Ezekiel chapters 18 and 19
18:2 The fathers have eaten sour grapes, and the children's teeth are set on edge was evidently a well-known
proverb (Jeremiah 31:29, 30). The point of it is that children suffer for their parent's sins. However, this proverb was
not true in the case of Israel, and the Lord tells them that they may not use this proverb anymore. Evidently the
people thought they were suffering unjustly for their ancestors' sins. Though there is an element of truth in the
statement that the children suffer as a consequence of the parent's sins (Exodus 20:5; 34:6, 7; Deuteronomy 5:9), it
could not be applied here. The proverb was being used as a lame excuse for their own sinful condition. Rather, the
Lord says, "The soul that sinneth, it shall die. The son shall not bear the iniquity of the father" (verse 20). Ezekiel
thus preserves in proper balance the tragic consequences of sin and the principle of individual accountability.
19:1-9 This lamentation (verse 1) is the first of five laments found in the book (26:17, 18; 27:1-36; 28;12-19;
32:1-16). The lament was well known in the ancient Near East as a complimentary song on behalf of a deceased
person. Often it is used in the Old Testament in a sarcastic sense. The imagery in this particular lament is a vivid
summary of Israel's history relative to Ezekiel's day. The lioness is the nation, and her whelps are her kings (verse
2). One of her whelps who became a young lion was Jehoahaz who succeeded the ill-fated Josiah. Jehoahaz reigned
only three months when them brought him with chains unto the land of Egypt (verse 4), a reference to his
deportation to Egypt by Pharaoh-nechoh II, where Jehoahaz died in humiliation (2 Kings 23:31-34; Jeremiah 22:11,
12). Another of her whelps who became a young lion (verse 5) is a reference to Jehoiachin (Jehoiakim, who reigned
between Jehoahaz and Jehoiachin, is not mentioned). Like Jehoahaz,
Jehoiachin ruled only three months before he was deported, this time to Babylon by Nebuchadnezzar (verse 9; 2
Kings 24:8-17). The statement that he laid waste their cities (verse 7) refers to the terrifying reign of Jehoiachin.
19:10-14 The picture changes here. Israel is no longer a lion, but a vine. The vine was a product of everyday life in
Israel, and was frequently used by the prophets and others to serve as a picture of the nation (Isaiah 5:1-7; Ezekiel
15:1-8; 17:5-10). These verses seem to be addressed to the present king, Zedekiah, as a reminder that in her past
Israel was fruitful and full of branches. However, her doom is so certain that it is pictured as completed: she was
plucked up in fury (verse 12). The statement that she hath no strong rod is a reference to the fact that Zedekiah was
the last king of the nation . Not until the millennial reign of Jesus Christ will Israel have another king.
Ezekiel chapter 20
20:1-44 Ezekiel gives here a panoramic view of the history of Israel. It is in two parts: her rebellious pas (verses
1-31) and her glorious future (verses 32-44). The first part surveys all that the Lord had done for the nation, and the
nation's sorely inadequate response. So wicked had the Israelites become that God gave them over to their own evil
practices in the hope that a sense of horror at their own deeds would shock them into repentance (verses 25, 26;
Acts 7:42, 43; Romans 1:24, 25). The mood changes dramatically at verse 33 verse where, in a series of words I will,
the Lord promises what He will accomplish on behalf of His people. The final verse summarizes the spiritual changes
that will transpire: Ye shall know that I am the Lord (verse 44). This can be fulfilled only in the Millennium, when such
spiritual transformations are wrought.
20:45-49 In this parable God warns that He would judge the nation just as an unquenchable forest fire devours
every green tree (verse 47).
Ezekiel chapter 21
21:1-32 Since the people did not seem to understand the parable of the devouring fire (20:49), Ezekiel now explains
the impending judgment in terms of a sword. First, the Lord is pictured as a warrior who say, I the Lord have drawn
forth my sword out of his sheath (verse 5). Then the sword is sharpened to make a sore slaughter (verse 10) and
directed toward Judah (verse 20). Finally Ammon would likewise be slain by the sword (verses 28-32). Verse 21
gives intersecting insight into the Babylonian practice of divination. Three distinct ways for determining the will of
gods are mentioned: casting arrows (much like our "drawing straws"), consulting images (perhaps directly or as
mediums to departed spirits), and hepatoscopy, or the examination of livers. In the last-named practice a sacrificial
animal was slain, its liver examined, and the particular shape and configuration was compared with a catalog of
symptoms and predictions. The point is that no matter
how much the Babylonian king foolishly uses his divination, the will of the on true God will be accomplished.
Ezekiel chapter 22
22:18-22 The science of metallurgy was well developed in the days of Ezekiel, and the imagery used here was clear
to his listeners. Israel had become like dross, the worthless residue left over when metals have been purified. Yet
the Lord would melt even this dross, a symbol of the completeness and finality of His judgment.
22:23-31 In a veritable catalog of the nation's sins, every guilty party is singled out for judgment: the false prophets
who have devoured souls (verse 25); the priests who have violated my law (verse 26); the princes who are like
wolves ravening the prey (verse 27); and the people who have used oppression and exercised robbery (verse 29).
No one will be left our of the judgment. In one of the saddest verses in the book, the Lord Himself confesses that He
found no one who could stand in the gap, to stem the tide that would inevitably bring destruction (verse 30).
Ezekiel chapter 23
23:2 There were two women, the daughters of one mother: With this statement the allegory of the two sisters is
introduced. The chapter is actually a restatement of the unfaithfulness of Judah that Ezekiel presented earlier in
chapter 16. The emphasis in the present chapter, however, is on Judah's trusting alliances with other nations, rather
than her confidence in idols shown in chapter 16.
23:4 Aholah and Aholibah are the names assigned in Ezekiel's parable to Samaria and Jerusalem, respectively, the
capitals of Israel and Judah. Both became spiritual prostitutes. The entire chapter is an exposition of this theme.
23:11 The judgment that fell on Samaria should have been a sufficient warning to Jerusalem, but it was not.
Ezekiel chapter 24
24:1 The date given here is January 15, 588 B.C., the time when Nebuchadnezzar place Jerusalem under siege.
This date became remembered annually as a day of fasting (Zechariah 8:19).
24:3 Set on a pot introduces the allegory of the boiling caldron. The picture is that of Jerusalem as a pot. Those who
were in that pot thought they were safe (chapter 11), but in Ezekiel's story they are destroyed, just as choice pieces
of meat are chopped up and put into the pot. Furthermore, the inhabitants of Jerusalem could be compared to scum
(verse 6) that floats to the top during cooking.
24:16 I take away from thee the desire of thine eyes...neither shalt thou mourn: This meant that God was taking
away Ezekiel's wife (see verse 18). Ezekiel was not to mourn publicly over her. This silence was sign that the exiles
would lose Jerusalem and many of their loved ones with it. The slaughter and destruction would be so massive that
normal expressions of grief would be inadequate. Further, through the prophet's example, the exiles would
understand that they must go on in life in obedience to God's purpose for them, despite their own sorrow (verse 24).
Ezekiel chapter 25
25:1 Having fully explained the impending destruction of Jerusalem and the reasons for it, Ezekiel turns in chapters
25-32 to pronouncements of judgment on the nations around Jerusalem. The seven nations or cities singled out
included all of Judah's neighbors: on the east, Ammon, Moab, and Edom; on the west, Philistia; on the north Tyre
and Sidon in Phoenicia; and to the southwest, Egypt. Though God's judgment began with His own people, it would
extend to all nations.
25:1-7 The Ammonites and Israelites were ancient enemies. The numerous national leaders who fought against the
Ammonites included Jephthah (Judges 10:6-11:33), Saul (1 Samuel 11:1-11), David (1 Chronicles 19:10-20:3), and
Jehoshaphat (2 Chronicles 20:1-30). Because Nebuchadnezzar spared Ammon when he attacked Judah, the
Ammonites gloated over Judah's destruction. Because of the unjustified delight at Judah's misfortune, God promises
to deliver the Ammonites to the men of the east (verse 4), probably a reference to fierce desert nomads. The
formula Because thou...therefore I will...and thou shalt know that I am the Lord is used in a stereotyped fashion in
the first four pronouncements against foreign powers (Ammon, Moab, Edom, and Philistia). Certainly it demonstrates
the uniformity of God's judgment on those who deserve it.
25:8-11 The Moabites were guilty of contempt for Judah. Because of this sin, they would be judged along with the
Ammonites.
25:12-14 Throughout its history Edom was one of the chief enemies. Beginning with its unreasonable refusal to allow
Moses and the Israelites to cross its land (Numbers 20:14-21), Edom continued to harass and oppose God's people.
These included Saul (1 Samuel 14:47), David (2 Samuel 8:13, 14), Solomon (1 Kings 11:14-18), Jehoram (2 Kings
8:20-22a), and Ahaz (2 Chronicles 28:17). Finally, to add the ultimate insult, Edom sided with Babylon when
Nebuchadnezzar invaded Judah in 586 B.C. (Psalms 137:7; Jeremiah 49:7-22). This sin of Edom is particularly
singled out by Ezekiel here: they were conspirators with the Babylonians against Judah. The prophecy of their
destruction was fulfilled by 312 B.C. when the Nabatean Arabs, their former allies, conquered them (the Book of
Obadiah). Their national identity was lost, though a few migrated west and became Jewish proselytes.
25:15-17 Like the previous enemies, the Philistines were among Israel's mightiest and most durable foes. After
temporary setbacks by Israel's judges--Shamgar (Judges 3:31), Samson (Judges 13-16), and Samuel (1 Samuel
7:2-17)--the Philistines became a formidable opponent of Saul and consumed most of his energies as the first king
of Israel (1 Samuel 13:1-14:23; 28:1-4; 29:1, 2, 11; 31:1-3, 7-10). It was left to David to subdue them (2 Samuel
5:17-25; 8:1). During the divided monarchy, however, the Philistines opposed Jehoshaphat (2 Chronicles 17:10, 11),
Jehoram (2 Chronicles 21:16, 17), Uzziah (2 Chronicles 26:6, 7), and Ahaz (2 Chronicles 28:16-18). Philistia's sin at
this time was simply her attempted destruction of Judah. When Nebuchadrezzar conquered Judah, he also defeated
the Philistines. Though both were subjugated by the Babylonians, the Jews retained their national identity. The
Philistines disappeared completely by the end of the
intertestamental period. Cherethim (verse 16) is an ancient synonym for the Philistines, possibly indicating a
Philistine link with Crete.
Ezekiel chapters 26 and 27
26:1-21 The rather lengthy diatribe against Tyre is easily divided into four oracles, each beginning with the
expression the word of the Lord came unto me. The first oracle is simply a prophecy of Tyre's destruction. The
reason cited is the Tyre said against Jerusalem, Aha, she is broken (verse 2). The significance of this statement is
clear when it is recalled that Tyre and Phoenicia, the nation in which Tyre is situated, were known for their expansive
trade and commerce. Having already cornered the maritime routes, Tyre rejoiced at the destruction of Jerusalem
because it meant that Tyre now had the potential to secure a caravan trade as well. Mainland Tyre's doom is vividly
described in verses 8-11, and was fulfilled when the city fell to Nebuchadrezzar in 573-572 B.C., and after a 13-year
siege. The change of pronouns in verse 12 takes the prophecy beyond the days of Nebuchadrezzar to Alexander
the Great's destruction of the island city by using the
debris of the ruined mainland city 332 B.C.
27:1-36 Because Tyre's fate is assured, Ezekiel can make the second oracle a funeral dirge for her. Under the
imagery of a sinking ship, her destruction is dramatically envisioned (verses 1-9).
Ezekiel chapter 28
28:1-10 The third oracle is directed against the prince of Tyre, who at this time was Ethbaal III (591/90-573/72 B.C.).
His sin was his claim to be divine. He said, I am a God; but God said thou art a man (verse 2). Because of his
presumption, the prince would be killed by his enemies, thus proving his mortality (verses 8, 9).
28:11-19 The change of addressee from the prince of Tyre to the king of Tyre in verse 12 has prompted much
discussion. However, there seems little doubt that satan is in view in these verses as the real power behind the
wicked society and government of Tyre. This is evident from several consideration: (1) He is called the anointed
cherub (verse 14). The word cherub is used in the Old Testament only to refer to angelic creatures. (2) The name of
one of the chief god of Tyre was Melcart, which means "King of the City." It would have been clear to all of Ezekiel's
listeners that the diety supposed to exist behind the earthly ruler was in mind. (3) The change of addressee from the
prince of Tyre to king of Tyre indicates that someone other than the earthly ruler is in view. (4) Finally, Paul seems
to have this passage in mind when, in listing the qualifications for an elder, he stipulates that the elder "be not a
novice, lest being lifted up with pride he
fall into condemnation of the devil" (1 Timothy 3:6). As a descriptive passage on Satan, the content reveals more
about his fall than any other. He served near the presence of God (verse 14), was perfect (verse 15), became guilty
of the sin of pride (verse 17), began to deal in iniquitous trade (verse 18), and is therefore destined for judgment
(verses 16, 18, 19). The statement Thou was perfect...till iniquity was found in thee (verse 15) is the closest that the
Bible ever comes to explaining the origin of sin. It began when one of God's previously perfect creatures rebelled
against Him.
28:20-26 Sidon, another Phoenician city, was 20 miles north of Tyre. Sidon's sins were much the same as those of
Tyre, and therefore are not enumerated. However, God promises judgment on them in the form of pestilence and
sword (verse 23).
Ezekiel page 3