enable us to see the meaning of this passage.<\/p>\n In the last paragraph of this chapter, verses 26-36, the prophet reverts to his metaphor in thinking of Tyre as a gallant ship that puts out to sea, and that eventually by its pilots is run into rough waters and a stormy sea. This storm wrecks the ship. There is a total loss of it with all its cargo. It therefore goes down never to reappear. All of those that were carrying on traffic and trade in this city of Tyre and the officials of the government directing the national life are all represented as being aboard the ship. For instance, the pilot, directing the movements of the ship, would represent the officials of the government. The marines in like manner would symbolize the people who were the merchants and the traders of the city. The artisan classes on the ship would represent the working classes of Tyre. When the ship is wrecked, it goes down, nothing being salvaged. It is never raised, brought back to port, and repaired \u2014 as is often done in connection with modern vessels that suffer shipwreck.<\/p>\n Tyre as the commercial, maritime nation of that day and time did suffer shipwreck. It went down and ceased to be the mighty mistress of commerce and trade. And yet Tyre has continued through the centuries to the present day as a small insignificant town on the island, where is stood when it fell. Of course by the action of the sea Alexander’s causeway which he built has developed into an isthmus; but Tyre remains there an insignificant place today. The Word of God is always sure of fulfillment.<\/p>\n The repercussions from the fall of Tyre reverberated throughout the Mediterranean world, causing economic chaos in the commercial world at that time. All students of prophecy can compare Tyre and its fall, together with the results, to that of the fall of Babylon the Great in the very end of the age. As all students know, the prophecies concerning Babylon (Isaiah, chapters 13 and 14; Jeremiah, chapters 50 and 51) have never been fulfilled completely. Since these predictions still await fulfillment, it will become necessary for Babylon to arise from the dust of the past and to gain the ascendancy and control over the nations there foretold. At the end of the Tribulation, as we see in Revelation, chapter 18, Babylon, the pride of the Chaldeans and of the men of the world, will fall. When that occurs, the reverberations will be heard throughout the entire world. With the fall of Babylon will come the end of the Tribulation, when the Lord Jesus will descend from heaven to the earth, lift the curse, take the world situation in hand, and establish a reign of righteousness and peace that will endure for one thousand years.<\/p>\n As we consider the fall of Babylon, the city described in Revelation, chapter 18, we must differentiate clearly Babylon the city of this chapter from Babylon the harlot of Revelation, chapter 17. Those who are familiar with the Book of Revelation know that Babylon the harlot will be the ecclesiastical octopus that will be supported by the world government during the first half of the Tribulation. In the middle of the Tribulation the Antichrist will become so very jealous of those having in charge this religious world-system that he will cause it to be dissolved and overthrown in order that he might receive the worship, praise, and adoration of the entire world. Thus the overthrow of Babylon the harlot occurs in the middle of the Tribulation; the overthrow of Babylon the city takes place at the very end of the Tribulation.<\/p>\n Amid a world that is torn by strife, and that is wrecked by warfare, we who know the prophecies concerning earth’s golden area long for that day to dawn. Thus we say, Even so, come, Lord Jesus \u2014 come quickly!<\/p>\n In our study concerning the oracle regarding Tyre we have come to chapter 28, the last portion of this revelation. This chapter naturally falls into five divisions:<\/p>\n Ezekiel, chapter 28. is one of the very important passages in the Old Testament that should be familiar to everyone who is interested in the proper understanding of the Word of God. In verses 1-10 we have an oracle that was addressed by the prophet to \u201cthe prince of Tyre.\u201d This prince was none other than the king of Tyre, whom the prophet saw in a vision. He was the monarch who would be reigning at the time of the overthrow of Tyre as foretold in this oracle.<\/p>\n There is a reason for everything which God does \u2014 a good and sufficient cause for His actions. God always resists the proud, but gives grace to the humble. Pride goeth before destruction and a haughty spirit before a fall. If a person will study the Scriptures from Genesis to Revelation, he will see that God has always brought calamity and disaster upon those who are puffed up with pride. Satan was led, as we shall see, by pride to the brink of his downfall and his being dethroned. The Pharaoh of the Oppression and also his successor, the sovereign of the Exodus, were puffed up by pride and resistance against God, the Creator, in whom they lived, moved and had their being. As a result, God had to bring His summary and drastic judgment against them. The king of Tyre of whom the prophet here speaks was also puffed up with pride and conceit and even said: \u201cI am a god, I sit in the seat of God, in the midst of the seas.\u201d This type of language reminds one of the ancient Pharaohs who claimed that they were gods. It also recalls the fact that, up to the time of the surrender of that nation, the present emperor of Japan was recognized by the people of Japan as being the son of heaven. He claimed for himself, and others claimed for him, that he was of divine origin. This is just like the old Roman emperors who in the thinking of the people were deified and were thus addressed in petitions and in state papers as a deified person. We learn that, in the end time, the Antichrist will lay claims to the same honor. God has to punish those who assume such roles, and who accept such adoration from others. In this connection we would do well to remember the speech which Herod made and the response of the people who declared that they were listening, not to the voice of a man, but to the voice of God. The Lord therefore smote him (see Acts 12:20-23). The judgment which the Lord pronounced against the king of Tyre was that, \u201c… yet thou art man, and not God, though thou didst set thy heart as the heart of God\u201d (28:2). Men may heap to themselves honors and demand adoration and even worship from others. They can even deceive men, leading them to believe that they are of divine origin. But Omniscience can never be deceived. The Lord states facts as they are and describes people and creatures in accordance with their true status.<\/p>\n In Ezekiel 28:3-5 the Lord acknowledged that this prince of Tyre was indeed wiser than Daniel, and that, by his wisdom and understanding he had been able to build up a commercial empire that was holding in its grip the entire commerce of the three continents, Europe, Asia, and Africa, which surrounded the Mediterranean world. Some men are naturally prudent and wise and have keener insight and analytical powers than others. The prophet Daniel was a man of that type. He was a real statesman; he had keen insight into the great world problems. In addition to his natural endowments he enjoyed the benefit of his studies in the University of Babylon, as we see in Daniel, chapter 1. Such educational and cultured advantages widened his horizon and gave him a grip upon international problems such as he could never have got otherwise. His natural endowment and acquired ability were heightened by the inspiration which came to him by the Spirit of God. Daniel, enjoying these advantages, therefore outlined the grand march of world-empire through the centuries until the Son of man comes and takes the power of all government in His hands and reigns from sea to sea and from the River to the ends of the earth.<\/p>\n In the Lord’s saying that the king of Tyre was wiser than Daniel, we are not to understand the Almighty’s meaning that this king was wiser than Daniel when the latter was inspired. On the contrary, He was simply looking at Daniel with his natural endowments and stated that this man, this prince of Tyre, had been endowed with keener analytical powers and had acquired greater capabilities than Daniel ever possessed. By his shrewdness he had been able to build up a commercial and financial empire that sat as mistress over all the kingdoms of the then known world.<\/p>\n Since this king had been able to build up this superinternational commercial institution, and since he had come to the conclusion that he was a god, the Lord pronounced the terrific judgment against him that He would overrule and bring up the nations against Tyre, which would overthrow his kingdom, and which would dim the luster of Tyre’s prince. Moreover, the prediction, according to verse 8, was to the effect that the Lord would cause the death of this king, and that he would go down into the pit of the abyss, like the others that would be slain. Ezekiel, therefore, spoke to this future king and asked him if he, when he would be in a dying condition before those who would slay him, would still say, \u201cI am God\u201d? This king, according to the prediction of verses 9 and 10, would go down in utter defeat, pass out of this life, and descend into Sheol. According to this prophecy there would be a collapse of the empire which he by his wisdom, energy, foresight, and dogged perseverance would build up.<\/p>\n Verses 11-17 are the very heart and the core of this prediction. They are so very, very important that I ask the reader to get his Bible and meditate upon these verses carefully and at the same time prayerfully. These verses are, according to verse 12, addressed to the king of Tyre. They are called a lamentation or funeral dirge that is to be pronounced over, or sung regarding, this king of Tyre.<\/p>\n By a careful reading, of verses 11-17 and by a person’s taking this revelation at its face value, he will see that the description here far transcends anything and everything that could be spoken to a normal, natural human being. This language moves in a far wider and greater circle than any and all men put together have ever traversed. This king was certainly not born by natural generation as all other men are. He was created and was given the high honor of being the \u201canointed cherub that covereth.\u201d The cherubim are the highest order of spiritual beings whom the omnipotent Creator brought into existence. But this one who is thus designated as the anointed cherub evidently occupied, under the Almighty, the highest position in the universe, being at the head of the cherubim, the seraphim, and all the ranks and orders of angels. We present the biblical truth when we say that he was the generalissimo of all of God’s hosts.<\/p>\n It was impossible for God to create a higher, a more perfect, or a more powerful being than he. On this point the Lord declared that this one sealed up the sum, the pattern, or the measure, and that he was full of wisdom and perfect in beauty. The omniscient, omnipotent God could not therefore have brought into existence any other creature who would be comparable to him. Omniscience could neither devise nor plan, and Omnipotence could neither create nor bring into being a higher type of creature. To think that He could is simply folly.<\/p>\n This one was created, the work of God Almighty himself. When he was created, he was perfect. He was absolutely righteous. There was not the slightest tint or trace of rebellion, sin, or unrighteousness in his being. He was confirmed in holiness and delighted in the ways of God.<\/p>\n He was put in Eden, the garden of God, when he was created \u2014 or rather when God created the material universe. This Eden, or garden of God, must not be confounded with the one of which we read in Genesis, chapters 2 and 3. It was in existence on the primitive earth prior to the calamity that came upon it, and that is described in Genesis 1:2. We know very little about that primeval earth, that continued for ages upon ages. There are only a few hints here and there in the Scriptures, which give us any definite idea of what then existed.<\/p>\n (For a discussion of this point see the study of Eternity, or the Plan of the Ages <\/a>in my volume, The World’s Greatest Library Graphically Illustrated<\/em>. Also see chapter 06<\/a> of my treatise, What Men Must Believe<\/em>.)<\/p>\n This anointed cherub held high, carnival and directed everything in his great kingdom. He resided in what might properly, in material terms, be called a crystal palace, which is described in Ezekiel 28:13.<\/p>\n Finally, after age upon age had rolled by, going into the oblivion of eternity of the past, pride began to spring forth into existence in the heart of this anointed cherub. This continued to grow until it led him to believe that he was equal with God, and that he could even match swords with the Almighty. He therefore conceived the thought that he would ascend into the mountain of God, into the very presence of the Lord himself, and dethrone the Almighty. He started a \u201cwhispering campaign\u201d among the great celestial hosts under him and he was able to persuade one-third of the angels to follow him in his rebellion (Revelation 12:4). When he did this, he was defeated, and cast down from his high and holy position of being generalissimo of the Lord’s hosts.<\/p>\n (For a further examination of this subject see the study, Satan’s Five Abodes and His Activities<\/a>, in The World’s Greatest Library Graphically Illustrated<\/em>. Also see chapter 09<\/a> of What Men Must Believe. <\/em>Also refer to my series, The Unseen World of God<\/a>, a group of nine articles appearing in the Biblical Research Monthly<\/em>, January to September, 1943, inclusive.)<\/p>\n In verses 18 and 19 we see the king of Tyre who is mentioned in the first ten verses. We might compare the vision which Ezekiel saw to a moving picture. As he sat at this spiritual moving picture, he saw thrown upon the screen the actual future king of Tyre who would be reigning at the time when the kingdom would be overthrown. This is seen, as has been stated above, in verses 1-10. By the time we reach verse 12 the scene has changed and there is thrown upon the screen a greater than the king of Tyre, who, is none other than the anointed cherub that rebelled against God, and was cast down and became known as the adversary, the devil. Finally the picture changes again, and we see in verses 18 and 19 another picture of the actual king of Tyre under whose regime the calamity of God’s judgment fell historically. This passage shows that this king with his mighty financial and commercial empire would go down, never to rise again.<\/p>\n In verses 20-24 we have a prophecy concerning Sidon which was the mother city of Tyre. In other words, Tyre was colonized from Sidon. For some unexplainable reason the colony of Tyre outgrew and overshadowed Sidon and developed into a vast commercial empire, as we have already learned. Sidon continues until this day, on its ancient site north of Tyre, but it is of very little significance in the life of the Orient at the present time.<\/p>\n The special oracle concerning Sidon was that God was against this city, and that He would execute vengeance upon her. The Judgment would come in the form of a pestilence and warfare that would slay on all sides and reduce Sidon considerably. It then would no longer be the thorn in the flesh of Israel to vex and to trouble her as it had been in the past.<\/p>\n In verses 25 and 26 we find an oracle concerning the restoration of Israel to her homeland. This passage presupposes the world-wide dispersion of the Chosen People. Seeing that Israel would dwell among the nations, the prophet foretold the time when God will gather them from among all nations and would settle them in the land of the fathers. At that time they will dwell securely. They shall build houses, plant vineyards, and dwell in safety. This prophecy will be fulfilled when God will have executed judgment upon all those around about that do them despite. God is jealous for His people Israel. He will punish all anti-Semitism. When He thus punishes the nations who mistreat His people, He will re-establish the Jews in their own land.<\/p>\n This prophecy does not give a detailed outline of the events as they shall occur in connection with the regathering of Israel. The program must be learned from parallel passages which delineate to a certain extent the events of the closing scenes of Israel’s history. But all the prophets are unanimous in their proclaiming the final and complete restoration of Israel to God and His favor. When she is thus reinstated, she will become the channel of world-blessing and will be used of God in the spread of His truth to all peoples.<\/p>\nThe Political Situation in Israel<\/h3>\n
Jewish Attitude toward The Book of Ezekiel<\/h3>\n
The Modernistic Attitude toward The Book of Ezekiel<\/h3>\n
Law versus Gospel<\/h3>\n
The Times of Jeremiah, Ezekiel, and Daniel<\/h3>\n
The Message of The Book of Ezekiel<\/h3>\n
The Various Types of Oracles<\/h3>\n
The Chronological System of Ezekiel<\/h3>\n
A Picture of The Millennial Palestine<\/h3>\n
Outline of The Book of Ezekiel<\/h3>\n
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\nThe Call and Commission of Ezekiel<\/h1>\n
I. The Call of the Servants of God<\/h3>\n
A. The Call of The Servants of God in General<\/h4>\n
B. Ezekiel’s Special Call<\/h4>\n
\nbehold, a virgin shall conceive, and bear a son,
\nand shall call his name Immanuel.\u201d (Isaiah 7:14)<\/p><\/blockquote>\nII. Ezekiel’s Commission<\/h3>\n
A. The Message<\/h4>\n
B. The Prophet’s Receiving His Message<\/h4>\n
\nThe Beginnings Of Ezekiel’s Ministry<\/h1>\n
I. Ezekiel’s First Missionary Tour<\/h3>\n
II. A Renewal of The Divine Charge<\/h3>\n
III. The Third Appearance of The Glory of Jehovah<\/h3>\n
IV. Two Symbolic Acts<\/h3>\n
\nThe Final Collapse of Judah Under the Babylonian Siege<\/h1>\n
I. Message Regarding Jerusalem<\/h3>\n
II. The Message to the Mountains of Israel<\/h3>\n
III. Dirge Over the Downfall of The Kingdom of Judah<\/h3>\n
\nJehovah’s Withdrawal from the City and it’s Downfall (Part One)<\/h1>\n
I. A Second Theophany<\/h3>\n
II. The Idolatrous Condition of Jerusalem<\/h3>\n
\nJehovah’s Withdrawal from the City and it’s Downfall (Part Two)<\/h1>\n
I. The Sealing of the Faithful in the City<\/h3>\n
II. The Destruction of the City of Jerusalem<\/h3>\n
\nneither doth he deliver any by his great power.\u201d<\/p><\/blockquote>\nIII. The Conclusion of the Vision<\/h3>\n
\nThe Flight and Capture of the King Symbolically Represented<\/h1>\n
and Warning Against a Wrong Attitude Concerning Prophecy<\/h1>\n
I. The Symbolic Act by Ezekiel of Removing His Household Goods<\/h3>\n
II. The Attitude of the People Toward Prophecy<\/h3>\n
\nProphecy and Idolatry<\/h1>\n
CHAPTER 13<\/h4>\n
I. The Typical False Prophet<\/h3>\n
\n(Ezekiel 13:1-3)<\/p><\/blockquote>\n
\nsaying<\/em> I will prophesy unto thee of wine and of strong drink;
\nhe shall even be the prophet of this people.\u201d<\/p><\/blockquote>\n
\nthe prophets prophesy falsely, and the priests bear rule by their means;
\nand my people love to have it so: and what will ye do in the end thereof?\u201d (Jeremiah 5:30,31)<\/p><\/blockquote>\nII. The False Prophets Compared to Foxes<\/h3>\n
and to Workmen Daubing a Wall with Untempered Mortar<\/h4>\n
CHAPTER 14<\/h4>\n
\n(Jeremiah 6:16-21)<\/p><\/blockquote>\n
\n(II Chronicles 7:13-16)<\/p><\/blockquote>\n
\nIsrael, the Burnt Vine and the Unfaithful Wife<\/h1>\n
CHAPTER 15<\/h4>\n
Israel, The Charred, Burnt Vine<\/h3>\n
CHAPTER 16<\/h4>\n
Israel, The Adulterous Wife<\/h3>\n
I. The Foundling Period of Israel<\/h3>\n
II. The Wedding Time<\/h3>\n
III. Israel’s Numerous Infidelities<\/h3>\n
IV. The Punishment of the Adulterous Wife<\/h3>\n
V. The Daughter Like the Mother<\/h3>\n
VI. The Restoration and Punishment of Jerusalem, Samaria, and Sodom<\/h3>\n
VII. God’s Remembering His Covenant with Israel<\/h3>\n
\nThe Riddle of the Two Great Eagles and the Messianic Reign of Christ<\/h1>\n
I. The Riddle of the Great Eagles<\/h3>\n
II. The Interpretation<\/h3>\n
III. The Promise of the Messianic Kingdom<\/h3>\n
\nGod’s Reply to the Proverb,<\/h1>\n
\u201cThe Fathers have Eaten Sour Grapes, and the Children’s Teeth are Set on Edge\u201d<\/h1>\n
I. The Security of the Individual is not involved in the Fate of the Community<\/h3>\n
II. The Fate of the Individual is not involved in His Past<\/h3>\n
III. God’s Call to Salvation<\/h3>\n
\nThe Young Lions and the Rods of Judah<\/h1>\n
I. The Young Lions of Judah<\/h3>\n
II. The Rods or the Scepters of Judah<\/h3>\n
\nIsrael’s Past and Future Experiences<\/h1>\n
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I. Israel’s Past History (vss. 1-32)<\/h3>\n
A. Israel in Egypt<\/h4>\n
B. Israel in the Wilderness (vss. 8-17)<\/h4>\n
C. The Generation Arising in the Wilderness (vss. 18-26)<\/h4>\n
D. Summary of Israel’s History in the Promised Land (vss. 27-29)<\/h4>\n
II. Israel’s Future (vss. 33-44)<\/h3>\n
\nThe Sword of Jehovah<\/h1>\n
Ezekiel 20:45 – 21:32<\/h3>\n
The Sword of Jehovah<\/h3>\n
Another Picture of Jehovah’s Sword<\/h3>\n
The King Of Babylon the Wielder of the Sword<\/h3>\n
The Prince of Israel in the End Time<\/h3>\n
The Oracle Against Ammon<\/h3>\n
\nSinful Jerusalem and Her Punishment<\/h1>\n
Jerusalem the Wicked Bloody, and Idolatrous City<\/h3>\n
Jerusalem’s Punishment and Purification<\/h3>\n
A Supplemental List of the Sins of Jerusalem and The Nation<\/h3>\n
\nThe Lewdness of Oholah and Oholibah<\/h1>\n
I. Oholah, Samaria, Flirting with Assyria<\/h3>\n
II. Oholibah, Jerusalem, More Corrupt than Her Sister Oholah<\/h3>\n
III. The Chaldeans and The Assyrians: Agents of God’s Wrath against Judah<\/h3>\n
IV. All Israel Indicted<\/h3>\n
\nAnd ransom captive Israel,
\nThat mourns in lonely exile here,
\nUntil the Son of God appear!\u201d<\/p><\/blockquote>\n
\nThe Boiling Caldron<\/h1>\n
I. The Date of The Prophecy<\/h3>\n
II. The Symbolism<\/h3>\n
III. The Meaning of the Symbolism<\/h3>\n
IV. The Death of Ezekiel’s Wife<\/h3>\n
V. Ezekiel’s Interpretation of the Situation<\/h3>\n
VI. Report of the Fall of the City to be the Confirmation for the Prophet and the People<\/h3>\n
\nOracles Concerning Ammon, Moab, Edom, and Philistia<\/h1>\n
\nWhen he separated the children of men,
\nHe set the bounds of the peoples
\nAccording to the number of the children of Israel.
\nFor Jehovah’s portion is his people;
\nJacob is the lot of his inheritance.\u201d<\/p><\/blockquote>\nI. Oracle Concerning Ammon<\/h3>\n
II. Oracles Concerning Moab and Edom<\/h3>\n
III. The Oracle Concerning Edom<\/h3>\n
IV. The Oracle Concerning The Philistines<\/h3>\n
\nThe Oracle Concerning Tyre (Part One)<\/h1>\n
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I. Tyre’s Sin, The Cause of Her Downfall (vss. 1-6)<\/h3>\n
\nWhen he separated the children of men,
\nHe set the bounds of the peoples
\nAccording to the number of the children of Israel.
\nFor Jehovah’s portion is his people;
\nJacob is the lot of his inheritance.\u201d (Deuteronomy 32:8,9)<\/p><\/blockquote>\nII. The Babylonians and The Greeks, God’s Instruments of Punishment (vss. 7-14)<\/h3>\n
III. Dismay Among the Princes of the World over Tyre’s Fall (vss. 15-18)<\/h3>\n
IV. The Descent of the Inhabitants of Tyre into the Nether Parts of the Earth (vss. 19-21)<\/h3>\n
The Messianic Hope<\/h3>\n
\nThe Oracle Concerning Tyre (Part Two)<\/h1>\n
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I. Tyre, A Gallant Ship (vss. 1-11)<\/h3>\n
II. The Markets where Tyre did Business (vss. 12-25)<\/h3>\n
III. The Shipwreck (vss. 26-36)<\/h3>\n
\nThe Oracle Concerning Tyre (Part Three)<\/h1>\n
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I. The Prince of Tyre (vss. 1-10)<\/h3>\n
II. The Anointed Cherub (vss. 11-17)<\/h3>\n
III. The King of Tyre (vss. 18,19)<\/h3>\n
IV. Oracle Concerning Sidon (vss. 20-24)<\/h3>\n
V. The Restoration of Israel (vss. 25, 26)<\/h3>\n
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