Ezekiel chapter 29
29:1 The final prophecy against a foreign power consists of seven oracles directed against Egypt and Pharaoh. Each
oracle begins with the expression the word of the Lord came unto me. All seven oracles are in chronological order,
except 29:17-21, which is placed out of order due to its close, logical connection with the oracle preceding its present
placement. One, oracle, 30:1-19, is undated.
29:1-16 The date of the prophecy is important. Its was given in 587 B.C. while the siege of Jerusalem was in
progress. Hophra, the Pharaoh of Egypt at the time, had promised military assistance to Judah. Egypt failed to
provide and lasting help (Jeremiah 37:1-5), but this is only one of the reasons singled out for their judgment (verses
6-9). Egypt would also be judged because her Pharaoh had made himself a god, even claiming to have created the
Nile River (verse 3)! God gives His opinion of Pharaoh when He calls him the great dragon, by using a word that
Israel's pagan neighbors utilized to refer to a mystical sea monster.
29:17-21 This oracle is the only one of the seven against Egypt that is placed out of chronological order. The
motivation for this misplacement seems to be that it logically explains who will be the instrument of the judgment
against Egypt, which has just been prophesied in the first oracle. Written in 572 B.C., the oracle was given at the
approximate time of Nebuchadrezzar's victory over Tyre (verse 18). Because of the lengthy 13-year siege of Tyre,
however, there were few spoils of war available to Nebuchadrezzar's army. Therefore, God would cause them to
invade Egypt (verses 19, 20; see the note on Jeremiah 43:10, 11).
Ezekiel chapters 30 and 31
30:1-19 This oracle, the only one of the seven that is undated, is a general prediction that Egypt and all of her allies
would be destroyed (verse 5). From the tower of Syene (verse 6) may be retranslated "from Migdol to Syene" or
Aswan. These two locations represented the northern and southern boundaries of Egypt. It is a way of saying that
the entire country would fall.
30:20-26 The defeat of Egypt by Babylon is explained here from the divine perspective: God gave Pharaoh into the
hands of the Babylonians. God ultimately sets up kings and brings them down.
31:1-18 In the fifth oracle Egypt is compared with Assyria, its former ally. Assyria is said to have been a cedar in
Lebanon (verse 3). However, God cut him off (verse 12), a reference to Assyria's destruction at the hands of
Nabopolassar, Nebuchadrezzar's father, in 612 B.C. The implication for Egypt was clear: like Assyria, God says, yet
shalt thou be brought down with the trees of Eden (verse 18).
Ezekiel chapters 32 and 33
32:1-16 The sixth oracle against Egypt comes in the form of a funeral dirge or lament. It is dated in 585 B.C., shortly
after the fall of Jerusalem. The defeat of Egypt is so certain now that Ezekiel can confidently recite a satirical lament
for her.
32:17-32 The final oracle against Egypt is also a dirge, but it is directed to Pharaoh and all the Egyptians, who will
now go unto the nether parts of the earth (verse 18). It is a morbid description of death, though Ezekiel probably did
not intend to be a literal picture of the afterlife.
33:1 Ezekiel did not dwell exclusively on the subject of Israel's sin and judgment. Like all Old Testament prophets, he
included a happy prediction of the time when Israel would be restored to her land and to the blessings of God.
Chapters 33-39 could be described simply as "the rebirth of Israel."
33:7 I have set thee a watchman: Ezekiel here receives a recommissioning as a "watchman." His initial commission
(3:16-27) concerned judgment, but this second commission concerned restoration and blessing. This reappointment
with a new message came at an appropriate time, in 585 B.C., when news of Jerusalem fall reached Babylon (verse
21).
Ezekiel chapters 34 and 35
34:1-31 After explaining the sins of Israel's shepherds, or leaders (verses 1-6), he pronounces judgment on them
(verses 7-10) and promises the care of God Himself as the true Shepherd of Israel (verses 11-31). God will also
appoint David as a shepherd (verse 24), a reference to David's role during the Millennium. The covenant of peace
(verse 25; the note on Jeremiah 31:31-34) is God's promise of blessing during this period.
35:1-15 A prophecy against mount Seir (verse 2), or Edom, is unexpected here in the midst of predictions of Israel's
future blessings. However, Edom is, no doubt, to be taken here as a representative of all of Israel's enemies. As in
the earlier prophecy against Edom (25:12-14), her role as collaborator with the Babylonians is cited as a chief sin. If
God will deal justly with this ancient foe of Israel, then certainly all enemies will be judged.
Ezekiel chapter 36
36:1-38 This chapter gives the opposite side to the judgment pronounced on Israel's enemies in the preceding
chapter. While her enemies will be wiped out, Israel will receive the blessings of God. Her mountains will prosper
(verses 1-15) and her people will be regathered to this newly blessed land (verses 16-38). This will be a miraculous
regathering by God of all Israel to their land: I will...gather you out of all countries, and will bring you into your own
land (verse 24). It will also be a regathering in belief: Then will I sprinkle clean water upon you, and ye shall be
clean...A new heart also will I give you, and a new spirit will I put within you...I will also save you (verses 25-29). The
restoration here prophesied then will be both physical and spiritual (Jeremiah 31:31-34). The prophecy indicates that
Israel will be regathered in the land before she is reborn spiritually.
Ezekiel chapter 37
37:1-14 The resuscitation of the nation is compared here to dry bones coming to life. At this point the Israelites were
like dry bones, nationally dead, and with no hope of restoration (verse 11). Yet God promises that just as the bones
came to life in Ezekiel's vision, so God says: I will...bring you into the land of Israel...and shall put my spirit in you, and
ye shall live (verses 12-14). Again, this is both a physical regathering to the land and a spiritual regathering to God
Himself. The present-day existence of the state of Israel may be the initial fulfillment of the prophecy, but it can
completely fulfilled only when Christ returns to establish His kingdom (Matthew 24:30, 31).
37: Ezekiel was commanded to write the names of Judah and Israel on separate sticks, and then join them together
as one stick (verses 16, 17). This action represented the fact that the two nations would be rejoined as one nation at
the same time as the national revival just prophesied in the preceding chapter. The kingdom had split in 931 B.C.
after the death of Solomon, with 10 tribes in the north being known as Israel (or Ephraim) and two tribes in the south,
Benjamin and Judah, being known as Judah. These two kingdoms were never officially reunited in history. Therefore,
this prophecy awaits its ultimate fulfillment during the millennial reign of Christ. The closing verses of this chapter
indicate the close association of God's three great unconditional covenants with His people: the Abrahamic, the
Davidic, and new covenants. See the note on Jeremiah 31:31-34.
Ezekiel chapters 38 and 39
38:1-39:29 These two chapters must be taken as unit but can be divided into two main sections: the invasion of God
and Magog (38:1-16) and the judgment on Gog and Magog (38:17-39:29). Several uncertainties surround the
translation identification of the key words in verse 2. The Hebrew word rosh is usually translated "head" and
accordingly is rendered here adjectivally, chief (i.e., chief prince). Some expositors have taken this word as a
reference to a country known as Rashu (or Reshu), and ancient land along the Tigris River often mentioned in the
Assyrian Annals. Others have identified rosh with a people known as the Rus who were connected with the Scythians
and lived in the region of the Taurus Mountains in what is present-day Turkey. Some have associated the word with
Russia, but this is accomplished only through resemblances in spelling or sound. In accordance with know naming
practices in the ancient Near East, the word might also be treated as a
part of a compound name Rose Meshech--although no historical confirmation of such a place currently exists.
Meshech and Tubal are generally connected with people who were known to have lived in ancient Anatolia, modern
Turkey. Thus, Tabal (Tubal) lay north of Cilicia in eastern Anatolia and Meshech names the ancient Mushki who lived
in Central Anatolia. Both kingdoms are known to have opposed the Assyrian forces of the eighth century B.C. The
king of the Mushki, Mita, has been linked with the famous King Midas, whose touch turned everything into gold.
Gog and Magog (see 1 Chronicles 1:5) have not been identified with certainty. Magog was the son of Japheth, and
the grandson of Noah (Genesis 10:2). Some have connected Gog with a Lydian king in western Anatolia named
Gyges, and Magog with the Anatolian Scythians. There has been no end of suggestions as to the identity of Gog and
Magog throughout the history of the church (especially Tartars and Turks). The fact that all of the peoples and
nations mentioned here lay north of Israel harmonizes well with the uniform predictions of the prophets that in
eschatological times enemy forces from the north will descend upon God's people and land. Many contemporary
Bible scholars identify the source of that future attack as Russia.
The precise time of that invasion has been variously understood as: (1) toward the end of the present age; (2)
during the Tribulation period; (3)after Christ's return but before the Millennium; or (4) after the millennial reign of
Christ.
Regarding the last view of Gog and Magog are mentioned as combatants in a war at the end of the Millennium
(Revelation 20:7-9), many have identified the two battles in Ezekiel and Revelation as one and the same. However,
the events following the battles are quite different, as are the events preceding each battle. In Ezekiel's prophecy,
the battle of Gog and Magog is used by God to draw Israel to Himself; in Revelation the battle of Gog and Magog
comes after God has drawn His people to Himself for one thousand years of blessing during the Millennium.
Therefore, it seems best to place Ezekiel's battle in the Great Tribulation. See the notes on Daniel 9:26, 27; 11:36
and 1:40-45.
Magog's allies are listed a Persia (Iran), Ethiopia, Libya, and the tribes of Turkey and Armenia: Meshech, Tubal,
Gomer, and Togarmah. The battle itself is described in some detail, including the defeat of Gog (38:17-39:8), the
physical aftereffects of the war (39:9-20), and the spiritual results of the war (39:21-29).
The last mentioned effect is twofold; the heathen shall see my [God's] judgment (39:21), and the house of Israel shall
know that I am the Lord their God from that day and forward (39:22).
Ezekiel chapter 40
40:1 The final nine chapters of the book are clearly a unit. They spell out the construction of a new temple and a new
order of worship for Israel. Much discussion has been engendered as to the identity of the temple described in these
chapters. The suggestions include the following: (1) It is an ideal temple that was never built, or perhaps a rebuilding
of Solomon's temple. The measurements of this temple, however, do not fit those of Solomon's temple. Also, the
motivation for revealing nine chapters about a temple never to be built is apparent. (2) It is Zerubbabel's temple, built
after the Jews returned to the land. The measurements of Zerubbabel's temple, however, are nothing like the
glorious temple envisioned by Ezekiel. (3) It is a figurative representation of the church. This view is taken by
amillennial scholars, who view all kingdom prophecies in the Old Testament as harbingers of the New Testament
church, which is said to be God's kingdom.
This view is inconsistent, since it takes Ezekiel's earlier prophecies, the ones that have been fulfilled, as literal, but
the present prophecy of a rebuilt temple as figurative. (4) It is a literal temple yet to be built. In favor of this view is the
fact that the measurements of the temple given in these chapters do not fit any temple or tabernacle mentioned in
Scripture. It therefore awaits fulfillment, which can take place only in the time of Israel's blessing and restoration
during the millennial reign of Christ (Revelation 20:4-6).
40:1-42:20 The new temple includes the traditional outer court (40:5-27) and inner court (40:28-47), as well as the
building proper ( 40:48-41:26), adjacent buildings (42:1-14), outer walls 42:15-20), and altar (43:13-27). The fact
that Ezekiel would spend so much space describing the temple indicates its importance. Actually, upwards of 50
chapters in the Bible are devoted to descriptions of the tabernacle and various temples. In the Book of Ezekiel,
however, the prophet shows clearly that the tragic departure of God's glory from the temple, described in chapters
10 and 11, is reversed in the future temple when the Spirit returns (43:1-12) and fills it with glory. God is not finished
with His people. They will yet see His glory.