ezekiel was taken to babylon in 597 bc with the second...

One Page Bible Summary

©2012 Dr. Seto Wing Hong

Ezekiel was taken to Babylon in 597 BC with the second group of exiles who believe that

God will soon bring them home. He preaches against this, that instead Jerusalem will be

destroyed but with a future restoration. His ministry lasted 22 years from 593 BC to

shape the Jewish faith in exile, eliminating idolatry which last till today. Thus he is often

called the Father of Judaism. Theme: The restoration of Israel. KV: 36:24-26; 33-35

Ezekiel 1: Ezekiel’s encounter with the glory of God and His throne. KV 28

In Ezekiel’s calling, he saw the throne of God but it was on earth in Babylon.

1. Introductory particulars on Ezekiel’s calling. 1-3

Like many of God’s servant including Jesus, Ezekiel was called at 30 years of age and

the date in today’s equivalent was 31st July 593 BC (1-2). Kebar, described in Babylon’s

texts as an irrigation canal, was probably where the exiles resided. He was a priest and

the calling must be intense for not only God’s word but His very hand was upon him (3).

2. The description of the cherubim. 4-21

What follows is the most vivid description of God’s glory on earth. It came to him like a

great storm cloud with radiating lights but in the centre is something like glowing metal

(4-5). Ezekiel seems to enter right into the center and there he saw the cherubim which

are the angels guarding the holiness of God before His throne (6-11). He describes them

as human forms with four sides, each having the face of a man, a lion, a bull and an eagle

(10). Ezekiel must be really close to see them in their entirety and even the pair of hands

on each side under their wings. This explains the apparent discrepancies with John’s and

Isaiah’s descriptions (Rev. 4:6-8 and Isa. 6:2). They only saw them from the front and

thus John mentioned only one face per cherubim and also six wings instead of four. As

the wings in front and back cover their bodies, it must be rather large (11). So from the

front they could each appear as two wings. Two of their wings touch one another and are

described as spread out above in v11 and straight in v23. This must be their up and down

movement, as they flip it in flight. Their four sides allow them rapid movements like bolt

of lightning as the spirit leads them (12-14). In v20 it clarifies that it is the angels’ spirit,

not God’s but still they move precisely as He directed. In v15-21 are the descriptions of

wheels, not mentioned by John or Isaiah. The cherubim must be specially equipped with

these as they are moving on earth. Study of the Hebrew shows that there is one wheel for

each face and thus four wheels per angel. They are as beryl, a pale bluish-green stone and

they must be like nothing on earth for the rims are described as lofty and awesome (18).

3. The description of God’s throne. 22-28

The cherubim’s platform has an “expanse” above them and the sound of wings must be

as they fly. It is like abundant waters, like a large waterfall (22-24). On the expanse is

God’s throne which is like lapis lazuli or blue sapphire (25-28). God is seen in v27 with

two kinds of glowing above and below the loins, just as John uses two different precious

stones in Rev. 4:3, which also mentions a rainbow. Amazingly this is also seen in v28.

Lesson to Ponder: God’s throne on earth is exactly as in heaven (Rev. 4:1-11). It is

unbelievable but God bought His actual throne along when He came to dwell with man.

This is the seriousness of His commitment. As Ezekiel we must fall on our face and obey.



Ezekiel 2:1 to 3:11: Ezekiel’s call to proclaim to a rebellious people. KV 2:4

Chapter 2-3 describe Ezekiel’s call in three encounters with God and it is best to study it

by these divisions. The first continues from 1:26-28 as God speaks from His throne.

1. The first encounter - the commission to a rebellious people. 1-5

Ezekiel is called “son of man” 93 times in the book. This is to differentiate him who is

born of man from the angelic beings in the narrative. However, this term can also be used

for the divine messianic king (Daniel 7:13). Jesus adopted it in the gospel because indeed

He is born of man but it alludes also to His divinity if others want to so accept Him. This

is how God addresses Ezekiel (1-2), telling him that his mission is to a rebellious people

(3-5). It will be dependent on God’s strength. Even standing to receive the call in v2 is by

the Spirit for he is stricken flat on the floor (1:28). Furthermore God will ensure Ezekiel’s

recognition as His prophet (5). Yet there is no certainty that they will listen because the

Jews are a rebellious house. The two words used to describe them in v4 have two Hebrew

words each. Stubborn “qasheh panim” or literally “hard face” is their resistant appearance

while obstinate “chazaq leb” or “strong heart”, speaks of their internal rebellious spirit.

2. Final preparation of the prophet for the task. 2:6-3:11 God prepares the prophet in three ways. Firstly God commanded Ezekiel not to fear (6-

7). It will be as difficult as thistles and thorns and he can be hurt like sitting on scorpions.

However he must not be dismayed which in Hebrew is “chatat” or be shattered in terror.

Note that the mandate to speak differs from Christ’s in the gospel. Ezekiel must speak

whether they listen or not, while Christ’s command is to move on if there is resistance

(Mark 6:11). It is God faithfully dealing with the Jews. They are His covenant people and

He wants to ensure that they have undeniably heard the warning. In the NT, the time is up

for a new covenant and if they resist God moves on, even to the gentiles (Acts 13:46).

Secondly God wants Ezekiel to be obedient and not be rebellious like the Jews (2:8-3:3).

Ezekiel demonstrates his obedience by his willingness to swallow an unpalatable scroll. It

is noted in 2:10 that the scroll’s message is grim but yet it tastes like honey. This is vital,

for God’s minister must really experiences the sweetness of His words before preaching

it. It also happens to John in Rev. 10:10. Finally God will give Ezekiel a strong resolve to

declare the message (3:4-9). The people will resist strongly even though they understand

the message which is in their own language (5-6). It has nothing to do with Ezekiel’s

preaching but rather it is because they will not listen to God (7). However God will

ensure that Ezekiel will not give up by making his face as hard as theirs. In v9, emery is a

very hard pebble like a diamond. Thus to be ready for the task Ezekiel must be fearless,

obedient and persistent. These are three vital characteristics that are still important for

God’s servants today. It is important to appreciate that the first two are commanded and

when present, God granted Ezekiel the third, namely the ability to persist. God then

repeated His call in v10-11, to declare the message irrespective of the people’s response.

Lesson to Ponder: There are important lessons to learn for preachers of God’s word such

as Ezekiel. He must really experience the “sweetness” of God’s word, having tasted it

(3:3). Furthermore in 3:10, he must take it into his heart, meaning to embrace it seriously.

Then he must take all of it. Securing only a portion is definitely unacceptable. Finally he

must listen carefully which is to ensure that he accurately understands the words.



Ezekiel 3:12-28 – Responsibility to be God’s watchman to warn the people. KV 17

In his next two encounters with God, Ezekiel agonizes but resolves to fulfill his calling.

1. The second encounter – appointment and responsibility of a watchman. 12-21

At the end of the first encounter, Ezekiel was lifted up by God’s Spirit back to the Jewish

settlement besides the river Chebar (12-15). He heard behind him the rumbling sound of

the wheels and the wings touching, which was their flapping and thus the glory of God

also took off at the same time. In v23, it is apparent that it was relocated to the “plain”.

The settlement is called Tel-abib or Tel-aviv in English, same name as the capital city in

Israel today. Indeed Ezekiel was bitter and angry in v14 and this is most likely against his

own rebellious people. However he also stated that the “Lord’s hand was strong” and in

this he must be feeling the immense burden of the call as he agonizes over the difficulty

of the mission. This is inline with v15 when he sat overwhelmed among the people for

seven days. The Hebrew for “overwhelm” is “shamen” which to be destroyed and laid

waste as God would destroy a city. Ezekiel is so devastated that he is not delivering his

message to the people and so God spoke to him on his responsibility as a watchman (16-

21). In Hebrew “watch” is “tsapah” meaning to look intensely for potential trouble so that

he can warn the people. God started with the wicked (18-19). They are the ones who do

not care anymore about their covenantal relationship with God and are living in sin.

These people usually will not repent. Yet God wants them to hear His warning. The

severity of the burden on the prophet is that if the warning is not given, their blood will

be on his hands. This in the OT is to be guilty of murder (2 Sam. 4:11). The only way to

absolve the guilt is to warn them, rather then being overwhelmed and sit silent among the

people. The same responsibility applies in warning of the righteous man who has fallen

into sin. Interestingly in v20, unlike the wicked, God mentioned an “obstacle” that will

kill him. It is possible that God will take his life on earth to avert further sin, perhaps to

save him for eternity (1Cor. 5:5). Furthermore unlike the wicked, the likelihood of

repentance is stated in v21. It is thus even more crucial that we warn the righteous sinner.

2. The third encounter – final instructions on message delivery. 22-27

After God’s clarification on the enormous responsibility of the watchman, it is possible

that Ezekiel may abscond from the challenge. God immediately calls him to the plain for

another encounter before His throne (22-23). The plain or “biqah” in Hebrew is a large

river valley and it must be a deserted location outside Babylon. Ezekiel’s willingness to

engage in the encounter is an indication that he is still willing to accept God’s mission.

Indeed he saw God’s glory standing on the plain and God gives him the final instructions

for the mission (24-27). Firstly in v24 he is to shut himself up in his house. This is the

location of his first symbolic act in chapter four but subsequently his home seems also to

be the base for his ministry. Next, God mentions that he will be tied with ropes and again

it is probably related to his first symbolic act in 4:8. Finally God informs Ezekiel that he

will be made a mute (26). In fact he remained a mute until Jerusalem’s fall in 24:25-27,

for a period of about six years. However God will open his mouth to speak when required

as in 6:3 and 11:5. It must be God’s special method to draw attention to His words.

Lesson to Ponder: We cannot remain silent if God wants us to be his mouthpiece and yet

even when Ezekiel is willing, he is to only speak God’s words at His appointed time (27).



Ezekiel 4: Symbolic Act I: The severity of Jerusalem’s siege. KV 1-2

In the OT God can call a prophet to act out His message, known as “Symbolic Acts”. In

chapters 4-7 they declare the certainty of judgment starting with the Jerusalem’s siege.

1. The enactment for the siege of Jerusalem. 1-8

When Ezekiel receives this message, it is still more then five years before Jerusalem’s

fall in 586 BC. Ezekiel is instructed to act this out by setting up a model of the siege (1-

3). He is first to obtain a brick and engrave on it the city Jerusalem. Some commentators

believe that it is the city’s map but surely the brick will be too small. It is probably either

a recognizable symbol of the city or perhaps just the name “Jerusalem”. It is a complete

model with the siege wall, enemy camps and battering rams (2). Ezekiel is to set his face

against it and is thus the attacker. The iron plate between him and the city is to show that

the attacker is strongly protected and cannot be eliminated. It’s a clear sign that Jerusalem

is doomed to fall. Next, Ezekiel is required to lie on both his left and right sides (4-6).

The meaning is also given and it is to bear the sins of both the Kingdoms of Israel which

has already fallen in 722 BC and Judah which is still standing. Each day is to be taken as

a year but the interpretation of the duration is rather controversial. However the Kingdom

of Israel only lasted about 200 years and thus the 390 years is perhaps a copyist error.

The Septuagint, the Greek translation of the OT however recorded it as 190 days and this

really harmonizes better. Thus the sinful years are nearly the entire duration of Israel’s

existence which is probable because all their kings are listed as evil in the OT. The forty

years is easier to harmonize. It probably refers to the last forty years of the Kingdom

Judah, a period dominated by evil kings. It will however start within the last few years of

the good King Josiah’s reign but the deterioration into sin could have begin towards the

end of his rule. Ezekiel must be representing God in the symbolic act (7-8). God both

bears the sins of the Jews and yet He is the one judging Jerusalem. So in v7, the attack

will be furious which is meaning of “arm bared” but an assurance of sins atoned is seen

in the tying down of Ezekiel for the duration. It is best to take a literal interpretation that

he really lied there as stated and it probably occurred in his house as also suggested in

3:24. Still such an act must have attracted much attention with crowds gathering to watch.

1. The enactment for the austerity and famine. 9-17

The second part of the symbolic act is to show the austerity of the siege. The foods listed

in v9-11 are simple rations consumed by the poor. Spelt for example is a poorer form of

wheat only eaten when times are bad. Even then they must be rationed by weight on a

daily basis which is the meaning of “time to time” or “et ad et” in Hebrew. This amounts

to about 230 grams of solid diet and 0.6 liter of water each day. The purpose is stated in

v16-17, which is to foretell the siege’s austerity when they would starve and their spirit

shattered. It is best to take the baking of the barley cake in v12-15 as a special part of the

act for this is to be done before the eyes of the crowd. Then human dung is used to stress

a distinct message in v13 namely eating unclean food in their banishment after the siege.

Lesson to Ponder: God allows Ezekiel to be contaminated by dung because this is just

ceremonial and not the moral law. Note in v15, God is willing to switch from human to

cow dung for Ezekiel’s sake as long as the uncleanness in the message of v13 is apparent.

Often God will allow us to negotiate on the method as long as it still fulfills His purpose.



Ezekiel 5: Symbolic Act II: The severity of sufferings in Jerusalem’s fall. KV 8-9

After the symbolic act on the siege, Ezekiel is instructed to enact one on Jerusalem’s fall.

1. Describing the symbolic act of using Ezekiel shaven hair. 1-4

God first gives Ezekiel details on the symbolic act (1-2). He is instructed to shave his

entire crop of hair and beard. It must be lengthy after the long ordeal of lying down to

enact the siege. More importantly, priests are not to shave their head bald (Lev. 21:5) but

unlike the exposure to dung in 4:18, it is just a ceremonial and not a moral law. God

seems to allow these to be broken when He commands it, so that His message to the

people can be made. He is also requested to use a scale to weigh the hair as they are to be

divided equally into three parts. It should be noted that the scale also denotes judgment

(Dan 5:7). Ezekiel is then required to take one third and burn it in the city center which

must be a reference to his model. This is to be done after the siege is completed, which is

at the end of the first symbolic act. The next one third is be stricken by the sword around

the city and the last one third is to be dispersed to the wind. Finally he is commanded to

take a few from the three lots and bind them at the edge of his robe (3-4). This probably

requires sewing it up at the fringes to keep the hair in. They represent those taken to exile

which God promised to protect (Jer. 24:6). In v4, he is to take again some hairs from the

few in v3 but now to burn it. This could represent judgment but burning also can

symbolize refinement. It is probably the latter because the Hebrew word for burning in v2

is “baar” meaning to consume. In v4 it is “saraph”, a word often used for the burning of

sacrifices. Furthermore the fire will spread to all Israel. It cannot be judgment for God

already promised that He will protect a remnant. Thus it is refining a few who will help to

purify all Israel. This should include Ezekiel and other servants that He would use.

2. Explaining the act to depict severe judgment for Jerusalem’s sin. 5-17

God now gives the reasons for the severe judgments during Jerusalem’s fall. Firstly it is

because of their rebellious disobedience (5-8). God has put Jerusalem in the center of the

nations so that they can be witnesses to glorify Him (Ex 19:5-6). Yet they rebel against

God’s law and when measured by His ordinances, their wickedness would exceed even

these nations. In v7 it implies that the other nations are at least following their own laws

but unruly Israel is simply lawless. Second, it is their rampant idolatries which have

polluted God’s temple (9-12). It seems to be the limit and God will have no pity but will

judge them with multiple cannibalisms never seen before. This is predicted in v10 and it

came to pass (Lam 4:10) but God states that it will not happen again. Indeed this seems to

be true for the Jews. Josephus mentioned one case in Jerusalem’s six months siege of AD

70 but the act was already widely abhorred. The fate of the Jews in v12 is an explanation

of v2 which was fulfilled as stated. Many died during the 18 months siege and also when

the enemies broke into the city. Those who survived were dispersed and decimated in

lands such as Egypt (Jer 44:27). Only the exiles were protected. Finally v13 affirms that

God’s anger will be appeased by the severe judgments (13-17). However there will be

lingering desolations and shame (14-15). The famine, plague and blood in v16-17 must

also be after the fall for wild animals can only be present as the city gets deserted.

Lesson to Ponder: God puts us in the centre of our world to be His witness. Be careful

not to rebel against His laws or follow our idols and thus shame His holy name.



Ezekiel 6: Symbolic Act III: Denouncing the widespread idolatries of Israel. KV 3

Ezekiel now prophesies against Israel’s most detestable sin, their rampant idolatries.

1. Judgments of desolation with their idols. 1-7

Ezekiel is called by God to set his face against the mountains of Israel (1-3). As setting

one face is a symbolic act of judgment and in v11, Ezekiel is also asked to clap and stamp

his feet, it is best to take this chapter also as a symbolic act. In a symbolic act, the prophet

not only delivers God’s word but also acts it out. A range of mountains runs through the

north to south of Israel and Ezekiel is required to set his face against them. He could be

standing in Babylon and deliver his message facing Israel but it will not be clear that the

mountains are his target. It is possible that he also built a symbol of Israel’s mountains

around his model of Jerusalem. This is the more likely scenario for as Ezekiel faces the

symbolic mountains it will be clear that he is specifically prophesying against them. A

message is delivered and thus God must have opened his mouth (3:26-27). It is apparent

in v3 that God is speaking against the high places. These are altars in which Israel

worship the idols of the pagan gods. It must be rampant for in v3, God includes the hills,

ravines and valleys and in v13, under the trees. Thus these high places are all over. The

mountains however are the most common locations and so they are called “high places”.

Note that the Jews continue to worship Jehovah in Jerusalem’s temple but this is even

more detestable for there is only one God and Him alone must we worship. Ezekiel then

prophesies a judgment with three distinct outcomes (4-7). The idols and altars will all be

smashed and demolished (3, 6). However mixed with them, the Jews will be slain and

their bones scattered around the altars. Probably the invasion by Babylon actually took

place in a festive day when the Jews went out to worship in the high places. They were

thus annihilated with their idols. Finally these high places with their cities would be laid

waste meaning that they will be left uncared for (6). Their “works” in v6 is a reference to

these idols and they will be blotted out. This is true also for idols in our lives. The work

and energy given to anything that replaces God in our lives will all come to nothing.

2. The promise of a remnant. 8-10

In the midst of destruction God however promised a remnant (8). These are those who are

carried into exile or the “hairs” in 5:3 that are protected in the edges of the robe. Idolatry

will be fully eliminated but more importantly is the impact it will have on their hearts (9-

10). They will remember that God was deeply hurt by their idols but they will also loathe

themselves for their sinful acts. Thus they not only know that God is disgusted but they

will also be disgusted with themselves. Finally they will know that He is Lord and what

He says will come to past. This is the appropriate respect for God and His words.

3. The deep intensity of God’s wrath in judgment. 11-14

Clapping of hand and stamping of feet can either be expression of joy or intense anger

(11-12). As God said in v12 that His wrath is spent, it must be the latter. The statements

of judgment in v13-14 are basically a repeat of v1-6 with more details but now with the

intensity of His anger demonstrated by the symbolic act. Location of Diblah is uncertain.

Lesson to Ponder: Repentance should include two emotional components. We should

know how our sin anger and hurt God and also loathe ourselves for the sinful act.



Ezekiel 7: God announcing the end for the land of Israel. KV 2

After denouncing their key sin of idolatry, Ezekiel declares the end for the land of Israel.

1. The arrival of the end for Israel. 1-9

The end is announced and Ezekiel outlines some basic features that will characterize the

event (1-4). It will extend to all four corners meaning to the entire nation. God will judge

them according to their ways and the reference of “abominations” in v3 refers to their

idols. The Hebrew word is “toebah”, a frequent word used in the OT for idols. In v4 God

says that they will be judged such that “abominations” will be among them. This is just a

reference to their exile to Babylon for indeed in this foreign land, they are surrounded by

pagan idols. Interestingly when the Jews return from exile, their idols are gone. Perhaps

the repulsion of been surrounded by idols of their conquerors helps to eliminate this evil.

God then states that the end will come without mercy but this is so that they will know

that He is the Lord. There is one more feature in v5-9. The Hebrew in v5 is ambiguous

but literally it says that it will be “one disaster”. The best way to take this is that it will be

one distinct end. In fact this was so, for Nebuchadnezzar finally invaded Israel in a blitz.

The joyful shouting on the mountains in v7 is the fertility cult worship in the high places

and this will end. As in 6:5, the invaders probably slaughter them before their idols and

so the tumult of panic in v7. In v9, in Hebrew God says that He will then be known by

the name “YHWH makah” or “Jehovah who slaughters”. It is indeed a chilling message.

2. The judgment to be an invasion by a rod of punishment. 10-15

God now declares that He will use a rod to punish them (10-11). It is one with arrogance,

violence and wickedness. This again is a reference to Nebuchadnezzar. With the rod all

the wealth and eminence in their society will be eliminated. Note the word “people” in

v11 in Hebrew is “chamon” a descriptive word on the “buzzing of a populace” and so it

is not declaring that all will be slaughtered but just that the noise of people will be gone.

The buying and selling in v12-13 is referring to properties as the seller has plans to regain

it. After the invasion, there will be no advantage in land ownership. They will even be too

terrified to resist but will be consumed either by the sword, plague or famine (14-15).

3. Some specific aspects of the judgment. 16-27

The last section provides some specifics regarding the judgment. Firstly v16-18 is on the

survivors. Of significance, Ezekiel prophesied that they will be mourning in sackcloth

over their own sins. The survivors are mainly those going into exile and they are now in

remorse over their idolatrous sins. It must be a key reason behind their final elimination

of idols. Second, they will be throwing their ornaments away (19-22). God said that they

were using “His ornaments” in v20 which must be materials from His temple to made

idols. This is an ultimate blasphemy and thus they fully deserve their judgment. Finally

they are to be “chained” for their violence and injustice (23-27). Such crimes, including

human sacrifices are related to their worship of idols and are also mentioned by Jeremiah

(Jer. 7:30-31). God will now judge them accordingly to their justice in the OT law (27).

Note that in the end, sinners will in desperation look for guidance but it will not be found.

Lesson to Ponder: It is comforting to see mourning in v16 for the survivors must have

repented. This is belated but there is still benefit in repentance even after the judgment.



Ezekiel 8: Jerusalem’s abominable idolatry in the temple is driving God away. KV 6

God’s Shekinah glory dwells in the Jerusalem temple. Ezekiel now depicts in chapters 8-

11 His departure from temple because of the abominable idolatry practices by the Jews.

1. Ezekiel taken by the Spirit to the Jerusalem’s temple. 1-4

The precise timing of the present vision is given in v1. This must be the sixth year of

Jehoiachin’s exile and it is 14 months after Ezekiel’s calling in 1:2-3. The elders are

probably there to get a word from God via the prophet (cf. 20:1). They are probably

expecting God to quickly bring them back to Jerusalem but this is not to be. The chapter

shows that the Jerusalem temple is corrupted to the core by idols. In v2-4, the Shekinah

Glory that Ezekiel saw in chapter 1-3 lifted him up to the temple. It is not purely physical

but a vision as stated in v3. The temple has three gates facing north, east and south and

Ezekiel is taken to the gate facing north. In v4 Ezekiel confirms that the Shekinah Glory

is still present in the temple but by 11:22-23, God’s glory will sadly be departing.

2. The vision of four abomination practices in the temple. 5-18

God will bring Ezekiel through four vignettes showing the extent of abomination that is

taking place in the temple. The first is at the entrance of the north gate where Ezekiel

lands. This is God’s temple and yet an idol is erected right at the gate (5-6). God calls it

the idol of jealousy but there is no such pagan deity on record. Thus probably the name is

used because it provokes God to jealousy, for He will not share His glory with another. In

v6 God already declares that this will drive Him away from His sanctuary but there are

“even greater abominations”, a phrase that is repeated three times. Ezekiel enters into the

court from the northern gate to see the second abomination (7-13). The wall in v7 must

be that of the temple building and the visionary “hole” leads into the compartments lining

the northern wall used by the priests. There are images of all kinds of animals. These are

probably Egyptians idols and the worshippers are of high societal level for they are 70

elders. Shaphan in v11 is the previous Secretary of State for the good King Josiah and he

has godly sons like Ahikam who helps Jeremiah (Jer. 26:24). Yet another son Jaazaniah is

into idol worship. They are doing it in the dark which suggests that it is done in secret. A

key reason for the sacrilege is in v12, for they believe that God has forsaken them and so

will not see. In fact King Zedekiah at that time is in league with Pharaoh against Babylon

and small wonder that they are also worshipping Egypt’s idols. In the third abomination,

Ezekiel is again at the northern gate and this time women are weeping, not in secret but

openly for Tammuz (14-15). This is a well known pagan deity and they are participating

in its festival in the midst of God’s own temple. Finally Ezekiel is brought into the inner

court between the altar and the temple’s front pouch where only priests are allowed (16-

18). The priests will face west towards the temple in worship but 25 men blatantly face

east paying homage to the sun. It is not stated whether they are priests but irrespective it

is an adamant act of blasphemy. If they are laymen, then their very presence is slanderous

but if they are priests, it is abominable that they should worship the sun. The phrase

“putting the twig to the nose” in v17 could be a pagan cultic practice but more likely it is

simply a gesture of disrespect like “thumbing one’s nose” to God in His own temple.

Lesson to Ponder: Be careful for we become what we worship. They exchange a loving

God for warlike idols and the result is a land filled with blood and violence (8:17, 9:9).



Ezekiel 9: The symbolic slaughter of Jerusalem. KV 5

God now shows Ezekiel a vision of the wide slaughter when Jerusalem will be destroyed.

1. The arrival of the execution angelic team. 1-2

Chapter nine is distinctly different from chapter eight in that the vision is basically

symbolic in nature. The idolatries that Ezekiel saw in the chapter eight are really taking

place but the fall of Jerusalem is still four years in the future. Yet, the slaughter is

visualized as if it is occurring but it will nevertheless be fulfilled when the Babylonians

invades the city. The symbolic nature of the vision is evident from the beginning (1-2). In

v1 God summons the team that will be executing the slaughter. They do not seem to be

human but rather an angelic team. Firstly there is someone in linen wearing a belt with a

writing kit. No earthly army will have such a person. Then the Hebrew for “executioners”

is “paqadah” which means an officer who delivers punishment. There is no formal

position in either the Jewish or Babylonian army with such a term. The weapons depicted

are also unusual. They are shattering weapons while the Babylonians will be using

swords. There are altogether seven in the team which is the Jewish perfect number to

carry out a divine task. However they enter the city by the northern upper gate which is

probably the gate that the Babylonians uses to invade the city four years later because

King Zedekiah flees the city from the southern end (Jer. 39:4). The team appears and

stands besides the bronze altar which is in front of the temple building in the inner court.

2. The safety markings and slaying of Jerusalem. 3-7

Ezekiel mentions in v3 that the Shekinah Glory goes from the cherub to the threshold of

the temple (3-4). The “threshold” or “mipton” in Hebrew is actually the doorsteps of the

temple. Many commentators argue that the Shekinah Glory must have gone from the

Holy of Holies and on to the threshold as He departs from the temple. However a careful

reading of v3 shows that God is not yet in the process of departing but rather He comes to

the threshold in front of the altar to brief the team on the slaughtering. Also in 8:4 Ezekiel

already reported seeing the Shekinah Glory from the outer court and in 10:3 the cherubim

are standing on the south, outside the temple. The best way to harmonize the facts is that

the Shekinah Glory is already outside the temple building when Ezekiel arrives in 8:3 for

a holy God cannot remain in the Holy of Holies with their rampant idolatries. In v3 God

just goes from the cherub in court to the threshold. In the briefing the angelic scribe is to

mark out those not involved in idolatry leaving the rest for the slaughtered (5-7). None

will be spared and indeed in the final invasion of Jerusalem there is inhuman killing even

of babies by their mothers (Lam. 4:10). As predicted, there is a vast slaughter beginning

in the temple and priests are wandering in the streets defiled with blood (Lam. 4:14). Yet

those who follow God are marked out for protection. However the leaders such the elders

in v6 will be the first to fall for they have led the people into sin.

3. God rejecting Ezekiel’s mercy plea for the people. 8-11

Finally Ezekiel makes a plea for mercy before God (8). It is of no avail for God has

already stated twice that there will be no pity (9-10). The killing will be completed (11).

Lesson to Ponder: Those marked out are not just because they refrain from idolatry but

also because it agonizes them. If we are His people such evils of man must agonizes us.



Ezekiel 10: The Shekinah Glory initiates His departure from the temple. KV 19

The judgment in chapter nine is not sufficient to stop God from leaving the temple.

1. Providing coals to purify Jerusalem. 1-8

After returning from the symbolic slaughter, God again spoke to the man in linen (1-2).

In v1, the same throne on top of the cherubim’s platform in 1:26 is depicted and in v2

God seems to be speaking from that throne. Most likely during the slaughter God returns

to wait on the platform which in v3 is said to be within the temple. Then from His throne

God instructs the man in linen in v2 to gather coals and scatter them over the city. This

must be for purification just as coals are used on the prophet Isaiah (Isa. 6:6-7). Since

only those with the “mark” or the holy remnant are left in the city, it must be for their

purification. Indeed even the remnant just as Isaiah must be purified if they are to use as

God’s vessels. Then in a parenthesis, v3-5 provide information on the position of the

cherubim’s platform and that up till then, God’s presence is still fully felt in the temple’s

vicinity. The platform is in the right side which is south of the temple. God then moves in

v4 again from the platform to the threshold and His cloud, brightness and sound fill the

temple’s courts. It is outside the actual building which God has already departed because

of the idolatries in chapter eight. All these are part of Ezekiel’s vision which is only of a

spiritual dimension. There is no mention in the OT that such vivid manifestations of God

are actually seen in the temple. Finally the man in linen obtains the coals in v6-8. He only

stands besides the wheel and does not enter in most likely because of the intense holiness

of God’s presence. He is able to receive the coals only with the help of the cherubim.

2. The Shekinah Glory actual departure to the east gate. 9-22

In this section, Ezekiel makes it clear that the Shekinah Glory is actually leaving. He first

describes the cherubim, as facsimile to the living beings of chapter one (9-17). It is to

emphasize that this is the same Shekinah Glory that he sees by the River Chebar. There

are minor differences which can be explained. In v12 eyes are all over the cherub while

in 1:18 they are only on the wheels. The eyes are always there (Rev. 4:6) but are now all

opened and on high alert to prepare the Shekinah Glory’s departure. For the same reason

the wheels in v13 are called “whirling wheels”. In Hebrew it is “galgal” which is rolling

wheels, a word to express movement as the Shekinah Glory leaves. Then in v14, the four

faces have the cherub replacing the face of the ox described in 1:10. This is because as

recorded in Jewish literature, not all cherubim have four faces but rather the single face of

an ox. It is like the lion sphinx of Egypt except that for cherubim it is an ox. Regardless,

v22 affirms that their faces here are the same as in chapter one. Finally in v18-22 the

moment of departure has arrived. The Lord in v18 moves back from the threshold to the

cherubim’s platform as it takes off on their wings. It moves to the east gate facing Mount

Olive and ready to exit the temple. Note that in chapter one, the word cherubim never

really appears. Here, God calls these angels cherubim (2). In v20-22, Ezekiel affirms that

they are the same as the living beings at River Chebar and thus he knows now that they

are cherubim (20). He is confident at Chebar that he has encountered the Shekinah Glory

and so it is certain that this is God actually departing because of the sin of the people

Lesson to Ponder: If we persist in our sinful ways, no judgments or purifications can

prevent God from departing. A change is needed to ensure intimacy with a holy God.



Ezekiel 11: Prophecy against evil leaders as the Shekinah Glory departs. KV 3-5

As God departs the temple, He has a final rebuke but also a promise for the exiles’ return.

1. Prophecy against the leaders giving evil advice. 1-12

The Shekinah Glory is ready to depart at the entrance of the east gate (10:19). There is

one final vision for Ezekiel and so the Spirit lifts him to that same gate where he sees 25

men (1-4). Ezekiel immediately recognizes two of them as Jaazaniah and Pelatiah. It

suggests therefore that the 25 are probably not the sun worshippers of 8:16 where none

are mentioned by name. These two men are not recorded elsewhere in the OT but their

seals are found by archeologists, affirming that they are high officials. All 25 must be

leaders in Jerusalem as God denounces them all as evil advisers. Their evil advice is in v3

with two parts and the second is more straightforward. It declares that Jerusalem will

fully protect her inhabitants as a pot protects the flesh it contains, contradicting Ezekiel’s

words on the city’s destruction. However the first part is enigmatic for it is a call to stop

the building of houses, which is illogical if the city is stable. Some translations deal with

this by adding a question mark changing it to a cynical question, thus implying that

houses may be built. But this is not in the Hebrew text and it is best to take the text as it is.

It can however be logical if this call is directed instead to the exiles. It is then an evil call

for exiles not to build houses in Babylon as Jerusalem will not fall and they should be

returning soon. This advice is evil for it violates the command in Jeremiah 29:5 and 28.

Actually Jerusalem will offer no protection as affirmed in v5-7. Previously in 7:23 and

9:9 the leaders have been condemned for their violent bloodshed and now in a mocking

statement, Ezekiel declares that only the dead slain by them could be assured as “flesh in

the pot” remaining in the city (7). God pronounces that they will fall by the sword and

will be judged at the border of Israel (8-12). This is literally fulfilled in Jeremiah 52: 52-

57 when Jerusalem’s leaders are bought to Riblah at the border and are massacred. The

reason is again stated in v12, reminding them that it is all a result of their disobedience.

2. The promise of restoration. 13-21

At that point Pelatiah dies (13). He must be the better leader among the evil advisors for

the prophet reacts with grief, exclaiming that all hope for a remnant is gone. On this,

Ezekiel lacks insight for he and the exiles are actually the remnant (14-17). Jerusalem’s

inhabitants declare in v15 that the exiles are those who have gone far from the Lord and

their land should thus be given to Jews in the city. But God affirms that the exiles are the

remnant. In fact God will protect them and guarantee their safe return, even prophesying

the final removal of all idols. There will also be a full revival of the spirit and heart (18-

21). Indeed the exiles return and all idols are eliminated. However a full spiritual revival

still eludes the Jews because this can only come with regeneration. Only after Christ’s

atonement by the cross can this be possible and it will be fulfilled in the millennium.

3. The departure of the Shekinah Glory. 22-25

God departs to the mountain on the east which is Mount Olive and presumably left for

heaven (22-23). The vision ends with Ezekiel returning to the exiles (24-25).

Lesson to Ponder: True revival must be internal, involving the spirit and heart (19).

However there must also be the clear outward evidence of the obedient walk (20).



Ezekiel 12: Further symbolic acts on the end of Judah’s monarchy and the nation. KV 20

In chapters 4-7 Ezekiel prophesy basically on the certainty of Judah’s judgment followed

by the Shekinah Glory’s departure in chapters 8-11. Now in chapters 12-24 a third cycle

of oracles expounds the sin of Judah and the monarchy to show that judgment is needed.

1. Symbolic Act IV: The end of the prince of Judah. 1-16

Ezekiel is summoned to enact a symbolic act to affirm again the certainty of judgment (1-

7). He is to prepare baggage for himself and leave like an exile. As this is enacted to the

Babylonian exiles, it must stir up painful memories of their own departure. The details

must be noted. It is in the evening and he is to dig through the wall. Most likely Ezekiel

dig through the wall of his home and walk out into the night away from the spectators at

the end of the act (7). The explanation is given by God only in the next morning (8-14). It

is actually a prophecy regarding the king of Judah during the fall of Jerusalem. He is

called the prince in v10 because the real king, Jehoiachin is with them in exile. Babylon

removes him from the throne and appoints Zedekiah to rule who is thus not recognized

by the exiles. The symbolic act however is an accurate prediction of Zedekiah’s plight

when Jerusalem fell as fulfilled in Jeremiah 39: 4-7. He flees at night through the wall but

is caught by the Babylonians. As predicted he survives but is blinded and thus will never

see Babylon, the city of his exile. The scattering of his aids and soldiers in v14 must also

be true because the Babylonians caught up with the fleeing king in the plains of Jericho.

His entourage can thus scatter as the enemy approaches leaving the king behind. In v15-

16, God even promises that there will be a few survivors so that they can tell of the event.

The information in Jeremiah precisely fulfilling this symbolic act must be from them.

2. Symbolic Act V: Anxiety for the end of the nation. 17-21

The next symbolic act shows that it is not just the king’s agony but will involve the entire

nation. Ezekiel is told to eat his meal trembling in fear (17-18). Trembling in Hebrew is

“raash” or shaking of an earthquake and so this is severe quivering. It is to emphasis the

imminent horror when the entire nation would be laid waste (19-21). In v19, God again

states that judgment is for “violence” (7:11, 23; 8:17). This is the maltreatment of the

people and is a reminder that God never allows His people to unjustly hurt one another.

3. Countering allegations on the falsehood of prophecies. 22-28

There are apparent negative comments on prophecies circulating among the exiles. It is

best to regard them as allegations against Ezekiel’s prophecies. The first is a “proverb”

on the lack of fulfillment after such a long time (22-25). It must especially be referring to

the fall of Jerusalem which is now a few years after his first prediction in 4:1-8. In v23,

God states that fulfillment will occur soon and in fact Jerusalem’s siege comes perhaps

within a year. The second allegation is slightly different (26-28). It accepts the truth of

the prophecy but contends that it is for a later time and not for the present generation.

This is just another excuse for not taking seriously God’s warning. Thus in v28, God

states categorically that none of His words will be delayed any longer.

Lesson to Ponder: God stated in v15, 20 that all this is to ensure that they will know “I

am the Lord”. In the context it’s affirming that He will fulfill His words. We better know

this and bow in fear as indeed He said “Whatever word I speak will be performed” (28).



Ezekiel 13: Condemnation of false prophets and women diviners. KV 2, 17

Ezekiel starts his rebuke of Judah’s sin, beginning with the work of the false prophets.

1. Condemnation of the false prophets. 1-16

Ezekiel begins by stating the key problems of the false prophets (1-7). As stated in v2,

these are false prophets in Israel and thus the message, though given in Babylon is for

those back home in Judah. The main problem is that they are not prophesying God’s

revelation but rather the source is completely their own. In Hebrew, “inspiration” is “leb”

or heart and their own hearts are basically the source of their message. The failure in their

work is in v4-5. They are described as foxes among ruins which are scavengers picking

up food whenever they can. The false prophets in the same way are not helping the

people but rather are exploiting them in many ways. Prophets are expected to repair

breaches in the wall which actually means the filling up of spiritual deficiencies among

the people. It is a vital task for God’s servant and if omitted, His people will not be strong

enough to stand in the day of their spiritual battle. In v6-7, there is a word that must be a

primary reason for their failures. This is “divination” or “qesem” in Hebrew and it refers

to the cultic practice of soothsaying which is prohibited (Deu. 18:10). This includes using

omens and signs of paganism and probably even witchcrafts. It is hard to imagine but the

false prophets are using such divinations to obtain their message. They then believe in

these lies and even hope for its fulfillment. This tragically is often the end result of self

deception. Consequently God delivers His pronouncement against the false prophets (8-

9). The key charge is their message of falsehood but their reliance on divinations is also

stressed. The punishment in v9 is equivalent to an excommunication in the present church

context. They will be purged from the official listing and will not again enter the land.

Finally God describes the judgments that will befall them (10-16). In v10, “wall” in

Hebrew is “chayits”, a wall of rough stones without solid mortar. Yet with plastering it

can look like a genuine wall. In spite of the earlier Babylonian’s incursions, the false

message of peace must have stimulated rapid home building, using such walls. Ezekiel is

applying it as a spiritual lesson. The message of peace is like these flimsy walls and will

not stand. The judgments in v13-14 are related to the Jerusalem’s fall when the walls will

be totally destroyed. False prophets will naturally be eliminated (16) but note that

“plasterers” are also included. These are the priests and political leaders who acted on the

false words. Those acting on the words of falsehood are just as guilty as their enunciators.

2. Condemnation against the female diviners. 17-23

This section targeted the women in Israel who are also prophesying falsehood (17-19).

Their message similarly is from their “leb” or heart and not from God. However they are

not addressed as “prophetess”. Instead their methods of magic bands, veils and the use of

barley and bread in casting spells are also found in Ancient Near Eastern texts denoting

the occult, sorcery and witchcrafts. They also use these powers to hunt and hurt souls,

and it seems that death have resulted in v19. They are actually witches and God promises

to eradiate them all with their witchcrafts in judgment (20-23). It is inconceivable that

such witches can thrive in Judah and no wonder God must now severely judge the nation.

Lesson to Ponder: Even the Jews entrusted with the OT end up consulting diviners. The

Bible is the place to hear God’s voice. We must be careful not to dabble in other sources.



Ezekiel 14/15: Condemning the sin of idolatry and unfaithfulness. KV 14:7

Chapters 14-15 are linked to affirm Jerusalem’s destruction for idols and unfaithfulness.

1. Condemning syncretistic idolatry and still consulting God’s prophets. 14:1-11

Ezekiel now focuses his condemnation on the sin of idolatry and the occasion triggering

it is a meeting with some elders in exile (1-5). The elders seem keen in consulting God’s

words but are worshipping idols. This is not just in their hearts for they have put it “right

before” their faces. In Hebrew, it is “nokah” meaning “visible in front” and thus it is not

secret worship. It is a visible act and yet they dare to come and consult God’s prophet.

This passage is clear evidence that the exiles have taken idolatry with them to Babylon.

In v6-8 the condemnation now extends to the entire house of Israel and must be for the

Jews back home with the foreigners in their midst. There is a stern call for repentance in

v6 for “repent” and “turn” is the same Hebrew word “shub”. Saying it three times is a

strong emphasis. God affirms that the individual idolater will be specifically punished as

He will personally make an example of him (8). Finally God declares that the prophet

who is foolishly enticed to offer consults to such idolaters will also be destroyed (9-11).

He will not allow His servants to even minister to them and will not tolerate any degree

of sharing with the idols. It is a battle for our hearts (5) and God insists on having all of it.

2. Only the righteous themselves will be delivered in Jerusalem. 14:12-23

God proceeds to lay down the principle of individual responsibility for sins (12-20). Each

person will be judged for their own sins and even the legendary righteous such as Noah,

Daniel and Job cannot prevent it. When judgment comes, the righteous can only deliver

themselves (14). This seems to contradict Gen. 18:23-25 when Abraham implores God to

spare Sodom for the sake of the righteous. There is no discrepancy for in Sodom God

rains brimstone, eliminating the entire city in an instant. Here, it is slaughter by the sword

in which God promises four times in v14-20 to deliver the righteous and He states in v21-

23 that there will be survivors. Jerusalem will be judged but some will survive and come

forth as exiles to Babylon. They must be the righteous who are delivered. It also

harmonizes with the vision in 9:4 stating that they will be protectively marked during

Jerusalem’s massacre. Yet most commentators take them to be wicked survivors for they

assume that the “conduct and actions” in v22-23 are sinful in nature. This interpretation is

fallacious. The Hebrew for conduct is “derek”, a neutral word for “way”, used even for

describing a physical pathway (eg. Gen. 3:24). Similarly the Hebrew for actions “alilyah”

is a neutral word and is used even for God’s actions (eg. Ps. 9:11). Thus the “conduct and

actions” can certainly be referring to those of the righteous. The result of God protecting

them will then be the “comfort” of v22 and in v23 His judgment is not in vain because

these righteous abhor idols and will surely help to erase these images among the exiles.

3. Jerusalem the useless wine to be consumed for being unfaithful. 15:1-11

Vine is grown for grapes and its wood is really useless (1-3). How much more after it is

charred, an imagery of Jerusalem after judgment (4-5)? So unfaithful Jerusalem will be

judged but even after that its inhabitants and the land will be made desolate (6-8).

Lesson to Ponder: Judgments for sin can consume us and linger on unless we repent and

bear fruits. Otherwise as charred wood we persist in being useless and end up desolate.



Ezekiel 16: Jerusalem the harlot and her descent into irreversible idolatry. KV 15

In chapter 13-15, the sin of idolatry in Judah is already highlighted. Now using the

imaginary of a harlot, the chapter traces Jerusalem’s path of descent in this perversion.

1. Jerusalem’s ascendancy as God’s queen. 1-14

Again God calls Ezekiel to deliver His message but this time it is only to Jerusalem and

not the entire nation of Israel (1-2). Israel descended from Abraham whose origin is from

Mesopotamia but Jerusalem is purely a Canaanite city and thus God identifies her parents

as being an Amorite and Hittite, two typical Canaanite nations (3-5). The city is depicted

as an orphan abandoned at birth, for her umbilical cord is not even cut when thrown into

the open field (5). She survives only because God on passing by ordains that she “lives”

and so she grows into adulthood (6-7). Still, she has nothing and is described as being

bare and naked. It is at this stage that God embraces her in love and makes her His bride

(8-14). The best of clothing and ornaments is bestowed and also a crown which advances

her to royalty. She is God’s queen and is perfect in beauty. This marriage is a portrayal of

David taking Jerusalem to be his capital (2Sam. 5:6-7). In v8 God enters into a covenant

with the city. It is because God has one with David and the city simply participates in it.

2. The queen degenerating into a cheap harlot. 15-34

The descend starts primarily because Jerusalem trusted in her beauty and fame rather than

God and begins playing the harlot (15-22). At first it is just the building of high places

but then she begins melting idols from the ornaments God has given her. Worshipping

them is as expected but sadly it culminates in human sacrifices. All control is then lost in

v23-29 as God bemoans by saying “woe, woe to you”. Her idols are now all over, in

every square and street. Revoltingly she is depicted in v25 as spreading her legs to all

passer-by and covets the gods of strong nations including Egypt, Assyria and Babylon. In

v27 her lewdness surprises even the Philistines. This is because pagans remain faithful to

their own idols but Jerusalem wantonly worships them all. Finally, v30-34 describes her

as the cheapest of harlots. She is dubbed a “bold face” harlot who does not even charge

for her services but instead will pay her lovers. It is the ultimate disgrace for her husband.

3. The certainty of judgment and scorn but with restoration. 35-63

Like a jealous husband God is angry and will judge her as an adulteress wife (35-43). Her

lovers will be used to demolish her and expose her nakedness which is total destruction

(39). So Jerusalem wrestles for years with her neighboring nations and is destroyed by

Babylon. However there will also be scorn and shame (44-52). She has strongly despised

Samaria and Sodom as sinful nations judged by God. Now as a proverb of scorn, she will

be sorted with them, as mother and daughter. God then speaks of restoration (53-63). To

shame her, the two sinful sisters will also be restored to remind her that she is even more

sinful (51-52). It will be under a new eternal covenant, namely the NT (60). It must be the

future when Jerusalem is the capital of His millennial kingdom for in v61 the sisters will

be given as daughters to be under her. But this is “not because of His covenant”; then it

can only be for a humbling reminder of sin and that it’s God’s forgiveness that saves her.

Lesson to Ponder: The chapter is revoking to the Jews and even today is not included in

the public readings of the synagogues. Yet an honest look at sin is the path to repentance.



Ezekiel 17: Parable to condemn the covenant breaking act of Zedekiah. KV 18-19

Zedekiah’s end is already predicted in chapter 12 but now a key reason for this is given.

1. The parable of the eagles. 1-10

What Ezekiel propounds is called a parable because it is an allegory but also a riddle as

explanation is needed to be given in the next section (1-2). The parable starts with a great

eagle taking a young twig from the top of a cedar in Lebanon (3-6). Note that “cedars of

Lebanon” are especially large and it is in the parable not really to indicate the place but

rather to show that it is a large tree. The twig is bought to a great city of traders but

another seed is planted in fertile soil and abundant waters (5). Willow is a tree that thrives

on water but it has no role in the parable except to show that water is really abundant. In

Hebrew, both “seed” and the low spreading “vine” that grew are singular and so it is just

one seed and not plural as in the NIV. However the roots are under the vine’s control and

then another great eagle appears (7-10). The vine, instead of being grateful for the first

eagle’s benevolence bends its roots to the second eagle for nourishment. God then

predicts that the first eagle will demolish the wine and leave it to whither. The east wind

in v10 is the famous Sirocco wind from the desert with vast destructive forces on crops.

2. The interpretation of the parable. 11-21

In v12, Ezekiel seems to expect the exiles to easily understand the parable and it should

be for these are key events that transpired in their lifetime. The first eagle is Babylon and

the cedar of Lebanon is Jerusalem (11-14). Babylon in the second incursion of 597 BC,

takes the 18-year old king Jehoiachin, which is the young twig in v4 into exile. His uncle

Zedekiah is made king but with a covenant that he must submit to Babylon. Ezekiel in v8

indicates that Babylon treats Zedekiah well, planting him in good soil and ample waters.

This must be real, for Babylon is similarly benevolent to the exiles, even allowing them

to own houses and gardens (Jer. 29:5). Otherwise Ezekiel’s positive words for Babylon

will be extremely revoking and the exiles will never accept it. Nevertheless many of

Judah’s mighty are taken into exile. God allows the humiliation but under the benevolent

overlord of Babylon so that they can stand and survive (14). It is God’s gentle method of

discipline and it is amazing that He will do it in spite of their unfaithfulness in chapter 16.

However Zedekiah treacherously rebels and turns his allegiance to Egypt the second

eagle (15-17). God accurately predicts that Pharaoh will be of no help when Babylon

destroys Jerusalem in 586 BC. Finally God confirms that Zedekiah and his army will be

eliminated in judgment (18-21). The king breaks Babylon’s covenant and is unfaithful to

them. Yet in v19-20 God takes it as breaking His covenant and the unfaithfulness is to

Him. The principle is clear. Covenant with others tantamount to making it with God. In

v18, the root problem is stated as Zedekiah despising the covenant. He has never taken it

seriously and this is the attitude we must avoid in all covenants that we make with others.

3. Promise of blessing through the future Messiah. 22-24

Finally using the same parable God presents the hope of the future Messiah. He is

similarly a twig from the cedar but a tender one. Yet He will rule from the high mountain

which is doubtless Jerusalem in the millennium, over all birds, which is the world.

Lesson to Ponder: God disciplines us graciously. Embrace it and not rebel like the Jews.



Ezekiel 18: The principle of individual accountability in the coming judgment. KV 4

The judgment on Jerusalem will be based on individual’s sin and not that of their father’s.

1. God stating the principle of individual accountability. 1-4

Ezekiel now deals with a contention that is circulating in a proverb (1-3). This is probably

based on the superstition that sour grapes can blunt one’s taste so excessively that it will

even affect their children and in Hebrew, “on edge” in v2, “qahah” is blunt. The proverb

thus expresses the idea that children will be punished for their father’s sin. It is also a

denial of personal wrong and that God is unfair to punish them for the sin of their fathers.

God declares the cessation of the proverb and stated in v4 that all souls are accountable to

Him personally. Death will solely be due to one’s own sin. The death here is referring to

physical death in the judgment of Judah. This is inline with 14:20 where God already

states that the righteous can only deliver themselves. It also agrees with OT law. In Ex.

20:5 God states that the father’s sin can affect their offspring up to the fourth generation

which is indeed true and can be observed even in daily living. Yet for the actual

execution of justice in Deut. 24:16, the death penalty can only be given for “his own sin”.

2. Examples to explain the principle. 5-29

Ezekiel firstly described the righteous man (5-10). Two common Hebrew words are used

in v5. “Misphat” is to be just according to the law and “tsaddiq” is to have right actions.

The righteous man thus will produce right actions as in v6-9. He is firstly faithful in key

relationships, namely to God and family. Next he justly manages his material possessions

(7) and is also just to his fellow man (8). Finally in v9, he uses God’s law in his life. Note

that he observes the entire OT law, such as avoiding a menstrual woman in Lev. 20:18

and not charging interest in Ex. 22:25, which is no more mandated in the NT. God

affirms that the righteous man will surely live. Ezekiel moves on to the son who does evil

(11-13) and the grandson who is righteous (14-18). The crux of the matter is that children

can think for themselves and therefore they must be accountable for their own lives. So in

v14, the grandson observes all his father’s sins and yet can choose to be righteous. The

principle of personal accountability in the coming judgment is then summarized in v19-

20. However in v21-24 God explains the positive impact of repentance. It does not say

that he is excused from all earthly consequences of his sin, such as returning what he has

robbed. Just that in the coming judgment on Judah, he will live. With the same logic in

v24, if the righteous turns to evil he will die. Finally in v25-29 God tells the Jews that

their criticism of God’s way as in v2 is perverted. It is their ways that are not right for

they are the ones living in sin. Rather they should examine themselves, turn from their

iniquities and deliver themselves. Actually all these also match well with the vision in 9:4

where the righteous are identified and marked out only on judgment day for deliverance.

3. Final call for Israel to repent. 30-32

God closes, affirming that each will be judged according to his conduct (30) and thus

they must cast away all their sins and repent (30-32). The call to make a new heart and

spirit is a hint on the new covenant which will only be fully realized in the NT (36:26).

Lesson to Ponder: So often we simply want the wicked to be justly punished but in v23

God has no pleasure in his death. So it is important that we first seek his repentance.



Ezekiel 19: Lamentation on the evil kings at the end of the Davidic Dynasty. KV 1

The chapter shows the exiles that the Davidic Dynasty will no more be able to lead them.

1. The lioness producing the first king. 1-4

The chapter is a lament as stated in v1 but also a parable as it is allegorical in nature. An

explanation however is not given and so the varieties of interpretation abound. It is safest

to stick close to the text. Firstly it concerns the princes of Israel (1). Thus the cubs and

young lions must be referring to the various kings in Israel. It will be best to identify the

mother in v2 after clearly identifying the cubs. The first cub is depicted in v2-4. There is

only one Israel king in history that is captured and taken in chains to Egypt and he is

Jehoahaz the son of Josiah (2Kgs. 23:31-33). In v2 it is stated that he is raised “among

young lions” and indeed Jehohaz is raised in the royal family but is an evil king and only

reigns three months before being captured by Pharaoh. He is the fourth king before the

fall of Jerusalem in 586 BC.

2. The lioness producing the second king. 5-9

In the allegory, apparently the same mother produces a second cub (5-7). A key in its

identification is that he is subsequently brought to Babylon in a cage with hooks (8-9).

There are only two Israel kings that are bought into exile to Babylon and they are

Jehoachin after the second Babylonian incursion in Jerusalem and Zedekiah the last king

before the fall. In 2Kgs 24:12-16 it is stated that Jehoachin gives himself up to

Babylonians and is exiled together with entire royal family. In fact Ezekiel is in this

entourage and it is hard to imagine that they will drag the king up in chains. Zedekiah

however attempts an escape after Jerusalem’s fall but is captured at the Plain of Jericho.

This fits well with the “hunting nets” in v9 and it is stated in 2Kgs. 25:7 that he is bound

up in fetters to Babylon. Furthermore it is stated in v7 that the second prince does much

harm to other cities. It is inconceivable that this can be Jehoachin who only rules for three

months while Zedekiah reigns for 11 years. If the two cubs are Jehohaz and Zedekiah,

then who is the mother? Many scholars reckon that the lioness is Judah but actually these

two kings are from the same mother, namely Hamutal. This is the safest interpretation as

it is the most literal but perhaps even if she is Judah, the significance will not be altered.

3. The downfall of the vine of the Davidic Dynasty. 10-14

There seems to be a definite shift in the allegory from the lioness to a vine in v10-11. In

Hebrew it is literally “mother, the vine in the blood”. Many OT versions assume that this

is an error and translated blood as vineyard. But it is to stress the bloodline in the Davidic

Dynasty able to produce distinguished rulers as depicted in v11. However the dynasty is

plucked up in fury by the Babylonians into exile and will wither (12-14). It being planted

in the wilderness in v13 fits well with history for the monarchy is kept in prison for 37

years (Jer. 52:31). The bloodline is declared in v14 to have no more “strong branch”

having a scepter to rule. In other words this bloodline will never rule Israel again.

Lesson to Ponder: In Jer. 22:30 it is stated that Jehoiachin descendants will never rule.

Now Zedekiah’s bloodline is declared never to hold the scepter. It is amazing that Jesus

genealogy through Mary is not from these bloodlines but via Nathan, Solomon’s brother

(Lu. 3:31). Thus Jesus is exempted from this curse and only He can be our eternal king.



Ezekiel 20: Reviewing Judah’s history of rebellion. KV 4

A history of Judah’s rebellion is presented to show that God’s judgment is imminent.

1. The people rebel from the beginning in Egypt. 1-9

The dated prophecy is two years after Ezekiel’s call and four years before Jerusalem’s

fall. It is for the elders who came for a word from God but instead Ezekiel proclaims a

review of Israel’s rebellion (1-4). He starts with Egypt before the Exodus (5-9). It’s not in

the Exodus narrative but the Jews are already worshipping idols in Egypt. Passages like

Lev. 17:7 and Josh. 24:14 refer to it and thus it is accurate. Their rebellion against Moses

in Egypt is in Ex. 5:21 but v8 adds that they also refuse to cast away the idols. It actually

helps to explain the rapid set up of the golden calf when Moses is away just momentary

in the wilderness (Ex. 32). God then states that His reason for withholding annihilation is

for the glory of His holy name. It is not self-serving for God to do all for His glory

because He is also omnipotent and perfect in justice to ensure the appropriate outcomes

for all involved. Without perfect justice, self glory will result in chaos as in Satan’s case.

2. Rebellion in the wilderness and the years of wandering. 10-24

The next cycle of rebellion is in the wilderness (10-17). God gives them both His law and

the Sabbath, a sign to mark and remember His covenant and they fail on both counts.

During the rebellion of the golden calf God threatens to annihilate them (Ex. 32:10) and

again when they refuse to enter the promise land in Nu. 14:11-13. God swears to that

generation in the latter event that they will not enter the promise land (15). Still their

children similarly instigated a third cycle of rebellion (18-24). The children’s instruction

is in Deuteronomy where God’s law is again reviewed. In fact the book means “second

law” in Hebrew. Yet their children rebel and in v23, God states that already in the

wilderness He contemplates on scattering them as exiles. It is not in the Exodus narrative

but stated in Ps. 106:26-27. Repeatedly it is stressed that their rebellion is connected to

idolatry (16, 18 and 24) and again God withholding judgment for the glory of His name.

3. Rebellion even in the promise land. 25-29

This fourth cycle occurs in the promise land starting with v25-26, two puzzling verses for

it say that His statutes are “not good”. In Hebrew it is “lo tob”, a very general term which

can mean “not well interpreted”. It is also known in early times that some erroneously

took Ex. 22:29 to mean human sacrifices. But in v26, such sacrificial gifts will only make

them unclean. It is treachery, as much as worshipping their idols in high places (27-29).

4. The certainty of change and full restoration. 32-44 God directly addresses the elders again (30-31), affirming in v32-39 the elimination of

idols. “Wilderness of the peoples” in v35 suggests that it will be done during their exile.

The method in v37-38 is to separate the rebels and only the faithful will enter the land.

Indeed after the exile, only devout Jews return without any idols. Certainly in Christ’s

days absolutely no idols are found. So in v39, God tell the elders that they too will

change to obey Him. However the final vision in v40-44 when all Israel will serve and

worship God from the heart will be in the millennium (v45-49 belongs to chapter 21).

Lesson to Ponder: It is amazing how in His grace He will spare us again and again and....



Ezekiel 21: Prophesying the destruction of Judah by the Babylonians. KV 2-3

After reviewing their persistent rebellion, Ezekiel prophesies Judah’s coming destruction.

1. The fiery judgment of slaughter in Israel. 20:45-21:17

In the Jewish Bible, the section 20:45-49 is in chapter 21 and links better with these

series of oracles on Judah’s destruction. Judah is the southern part of Israel and so

Ezekiel is called to set his face and prophecy against the south (46). Negev, south of the

Dead Sea is mainly desert except for the northern forested area. So the condemnation is

on the populated part of southern Palestine where a blazing fire will indiscriminately

destroy both green and dry trees. The vision must be allegorical for it is impossible to

burn every tree as stated (47). Thus in v49, Ezekiel is accused of speaking in parable and

the people are not taking the message seriously. So 21:1-7 is God’s response as He

proclaims a vision of literal slaughter and it is specifically directed at Jerusalem and the

sanctuaries, a reference to the temple area. However, the indiscriminate slaughter seems

to contradict Ezekiel’s vision of God sparing the righteous in 9:4-6. The best explanation

is that the previous vision is viewing the slaughter spiritually. God uses His power but

His ways are often invisible. To the visible eye, the slaughter seems indiscriminate for

even priests and prophets are not spared (Lam. 4:13-14). Another possible explanation is

in Jer. 21:8-10 where God declares a way of escape, by deserting to the enemy. If the

righteous believe God, they should desert and interestingly in Jer. 39:9 after Jerusalem’s

fall, there was indeed a group of deserters which Babylon spared and took into exile. Still

the killing will be severe and in v6-7 the news will be of great distress to the exiles. In v5,

the sword not returning to the sheath simply means that the slaughter will not cease until

God’s purpose is completed. The next segment of v8-13 is difficult and the meaning is

unclear. It is best to take the “rod of My son” to mean the scepter of the king. The king

despises everything, even the prophecy and rejoices rather than repent. Thus the sword is

sharpened and polished to be against the king’s official in v12 and the rod or scepter will

be no more (13). Finally v14-17 is to emphasize that in the slaughter, there will be no

escape. Ezekiel claps his hands three times and in v17, God says that in the slaughter it is

He who claps and the sword will strike with great speed like lightning from all sides.

2. The symbolic act V1 of Babylonians arrival. 18-27

A symbolic act is next enacted to show Babylon’s decision in invading Jerusalem (18-

23). At Damascus, the road divides to either Rabbah, Ammon’s capital or to Jerusalem.

Using pagan divinations to guide them, Babylon will head to Jerusalem and begin their

siege. In v23, the people in Jerusalem will take such pagan divination as false and think

that their oaths or treaty with Babylon will protect them. Yet this time God is behind the

entire invasion and Babylon will remember their rebellion and destroy Judah. In v24-27,

Ezekiel clearly predicts the king’s fall with v27 pointing to Christ’s rule in the future.

3. Judgment on Ammon and Babylon. 28-32

However God will also judge the other parties in the oracle. Babylon invades Ammon

four years later belying the words of their false prophets (28-29). Babylon is judged after

fulfilling their task or “on returning to the sheath” and was defeated by Persia (30-32).

Lesson to Ponder: Babylon uses divinations in v21-22, yet God still control the results.



Ezekiel 22: Final indictments and declaration of judgment before Jerusalem’s fall. KV 2

God’s final formal charges show the immense sinful state of Judah just before the fall.

1. The formal indictments and judgment. 1-16

There are three oracles in this chapter. The first is God making a strong formal charge on

the city, calling Ezekiel to “judge” or to charge them twice in v2. This is in spite of all -

the previous rebukes and the purpose is for the people to know all their abominations (1-

2). God clearly wants His people to know their sins and so we must never blind our eyes

to our own iniquities. The indictment has two main offences (3-5). First is shedding of

blood which is the unjust exploitations that can result in the loss of lives and the second is

idolatry. Judgment is declared and they will become a reproach as God will humble them

before the nations. The sins are listed, as usually done in a formal charge, in v6-12. Some

commentaries take these sins as committed only by the rulers in v6 but as judgment in

v13-16 is for the entire city, the sins too must be committed all. However the shedding of

blood undoubtedly starts with the rulers and simmers down to pollute the entire city (29).

In fact all Ten Commandments in Ex. 30:1-17 are violated. Commandments one and two,

to worship God only and not idols are disobeyed in v9 by worshipping idols in the

mountain shrines. The third and fourth of not using God’s name in vain and Sabbath

keeping are breached in v8 as they despise holy things and profane the Sabbath. Ill-

treatment of parents in v7 violates the fifth command and the shedding of blood in v6, 9

and 12 is breaking the sixth command on murder. Adultery in the seventh command is

infringed in v10-11. In v10, “nakedness” in Hebrew is “ervah” which is the genital area.

It obnoxiously refers to having sex with the father’s wife most likely the step-mother.

Stealing and coveting in commands eighth and tenth are transgressed in v12 but also in

v7 for the oppressions depicted must also be for such unjust gains. Finally “slanderous”

in v9 is “rakil” or “tale bearing” in Hebrew. It is equivalent to being a false witness of the

ninth command. Towards the end Jerusalem is really loathsome to the core and the reason

is because they have forgotten God (12). Thus judgment comes in v13-16. It will not be

just physical but in v14 the hearts and hands means that they will be emotionally broken.

Exile of the city is predicted and again it is so that they will know that He is the Lord.

2. Announcement of judgment against Jerusalem. 17-22

The next oracle is an allegory with Judah as the dross of silver. Silver is mixed with the

dross impurities of bronze, tin, lead and iron when mined (17-18) and can only be

removed in a furnace. God will gather them in Jerusalem (19-20) and His wrath will be

on them as in a furnace to refine them (21-22). The result is silver, the exiles to Babylon.

3. The depraved state of society making judgment inevitable. 23-32

The last oracle shows the city immerse in their sins. Five groups are mentioned (23-29).

Note that in v25 some texts put this group as the ruling nobility. The authorities exploit

the people and the religious leaders instead of correcting them justify their evil by false

doctrines (26) and prophecies (28). No one in authority can stand in the gap and even His

true prophet Jeremiah is in prison (Jer. 37:16). The only option left is His wrath (30-31).

Lesson to Ponder: Forgetting God in v12 is not to put Him first, for outwardly Judah

worships God to the end. Be careful for the end result of depravity is shown here.



Ezekiel 23: Parable of the two sisters - the sin of lusting after foreign powers. KV 3-4

The parable has similarities to chapter 16 because the end result of this lust is idolatry.

1. Introducing the sisters and the sins of Oholah. 1-10

The sisters are introduced in v1-4 with one mother to symbolize unity of the two Jewish

kingdoms. Oholah is the elder probably because 10 tribes are under her domain. She is

charged with harlotry or the worship of idols which begins in Egypt (20:8). In v3 as in the

rest of the chapter, vivid offensive words are used. In Hebrew “shad” for breasts and

“dad” for nipples are words still in use today and these are pressed or “maak” which is to

be squeezed firmly. The sisters are identified as Samaria and Jerusalem, capital of Israel

and Judah respectively (4). Oholah means “her tent” indicating that Israel is dwelling on

her own without God. Oholibah however means “my tent in her” denoting that God

dwells with Judah and this is in the Jerusalem’s temple. God also states in v4 that He

owns them meaning that they are betrothed to Him. It is as God’s wife that Oholah plays

the harlot (5-10). Note that it is not the idols that she lusts for, but the glory and grandeur

of the Assyrians. She lusts for them and seeks their protection (1Ki 15:19; 17:3) but ends

up worshipping their idols. Lusting for what the world has to offer will similarly drives us

to worship the gods or idols of this world. In judgment God gives her to the Assyrians

who capture Samaria in 722 BC. More offensive words are seen in v9 for “nakedness” or

“ervah” in Hebrew mean “genitals”. Samaria is totally ravaged and becomes a byword.

2. The harlotry of Ohobilah and her punishment. 11-35

Ohobilah is even more corrupt than her sister (11-21). Firstly in v12-13 she lusts after the

Assyrians (see 2Ki 16:7 and 12-13) and then the Babylonians in v14-15. But note in v17

she becomes disgusted with them, a reference to the last Judean kings rebelling against

Babylon (e.g. 17:15). In spite of Judah’s disgust, she is attracted to the Babylonian’s idols.

It is like worship of the golden calf or Egypt’s idols referred to as their paramours in v20.

Offensive imageries as the flesh of animals known for sexual heat (20) and their lewdness

of youth in Egypt (21) are used to depict God’s resentment. So in v22-29 God will bring

Babylon against Jerusalem. Kingdoms including Assyria that are vassals of Babylon are

mercenaries in the invading army (23). Cutting of nose and ears are usual punishments

for adulteress to show the harshness of their plight. Finally v30-35 states that she will

drink the cup of her sister which is to face the same sorrow and shame. In v34 the picture

is that she will drain the last drop and then breaking the cup up, she even gnaws on what

is left on the fragments. The reason in v35 is that they have forgotten God. God is

worshipped in the temple but if idols are present it is like casting Him behind their backs.

3. The most serious of the sisters’ sin and their certain punishment. 36-49

Finally the most serious sins of the two sisters are listed. The first is human sacrifice (36-

39). They not only commit this despicable sin but went on the same day to worship God

in the temple. The second in v40-44 is fragrant harlotries or worshiping all kinds of idols

which are found all over the city (16:25). The sisters are so perverted that in v45-49, the

Assyrians and Babylonians judging them are described as righteous in comparison.

Lesson to Ponder: The offensive words used in this chapter expresses how repugnant

idols and unfaithfulness is to God. It is a strong reminder that He must be our only focus.



Ezekiel 24: Final prophecies on the certain fall of Jerusalem. KV 14

The final word on Jerusalem’s fall is now proclaimed after a clear indictment of their sins

in chapter 22 and a parable on their unfaithful idolatries in chapter 23.

1. The parable of the boiling pot. 1-14

God informs Ezekiel that the siege of Jerusalem has begun (1-2). This is God’s revelation

for otherwise it will be months before the exiles will receive the information. The precise

date in today’s reckoning is 15th

January 588 BC. Ezekiel is now to declare a parable to

portray Jerusalem’s fall in 586 BC (3-5). This is not a symbolic act as God commands

him only to voice it in v3. It is about a large cooking pot with water and choice pieces of

meat and bones. The pot clearly represents Jerusalem and in it the inhabitants who at the

beginning are choice individuals chosen by God. In v5, the wood is lighted to boil the pot

which represents the judgment to come. There are then two poetic condemnations

beginning with “woe to the bloody city”. The first condemnation is on the widespread

blood of injustice in the city (6-8). They do not even bother to cover it up but shamelessly

left the blood on the bare rocks. This is repugnant in the OT for blood must be covered up

with dust (Lev. 17:13). Thus the parable states that there is rust in the pot which is the

sinful corruption among the people. In v6 it describes that pieces of meat but not the

bones are taken out piece by piece and this probably represent those that will be taken as

exiles away from Jerusalem. “Not making a choice” actually means that no lot is cast for

these pieces and the phrase is there probably because in the previous exile, lot casting is

involved in making the final choice but in this final occasion it will not be applied. The

second woe portrays the severest of judgment on the city (9-14). The fire is kindled with

only bones and some flesh left in the pot. In v10 the bones are to be burned or “charar” in

Hebrew which is until it turns charred black. So in v11 the pot is emptied of water and

heated until it glows and melts. This is so that the rust will be finally removed. It is the

stark judgment during the siege and destruction of Jerusalem when most inhabitants will

die and the city destroyed. The reason is in v12-13 for they have rejected God’s repeated

attempt to cleanse them and now His wrath must be applied to remove the rust.

2. Symbolic Act VI on the death of Ezekiel’s wife. 15-27

The second prophecy is a symbolic act when Ezekiel is told that his wife will soon be

taken from him (15-18). He must have loved his wife dearly for she is the “desire” of his

eyes. In v18, when he speaks in the morning must be the above parable for since Ezekiel

is muted in 3:26, he can only speak on what God has declared. He probably does not

expect his wife’s death to be on the same day but he must avoid all manner of mourning

as stated in v17 except to groan silently. Indeed the people requested for an explanation

and they are told that they too will experience the same grief when the temple, the pride

of their eyes will fall and the children they have left behind will also be slaughtered (19-

24). The people then also cannot mourn because such activities will offend their rulers

the Babylonians, the very destroyers of Jerusalem. Finally God promises that there will

be a final verification of Ezekiel’s words from the survivors of Jerusalem’s fall (25-27).

This is in 33:21-22 when Ezekiel’s muting will end and he will again speak freely.

Lesson to Ponder: The feeling must be unbearable in not mourning for his wife’s death.

Yet obedience to God often entails even suppressing feelings that are dear and deep to us.



Ezekiel 25: Prophecies against four close neighbors of Judah. KV 2, 8, 13, 15

All major prophets have a segment prophesying on other nations reminding us that God

rules the world. Ezekiel does this from chapter 25-32 beginning with four close neighbors.

1. The destruction of Amon. 1-7

Ammon is Lot’s son and the kingdom is east of the Dead Sea, in the area that is allocated

to the tribe of Gad. After the Assyrians deport Israel, the Ammonites occupy their land.

Ammon is faulted for expressing joy over every stages of Israel’s and Judah’s fall and

clearly the scorning of His people will anger God (1-3). It is recorded that Amon is

defeated by Nebuchadnezzar five years after Jerusalem’s fall and then invaded by the

Arabs who are the “sons of the east” (4-7). In v4-5 their invaders certainly fit the Arabs,

dwelling in tents or encampments with their camels. Ammon disappears in history and

Rabbah or present day Amman, the capital of Jordon, remains as a city of the Arabs.

2. Executing judgments on Moab. 8-11

Moab is next while Seir or Edom is in the following section. Moabites are descendants

of Lot, Abraham’s nephew who goes with him to Canaan and occupy the east bank of the

lower half of the Dead Sea. Their most infamous deed is luring Israel into idolatry on the

way to Canaan, assisted by the false prophet Balaam (Nu. 22-25). Here, they arouse

God’s anger by insisting that Judah is like other nation (8). Demoting God’s special

people to an ordinary status is violating His honor. They are placed together with Ammon

in judgment (9-11). This is accurate historically for they are both defeated by Babylon at

the same time in 582 BC. They are then similarly invaded by Arabs and eliminated. In v9,

God states that He will open the flank of Moab and indeed in Jer. 48:2, her invasion is

through Heshbon at the northern border. A small detail yet accurate to the dot.

3. God’s vengeance on Edom. 12-14

Edom is the son of Essau, occupying the mountains south of the Dead Sea. They sin by

taking vengeance on Judah (12). Their deep hatred for Judah is evident for in v12, “guilt”

or “asham” in Hebrew is repeated to stress the severity. They will fall from Teman to

Dedan in the extreme north and south of Edom and this means that they will be totally

laid to waste (13-14). It occurred when they are invaded by Babylon in Jer. 48:22 but

then they migrate to southern Judah. They are then defeated by the Maccabees, the

Jewish revolutionaries who rebel against Rome. Thus v14 accurately states of their

judgment by the hand of my people and then they too disappear in history as a people.

4. The destruction of the Philistines. 15-17

The Philistines are a powerful race in the OT and in fact “Palestine” really means “land

of the Philistines”. Originating from Crete, they migrate to the southern coast of Canaan.

The Philistines are seafarers while Israel lives inland but they are constantly at war with

one another. Note that God faulted the above nations for either scorn or vengeance but

the Philistines offend God on both counts (15). They will be destroyed including the

Cherethities, their elite troops (16-17). Historically, Nebuchadnezzar exterminates the

Philistines as a people on his way to Egypt, as described in Jer. 47,

Lesson to Ponder: Any scorn or vengeance on God’s people is against God Himself.



Ezekiel 26: The fall and destruction of Tyre. KV 3-4

Tyre is next with three chapters allocated, the lengthiest prophecy on this city in the OT.

1. God condemning Tyre with judgments. 1-6

This is the sixth dated prophecy of Ezekiel and it is the eleventh year of Jehoiakim’s exile.

The exact date is not stated but it is the same year as Jerusalem’s fall. As Tyre is rejoicing

over it, it is probably soon after the event (1-2). Tyre was a great Phoenician city with a

flourishing mainland and a fortified island half mile from the coast. In those days Tyre

controls the sea trade while Jerusalem the caravan’s route. The “Aha” from Tyre is

malicious as she now intends to monopolise the trade of the Middle East. However God

always take offence at malicious design against His people. Prophetic judgments are thus

declared on Tyre that she will be destroyed by waves of nations (3-6). Some are quite

remarkable as being scraped like debris until it is a bare rock and women being slain but

pointing only to the mainland and not the island. Yet they will be fulfilled as stated.

2. The details on the full destruction of Tyre. 7-14

Details on the destruction are next provided mentioning specifically Nebuchadnezzar (7-

11). In fact this is fulfilled the very next year in 587 BC when he begins his 13-year siege

of Tyre. Note in v8 the destruction refers only to the mainland with daughters being slain

as predicted in v6. There is no mention that the island fortress is taken, matching well

with Babylonian archives where also no such claim is found. Then 29:18 states that the

army “had no wages from Tyre”. Perhaps it is because Tyre’s main treasures have been

moved to the island fortress, thus eluding the conquerors. Babylon’s role ends in v11 as

the pronoun changes from “he” to “they” in v12-14 and amazingly the details harmonize

with Alexander the Great’s well documented conquest of Tyre in 322 BC. Tyre boldly

refuses to surrender, fully confident of their shelter in the island with walls of 150 feet in

height. The indomitable Alexander however demolishes the mainland, scraping it down

to build a causeway on the sea to the island which is still visible today. It fulfills v12 but

also matches with the details in v4. Indeed so much material is needed that the mainland

must be flattened like a bare rock, suitable for the drying of nets as in v14. Even today,

buildings in Tyre are mainly on the island and the causeway. Since the exact site of the

mainland is not known and much remains in ruins, there is truth in v14 that over the “bare

rock”, it will be rebuilt no more. There is one more detail. Alexander takes the island and

slaughters thousands of Tyrian soldiers. But his respect for women is legendary and even

rape by his soldiers is severely punished. So slaughtering of women only occurred in the

mainland. Ezekiel has never heard of Alexander and yet predicted it accurately in v6.

3. The consequence of Tyre’s fall. 15-21

Tyre is a great city state and her fall will be widely lamented (15-18). The city will be

made desolate and the Tyrians as pagans will descend into the pit of hades as the people

of old (19-21). Note that in the Hebrew text the last phrase of v20 is stated positively “I

will set glory in the land of the living” as translated in the NASB and KJV, but true

enough a small city still survive on the site but the city state of Tyre is gone forever (21).

Lesson to Ponder: To predict Tyre’s fall, a renowned city mighty on the sea is prophetic

audacity (17). It takes hundreds of years but is accurate to the dot for it is God’s words.



Ezekiel 27: A lament on the fall of Tyre. KV 2

The lament provides vast amount of details on trades and commerce in the Babylonian

empire. It is considered a classic document for this subject in the ancient world.

1. The grand state of Tyre as a maritime city. 1-11

God now calls Ezekiel to lament over Tyre (1-2). Lamentation here in Hebrew is “qinah”

which is a mourning poem written as an eulogy. As stated in v3-4, Tyre at that time is the

leading merchant sea-port of the world. God’s main contention with her, which will be

further clarified in chapter 28 is her pride. It is clearly stated here for Tyre said “I am

perfect in beauty”. There is ample reason for such a high self-image, as v5-11 presents

the excellent characteristics of the city using the imagery of a fine merchant ship. Her

builders constructed her out of the best available timber, ornamenting her with ivory and

embroideries (6-7). Her crews are all professionals and only the best are used. For

example, the elders and wise men from Gebal are renowned craftsmen and they are

responsible for all repairs. Finally she has the best mercenaries working for her who

know how to demonstrate their presence by hanging shields and helmets on the walls (10-

11). Tyre is an example in which genuine excellence is behind her boast. But when she

sees herself as perfect, it is not humanly possible and it is therefore egotistical pride.

2. The trade and customers of Tyre. 12-25

In the next section, an impressive list of nations trading and bartering with Tyre is

provided. A total of twenty nations are listed as having a direct trading relationship. It

really covers the breath of the ancient world. Tarshish for example in v12 is in Spain at

the entrance of the Mediterranean Sea while Asshur and Chilmad in v23 are deep within

Mesopotamia. Places of renowned are mentioned including Judah (17), Damascus (18)

and Arabia (21). The items traded add up to 37 in total and the list boggles the mind in

variety and sophistication, with even slave-trading in v13. Without question Tyre is

immersed in prosperity. So v12 speaks of the abundance in wealth, or “hon” in Hebrew

which is “lavish material riches”. Furthermore in v33 they are also enriching others even

the kings of the world. With such wealth and beauty, pride is often just around the corner.

3. The collapse and fall of Tyre. 26-36

Tyre’s fall is lamented as an immense shipwreck (26-28). This is the East Wind that has

destroyed many ships before (Ps. 48:7). Interestingly the lament bemoans that it is her

professional rowers that brought her into the storm. Indeed Tyre’s leaders fail to negotiate

with her conquerors. They even slaughter Alexander’s negotiators and throw them into

the sea. It must be their pride and with Alexander they paid dearly when he demolished

their city. In their end, none of her wealth and professionals is able to help her (27). There

is widespread mourning among traders and sailors (29-31). They recognize Tyre’s past

greatness but seem amazed that such an icon now lies broken in the midst of the sea (32-

34). It is not a lament of affection but more of being appalled and horribly afraid (35-36).

Some even hiss which in Hebrew is “sharaq” a term of scorn. Even today, this is all we

can expect in the mourning for the rich as they pass into oblivion.

Lesson to Ponder: When achievements abounds, pride is a potential danger. It is time to

evaluate ourselves and know there are always strong “East Winds”. We too can easily fall.



Ezekiel 28: Fall of King of Tyre with an allegory (KV 16) and Fall of Sidon (KV 24).

In the chapter the prophecy on Tyre ends, followed by Sidon a fellow Phoenician city.

1. Judgment on the Ruler of Tyre. 1-10

Chapter 26-27 are on Tyre but now the focus is on the ruler of the city, starting with an

indictment against him (1-5). His problem is pride over his abilities and achievements. In

v3 he is described as wiser than Daniel, who can solve riddles that eludes the wise men of

Babylon. Similarly, there is no secret that is hidden or a match for this ruler. There is no

reason for not taking v3 as it is that indeed he is a ruler of wisdom and understanding as

stated in v4. With this ability, by astute trading he acquires immense riches and treasures.

Actually the Hebrew word for riches is “chayil” which also include strength. It means

that he is able to build a city with both wealth and power. With such achievements, pride

will often result. Note in v2, the key indictment is the delusion that he is God. Yet he is

only a man and pride crosses the line when it pushes one to imagine what he is not. Thus

in retribution God will send foreign conquerors (6-10). On his demise in v9, he will

realize before his slayer that he is just a man and in v10 he will die a terrible death. The

word “uncircumcised” means that even his corpse is treated with disrespect. The

Babylonians besiege Tyre for 13 years after taking Jerusalem and the ruler Ethbaal III

reportedly died the same year Tyre is taken in 573 BC. Ezekiel words are duly fulfilled.

2. Lamentation over the King of Tyre. 11-19

The lamentation in v11-16 is clearly not describing a man like the ruler of Tyre but a

superior spiritual being. Many including Jerome, take this to be an allegory on Satan and

actually there is validity in this interpretation. Firstly he is called the King of Tyre instead

of ruler and certainly Satan working behind the ruler can be the real king of an idolatrous

city like Tyre. In v12 he is declared as perfect and humans are imperfect. Indeed v13 says

that he is created with coverings of nine precious stones, done with settings and sockets.

Eden is probably not the one in Genesis for it is the garden of God and v14 locates it on

His holy mountain rather than earth. This is where God dwells and it matches with Job 1

where Satan has access to Him. The “stones of fire” is probably an area in heaven where

Satan used to reside. Finally v14 says that he is an anointed cherub, a rank of angels for

protecting God’s holiness. The Hebrew word describing the cherub “sakak” meaning to

cover or guard also has an article showing that it is one of a kind. Thus Satan is probably

the chief guardian of God’s holy mountain until he sins. In v16, the word trade can also

mean dealings and this must include deceiving Adam and other angels (Rev. 12:4). He is

thus cast out from God’s mountain. His sin is pride just as the ruler of Tyre for Isa. 14:14

states that he wants to be like God Himself. The description of the fall and shame in v17-

19 is probably referring back to the ruler of Tyre because this is seen by peoples of this

world and it has yet to occur for Satan. Still he is certain to undergo a similar future.

3. The fall of Sidon. 20-26

Sidon induces Baal worship in Israel through Jezebel. It is as a pricking thorn which God

will judge (20-24). Then v25-26 assures Israel of a permanent return in the millennium.

Lesson to Ponder: It is not pride to recognize our real abilities and achievements. But be

extremely careful for it can lift us to believe what we are not. It is then sinful ugly pride.



Ezekiel 29: Prophecy of judgments against Pharaoh and Egypt. KV 2

This is the first of four chapters on Egypt, the longest prophecy in the book on any nation.

1. Prophecy against Pharaoh. 1-7

This is another dated prophecy and it is equivalent to January 587 BC or about seven

months before Jerusalem’s fall (1-2). The prophecy is against Pharaoh who at that time is

Hophra that reigns from 589-570 BC. He is an egotistical king who once said “Not even a

god can move me from my throne.” God is judging him precisely because of pride (3-5).

In v3 he even deludes that he has made the Nile. The imaginary of calling him a monster

in the river is that of a crocodile which is generally captured by hooks and the fish

clinging to his scales are his followers. His reign ends in a civil war when he is ousted

and he flees to a foreign country, evidently with followers or those “fish clinging to his

scales’. After a few years he returns to retake the land but is killed in battle. Details on his

burial are vague and it is possible that he is left to die in the open field. In v6-7 another

reason is given for God’s judgment on Pharaoh. It is failing in the promise to protect

Jerusalem against Babylon. When Babylon invades, Egypt only provides token protection

(Jer. 37:5-7) just like a reed injuring those who lean on it. Jerusalem thus fell in 586 BC.

2. Judgment on Egypt by the sword. 8-16

The judgment on pride is not over but the focus of the next section is on Egypt herself (8-

12). God will bring a sword and the land will be laid to waste. This must be referring to

the invasion of Nebuchadnezzar of Egypt in 568 BC. It is also prophesied in Jer. 43:8-13

and Jer. 46:13-26 and there is a fragment now in the British Museum documenting his

invasion. In Jer. 46:14 they go as deep into Egypt as Memphis and large areas with cities

must be laid to waste (12) having no more inhabitants (11). There is no Egyptian record

of exiles being taken but as it is usual Babylonian practice, it must have occurred.

However God promises that after 40 years, the people will return (13-16). It harmonizes

well with the period of Babylon’s domination (568-525 BC) and under Persian rule they

are allowed to return. In v14, the land of Pathros is believed by Egyptians to be the origin

of the nation. It is mentioned to stress that those scattered are returning to their respective

land of origin. However Egypt will never be a great nation which is true up till today.

3. Prophecy on the invasion of Egypt by Nebuchadnezzar. 17-20

The chapter ends with another dated prophecy equivalent to 571 BC and it affirms the

Babylonian invasion. In 26:7-11, Babylon’s siege of Tyre is prophesied which occurs in

587 BC. It lasts 13 years ending with Tyre retreating to the island fortress with all her

treasures, leaving Babylon with no spoils (17-18). God now states the reason for giving

Egypt to Nebuchadnezzar. It will be wages for his army because he and his army have

acted for God (19-20). This statement perhaps can be taken literally. Nebuchadnezzar is

near the end of his career and in Dan 4:28-37, he goes through a humbling experience

when he submits to God. This can explain why he now acts on God’s behalf.

Lesson to Ponder: Verse 21 is to affirm Ezekiel’s prophetic voice. In 26:7-14 the

prophecy on Tyre’s fall will only be completed in 332 BC by Alexander the Great. Thus

it may seem that Ezekiel’s words are left unfulfilled. However when Egypt is invaded the

strength or horn of his voice will be evident. God will always affirm His servant.



Ezekiel 30: Prophetic details on the impending invasion on Egypt and her allies. KV 2-3

More details are now given on Nebuchadnezzar’s invasion first mentioned in chapter 29.

1. Judgment day coming for Egypt and her allies. 1-9

This undated prophecy is on “the day of the Lord” which merely implies a particular

judgment day and to identify it, the context must be consulted. In v10 it clearly states that

the judgment is referring to Nebuchadnezzar’s invasion. The judgment will be severe (1-

5). In v2 it is labeled as a day of clouds, a statement of calamity and it will destroy the

very foundations of Egypt. Other nations will be involved as listed in v5. Since the slain

fall only in Egypt it is best to take this as the demise of her military which recruit soldiers

from these nations. In fact “Arabia” in Hebrew can mean “a mingled people” and some

versions (e.g. KJV, JPS) translated it as such to describe her army. This is more likely for

at that time Arabia is not a nation. In spite of the support of these allied nations, Egypt is

doomed to fall. Then v6-9 states that the entire land will be affected. Migdol is in the Nile

delta while Syene lies on the southern border. The devastation described in v7 is really a

repeat of 29:12 affirming that this is the same Babylon invasion prophesied in 29:8-26.

One detail is amazingly consistent. In v9, messengers will just frighten Ethiopia (or Cush)

which harmonizes well with v4’s allusion only of her anguish. There is no mention that

Ethiopia is invaded and sure enough, 29:10 states that the devastation stops at the border.

Indeed historically Nebuchadnezzar only invaded Egypt and not beyond.

2. Details on Nebuchadnezzar’s destruction of Egypt. 10-19

Ezekiel now identifies the invader as Nebuchadnezzar (10-13). Babylonians are known

for their cruelty and many Egyptians will be slained. The term evil men in v12 indicate

that no mercy can be expected and furthermore the Egyptians will lose all their support.

Firstly the Nile, her source of life will dry up. Second, in v13 her idols and monarchy will

be gone. Without such support, fear will be prevalent in the land. Well-known localities

are then mentioned in v14-18. Pathros in the upper Nile is believed to be the origin of

Egypt. Cities such as Sin and Tahaphnehes are renowned fortresses while Memphis, Zoan

and Thebes are political and religious centers. On and Pi-beseth are key religious centres.

All will be destroyed and Egypt’s pride will cease. In v19 is given the key reason for

these judgments. God often takes away almost everything so that we know He is the Lord.

3. Prophesy on the breaking of Egypt. 20-26

The last section is a dated prophecy that is a few months after the oracle on Egypt in 29:1.

It affirms the outcome of Nebuchadnezzar’s invasion (20-22). Egypt may retaliate but it

will not succeed, for Pharaoh’s arms will remain broken. The next consequence is the

scattering of the Egyptians all over the world (23-26). This is also predicted in 29:12-13

and will last 40 years before God graciously arranges their return to Egypt. This period of

exile must be a trying experience for the battered Egyptians and in v26, God continues to

assert that this is to help them to know that He is the Lord. Without repentance there will

be no reprieve. In fact after their 40 years’ return, there is still no reported evidence of

any change in heart. It must be one reason their oppressions persist until today.

Lesson to Ponder: In judging Egypt, the allies are also included (5-6). Therefore be

careful of who our alliances are. We can be included if we are yoked with them.



Ezekiel 31: The fall of Pharaoh because of his arrogance. KV 10-11

The chapter is an allegorical prophecy depicting the reason and the way Pharaoh will fall.

1. The greatness of Pharaoh as the cedar. 1-9

After providing details on how Egypt will be judged through the years in the last two

chapters, Ezekiel now delivers a poetic oracle on the fall of Pharaoh himself (1-2). The

timing of the oracle in v1 is 587 BC, occurring two months after 30:20 and less than a

year before Jerusalem’s fall. In Ezekiel’s time, the Pharaoh is Hophra (589-570 BC), an

arrogant ruler who once said “Not even a god can move me from my throne.” To depict

his fall, he is allegorically compared to the Assyrians, the greatest world empire in those

days who successfully invaded Egypt in 633 BC. However the Assyrians have just fallen

in the world’s arena, when in 612 BC Nineveh, the capital is demolished by the Medes

and Babylonians. Such a comparison with Assyria will show that Pharaoh, no matter how

mighty, can also likewise be destroyed. Ezekiel starts by presenting Assyria as a cedar in

Lebanon (3-5). These cedars are gigantic and grand, described so well in v3 as towering

among the clouds. Cedars often have dense top branches to offer a forest like shade. In

v4, it explains that this cedar or Assyria is exceptional only because the environment is

conducive. The “deep” means the rivers flowing around the place enabling the tree to

grow loftier than all others in the field. The impact of this great cedar is immense with

birds nesting on it and animals breeding in her shades (6-7). The garden of God and Eden

is referred to in v8-9 to show the way things are when God created the earth. As created,

no trees can compare with her in beauty or grandeur. All this affirms that Pharaoh’s

greatness is not imagined but real.

2. The fall of Pharaoh as the cedar collapses. 10-18

The reason for God’s judgment is immediately explained and it is pride (10-12). His heart

is said to be haughty in v10 which in Hebrew is “rum” or to lift up high. Note that v3-10

already build the case that indeed its loftiness is real. This is an example of pride over an

attribute that is real but still God will not allow it. After all, it is because of a favorable

environment given by God (4) and so clearly the glory must be given to Him. The despot

who destroys Assyria and also Egypt is Nebuchadnezzar and as stated, many other tyrants

will then play a part to decimate Egypt. The result in v13-14 is that much ruin will remain

but birds and animals will still dwell on it, which is still true of Egypt today. The warning

must be stressed for all trees to take care never to be exalted on their stature. Pharaoh

Hophra is obviously warned in this regard. The final and eternal destiny of Assyria is

given in v15-18. God will remove the favorable environment in v15 and Assyria will fall.

The final abode is Sheol or Hell and in fact many trees or nations under Assyria’s shade

will also be there including the uncircumcised (18). They will be comforted in the sense

that even mighty Assyria will be like them, ending in Hell the great equalizer. So there is

no basis for pride, even for abilities or greatness that we actually possessed. Firstly it is

often due to good environment factors given by God. Furthermore, God can remove these

factors anytime in judgment. Finally for all the great men of the world, they will end up

in Hell. There is no escape, unless they humbly come to accept God’s salvation by grace.

Lesson to Ponder: This oracle is not just to warn Pharaoh. The Jews are bent on trusting

Pharaoh who cannot help them (Jer. 37:5-10). God wants them to trust Him alone.



Ezekiel 32: Lamentation on the passing and damnation of Pharaoh and Egypt. KV 32

Ending the four chapters on Egypt, in poetical prose is a funeral dirge for the nation.

1. Lamentation on Pharaoh and Egypt. 1-16

The timing of this message is in v1 and it is about two years after 31:1. However the

situation now is entirely different because seven months ago, Jerusalem has fallen (Jer.

52:6). In the last three chapters, Ezekiel prophesies that Egypt will be harshly judged so

that the Jews will not trust Egypt and hopefully repent and return to God. They fail to

repent and the city fell in judgment. This chapter has the severest condemnation for it

shows Egypt entering into hell. It is God’s affirmation that in spite of Jerusalem’s fall, the

wicked will still be judged and Egypt will not escape. It starts in v1-10 with Pharaoh. The

Hebrew for lamentation in v2 is “qinah” or morning as in a funeral. Pharaoh is the

egotistical Hophra, already prophesied in 29:3-4. Although he sees himself as a young

lion, God calls him a monster, as also in 29:3, which is a crocodile muddling the waters.

His capture in v3 matches that of 29:4, for after putting in a hook, the reptile must be

lifted up by a net. As in 29:5 he will be defeated and his corpse left in the battlefield for

the wild creatures. Yet in v5-10, the picture presented seems too severe. There are vast

discharges of blood filling the ravines and the heavenly bodies will be grossly affected. It

can be poetic hyperbole but these are all prophesied to occur in the Battle of Armageddon

when God destroys the antichrist (Matt. 24:29; Rev. 14:20; 19:17-18). Also Armageddon

will be so dreadful that the world will be horrified as in v9-10. The account here must be

a prophetic pre-figuration of this battle and the accuracy of the details is amazing. Next,

Egypt’s vast destruction by Babylon in v11-16 has been mentioned in chapter 30. The

devastation in v13 with the effects on the Nile is also depicted in 30:7 and 12. Nothing in

the community is left to disturb the waters and in v14, the Nile will be so settled that it

runs smoothly like oil. The call for women to chant shows that this is a funeral dirge.

2. Lamentation on Egypt and the nations in hell. 17-32

The next section is just two weeks later assuming that this is the same month, since it is

not specified (17). Ezekiel is asked to wail, to continue the dirge (17- 21). Egypt’s hordes

or her army arrive in the nether world or Hades. Powerful nations, or the strong and

mighty regardless, all end up in Hades. In v19, Egypt’s beauty is cited but it is more in

mockery. There are two noteworthy points. These hordes are feared on earth for their

swords and yet they all end up slain. They are called the uncircumcised, which means to

be excluded from God and it is for all eternity. In v21, the helpers of Egypt probably refer

to their mercenaries. Be careful of helping the wicked for we may share their final destiny.

An array of defeated nations is then listed to be in Hades. Mighty Assyria, whose capital

Nineveh fell in 612 BC cannot even select her place and is found in the remotest part of

Hades (22-23). Elam is a distant nation, while the site of Meshesh and Tubal is uncertain

(24-28). In v27, the heroes are those buried in honor with their swords but iniquity is in

their bones, meaning the sins persist and thus they are in Hades. Edom, Israel’s

traditional enemy and other foes such as Sidon are all there (29-30). Pharaoh is comforted

in the sense that all these mighty armies are in disgrace with him in Hades (31-32).

Lesson to Ponder: Pride is so self-deceptive. Pharaoh thinks he is a young lion and yet

all he does is to muddle and foul up the water (v2). Never takes oneself too seriously.



Ezekiel 33: Ezekiel’s recommission to change Israel’s ways after Jerusalem’s fall. KV 11

Chapter 33-39 is a new segment on Israel’s restoration, starting with a charge for Ezekiel.

1. Ezekiel the watchman warns but Israel will not turn from their sins. 1-20

Almost all that is stated in this section has been mentioned before. It relates to Ezekiel’s

call and v1-9 can be found in 3:16-21 while v10-20 is in 18:21-29. As these are repeats,

this chapter is a review of Ezekiel’s call or his recommission and the reason for it will be

apparent in the next section. Firstly the basic responsibility of the watchman is reviewed

in v1-6. When God judgment comes, his duty is to clearly warn. Failure to do so means

that the blood of those fallen will be on the watchman and in the OT this tantamount to

murder (2Sam. 4:11). In v7-9, God reminds Ezekiel that he has been appointed as Israel’s

watchman and he must dutifully use God’s message to turn the wicked from his ways.

However for the first time since his call, the Jews are described in v10 as being conscious

of their sins. Yet they must change their ways to avert judgment and so Ezekiel must

warn them (10-16). The wicked should realize that it is never too late to change while the

righteous must know that previous good deeds are no protection if they sin when God’s

judgment comes. It should be appreciated that Ezekiel is basically talking about surviving

on earth when He judges, as v16 states that the end result is to “surely live”. It’s not about

judgment after death when Christ’s blood will assure salvation in eternity for all who

believe. Note that the changes required must entail precise acts as in v15. In the context,

the statutes of life must be referring to the OT moral law. Yet even convicted sinners can

be unwilling to change (17-20). The Jews here content that God’s way as declared by

Ezekiel is not fair. This is a common excuse for disobedience thinking that we know

better than His prophet. When we hear His word, we must believe that it is always fair.

2. Judgments coming for Israel will not change in spite of Jerusalem’s fall. 21-33

Jerusalem has fallen and words reach Ezekiel about five months later (21-22). Ezekiel is

muted before in 3:26 but now God opens his mouth to speak freely. This is the reason for

his recommission. His original task is calling for repentance in view of God’s judgment

on Jerusalem. But in spite of the fall, the people are still not ready to change and Ezekiel

is charged to continue declaring His message. Ezekiel’s rebuke begins with those that are

left in Jerusalem which is now in ruins (23-29). In their twisted minds they believe that

they will again possess the land for they are many while Abraham is only one. Surely

they should know that God is after quality and not quantity. They continue to incur both

ceremonial and moral laws and worst of all they continue to indulge in idols (25). In v26

they are also relying on their sword rather than on the Lord. The tragic elimination of

those left behind in Jerusalem is recorded in Jer. 40-44 and now the reason is evident. It

is because these people have never repented. God affirms in v27-29 that they will be

judged and it all comes to pass as stated. Finally Ezekiel turns to the exiles that are with

him (30-33). They seem enthusiastic to come to listen for Ezekiel’s voice is now opened.

Nonetheless in v31, Ezekiel rebukes them for not changing their ways and their fervor to

listen is really because Ezekiel is an entertaining speaker. God affirms that they will

ultimately know that a prophet is in their midst in v33 but it is still unclear whether they

will alter their ways. Without such changes they too will face the fierce judgment of God.

Lesson to Ponder: The vital task of a prophet is not just predicting but calling for people

to change their ways. This we must do if we see God’s people diverting from His path.



Ezekiel 34: The salvation and final restoration of God’s flock Israel. KV 22-23

A recommissioned Ezekiel starts by rebuking the leaders and prophesying full restoration.

1. Rebuke and judgments of the failing shepherds. 1-10

Jerusalem has fallen and Ezekiel rebukes the leaders for exploiting the people described

as the flock (1-6). In ancient Middle East, shepherds are usually applied to kings. This is

also supported by Jer. 23:1-8, a similar rebuke for shepherds before Jerusalem’s fall.

After Jer. 23:1-8, the rebuke then focuses on prophets and priests, indicating that

shepherds are primarily a reference to the kings. They flounder in two key areas, failing

to feed the flock and to help those in need. The reason is also suggested in v3 for they

only seek to feed themselves and to lavish themselves with wool and the fatness of the

flock. A self-centered leader can never meet God’s expectation. As a result the flock is

scattered and these shepherds never even attempt to find them. The result in v5-6 is true

of the Jews throughout history. They are scattered all over the world and are exploited as

food by every beast meaning the gentile nations. Thus God declares His judgments on the

shepherds in v7-10. He will be against them and will require an accounting meaning the

appropriate judgment for the shepherds will take place (10). Finally He will take their

responsibility over the flock away from them and they will be kings no more.

2. The search and return of the flock with judgments of leaders. 11-22

As the shepherds fail to search for the scattered sheep, God promises to do it Himself

(11-16). They are re-gathered and will return to Israel. This is not the return of the exiles

from Babylon for they will be from all countries (13). It matches with the present return

of the Jews with promises of feeding them richly on the high mountains. The plantations

in the Golan Heights strongly testify to this reality. Then v13 speaks of occupying

“inhabited places”. This is like the West Bank, the inhabited land of the Palestinians.

Note that in the returning process, God will judge the evil members of the flock (6). In

v17-22, God will select them carefully but they are the ones who spoil the pasture (18),

hurt the weak and scatter them (21). It is again referring to their leaders and it is true that

while many Jews return to Israel, their leaders are often exterminated as in the Holocaust.

Finally in v22, God will save them or “yasha” the standard word for salvation. With the

Messianic Jews Movement they are turning to Christ and growing steadily by His grace.

3. The final restoration. 23-33

After the return is completed God will set over them one shepherd (23-24). He is Christ

(Jn.10:11) after His second advent in the Millennium and so the return in v11-16 is before

the 1000 years. In support, Rev. 7:4 has 144,000 Jews already in Israel in the Tribulation

before the Millennium. But v23 seems to suggest that David is the shepherd. Careful

study of v23 shows that “feed” occurs twice and to repeat that David feeds the flock is

tautology. It just as valid in the Hebrew to read David as feeding them once and the “he”

refers to the shepherd who also feeds them Himself. Moreover v24 identifies David as the

prince and not the shepherd. The prince cannot be Christ for he offers a sin offering in

45:22 for himself in the millennial temple. Finally v25-31 depicts Israel under a new

covenant (Jer. 31:31-34), at last living securely as God’s own people and flock (30-31).

Lesson to Ponder: With God, it is not just blessings but showers of blessing (26).



Ezekiel 35: A prophecy against Mount Seir during the end time. KV 2

Mount Seir is generally recognized as Edom but it seems strange that this prophecy is

placed here rather than in 25:12-14 when Ezekiel deals with the other nations. However

as stated in v6, it is an event related to the end time which is the subject of chapter 35-37.

1. Prophesying an event to desolate Mount Seir. 1-9

Mount Seir is a mountain range to the East of the Arabah, south of the Dead Sea located

in the land of the Edomites. In v9 God proclaims that the desolation in this chapter will

be everlasting. Today Mt. Seir is known as Jebel esh–Shera within the territory of Jordon,

with normal terrain and definitely not desolate. Thus the event in this chapter cannot be

connected to the destruction prophesied in 25:12-15 which is fulfilled when Edom is

destroyed by the Babylonians at about 600 BC. As stated in v6, this is in the future at the

end time. Ezekiel begins by declaring that God is against Mt. Seir, to make it a desolate

waste (1-4). This is another key difference with the prophecy in 25:12-15 in which the

prophecy is against Edom as a people. Today the Edomites, the descendants of Essau do

not exist anymore as a people but Mt. Seir is still there. So correctly this prophecy is

specifically against the place. Actually there is in Isa.34:5-6 and Isa.63:1 a prophecy of a

similar event related to Christ’s second coming in which He lands in Bozrah and defeats

the antichrist’s armies. The event is not as widely known as the Battle of Armageddon

but it is clearly described by Isaiah and possibly occurs subsequent to it. It must be the

event depicted in this chapter. God’s reason for action is in v5 and it is the enmity against

Israel from people in Mt. Seir. The present occupants are the Jordanians whose animosity

against Israel is well-known. In v5 they must have delivered Israel to the sword of the

antichrist. In Rev. 12:14-15 it is prophesied that during the Tribulation of the end time,

God will prepare a place to hide and nourish Israel to protect her from Satan the serpent.

However the antichrist will launch an attack on Israel like water from the serpent’s mouth.

The hiding place is most likely in Mt. Seir but Jordan will deliver Israel to the antichrist,

who will send large armies to exterminate them. But in Rev. 12:16, God will annihilate

the armies, which is the awesome slaughter depicted in v6-9. The mountains will be filled

with the slain and the desolation will be everlasting. Remarkably it matches well with Isa.

34:3, 10. It is amazing that a minor but key event related to His second coming can still

be harmonized through several biblical books written by different authors.

2. The basic reasons for judgment. 10-15

God now further amplifies the reasons for judgment. First as stated in v5, it is for enmity

against His people (10-12). The two nations are the divided kingdoms of Israel and v10

states that the Lord is there, meaning that they belong to Him. So, all negative intent as

wanting to possess them or hostility like anger will be judged. When God judges them in

v11, He will make Himself known to Israel which is so in v8 when the antichrist’s armies

are destroyed to deliver His people. The second reason is because they have spoken

arrogantly against God and He will not allow it (13-15). In fact not only Mt. Seir but the

entire territory of Edom will be desolated. Again Edom refers to the land and not the sons

of Esau. In v14, the phrase “as all the earth rejoices” shows that it is in the Millennium.

Lesson to ponder: Be careful when there is enmity against God’s people for soon you

will be speaking against God Himself (13). He hears and for this, He will surely judge.



Ezekiel 36: The renewal and restoration of Israel and the land. KV 27-28

The message of restoration is first given to the land (1-15) and then to the people (16-28).

1. Message to the land of Israel that it will be restored.1-15

The hope of restoration is particularly relevant for it is just after Jerusalem’s fall. In v1-3

enemies are identified who want to possess the land and are speaking maliciously against

it. They are called in v3 the “rest” or in Hebrew “sheerit” meaning “remnant” of the

nations. In the context it must be referring to the remaining nations around who are not

taken yet by Babylon and they have evil intent for Judah who has fallen. God then gives a

series of prophetic assurances to the land and firstly it is in regards to these enemies (4-7).

Note that from v4, it is evident that God is not just speaking about the mountains but with

the valley and ravines, it is really the entire land of Israel. God speaks of responding in

jealously meaning that He feels for the land of His people and in wrath He will judge the

surrounding nations to endure their own insults. This is fulfilled for Babylon finally also

invades and destroys them all including Edom. God now promises restoration for the land

(8-12). On the physical side it will be immensely fruitful but as for the inhabitants, God

promises that His people the Jews will return. The invaders have desolated Israel but

these waste places will be rebuilt and the Jews will inherit the land (12). Finally in v13-

15 He promises to restore the bad reputation of the land. The land is said to be a devourer

of men and the nation is “bereaved of children”. In Hebrew this latter phrase is “shakol”

which means to be barren. This means that the nation gets nothing out of it. When Jews

first enter Israel under Joshua, they are aptly rewarded. In fact they become a nation and a

strong kingdom. It is the return from the Babylonian exile in 538 BC that they end up

getting less. They never developed into a strong nation and in 70 AD they are destroyed

again by Rome. So the reputation of the land to bereaved can be properly applied only for

the return from the exile. As this slander will be removed forever, v15 is a hint that the

promises here are not for the exiles but for a second return of the Jews in the future.

2. The renewal and restoration of the House of Israel. 16-38

God affirms that the reason for scattering them is their own sins of blood shedding and

idolatries (16-19). Yet, the scattering has profaned God’s name for it implies that His

people are being neglected (20-23). God will act for His name sake but this is grace for it

is not dependent on the righteousness of the Jews. The stages of restoration are clearly

stated (28-32). They will first be re-gathered and then God will cleanse them. Having a

new heart and His Spirit amounts to regeneration and this is only possible through Christ.

So after the return of the exiles, Christ the Messiah came. If they have accepted Him,

perhaps all the prophecies here would be fulfilled. However they crucify Him and thus

the Jews are again scattered in 70 AD. Then in 1948, the Nation of Israel is reborn with

the re-gathering of the Jews and indeed the land has been fruitful (30). Only after they are

in the land will God act to cleanse them (33-38). Amazingly in the last 20 years there is a

new movement known as the Messianic Jews that accepts Christ as the Messiah. Is this

the beginning of the cleansing process? It seems to be and in v33-34, at the same time

cities will be inhabited and waste places developed and certainly this is going on in Israel.

Lesson to Ponder: A second return or re-grafting of the Jews is not clear in the OT and

thus Paul calls it a mystery (Rom 11:24-25). With it the end must be near. So do be sober.



Ezekiel 37: The spiritual, national and political restoration of Israel. KV 22

Chapter 36 is the restoring of the land and people. Now the focus is on Israel as a nation.

1. Vision of the valley of the dry bones – resurrection of OT saints. 1-14

The chapter has a vision followed by a symbolic act under the second section. In v1-2 a

vision is evidently given for Ezekiel is lead “by the Spirit”, his usual way of introducing a

vision. God brought him to a valley or in Hebrew “biqah” referring to a large valley plain

and it is full of dry bones. The bones are very dry meaning that there is absolutely no

possibility of life. God then calls Ezekiel to prophesy over these bones so that they will

come to life (3-6). He will put sinews, flesh and skin on them and finally “breath” which

is life for indeed in v6 they will come alive. When God’s command is clear, we must

obey even when it seems senseless as Ezekiel does in preaching to the dead bones (7-10).

Then as God promises, the bones come to life, dramatically with rattling as the bones

connect. Finally in v9, God calls for “breath” and they stand up as an exceeding great

army. As this is a vision, there is liberty to interpret it figuratively such as for example,

that there is no literal existence of such a valley and the dead bones just represent an

entity. However God provides an explanation to Ezekiel in v11-14 and so we must abide

by it. Also it is pertinent that we do not then interpret God’s explanation figuratively as if

it is a vision. In v11 the bones are to represent the whole house if Israel and nothing

more. Then in v12-14, God explains the meaning of the dead bones coming to life. Many

commentators interpret this figuratively as the national restoration of Israel. Yet, as

explained above it is best to take God’s explanation literally. Since it states clearly that

this is the opening of the graves, with the dead coming to life, it is best to take it as the

bodily resurrection of the OT saints including David in v24, who are the real Israel. This

also harmonizes with other scriptures. In Dan. 12:1-2 the resurrection will occur after a

“time of distress” or the tribulation. So when Christ returns at the end of the tribulation,

the OT saints will be resurrected as predicted in this vision and Jesus will bring them into

Israel for the Millennium. Those destined for hell however will only be resurrected after

the Millennium in the Judgment of the Great White Throne (Rev. 20:11-15). This will

also explain Matt. 24:41 descriptions of angels gathering the elect form the four winds on

His return. It is to gather these resurrected OT saints to bring them into Israel. In v11, the

reason for the vision is given. The exiles feel that their hope has perished and they are cut

off. There is nothing more assuring then the hope of a final resurrection of the OT saints.

2. Symbolic Act VII for unification and national restoration. 15-28

The symbolic act is an enactment of joining two sticks (15-17). It is explained in v18-23

and it is now about national restoration. Jews will return from all nations in v21 to be one

nation as is presently occurring. Indeed as in v23, idols are eliminated in Israel today. It is

not the return of the Babylon exile which involves only the Kingdom of Judah. Finally

v24-28 can only occur in the Millennium after David’s resurrection. The one shepherd in

v24 must Christ (Jn. 10:11) but David will be Israel’s king or prince to indicate royalty.

However, Christ will be King over all the earth (Zech. 14:9) as the King of Kings (Rev.

19:16). God will make a covenant of peace with Israel and His sanctuary will be there.

Lesson to Ponder: God can mightily restore. If dead dry bones can come alive, He can

also restore all that is vile and dying in us if we will surrender and let Him have His way.



Ezekiel 38: Israel’s invasion by Gog of Magog. KV 16

The battle is much debated among scholars but a literal interpretation can harmonize well

both with other scriptures and current events. Gog and Magog are mentioned only once in

another passage (Rev. 20:8-9). It is the rebellion led by Satan against Christ at the end of

the Millennium. However various details of the two battles do not agree. In Rev. 20:8,

Gog and Magog are cited as a single entity but in v2 Gog is the leader of the land Magog.

Also the battle in Revelation involves an international army attacking on a broad plain

but here it is an alliance of local nations invading the mountains of Israel (8). As for the

timing, it is mentioned that Israel is re-gathered, dwelling in peace and security (8, 11 &

14). Indeed since Israel is declared a nation in 1948, there is never peace or security but

in Dan. 9:27, the antichrist will make a peace covenant with them in the first 3½ years of

the Tribulation and it must be when Gog launches the attack. Timing it in the Tribulation

also fits Ezekiel’s description that it will occur in the latter years (8) or the last days (16)

and in 39:9 the seven years for weapons burning matches the duration of the Tribulation.

1. God announcing the invasion by Gog. 1-9

God announces the attack in v1-4 and Gog is the chief prince. Hebrew for “chief” is rosh

which literally is “head”, a common OT word used over 400 times. Some scholars take it

to mean Russia but it is unusual that a word translated “head” or “chief” so many times,

can be taken to mean a place without Ezekiel specifying that this is so. Gog’s domain is

specified as Meshech and Tubal, located around the Caspian and Black Sea which

correspond with the Muslim’s nations in central Asia after the fall of the Soviet Union. In

v5-6 Persia is Iran, Cush is Sudan, Put is Libya while Gomer and Beth-togarmah are in

Turkey. They are all Muslim’s countries and fit in with some kind of Islamic Union.

Since the Muslim resurgence, this is highly possible but amazingly God predicts it

decades before the founding of Islam. Note in v4, the horsemen use shield and “buckler”

or “tsinah” in Hebrew, a very large shield and it seems weird that they will carry both.

Probably they are tanks in Ezekiel’s vision and this is his labored attempt to describe a

modern army. It is massive, invading like a storm and cloud over the land of Israel (7-9).

2. How God will bring the event to pass. 10-16

Thus Gog will enact his evil plans to plunder Israel (10-13). In v12, “centre” or “tabur” in

Hebrew also means high and can be just another term for Israel’s mountains. Sheba and

Dedan, located in Arabia with other merchants see greed and not religion as Gog’s key

motivation (13). They are the less militant wing which is already present in the Islamic

world today. On that day the invasion will take place precisely as God predicts (14-16).

3. The destruction of Gog. 17-23

The finale is in v17-22. God will destroy Gog’s army by a giant earthquake, raining

hailstones, fire and brimstone (22). Gog’s soldiers will kill one another in panic (21). The

purpose is clearly stated in v16 and v23. Even when the antichrist rules the world in the

Tribulation, God wants all to know that He is fully in control and that He is the Lord.

Lesson to Ponder: Both v8 and v12 describe Israel as immigrants from many nations.

Descendants will not see themselves as immigrants usually after three generations. Israel

founded in 1948 is near that point and the battle of Gog can be close. Let us pray for it.



Ezekiel 39: The devastating judgment in the destruction of Gog. KV 4

Details on the severity of Gog’s destruction are given but God will be faithful to Israel.

1. Details on the destruction of Gog. 1-20

The chapter starts with God restating the destruction of Gog (1-6). A brief description of

Gog and his demise is repeated in v1-3. Bows and arrows are depicted probably because

Ezekiel knows no other words to describe the weapons of modern warfare. Note in v6

that there is also fire in Magog and her coastlands. It must be a regional earthquake

demolishing Gog’s homeland to ensure that there is no possibility of reprisal. God then

proclaims His purpose for destroying Gog in v7-8 and it is to magnify His name to Israel

and then to the world. He also exhorts His people not to profane His name and this is

vital. If they do not first exalt Him, it will be difficult for the rest of the world to know the

Holy One. A peculiar activity is then described in v9-10 namely burning the weapons of

the army. It is not usual practice and also it is strange that they are not using any natural

wood for fire. It can make sense if this is during the Tribulation for the world will then be

devastated including trees and grasses (Rev. 8:7). Search for fuel will be desperate and so

Israel resorts to these weapons. The spoil and plunders must be other energy sources such

as petroleum left by the army. It also fits v9 when cities initiate the process for they have

the greatest needs. Amazingly it is done for seven years which is the duration of the

Tribulation. Finally the burial of the army is described (11-16). All corpses are to be

buried which is not unusual for Jews consider the dead to be unclean. The site in v11 is

east of the sea and this can be the Dead or Mediterranean Sea. Probably it is the latter for

in the first phase, local people participate in the endeavor (13). It doesn’t fit the Dead Sea

being surrounded by uninhabited desert and it will be difficult to transport corpses all the

way south to that location. In v14, the second phase, special teams will petrol the land to

bury corpses that are left over. Lastly a search is made picking up even a single bone. The

entire land is cleaned in seven months. So intense is the work that a village Hamonah will

be set up for the workers. Ezekiel then in v17-20 invites birds and beasts to feast on the

corpses, a prophetic maneuver to stress the intensity of judgment (eg: 29:5; 32:4; 33:27).

2. Promise impact of the battle and future for Israel. 21-29

In v21-24, God again states the reason for this judgment and it is to glorify Himself to the

world but now two more outcomes are declared. Firstly Israel will from henceforth know

that He is Lord (22). The revival initiated will continue through the Tribulation into the

Millennium. It also helps to explain their passion to clean the land in v11-16. Then the

renewed Israel will show to the world that her exile and previous sufferings under their

adversaries are due to their iniquities and unfaithfulness (23-24). God has not failed to

care for them and closes with two firm promises (25-29). In v 27-28, God again speaks of

gathering them from all nations but this is a final time with a difference. It is complete

with none left behind matching the occasion predicted in Matt. 24:31 when Christ returns

and the resurrection of the OT saints in 37:12. On returning they will dwell securely in

truth unlike the false covenant under the antichrist in 38:8 and will be filled with the Holy

Spirit. These promises will be helpful for the revived Israel as they face the Tribulation.

Lesson to Ponder: In the cleaning project, it is complete, intense and search is made to

get the last bone. This is also needed if we want to clean up our lives. God can help us.



Ezekiel 40: The overview tour of the millennial temple. KV 4

Chapter 40-48 is the Ezekiel’s final vision of the restored Jerusalem. It must be in the

future after Christ’s return for the Lord and the prince David will be ruling (44:2-3). Yet

it is not the Jerusalem of the new heaven and earth for in that city, there is no temple (Rev.

21:22). Therefore it must be Christ’s rule during the Millennium with a restored Israel.

1. Background and initiation of the vision. 1-4

The prophecy is dated and is equivalent to 573 BC when Ezekiel is taken in a vision back

to Israel (1-2). In the Millennium, as prophesied in Isa. 2:2, the temple will be higher than

the surrounding hills and an angel is ready to show it to him (3-4). He has a rod and flax

to measure out the temple and Ezekiel is to declare all these in details back to Israel.

2. The outer court. 5-27

The outer wall surrounding the temple is first measured in v5, when it is also clarified

that the measuring unit is ‘a cubit and a handbreadth’. It is the long cubit which is 21

inches in length. The wall is only six cubits (10.5 ft.) tall but just as wide. The eastern

entrance is then described in v6-16 and it is a long hall with three guardrooms on each

side (10). It ends with a porch which has two decorated pillars on the exit to the outer

court. Multiple measurements are made but when the total is given it adds up correctly.

The entrance hall in v13 is 25 cubits wide [13 cubits wide (11) + two guardroom 6 cubits

on each side] and in v15, it is 50 cubits long [front threshold 6 cubits + 3 guardrooms 18

cubits + between guardrooms 10 cubits + back threshold 6 cubits + pouch 8 cubits +

pillars 2 cubits]. The entrance is rather tall and stated as 60 cubits (105 ft.) in v14. The

outer court is next depicted in v17-19 with 30 chambers probably for worshippers and

lined all around by a pavement. There are three entrances to the outer court and v20-27

described the other two facing north and south and they are precisely the same as the

eastern entrance. The “guardrooms” are a misnomer in the midst of a millennial peace.

In Hebrew it is “ta” or just a room. Protection cannot be a concern when the outer wall is

only 10.5 ft. tall. These are rooms for concierges to serve all those coming to the temple.

3. The inner court.28-49

Facing the three gates into the outer court are the three leading into the inner court (28-

37). They are similar in structure with all six porches facing the outer court and separated

by 100 cubits (175 ft.). Facilities are available to prepare the sacrifices for the altar in the

inner court (38-43). These include a chamber by the gates for rinsing (38) and tables for

slaughtering (40-42) with hooks (43) for the sacrifices. Ample facilities exist for the staff

with chambers for singers and priests (44-47). Those coming closest to the Lord are the

priests in charge of the altar who must be of priestly descent, namely sons of Zadok (46)

but the purpose of the sacrifices will be in 43:13-27. The inner court in v47 is a perfect

square of 100 cubits (175 ft.). In v48-49 is the porch to the inner temple to be discussed

with chapter 41. There are ascending steps from the outer court (22), up the inner court

(34) and into the inner temple (49), the highest site where God dwells. With all the details,

a literal interpretation of the vision must be intended and really the only logical one.

Lesson to Ponder: Going from the outer and inner courts into the inner temple shows the

holiness of God. We must worship Him in holiness made possible by His atoning blood.



Ezekiel 41: The inner temple with the most holy place. KV 1

The tour is now on the inner temple where God actually dwells during the Millennium.

1. The main halls of temple proper. 40:48-41:4

At the end of the previous chapter Ezekiel reaches the temple proper (40:48-49). The

entire temple site acclaims the holiness and greatness of God. There are first the outer and

inner courts and only within these is the temple proper, located at the highest level. One

must ascend a stairway to the temple which is elevated in v8 by a platform 6 cubits (10.5

ft) high, same as the height of the outer court wall (40:5). There are three halls starting

with the porch in 40:48 or “Ulam” in Hebrew. This is a rectangle of about 35 ft. by 20 ft.

It leads to the sanctuary or “Hekal” which is about 35 ft. by 70 ft. (1-2). The inner most

hall, where God dwells is a perfect square of 35 ft.by 35 ft. (3-4). In Hebrew it is literally

call “Quodesh ho Quodesh”, or Holy of the Holies. This chamber can only be approached

by the front. The door of the front porch is 14 cubits (24.5 ft.) followed by the sanctuary’s

door which is 10 cubits (17.5 ft.) and finally the door to the most Holy Place of six cubits

(10.5 ft.). The shrinking size of these doors again emphasizes that God is indeed holy.

2. The side chambers and the special building. 5-15

In v5-7 are described three stories of side chambers surrounding the temple. The wall of

the temple in v5 is six cubits (10.5 ft.) again the same dimension as the outer court wall in

40:5. It is surrounded by these side chambers which is only four cubits wide (7 ft.). Then

surrounding the chambers is another outer wall in v9 of five cubits (8.75 ft.). Thickness

of all these walls perhaps further underlines God’s holiness. The purpose of these side

chambers is not given but in Solomon’s temple they are used for storage and private

worship. The temple’s platform, the outer wall, the doors to the side chambers and the

free spaces are given in v8-11. In v11 the five cubits all around is the extra ledge of the

platform of the temple. From here, there is another 20 cubits of free space in v10 before

reaching the other buildings described in chapter 42. Finally in v12 is a special building

to the West behind the temple. It is comparatively large, 70 cubits (122.5 ft.) by 90 cubits

(157.5 ft.). The purpose is again unknown but possibly it is where Christ resides. As He is

truly man, a place for work is needed. The temple’s dimension is found in v13-15. When

the details are tallied, amazingly they accurately add up. East to West (cubits): Entrance

side pillar (5) + front porch (12) + sanctuary side pillar (6) + sanctuary (40) + Holy Place side

pillar (2) + Holy Place (20) + temple wall (6) + side chambers (4) + outer wall (5) = 100 cubits.

North to South (cubits): Free space (20+20 = 40) + platform ledge (5+5 = 10) + outer wall

(5+5 = 10) + temple wall (6+6 = 12) + side chambers (4+4 = 8) + temple halls (20) = 100 cubits.

3. The internal decorations. 16-26

Wood panels are used for internal decoration (16-20). Palm is a symbol of peace and the

two cherubim’s faces signify Jesus’ kingship and humanity. In v21-26, only the sanctuary

and the Holy of Holy have doors described as “double swinging leaves” (23-24). The

altar in v22 must be for incense, matching the altar in the heavenly vision of Rev. 8:3. It

is interesting to note that Solomon’s temple is full of silver and gold (1Kg 6:21-22; 7:51)

and yet the Millennium Temple is mainly decorated with wood.

Lesson to Ponder: It is simply amazing that if we bother to add up the details, the total

tallied precisely. This affirms that His word is entirely dependable and we can live by it.



Ezekiel 42: The priestly chambers and completion of the basic tour. KV 1, 20

The basic tour ends with a visit to the priestly chambers and measuring the entire temple.

1. The priestly chambers. 1-14

Ezekiel is led again to the outer court in the north to inspect chambers that v13 explains

are reserved for the priests. These rooms are between the inner temple and the outer court

as described in v1-9 and should not be confused with the side chambers of 41:5-7 that are

around the inner temple. In v3 the priestly chambers is said to be between the 20 cubits of

free space around the inner temple (41:9-10) and the pavement of the outer court (40:17).

The text is rather confusing but the points that are clearly stated can be summarized. The

whole structure in v2 is 100 cubits (175ft) long, evidently from west to east and 50 cubits

(87.5ft) wide. The galleries in v3 and v5 or “attiq” in Hebrew are balconies and they must

be for these chambers. There are three stories of such galleries but in v6 the chambers are

also in three stories. The only way possible is for these chambers to be structured as three

rows of stepwise terraces with their roofs acting as galleries or balconies for the chambers

above, rather than one single row with the stories one above the other. In fact v5 states

that the chambers of the highest floor is smaller because their balconies are larger, which

are the roofs for the chambers of the floor below. In v4, for the row of chambers opening

to the north there is a walkway of 10 cubits (1.75ft) by 100 cubits. Note that there are two

doors to these chambers, one in the north (2) and one in the east (9). This makes sense for

the only conceivable way to enter three rows of chambers is to have another walkway in

between the two rows behind the front row of v4 in the north. This walkway must then

lead out by the eastern door of v9. Other details in v7-8 also harmonize well. In v8, the

row of chambers next to the outer court is only 50 cubits in length and it is because there

is a wall 50 cubits long adding up to the 100 cubits of the entire length of the priestly

chambers in v2. On the other hand in v8, the row of chambers next to the inner temple is

the full 100 cubits. The 50 cubits wall is probably to protect the priests’ sanctity from

onlookers. Next in v10, there are again chambers next to the separate area around the

inner temple and v11-12 says that they are similar to the chambers in the north. However

v12 explains that it is in the south and so the priestly chambers are two paired structures

standing north and south of the inner temple. Finally functions of the chambers are in

v13-14 and they are for priests to eat their holy portion of the sacrifices, the storage of

sacrifices and changing their holy garments. The chambers with balconies, walkways and

privacy walls seem rather amiable for indeed God provides good facilities for His priests.

2. Completion of the tour and measuring the entire temple. 15-20

From the east gate in v15, the entire temple is measured (16-19) and again it accurately

adds up. East to West (cubits-ref.): Outer gate (50-40:15) + between gates (100-40:23) +

inner gate (50-40:29) + inner court (100-40:27) + inner temple (100-41:13) + ledge (5-41:11) +

separate place (20-41:9-10) + east building wall (5-41:12) + east building (70-41:12) = 500

cubits. North to South (cubits-ref.): Outer gate (50-40:15) + between gates (100-40:23) +

inner gate (50-40:29) + inner court (100-40:27) + inner gate (50-40:29) + between gates (100-

40:23) + outer gate (50-40:15) = 500 cubits. Note in v20, after including the outer temple

wall, all measurements remain the same showing that it needs not be included in the tally.

Lesson to Ponder: In v20, the entire temple is to divide the holy and the profane. It

shows how much God wants us to fully understand, respect and worship His holiness.



Ezekiel’s Temple (for notes of chapter 40-42)

Key: A Altar (Ezek 40:47b) WB Building of the separation yard (Ezek 41:12, 13b, 15) –Jesus’ workplace K Kitchen for priests to boil sacrifices (Ezek 46:19–20) OK Kitchen for priests to boil people’s sacrifices (Ezek 46:21–24) LP Pavement Strip (Ezek 40:17–18) R Rooms in outer court for storage or priests’ quarters (Ezek 40:17) PB Priests’ chambers (Ezek 42:1–14) PS Rooms for singers (priests) (Ezek 40:44–46) T Tables for slaughter of sacrifices (two at each point) (Ezek 40:39–43) TEM Temple proper (Ezek 40:48–41:11, 13a, 14, 16, 23–26) W Rooms for washing offerings (Ezek 40:38) Inner court (Ezek 40:44–47a) Outer court (Ezek 40:17–19, 23, 27, 39–43) Width from outer gates to inner gates (Ezek 40:19, 23, 27)

500c

Outer to inner gate

500c

3-story terrace

20c

20c

50c wall

50c

free separate space



Ezekiel 43: Getting the temple ready for operation. KV 7-9

The chapter describes the activities undertaken to get the temple ready for use.

1. Final essentials to get the temple ready. 1-12

In 11:23, God’s presence, reverently termed the Shekinah Glory by the Jews left the

temple by the East Gate to Mount Olive and from there back to heaven, according to

rabbinic traditions. This must be true for in the second temple built after the exile, the

Shekinah Glory is no more present. Then when John is taken to heaven in Rev. 4:2-4,

God’s presence is indeed right there and not on earth. However in v1-5, for the millennial

temple, the Shekinah Glory will return. It will be by the east, reversing the very path He

departs. Its appearance in v3 is said to be the same as Ezekiel’s previous encounters in

the vision of Jerusalem’s destruction (9:3) and in Chebar (1:1). This is no surprise for

God never change. It must be a moving experience for him as the Shekinah Glory rushes

in, illuminating the earth, carrying him along with power into the inner court. From the

Holy of Holies, God speaks and His first demand is for undefiled holiness (6-9). Two sins

are especially stated, namely spiritual harlotry which is idolatry and the corpses of kings.

Dead bodies are ceremonially unclean and the Jewish kings must have been previously

buried in the temple’s vicinity. Its condemnation shows that even in the Millennium, God

demands ceremonial purity. So God must be central in all of worship, both in our hearts

without idols but also purity in the outward ceremony. Note that God promises to dwell

in the temple forever in v9 and also in 37:25-28. But the Millennium is only 1000 years,

followed by the New Heaven and New Earth. Knowing the Hebrew word for eternity

“olam” can help to resolve this. The word can mean an unknown long period of time and

not necessary eternity. It is used this way in Ex. 21:6 for the slave who wants to be with a

master permanently or “olam” by piercing his ear which is not forever as death will end it.

“Olam” is perhaps similarly used here because in the OT, the duration of 1000 years is

still unknown. Some support is also found in the syntax for “olam” is always preceded by

a particle indicating that it is for a definite period. Yet in 37:26 for covenant, it is the only

time without a particle suggesting that it is not a definite period but for all time. It fits for

the covenant is eternal and will not end with the Millennium. The section ends with v10-

12 further stressing God’s holiness. Ezekiel is to describe the entire design and write it

down so that the people will appreciate His holiness and be ashamed of their sins.

2. Getting the altar ready. 13-27

The multilayer altar is described in v13-17. There is a base (13) and two more layers (14)

supporting the hearth with four horns or the floor for burning in v15. The altar is a perfect

square and is large, in today’s dimensions it is 31.5 ft. square at the base by 19.25 ft. high.

Finally the altar must be consecrated for seven days before it can be used (18-26). A full

discussion on why sacrifices in the Millennium will be in chapter 46. Yet it can be seen

here that the consecration procedures are mainly commemorative and only Levites can

participate. A young bull is offered the first day to commemorate the atonement (18-21)

and then various sacrifices for the remaining days (22-27). Note from v19 “you” is use

repeatedly pointing to Ezekiel and he being resurrected will personally lead the ceremony.

Lesson to Ponder: It is clear that God wants the design to be studied (11) and so we must

but be sure that we appreciate all the implications regarding His holiness in the structures.



The Altar of Sacrifice (for notes of chapter 43)

Key:

H Altar hearth (Ezek 43:15–16)

E Enclosure (Ezek 43:14, 17)

I Interior (Ezek 43:14, 17)

B Bottom (Ezek 43:13)

HA Horns of the altar (Ezek 43:20)

S Steps (Ezek 43:17b; cf. Ezek 40:47b)



Ezekiel 44: The ministers at the temple. KV 14, 15

As the temple begins operation, God now speaks on the ministers that will be running it.

1. The permanent shutting and the prince role in the east gate. 1-3

Ezekiel is inspecting the altar in the inner court in chapter 43 and now he is bought back

to the view the east gate of the outer court (1-2). It is shut and will remain so permanently.

The reason given is the Shekinah Glory returns to the temple in 43:1-2 through this gate.

It reflects the holiness of the path that God has treaded and that He will never leave. The

gate is not to be used for entry but in v3, the prince can go in and out by the “porch”. This

is part of the gate facing inwards to the outer court (40:9) and presumably the prince must

enter the temple by either the north or south gate. The prince’s identity will be discussed

in the chapter 45-46 but he is to eat bread before the Lord indicating his importance. This

is a meal with Christ and it must be a regular ceremonial meal.

2. The rebuke for the Levites but God gracious role for them. 4-14

Ezekiel is then bought to see God’s glory filling the temple proper in v4-5. In line with

this, God calls Ezekiel to “mark well” the statutes and laws on the temple which are to

keep the temple holy. This is similarly done for the gates which are obviously there to

guard the temple’s holiness. In rebuke, God now points to two major sins of the Levites.

The first relates to foreigners in the temple (6-9). It is clarified in v8 that this refers to

using them in the priestly work of the temple which is prohibited in the OT (Nu. 18:7).

Note that it is not prohibiting foreigners to enter the Millennial Temple for in Nu. 15:14

foreigners are already allowed to offer sacrifices like the Jews. Also v7 states the

condition prohibiting entry as uncircumcised both in heart “and” flesh, and not “or”. Thus

it does not refer to those just uncircumcised in flesh. As predicted in Isa. 2:2-3, all people

will come to the temple with no indication it will be limited to the Court of the Gentiles

as in the OT. The second rebuke in on the Levites’ role in leading Israel into idolatries

(10, 12). Thus they will not act as priests but He graciously in v11-14 designates them the

administrative and manual work of the temple. Indeed with repentance God will forgive

our sins but this is a reminder that our present iniquities can affect our role in eternity.

3. Role and rules for the Zadokite Priesthood. 15-31

God now specifies that only off-springs of Zadok, a descendant of Aaron can be priests

(15-16). The reason is their faithful guarding of the temple even when Israel went astray.

Rules are laid down for the priests and it is very similar to those in the OT. It just shows

that they are serving the same God. The following are listed with similar OT demands in

parenthesis. These include in v17-19 their attire (Ex. 39:27), their physical appearance in

v20 (Lev. 21:5), the use of wine in v21 (Lev. 10:8-9), marriage relationships in v22 (Lev.

21:14), their role for teaching holiness in v23 (Ex. 22:26) and judging in v24 (Deu. 17:9),

keeping ceremonially clean from contact with corpses in v25-27 (Lev. 21:1) and finally

their upkeep is to be solely on the Lord in v28-31 (Nu. 18:8-20; Lev. 22:8). The last rule

shows that even in the Millennium as in the OT, His ministers are to look only to God to

provide for them through the community of His people. It is true also for now in the NT.

Lesson to Ponder: The Zadokites are chosen for their faithfulness (15) and they are to

continue in holiness. These key principles apply for all time in the service of the Lord.



Ezekiel 45: Regulations for worship including the Prince’s role – part I. KV 16-17

Chapter 45-46 have the rules for worship and sacrifices under the Prince’s leadership.

1. Land allocation for temple, ministers and Jerusalem. 1-5

The land allotment for the activities of worship is in v1-3 as a holy portion given to the

Lord and the measurements of the area is in v1. This is 25,000 cubits (8.25 miles) wide

but as for the width, there is a variation in the OT Hebrew and Greek text. It is 10,000

cubits in the Hebrew text and 20,000 in the Greek. The Greek must be accurate for within

this are the area for the homes of the priests in v4 and the Levites in v5, each with a width

of 10,000 cubits (3.3 miles). It adds up to the 20,000 cubits in the Greek text. The area for

the priests will be the most northern allocation and within it is the temple (2). Alongside

in the south is the area for the Levites followed by a smaller area (8.25 by 1.75 miles) for

the city of Jerusalem which is not part of the holy portion (6). All this is also found in

48:8-14. The area for worship is much larger than the city, as God has liberally provided

for the ministers’ homes. But it also shows the centrality of worship in the Millennium.

2. Land, responsibility and dues for offerings by the Prince.

Next, the Prince’s allocation on both sides of the holy portion is specified (7-8). His

identity will be discussed in chapter 46. The rebuke in v8b-12 is not referening to the

Millenium, but for princes in Ezekiel’s days for not practicing justice and righteousness.

It must be practiced in full even in their measures and weights. Ephah and homer are dry

while bath and hin are liquid measures. Shekel in v12 is not money but weights for their

balance, gerah is the smallest measure while maneh (= 60 shekels) the largest. Finally

v13-17 stipulates dues given to the Prince so that he can make sacrifices for the nation. It

works out to grains =1.67%, olive oil = 1% and sheep = 0.5% which is not overbearing.

3. Sacrifices for cleansing of the temple and the annual feasts. 18-25

If Christ’s death is complete, why are there Millenial sacrifices? Note that the purpose of

these sacrifices are always ceremonial and not for removal of sins (Heb. 10:1-4). The aim

is worship but with a significance. Some, such as the Grain Offering for thanksgiving and

Peace Offering for fellowship are not affected by His death. Those related to atonement

of sins will have a difference as in the OT it is forward looking to His death but now it is

to commemorate. In the NT, temple sacrifices are not repudiated as Paul offers it in Acts

21:22-26 and believers worship in the temple right after the ascension (Lu. 24:52-53). His

Holiness is paramont and so the temple must first be cleansed in v18-20 on inauguration

just as the altar in 43:18-27. Next are the renewal of annual feasts and sacrifices as in

Lev. 23:4-44 and feasts with historical significance for Israel are listed. First the Passover

(21a) to remember God “passing over” the Jews in the killing of Egypt’s firstborn. Next

is Feast of Unleavened Bread (21b-24) for the exit from Egypt when they ate unleavened

bread. Finally the Feast of Tabernacles (25) for living in tents 40 years in the wilderness.

Not mentioned are Pentecost marking the harvest (Lev. 23:15-21) and Day of Atonement

(Lev. 23:27) for God’s forgiveness of sins. Perhaps in the Millenium, these are replaced

by worldwide festivals celebrating the Holy Spirit’s advent and the Death of Christ.

Lesson to Ponder: It is amazing that Ezekiel omits the very two annual festivals with

global significance as surely the Holy Spirit’s advent and Christ’s death are for the world.



0

20

40

60

80

100

1st Qtr 2nd Qtr 3rd Qtr 4th Qtr

East

West

North

Holy

Portion

8.25mi

3.3mi

Division of the land with the Holy Portion (for notes of chapter 45, 47, 48)



Ezekiel 46: Regulations for worship including the Prince’s role – part II. KV 2

Regular weekly and daily worship are discussed with details on various facilities.

1. Regulations for regular worship and sacrifices. 1-15

From annual festivals in 45:18-25, the instructions move on to the weekly worship of the

Sabbath and the new moon or first of the month (1-8). In the OT, ceremonial worships

are also stipulated for these days (Nu. 28:1- 15). What is new in the Millennium is that it

will be led by the Prince. He is to worship with the people as depicted in v1-3. The east

gate of the inner court is to remain closed but will be opened for these days. He enters by

the pouch at the entrance of the east gate but will remain there in v2 while the priests

offer the sacrifices in the inner court. In v3, the people of the land also face the east gate

in worship and the Prince standing at the gate post above the crowd must be leading the

process. Besides burnt offerings, grain offerings for thanksgiving are also offered (4-8). It

is a reminder that this is essential in worship. The specific numbers of sacrifices differ

slightly from Nu. 28 but generally more lambs are offered with a larger grain offering.

Perhaps it is to venerate the atonement by the Lamb of God and to actually thank God for

it. In v9-10 is instruction for movement of the Prince and people gathering for worship.

Order is vital for worship which is true even for today (1Co. 14:33). The sacrifices in

v11-12 are the freewill offerings for individual worship. It is mentioned ahead of the

higher ranking Prince in v12. Indeed individual worship is not dependent on rank but an

expression of the heart. In v13-15, daily burnt offering is only in the morning. It differs

from the two times daily in Nu. 28:3-4, characterized as a continual burnt offering.

Probably after Christ such continuance is not needed and it is just done for remembrance.

2. Others regulations for the Prince and preparation of sacrifices. 16-24

Strangely amidst the regulations on worship, in v16-18 are rules on the inheritance of the

Prince’s territory. It is clearly stated in 34:24 and 37:25 that the Prince is the resurrected

David (Jer. 30:9) but a literal interpretation is difficult if he has sons as in v16. However

careful study shows that it is probably not referring to his conjugal sons. Sons or “ben” in

Hebrew can also mean descendants (e.g. Jos. 22:25) and this can be the meaning in v16.

Actually “any of his sons” in Hebrew is “ish min ben” and a literal translation is “a man

[who is] from his descendants”. So in v16, the Prince is giving away land, not so much to

his conjugal son but to someone who is his descendant. The descendant will then inherit

the land. But in v17, if he is just a servant or his staff in today’s usage, the land will be

returned in the year of Jubilee, as instructed in the OT (Le. 25:13). It means that a literal

interpretation of the Prince as David is really tenable. He will not have sons but surely his

descendants will be living in the Millennium. David will need staff or other officers to be

nearby, thus giving them quarters in his allocated area. It also explains the need for these

rules here in this section on his work. Finally in v19-24 are instructions on preparation of

the sacrifices. Priests can eat portions of some sacrifices but it must be in a holy place (Le.

7:6) and this is provided in v20. Then kitchens are provided in the four corners to boil the

people’s sacrifices. In a house of worship, even such minor needs should be catered for.

Lesson to Ponder: God is so concern for holiness in v20, that holy food must have no

contact with people that are ceremonially impure. At the same time in v18, He will not

allow the Prince to take the people’s land. Holiness and justice must always go together.



Ezekiel 47: Information on the land: water supply and tribal division. KV 12-13

In the last two chapters are instructions on the allocation of the land to the Jews.

1. The river from the temple. 1-12

The south of Israel consists mainly of desert but it will be like a garden in the Millennium

(Isa. 51:3) because of a river from the temple. This is first described, perhaps to show that

the entire nation will be of high grade arable land, so that all allocations to be described

in the chapter will be equally blessed. The river is shown coming out of the temple proper

in v1-2 under the elevated door or threshold that faces east, going on south of the altar to

the outer court. Ezekiel is then brought to the outer east gate where he sees it leaving the

temple on the right or south side. Note that it is just a trickle but it deepens rapidly in v3-

5. As the river flows east, the four measurements of 1000 cubits (525m) each shows it

rising to the ankles, knees, loins and finally to a full flowing river. In v5 it suggests that

the river is so deep that it cannot be crossed by foot but only by swimming. The river in

v6-8 continues to flow east down the Arabah or Jordon Valley to the Dead Sea. This is

unusual for Mt. Olive presently lies on the east and will obstruct the flow. But if this is

the Millennium, it fits amazingly well for in Zech. 14:4, Mt. Olive will split into a valley

on Christ’s return. It is also stated in Zech. 14:8 that a tributary of this river will also flow

west into the Great or Mediterranean Sea and so the breath of all southern Israel will be

blessed. The exceptional nature of the river water is emphasized in v9-12. First it will be

so fresh that even the Dead Sea will support many kinds of fishes as seen in the Great Sea.

Engedi and Eneglaim in v10, sites of the Dead Sea Scrolls and Masada respectively,

greatly arid areas will instead be for the spread of fishing nets. Yet in proper balance, the

marshes and swamps in v11 are left with salt, an essence for human life. Second with the

water, the trees will bear fruits continuously, bearing leaves with healing power (12). The

water starts with a trickle but expand to an immense river, like so many of God’s blessing.

It may begin small but just let it flow, for in time its benefit can be unbelievably immense.

2. Boundaries and principles for division of the land. 13-23

They are to divide the land in v13-14 among the 12 tribes with two portions for Joseph as

promised in Gen. 48:5-6. All portions are to be equal in size. The territory described in

v15-20 will include the present Israel but also Lebanon and most of Syria. It matches

with the original territory that God has intended for Israel in Num. 34:1-12. A vital point

to note in v18 is that the Jordon Valley will form the eastern border of Israel which is also

stipulated in Num. 34:12. There are clear prophecies of a battle east of the Jordon Valley

when Christ on His return will destroy the antichrist’s armies in the Battle of Bozrah (Isa.

34:1-10). This land will then be devastated forever (35:9; Isa. 34:10) and it fits amazingly

well with Israel’s border depicted here, solely to the west of Jordon. Finally in v21-23 is

instruction to divide the land also with aliens who settle with the Jews. This is in line with

OT demand that one law must apply to both Jews and the foreigners in their midst (Lev.

24:22). Foreigners must demonstrate their genuine intent by bearing children but the

principle will apply in whatever tribe they choose to be with. It is so demonstrative of

God’s modes operandi, to be fair, just and yet open minded to allow personal choice.

Lesson to Ponder: Fresh water from God provides life wherever it goes (9). The spring

of salvation in us (Isa. 12:1-3) should be similar, giving life to others as it flows thru us.



Ezekiel 48: Actual allocations of the land and the holy city gates. KV 8, 29

The book ends with a detailed description of Israel’s land allocations in the Millennium.

1. Tribal portions of land north of the Holy Allocation. 1-7

Some descriptions in this chapter have been mentioned before such as in v1, the northern

border of the future Israel is also in 47: 15-17. However these repeats are never word for

word. So in v1, there are new names such as Hazer-enan but the key phrase “way of

Hethlon” is repeated which identifies the northern border running beside Hamath. Good

harmony is thus always present in these repeats, which should be if Ezekiel’s writing is

really from God. The first section ends in v2-7 naming the portion of seven of these

tribes. In 47:14 it is commanded that these must be equal between the tribes but Isa. 61:7

prophesied that it will be a double portion. The land area as described here for the future

Israel will include the present Lebanon, Syria and Sinai and it should add up to about

double the area given to Israel when Joshua enters the promise land. This is another

example of the harmony noted in Ezekiel’s writing with other scriptures.

2. The special allocations in the middle. 8-22

A special Holy Allotment is introduced in v8 which is at the center of the nation. Firstly

there are allocated areas for the Priests and Levites in v8-14 and the measurements given

harmonized accurately with those given in 45:1-5. The temple is within the area of the

Priests and it is interesting to note that the area allocated for the city Jerusalem in v15-20

is much smaller, showing that worship is more vital than city life in the Millennium. The

city proper in v16 is only 4500 cubits or 1.5 miles square fitting well with the 18,000

cubits circumference in v35. However in v17 there will be an open space of 250 cubits

surrounding the city. This will be the green area which we now know is so vital in city

planning. In v18-19, ample space is given to provide food for the workers but note the

accuracy of details. They still have to cultivate the crops in the Millennium indicating

that the Adamic curse in Gen. 3:17 is active. Indeed this will be until God makes the New

Heaven and Earth in Rev. 21:1 when the present earth tainted with sin ceases. Finally the

portion for the Prince is in v21-22. It is clear in v22 that the Prince’s land is located east

and west of the Holy Allotment and is “exclusive” from it. This is a vital distinction for in

v14, the Holy Allocation cannot be sold, exchange or alienated. The Hebrew for

“alienate” is “abar” which is to pass on to someone else. In 46:17, allowance is given to

the Prince to pass properties on to his servants and without the clarification in v22 it

would be a contradiction of v14. This is again another harmony in the details.

3. Tribal portions of land south of the Holy Portion and the city gates. 23-35

The remaining five tribal portions are now described in v23-29. A city is distinguished by

her gates and so these are depicted in v30-35. In Rev. 21:21, the New Jerusalem also has

12 gates but that city is 1500 miles square (Rev. 21:16) affirming that it is not the same

city. The timing also does not fit for the New Jerusalem is after the Millennium. Also in

v35, Jerusalem’s name will be changed to “The Lord is there” or in Hebrew “Jehovah

Shammah”. Amazingly, Isa. 62:2 already predicts this name change in the Millennium.

Lesson to Ponder: The Holy Allotment does not allow selling or exchange of land. It is a

reminder that business with monetary gain should not be mixed with God’s sacred work.



The Holy Allocations (for notes of 45:1-6 and chapter 48) – adapted from NICOT

ezekiel was taken to babylon in 597 bc with the second...

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