EZEKIEL

Bobby Liddell

Introduction

I. Time of writing

The time of writing involves the period of the Babylonian captivity (606-536 BC).

 Reasons for captivity: idolatry; failure to keep the Sabbatical year.

 Idolatry: Baal; Ashtaroth (Phoenician deities); Molech (Ammonite deity); Chemosh
(Moabite deity); Dagon (Philistine); Bel (principle god of Babylon, with Nego,
Marduk, Sheshach and the goddess Ishtar).
 Sabbatical year: 2 Chr. 36:21; Jer. 25:11; Jer. 28:2-4 (false prophets claiming that
captivity would be only 2 years).
 Dates of deportations: 606; 597; 586.

B. Last five kings of Judah.

 Josiah 2 King. 23:29 640-608

 Jehoahaz known also as Shallum. Jer. 22:10; 2 Kin. 23:34 608-597
 Jehoichim known also as Eliakim 2 Kin. 23:34 597
 Jehoichin, known as Coniah or Jeconiah. Jer. 22:24, 28. 597
 Zedekiah also known as Mattaniah 2 Kin. 24:17 597-586
 Jer. 22 mentions four of the last five kings.

C. Ezekiel prophesied during the reign of Jehoichim. Ezek. 1:2; Jer. 25:10-16.

1. Taken captive at 25 and started his prophetic ministry at 30

2. Taken same time as Jehoichim
3. Three main prophets of this period
a. Ezekiel in the countryside
b. Daniel in the court
c. Jeremiah at home.

II. The man Ezekiel

 A. Ezekiel means God is strong or God strengthens.

B. Ezekiel’s life and work

1. Probably coming from Jerusalem, carried to Babylon in 597.

2. He was a priest, the son of Buz
3. He had a deep sympathy for his people but he could be harsh.
4. His writing is filled with striking illustrations.
5. Wholly in subjection to God.
6. He was given wholeheartedly to his ministry.

III. Date of writing

Date of departure at 597. Around this time.

IV. Background

A. Babylonian captivity.

B. The second departure in 597.

1. Jer. 24 the vision concerning Jehoichim and Zedekiah.

C. Ezekiel’s task was to work to keep the captives faithful to God, even though in a
idolatrous land.

D. He lived at Tel-Abib (Hill of an ear of corn).

1. Probably on a canal of the Euphrates.

2. This would have been about 60 miles southeast of Babylon.

V. Peculiarities of the book.

A. The use of visions, symbolic actions, allegories and parables.

a. An allegory is a figurative application of real facts.
b. Mark 4:30
c. These would reveal to Ezekiel the message for the people.
B. Some visions extended to the Book of Revelation
a. The cherubim Ez. 1 –Rev. 4
 b. Gog and Magog. Ez. 38 – Rev. 20
c. Eating the book Ez. 3. – Rev.10
d. New Jerusalem Ez. 40-48 – Rev. 21
e. The river of the water of life Ez. 47 – Rev. 22.
C. Emphasis upon the individual (Ez. 3; 18; 33).
D. More than in other prophetic literature.
E. Special expressions that suggest the fundamental ideas of the prophets.
a. The glory of the Lord.
b. The name of the Lord.
c. God would sanctify himself: the moral aspects f his divine nature.
d. The word of the Lord.

VI. The theme of the book

A. They shall know that I am the Lord: 63 times

B. Son of Man: 93 times

VII. Message and teaching of the book.

A. Doom: Ez. 1-24: The fall of Jerusalem and the captivity.

B. Hope: Ez.25-48: the nation will be raised and restored to their land and ultimately
will be made one under David.

VIII. Analysis

A. Two divisions:
a. 1-24: visional scenes and predictions before the destruction of Jer.
b. 25-48: symbolic prophecies after the destructions of the temple.

Ezekiel 1

v. 1: 30th year – probably the age of the prophet. Num. 4:1-3 – the beginning of the ministry
of the priest. (Luke 3:23- Probably symbolic the age of Jesus at 30).

Fourth month: Tammuz – about July.

Visions that came from God: active and alert, not a dream.
v.2: 592 b. C. When Ezekiel began to prophesy. 2 King. 24:10-16.

v. 3: Ezekiel was the son of Buzi priest from the line of Zadok. 1 Sam. 2 – Zadok came
from Eliezer. Ex. 28:1; Num. 26:60;

v. 4: The north was symbolic of desolating judgements: region from which blasting winds
came. Location of the heathen nations and armies (Jer. 1:11, 13 *the mythical enemy?).

Fire indicates the presence and power of God as was signified to Moses in the burning
bush: Ex. 3:2: A fire that was selfsubsistent. Ex. 9:24; Extreme heat and unquenchable
nature: intense glow like metal heated to high temperatures.

Brightness represents God’s grace and mercy that surrounded the execution of his
judgments: God would send judgment upon Judah, using Babylonians. Dan. 4.

Consider Elijah: the fire, earthquake and wind prepared him to hear the Lord. 2 Kings
19:11-18.

v. 5: The living creatures were cherubim: Ez. 10:2-3, 14: Gen 3:24; Ex. 25:18; Lev. 26:31.

Likeness of a human being: the crown of God’s creation. Angels cannot be seen by human
beings, since they are spiritual creatures, unless God allows them to be seen. Ezekiel saw
the likeness. Living creatures not subject to death.

v. 6-7: Dan. 9:21-23: 4 faces, 4 wings, straight feet; their feet the sole of a calf’s foot,
sparkled as burnished brass.

The purpose of the vision: to impress upon the prophet the presence, majesty and
supremacy of God. The living creatures support the throne of God. The number four
represent the 4 cardinal points of the earth – they can move in all directions.

v. 8-12: They each had four faces: in Rev each one has one face.

Man’s face: intellect, wisdom and compassion.

The Lion: kingly authority and power.

The ox: strength, service, burden bearing and humility.

The eagle: swiftness, discernment, and keen straight.

The spirit: animating them, subject to God – prob. the HS.

Their appearance had the human elements to do and accomplish: hands and feet.

They formed a square; unity in purpose and movement.

v. 13-14: These manifestations were attention getting: fire can bring warmth, and
purification or judgement and destruction. The creatures moved instantaneously.

It is a form to show God’s power and majesty.

v. 15-16: Beryl is greenish blue stone. Rev. 21.

One wheel beside each of the creatures: they were part of the chariot: by the wheel the
chariot could move in any direction, it indicates motion and energy. They looked four
different ways.

A wheel bisecting a wheel. Something that could not happen in nature.

v. 17-19: The eyes represent the all seeing eye of God. PS. 139:7-12; Gen. 16:13.

v. 20-22: The terrible crystal would shine with the brilliance of ice reflecting the sun’s rays.
The wheels were symbolic: their movement indicates unity.

The firmament was a horizontal surface above which was God’s throne.

v. 23-26: a deafening noise: preparation to hear God’s voice. When the cherubim stood the
noise stopped and God spoke a message that the prophet could understand.

The likeness of the throne described in earthly terms – indescribable beauty. We think in
terms of our reality: a literal chair upon which God sat. It is a symbol of God’s authority
over his creation.

The likeness of a man. Was this the second person of the Trinity? Dan. 3:25. He saw the
representation of deity.

v. 27-28: The bow was indicative of the peace and calm after the storm and assurance of
mercy from God. The radiant glow was like fire. Ezekiel was overwhelmed and amazed
that he fell upon his face.
Ezekiel 2

v. 1: The phrase “Son of man” (human being) – 4 times in ch. 2 and 93 times in the book:
the frailty and mortality – the weakness of his humanity in the face of the glory of God’s
glory. A term later applied to Jesus. Dan. 7; John 12:23-24;

The beginning of the commission given to Ez. Overwhelmed and in awe; He received the
duty of God to him; Ez. Needed time to meditate (Ez. 3:15). He undertook the task
appointed to him;

v. 2-3: This refers to Judah – Jer. 3:25: rebellious nation. 2 Tim. 3:16; 2 Sam. 23:2.

The reference to their ancestor does not mean that they are punished because of them, but it
refers to the long standing practice.

v. 4: The people are past the feeling of guilt. Acts 7:51. Thus saith the Lord – The source of
the message is from God.

v. 5: Whether or not they obey they will know a prophet had been in their midst – Is. 30:19;
Matt. 10:16.

v. 6: The mistreatments from his own people: Mat. 10:28; 2 Tim. 2:19. See Jer. 1:8, 18;
Num. 33:55.

v. 7: My words – The message comes from God (John 3:2; 2 Tim. 4:2; 1 Cor. 2:13). The
prophet speaks what God has him to speak.

v. 8-10: The second commission of Ez. 2:8-3:3.

Ez. Has to eat the word of God and digest it and make it his own. One has to eat the word
of God.

The scroll was written on both sides: complete word from God.

Our standard is the word of God 2 cor. 10:13; 15; Gal. 6:16; Phi. 3:16. The record of the
progressive revelation. 2 Pet. 1:3; Jude 3.

Ezekiel 3
v. 1-3: Son of man occurs six times in Ez. 3. Honey – God’s word is sweet as honey (Ps.
119:103; 19:10; Jer. 15:16; Rev. 10:10).

v. 4-5: Jesus was sent to the lost sheep of Israel Luke 19:10. Ezekiel’s task was difficult and
discouraging but not impossible – neither is ours.

v. 6-7: The third commission. Ez. 3:4-11:25.

Israel would not listen. Other nations would listen before Israel would. Mat. 11:21ff.

v. 9: Is. 50:7; Zech. 7:12. We might me outnumbered and outshouted but with God we will
not be overcome: do not be dismayed is the message of God to his prophet Ezekiel.

v. 10-11: Compare 2:5. By rejecting Ezekiel they were rejecting God.

Thy people: They had stop being God’s people.

The mouth speaks out of the abundance or fullness of the heart Mat. 12:34; 15:18.

v. 12-13: His place: refers to the Lord’s habitation: Is. 6:3. Thus, the glorious vision
departed.

v. 14: Bitterness and in the heat of the Spirit – because of the wickedness of the people who
would not receive the word of the Lord. Righteous indignation upon learning the problem
of the people, but the power of God would sustain him by His word.

v. 15: Telabib: the hill of an ear of corn. Archeological site. 7 days of astonishment.
Ezekiel’s ministry began with silence.

v. 16-17: The watchman (ch. 3, 18, 33). The responsibility of the watchman – to preach
whether or not the hear or not. Heb. 13:7; 17; Jer. 6:17; Neh. 4:18-30.

Two main duties of the watchmen – watch and warn.

The watchman would be in the high place looking if the enemy is coming and if that is the
case, he sounds the alarm so that the city gets ready. He is not required to see that the
people heeded the message or not. Preachers do not have to be successful, but faithful.

v. 18-19: Acts 20:26-27. If the watchman fails to sound the alarm the blood of the wicked is
required from his hand.
Four cases: 1. Fail to warn, sinner dies, the watchman is guilty. 2. Warn, sinner dies, the
watchman is guilty. 3. Fail to warn, righteous dies, and the watchman is guilty. 4. Warn,
righteous dies, and the watchman is guiltless.

The sinner is responsible for his own sin if the warning has been sent: the example of the
ship and the lighthouse.

v. 20: Apostasy. The stumbling block would be a test or proving – God might use one’s sin
to punish or try us. Mat. 21:42; Ps. 118:22; Acts 4:11; Jam. 1:12; 1 Pet. 2:7; Rom. 9:32; Is.
28:16; 1 Cor. 1:23; Jer. 6:21.

This can show that one can turn away from righteousness – One cannot rest on his laurels.
If the watchman fails to warn the righteous…

v. 21: If the watchman sounds the warning and the hearer listens: the hearer will live. The
watchman has delivered his own soul. Ezek. 31:11; 2 Pet. 3:9; 1 Tim. 2:4.

v. 22: The plain was the valley; Chebar. Ezek. 1:28.

v. 23-26: They would put bands upon Ezekiel – they would close their ears to him. There
was no further need to talk to them. There may come a time to end the warning.

v. 27: God would direct Ezekiel’s speech. There is a time to speak and a time to keep
silence (Ecc. 3:7). Our job is to tell “thus says the Lord”. Then they choose whether they
hear or not.

Ezekiel 4

v. 1: In a dramatic parable, God depicted the coming siege of Jerusalem – portrayed in three
images:

Tile; Ezekiel’s laying on his side; the bread.

The first image: take a tile.

v. 2: Ezekiel was to lay siege against the tile. He was to cast a mound (as high as the wall).

v. 3: The iron pan possibly represented the shields of the Babylonian archers. Or the wall
between Jerusalem and the confederates who could help them.
v. 4: Image two: the house of Israel refers to the Northern Kingdom.

v. 5: 390 days represented 390 years. Lie upon his left side.

v. 6: 40 days – 40 years on the right side for Judah. The years are symbolical representation
of affliction in Egypt and the captivity to come. Ex. 12:40; Gen. 15:13; Hos. 9:3; Gal. 3:17.

v. 7-8: His arm represents strength. Execution of vengeance. Isa. 52:10.

v. 9: third image: poor ingredients, used of necessity – the hardship of the siege, the
severity of the difficulties.

v. 10: Twenty shekels would be 10-11 ounces. They would have to stretch their food for the
whole day, and not eat it all at one time.

v. 11: One sixth of a hin of water would be about a pint. They would not drink it all at one
time.

v. 12: The severity of the siege would involve their having to do that which was revolting
and unclean Deut. 23:13; The holy nation would now be mingled with those who eat
unclean food (Dan. 1:8; Amos 7:17).

v. 13: Judah would have to eat unclean food in Babylon.

v. 14: The Law forbade eating unclean food (Lev. 10:10). The prophet protested his eating
unclean food, cf. Acts 10:10-16.

v. 15: God heard Ezekiel’s plea. He allowed Ezekiel to use cow’s dung, instead of man’s.

v. 16-17: The staff of bread indicates man’s reliance upon his staple foos (Ps. 105:6). This
astonishing sign would be a punishment against Jerusalem.

Ezekiel 5

v. 1: God commands another symbolic act: shave his head and beard. The razor represented
God’s avenging power through Babylon – the hair represents the inhabitants of Jer. The
balance symbolized divine justice.

Prediction of the doom of Jerusalem. Priests were not supposed to shave (Lev. 19:27; 21:5).
As Ezekiel shaved his head and beard, so Babylon would scrape the land bare (Isa. 7:20).
v. 2: The hair was to be divided in three parts – symbolic of the plight of the inhabitants of
Jerusalem. Ezek. 4:1, 5-6.

One third would perish by fire. One third by the sword. One third would be dispersed in
foreign lands. God bringing judgement on Jerusalem.

v. 3-4: The few scattered through the land. Would be cast into the fires of God’s chastening
judgement: Amos 4:11.

v. 5: This is Jerusalem – the purpose of the symbolic act. Psa. 137:1-9. To the North was
Syria, south Egypt; East were Assyria and Babylon; west Europe and Greece.

v. 6: Israel was worse than the heathen nations. She had been blessed above all others.She
had lived far below their knowledge and their ability. 2 Pet. 2:21-22; For refusing God’s
judgement and His statutes she would be judged: Amos 3:2.

v. 7-9: Here is the reasons for Israel’s judgement. Mat. 24:21.

v. 10: Cannibalism, as unimaginable as it is, would be because of the harshness of the siege
by Babylon. Lev. 26:29; Deut. 28:53-57; Lam. 2:20; 4:10; Jer. 19:9; 2 Kin. 6:28-29.

v. 11: They defiled God’s sanctuary with detestable thing and abominations John 4:24;
Rom. 1:18-25. There would be no pity.

v. 12: The symbolic acts explained: a third would die in famine and pestilence; another
third by the sword; another third would be scattered. 5:17.

v. 13: The anger of God rests only when it has done its work – seeking to bring men into
repentance. Then God will be comforted. After the punishment they would know that the
Lord had spoken it and accomplished it.

v. 14: Deut. 28:36-37; Lam 1:12; 2:15.

v. 15: Jerusalem would be an object lesson to other nations. They would mock and reproach
them. It would come to pass.

v. 16: Evil arrows of famine – like poison arrows of death. The staff of bread would be
broken. 4:16.
v. 17: 2 Pet. 3:9 – the Lord said it and it would come to pass.

Ezekiel 6

v. 1-2: The mountains would be places of idolatry – In Babylon they would remember the
mountains of Jerusalem.

v. 3: High places: Lev. 26:30; Num. 22:41. Places of immorality, sensual worship, and the
offering of their own children: Isa. 57:5.

v. 4: Idolatry, a cause for punishment. Slain men – the stench would replace the sweet smell
of incense. The idols could not save them. All idols could never save a person. Only Christ
(Acts 4:12).

v. 5: Their bones would be scattered – The Babylonians dug up the graves. “Their idols”:
small images, household idols. “Your”: the prophecy is against the mountains.

v. 6: Jerubbal – Gideon. Baal destroyer. Jer. 44:17.

v. 7: Then they would realize who is the true God. Rom. 15:14; 1 Cor. 10:11.

v. 8: in 586 Nebuchadnezzar took Jerusalem. He was born In 634 and reigned 606-562.
Some in Judah escaped to Egypt. There would be a remnant left.

v. 9: Notice the lusts of the flesh, the lust of the eye and the pride of life. 1 John 2:15-17.
Spiritual adultery (2 Pet. 2:14). Captivity broke their idolatry forever. Sin brings
judgement; repentance bring forgiveness; forgiveness brings restoration.

v. 10: 2 Thess. 1:7-9; John 12:48; Mat. 25:46.

v. 11: They would clap their hands in joy or sorrow: intense emotion. This verse is not a
source of authority for clapping in worship. Punishment was near, soon to come upon them.

v. 12: Whether far off, or near, all would be affected. Four aspects of destruction (famine,
pestilence, wild beasts, sword).

v. 13: Dead bodies would be a testimony to the deity of God. They offered the sweet savor
to their idols but that belonged to God. 1 Kin. 3:13-15.
High places: in order to be nearer the gods they worshipped, so they could be more easily
seen and heard.

v. 14: Yes.

Ezekiel 7

v. 1-2: four corners: all parts of the land. Rev. 7:1. Israel is Judah. The end was near.

v. 3: fear would teach them the lesson that God’s love had not taught them. Jer. 25:15;
Amos 8:2.

v. 4-5: God is not mocked: Gal. 6:7; Only evil – unique, remarkable: never known before.

Is come: the existence of future events is spoken of as occurring. No further evil would be
necessary. This cured Israel.

v. 6: Like a thief in the night: it comes when no one is prepared.

v. 7: Day of trouble, when God’s judgements triumph over the evils of the land. No more
singing in the high places, but the sound of war.

v. 8: Abominations: idolatry. God would judge them. 2 Cor. 5:10; Rev. 20:12-15.

v. 9-10: The morning of doom was come. The approaching day was like springing up.

v. 11: Rod – Psa. 23; 110:2.

There would be no wailing: they deserved the punishment. No time to bury them, no place
to bury them, no one to bury them, no one to mourn for them.

v. 12-13: The buyer is Babylon, took the spoils of Judah. Yet Babylon would also fall. The
seller was Judah.

Do not mourn if you have to sell, for it will soon be gone, anyway, and do not rejoice if you
buy, for you will soon lose it, and you will not return.

v. 14: All organized resistance to Babylon was futile. Jer. 21:4-6. They would blow the
trumpet in vain. The war has begun and there is no turning back.

v. 15: Ezek. 5:2; inside and outside the city would be affected.
v. 16-17: Doves give a mournful sound. They would be feeble and weak because of terror.
Dan. 5:6.

v. 18: Mourning and horror would be their lot.

v. 19: What good would riches be in that day of judgement? They could not use their
wealth to buy food or to save themselves (Zep. 1:18; Jam. 5:1-6; 1 Tim. 6:10, 17).

v. 20: The strangers were in Babylon. Pollute - in that they would desecrate to unholy use.
Dan. 5.

v. 22: The secrete place was the temple. They would defile it. God’s presence would depart
from the temple. The temple would not save it.

v. 24: A chain refers to bomdage. Jer. 52:11; The “worst of the heathen” refers to Babylon
(they were cruel, proud and ruthless). God punished Judah with the wicked nation of
Babylon then punished Babylon for their wickedness.

v. 25-27: There would be no peace, regardless of the price. Jer. 8:11; they would come to
the prophet too late. There would no peace. 2 Kin. 6:28-30.

Ezekiel 8

v. 1: Ezek. 8-11 depict the Lord’s departure from the doomed city. Ezekiel is transplanted,
by the means of a vision, to Jerusalem. Four key abominations.

v. 2: Theophany: the visible manifestation of deity. Fire refers to glory, brightness,

destruction. Heb. 12:29; Ex. 3:1-6).

v. 3: The form of a hand,

The first abomination: the image of jealousy. Ex. 20:5; Jer. 7:30; Deut. 4:24; 2 Kin. 21:3.
The breaking down of images and altars by Josiah (2 Kin. 23:14).

The inner court was the court of the priests and the door was called the door of the altar.

v.4: Ezek. Saw the glory of God in vision.

v. 5: Note the contrast between the idol and God. A terrible abomination. There would be
greater abominations. God would go far off from the temple abandoning because the people
had abandoned them.

v. 7-9: The second abomination: the worship f beasts and creeping things in the temple.
They did that in the secrete. Jer. 35:4.

v. 10: Possibly with influence of Egyptian religion.

v. 11: 70 elders, according to Egyptian religion were worshipping in the house of God.
They offered incense to their idol gods. Ex. 24:9.

v. 12: They thought they were hidden and getting away with it. They reasoned that the Lord
had left. Heb. 4:13; John 2:24-25; 2 Pet. 2:13; Ps. 139:12; Prov. 15:3.

v. 13: worse things would come.

v. 14: Tamuz – Babylonians called it Duzo (Gk. Adonis, lover of Aphrodite), the lover of
Ishtar. In the fall of the year Tammuz died and in the spring he revives – god of fertility, the
women cried for it.

v. 16: The fourth abomination was the priests worshipping the sun. They had their backs
toward the temple – renouncing the service of the temple. 25 men: 24 courses of priests and
the high priest.

Shamash was the Babylonian sun god. Deut. 17:3.

v. 17: Idol worship did not lift them to a higher plane: they commited abominations; they
filled the land with violence; they provoked the Lord to anger.

A branch to their nose: they covered their breath, so that the rays of the sun would not be
polluted. God gives a peace not based on passions: lewdness, anger, violence…

v. 18: God’s judgement was righteous. Acts 17:30-31. The sin could only be expiated only
by what takes place in ch. 9.

Ezekiel 9
v. 1: Ezek. 9-11 predict the slaughter of Jerusalem. The angels of God, as heavenly
watchmen, are in charge of executing God’s judgements. Egypt (Ex. 12:23); Sodom and
Gomorrah (Gen. 19); Jerusalem (2 Sam. 24:16; 1 Chr. 21:16).

v. 2: Six men: angels. From the north: the place of destruction. The weapon of destruction:
a battle axe.

v. 3-4: The glory of God arising from the ark- moved to the threshold. He instructed the
angel to mark the righteous people. 2 Pet. 2:7-8. A cross mark (letter tau). Mercy precedes
judgement. Exod. 12:13; Rev. 7:3.

v. 5-6: To the others six angels, He said, smite and spare not. They were to begin at the
temple: the angels are the destruction that Babylon would bring.

Start with the elders: they should have known better but led others into idolatry.

v. 7: Defile the temple – God no longer dwelled there. The bloody corpses filling the courts
of the temple would be fitting retribution for their having defiled the temple.

v. 8: intercession: Ex. 32:32; Num. 14:17; Acts 7; Rom. 9:1-3; 10:1. The remnant would be
the hope for the future.

v. 9: Israel and Judah: both wicked. Ezek. 8:12;

v. 10-11: God would bring deserved punishment upon them 2 Thess. 1:7-9. God’s work
would be accomplished.

Ezekiel 10

v. 1: This chapter is similar to 1. The glory of God pictured, the burning of Jerusalem, and
the withdrawal of God from the temple. The cherubim: the living creatures of ch. 1.

v. 2: God spoke to the men in linen: Go in between the wheels.

v. 3-4: The glory departed from the holiest to the threshold of the house. The cloud
represented his presence – his place among the cherubim.

v. 5-14: The face of the ox has been changed to a face of cherub. Ez. 1:10.

v. 15-17: Unity in purpose and work. Movement according to God’s command.

v. 18-22: The glory of the Lord, which had entered the temple (1 Kin. 8:10-11; 2 Chr. 5:13-
14), departed from the temple 1 Sam. 4:21.

Ezekiel 11

v. 1-4: Ezekiel began God’s rebuke of false teachers.

v.6: Ye: refers to false prophets. Deut. 18:20-22. James 3:1. They were responsible for
leading the people to destruction.

v. 7: They would not be protected in the city. Most would be slain and others would go to
captivity.

v. 8: That which they feared would come upon them. Job. 3:25; Prov. 10:24.

v. 9-11: strangers, Babylon. The false prophets would be shown to be false and the true
prophecy would be fulfilled. 2 Kin. 25:6-7; Jer. 52:24-27; 42:9; 1 Kin. 8:65; 2 Kin. 14:25.

v. 12: They would know that the true God is the Lord. His judgements would come.

v. 13: Remember, this is a vision, prophetic of future events. Ez. 9:8. Jer. 5:1.

v. 14-15: Some of Ezekiel’s brethren preferred to stay in the land.

v. 16: A little sanctuary – that is how the Jews called the synagogues.

v. 17-20: A righteous remnant returning to the land: restoration movement. Never fell into
idolatry again. One heart and one spirit, when Christ came they would be His people and
He would be His God. Jer. 32:38; Gal. 6:16; Deut. 30:6; 2 Cor. 6:16.

They would have a heart capable of receiving the gospel Jer. 31:31; Heb. 8:8-13.

v. 21: 2 Cor. 5:10; Rom. 14:12.

v. 22-23: The glory finally departed from the temple and from the city of Jerusalem. IT
stood upon the mountain. Mount of olives?

v. 24-25: Returned in the vision to Chaldea. He told the captives the vision.

Ezekiel 12
v. 1-2: Ezek. Portrayed what Zedekiah would do when captured. Eat the bread of tears.
Mat. 13:13-15; Is. 6:10-11; Jer. 5:21. God condemns rebellion (Deut. 9:24; 1 Sam. 15:23;
Psa. 68:6; Pro. 13:15).

v. 3: Stuff – food and clothing. He should leave in daylight to be seen of all. Jerusalem is
hopeless against the enemy. 2 Kin 25:4-7; Jer. 39:2-14.

v. 4-5: Do this in their sight. The wall was easily broken and breeched.

v. 6: The shoulder: the weight of the coming calamity. See not – Zedekiah’s eyes were put
out.

v. 7-8: When he obeyed the word came again.

v. 9-10: Burden: a sign or oracle. The prince in Judah is a reference to Zedekiah. Prince:
King. Jer. 39:4; 2 in. 25:4; Ezek. 21:25.

v. 11-12: Ezek. Becomes a sign. Cover his face – either the shame and grief of trying to
escape, or, more probably, blindness.

v. 13: God’s net – like a soldier’s net. Lam. 1:13; Zedekiah would die in Babylon. Jer.
52:11.

v. 14: god would scatter Zedekiah’s net. He would bring the sword against them.

v. 15: Theme of the book. Some would die, some captive, scatter…

v. 16: Some would be spared, in order to declare the abominations of Judah to the heathen.
They would let the heathen know why God punished them. Therefore, the heathen should
heed the warning, and know that He is the Lord.

v. 17-19: Ezekiel 12:17-20 pictures the siege in another message from God. Scarce food for
a day. They would be in terror. Fear comes from evil, darkness, weakness and guilt. 2 Tim.
1:7.

v. 20-21: Another message from the Lord.

v. 22: The proverb, among the people was that the days were prolonged: the prophecy
would not be fulfilled. 2 Pet. 3:4-10.
v. 23-24: Ezekiel gave meaning to the proverb. Announced the end of their flattening
divination Jer. 28:3.

v. 25: False teachers would live to see des destruction and desolation. The solace of error is
only temporary.

v. 26-28: The people wanted to delay the doom. Am. 6:3. The surety of the coming would
not fail. God’s word had been discredited: disbelievers and postponers…

God’s word has been proved to be true. John 12:48.

Ezekiel 13

v. 1-2: Ezekiel 13 is against lying prophets flattening the people. Jer. 23:16; 14:14.

“Their own hearts” – subjective imaginations.

v. 3: There is nothing more repulsive – they saw nothing but claimed to see visions. “their
own spirits” – not inspired. “foolish” – godless. Gal. 1:8-12. They proclaimed what they
think in God’s name.

v. 4: Foxes: cunning, sly, crafty. Would undermine the ground: the good prophets Neh. 4:3;
Lam. 4:13; Song 2:15; Luke 13:32.

v. 5: Gaps – breeches in the wall. They were a hindrance. A prophet speaks what God said,
and they did not. John 8:31; Eccl. 8:11-13; Psa. 106:23.

v. 6: False prophets had given false hope. They even came to believe their own eyes. 2 Pet.
2:20; Prov. 14:15; 2 Thess. 2:10-12.

v. 7-9: Albeit means not whistanding (Jer. 23:25). The lying, false prophets would not be in
the assembly. Thwy would not be written in the register (Ezr. 2; Exod. 32:32).

v. 10: Seduced – beguiled. They promised peace but they lied. Jer. 6:14. Untempered
mortar would crumble and fall. False teaching would be whitewashed and look good, on the
outside, but would deceive the people. Matt. 23:27.

v. 11: A rain shower would wash it away. If built upon the wrong foundation it does not
stand. Mat. 7:26-27.
v. 12-14: When the wall (false teaching) fell, they would know that the Lord is God. The
teaching of false prophets will never stand.

v. 15-16: The false teachers involved the nations in their misdeeds. Where do their
influence and impact of sins end?

v. 17: Ezekiel now turned to address the false prophetesses. They have always been part of
God’s work. Some of them failed (just as the rest of the male prophets, but they were
legitimate part as God’s preachers to his people. Miriam - Exod. 15:20; Deborah Jdg. 4:4;
Huldah 2 Kin. 22:14; Anna Luke 2:36; daughters of Philip Acts 21:8-9.

v. 18: Pillows – indicate some type of sorcery, attracting attention, rendering them more
enticing; thus, the pillows were used to entrap pillows. Probably magical artifacts.

v. 19: Note the miserable pay they received in change for their souls. The real problem of
the prophets is the injustice against the people.

v. 20: Hunt souls- like hunting birds. Make them fly – as birds escaping the trap.

v. 21: God would tear down their “magical” paraphernalia.

v. 22: They discouraged the faithful and strengthen the wicked. Ezek. 3:18.

v. 23: They had enticed men to their pagan rites. God would deliver his peoples out of their
hands and they would know He is the Lord.

Ezek. 14

v. 1: This chapter shows the attitude of God toward worshippers of idols and the certainty
of judgement.

v. 2-3: They have idols in their hearts but were looking the word of the Lord. Their idols
were the stumbling blocks.

v. 4: As long as they had their idols in their hearts they could not respond to God,
favorably. Mat. 23:25-26.

v. 5-6: Double hearted, they would be taken in their own snare. Gal. 6:7; Jam. 1:18. A call
to remembrance. Abandon your evil ways.
v. 7-8: Idolaters would be answered by God’s setting His face against them. 1 Pet. 1:25.
When the shame and destruction of the false teachers catches up with him, other false
teachers, and those who follow them should fear.

v. 9: The Lord will destroy the one who will not allow himself to be persuaded of what is
right. God will send a strong delusion. 2 Thess. 2:11; Deut. 13:1-5; Rom. 1:24; 1 Kin.
22:20-23.

v. 10: Note the iniquity of the prophets, and those who listened to them. Those who trust in
false prophets will be punished just as the false prophets.

v. 11-14: The righteous would be established. 2 Cor. 6:16. Daniel recorded in some
Ugaritic epic as a righteous man – even these three legendary righteous men could not
protect Judah against sin and punishment. No man can protect us from sin, but Christ can. 1
John 4:4.

v. 15-16: Evil beasts would be attracted by the dead bodies. Everyone will be judged
according to his own works. Rom. 14:12; 2 Cor. 5:10. The holiest of men could not back
and intercede, but could save themselves alone. Gen. 18:25.

Noah – 6:9; 2 Pet. 2:5; Heb. 11:7.

Daniel would not defile himself and was greatly beloved by God. Dan. 1:8; 9:23. Job was
perfect and upright. Job 1:1; similar reference to Moses and Samuel. Jer. 15:1.

v. 17-21: four judgements: sword, famine, beasts, pestilence. The record of their
punishment will be a lesson for all.

v. 22-23: A remnant would be left. Source of hope. The people already in captivity would
be comforted with the arrival of exiles from Jerusalem.

Ezekiel 15

v. 1-2: the question is: what advantage does the vine have over other woods? The vine is
worthless as wood. Israel was God’s vine. Gen. 49:22; Jer. 2:21; Psa. 80:8. They did not
bear fruit, so they became worthless. The only thing the vine was good for was to bring
fruit.
v. 3: Men would make nothing out of the vine.

v. 4-5: Judah would be burned at both ends and scorched in the middle. Jer. 2:21; they did
not measure to the expectation and purpose of God.

v. 6-8: The inhabitants of Jerusalem would be given to Babylon. A culmination of all

judgements. The fire of Babylon would destroy them. Trespass offering. Lev. 5.

Ezekiel 16

v. 1-2: the ingratitude and unfaithfulness of God’s people. A female, from birth to full
grown to harlotry. Spiritual adultery. Is. 1:21; Jer. 2:2; 3:14. God gave a charge to Ezekiel –
for the people must know their sins.

v. 3: God addressed their spiritual, not physical descent. In no period of history Israel had
been truly faithful for long. It would be a dishonor to Abraham to say that they were their
children. They would boast in their ancestry.

v. 4: Their time in the land of Egypt where they were born. They served with rigor, in
Egypt, as if they were abandoned. There was no one to take care of them. Salt would
disinfect (probably).

v. 5: They were abhorred by the Egyptians, for they were shepherds, they were isolated in
the land of Goshen. Gen. 46:34.

v. 6: God saw their pitiable plight and had mercy on them. Blood can be a means of life as
well as pollution. Gen. 9:6; Lev. 17:11.

v. 7: This represents their surroundings in Egypt. As a child growing to maturity.

v. 8: Their espousal to Him was represented as God’s entering into a covenant with them at
Sinai. Exod. 19:1-6. To spread the skirt was a symbol of marriage covenant. Ruth 3:9; 2
Cor. 11:2.

v. 9-10: Purification before marriage. Est. 2:12. They became a priestly nation. Ex. 19:6.

v. 11-12: God’s love shown by his bountiful blessings

v. 13-14: Israel prospered in the land of Canaan, which was given them by God. The golden
age of the United Kingdom. So God brought them from that abandonment and bless them.

v. 15: God shows the true picture of the harlot. They forgot their source of blessing and
embraced anyone who came by. Israel trusted in herself and her beauty. Deut. 31:16; 1 Kin.
11:1.

v. 16: They played harlot in idolatry. Prov. 7.16. The bride, Israel, took the garments given
by God to make themselves a harlot.

v. 17-18: They used God’s blessings to make idols.

v. 19: Oil – Ex. 30:23-25.

v. 23-24: Brothels, from fornacari – spiritual adultery. The abomination of Manasseh and
Ahaz.

v. 25: they are trying to entice others to come. Alliances with other nations by which they
stopped serving and trusting God.

v. 26-27: Their golden calf of political action. God would not allow them to regain their
glory and might. Even the heathens were ashamed of Israel.

v. 28: Ishtar – the Queen of Heaven. Goddess of Assyria and Babylon. They were not
satisfied even with their whoredom. 2 Kin. 16

v. 29-30: From Canaan to Babylon they extended their whoredom. They did not put any
restriction on themselves.

v. 31-34: The tribute that they gave to other nations. The conduct of Ahaz that stripped the
temple to pay tribute to Assyria. 2 Kin. 16:8.

v. 35: 35-43 – the punishment to the people.

v. 36-37: They hated the Edomites and Philistines but loved the Amonites, Assyrians, and
Moabites. They were open and discovered to other nations.

v. 38: God would deal with them as they would treat the women. They would pay the
penalty for their injustice.
v. 39: God would leave them ashamed and desolate.

v. 40: 2 Kin. 20:12-21 – Adulterous Israel would pay the price to Babylon. Thorough
destruction. Lev. 20:2, 14; 21:9.

v. 41-42: many women – other nations. Ezek. 5:13.

v. 43: They did not remember God’s past mercies. Jer. 2:32; Eccl. 12:1.

v. 44: They turned out to be just as their mother. Their punishment would be alike.

v. 45-46: Amorite father, Hittite mother, Sodom and Samaria sisters.

v. 47: Judah was even more corrupt than Samaria and Sodom. They should have learned
from them. Many people today do not believe that the punishment that came to others
would come to them.

v. 48-49: The punishment for Sodom recounted in a different way.

v. 50: Abomination – this is how God viewed their sin. Sodom was punished for her sins.

v. 51: Jerusalem justified Samaria. Yet, she condemned those who actually less wicked
than she was.

v. 52-53: God promised a restoration to a righteous remnant.

v. 54: Judah was a comfort to those who were less wicked. Blessings for the righteous,
commenced with the everlasting covenant made by Jesus.

v. 55-56: When I forgive Sodom and Samaria, I will forgive you. Never.

v. 57-60: Deut. 29:12-14; Gal. 6:7. The gospel is this new covenant. 60-63 are messianic
(?).

v. 61-63: The gospel age. The blessings of the heathen would be under the new covenant.

Ezekiel 17

v. 1: A riddle or a parable. 17:1-10: riddle; 17:11-21: Interpretations; 17:22-24: promise of

messianic kingdom.

v. 2: taxing the hearers to interpret it 1 Kin. 10:1.

v. 3: great eagle: Nebuchadnezzar; great wings: the great territory of the kingdom; full of
feathers: multitude of subjects; colors: different races, languages and people; Lebanon: Mt.
Zion; highest branch: king Jehoichim; Cedar: royal house of David.

v. 4: The young twigs: the royal seed of Judah, the princes. The city or merchants: Babylon.

v. 5: The seed/willow refers to Zedekiah. God uses powerful instruments to accomplish his
purpose.

v. 6: the roots of Zedekiah were under Nebuchadnezzar but he became too big for himself
and attracted the attention of the eagle.

v. 7: Another great eagle: Pharaoh. The Jews had made a covenant with Babylon but they
broke it and made a covenant with Egypt (against the will of God). Pharaoh tried to
transplant the vine from Babylon to Egypt. It was not as strong as Babylon.

v. 8-9: This is what happened to Zedekiah. Ezek. 21:25-27.

v. 10: Ezek. 17:1-10: the riddle.

v. 11-12: The beginning of interpretation. A reference to Jehoichim. Jer. 22; 2 Kin. 24;

v. 13-15: Reference to Zedekiah’s captivity. The oath with Babylon 2 Chr. 36:11-13. The
breaking of the oath was against God’s commandment.

v. 17-18: Egypt was too weak to save Judah. 2Kin. 24:17-20.

v. 19: Zedekiah was punished for breaking the covenant. The Lord’s oath.

v. 20: Zedekiah would know the price for his choices.

v. 21-22: Some would try to escape, but would fall by the sword. Ezek. 12:14-15. The
promise of the messianic Kingdom. Cedar the royal house of David. Christ the new Cedar.
High mountain refers to Jerusalem Is. 2:2; Mic. 4:1

v. 23: All fowl means all nations. Mat. 28:18-20. Under the shadow means to dwell safely
and to grow. Mat. 13:32.

v. 24: The high tree is a reference to Jehoichin. The low tree is Zedekiah. The dry tree is the
Messiah. Isa. 53:2
Ezekiel 18

v. 1: Ezek. 3 dealt with the two-fold responsibility of the watchman. 18 deals with personal
responsibility of the individual, the hearer and moral freedom. 2 Cor. 5:10. The problem is
the blaming of others for their own iniquity. A form of theodicy to come to understand
what has happened with them.

v. 2: The proverb put the blame on their fathers, when they had also sinned. You might face
the consequence of the sin of others but not the guilt. A perversion of God’s law. Sour
grapes refer to sins. Teeth on the edge – the suffering of the children.

Among the kings, successive kings sinned, following after the sin of Jeroboam. Abijam – 1
Kin. 15:3; Jehoahaz – 2 Kin. 13:2; Manasseh – 2 Kin. 21:2.

v. 3: God annulled their proverb. The proverb implied that God was not righteous. 2 Pet.
3:16.

v. 4: Sin can destroy the body, character, influence, example, life and the soul. Zec. 12:1;
Heb. 12:9; Soul might refer to individuals. 1 Pet. 3:20; Gen. 12:5; Ex. 1:5. Life: Gen. 1:26;
2:7. Animal life: 1 Thess. 5:23; Spirit: Mat. 10:28; Acts 2:27.

v. 5: Here are the conditions for not losing one’s soul. Man’s responsibility; therefore, he is
a free moral agent – capacity for judgement.

v. 6-7: If the just/right man has kept the law, shunned idolatry, and kept himself pure, and
free from immorality. Mat. 25:35.

v. 8-9: True judgement (Lev. 25:36; Zech. 8:16). Righteousness here basically means moral
responsibility for others. Deut. 30:15; Josh. 24:15; Amos 5:4; Hab. 2:4; Gal. 3:11; Rom.
1:17; Heb. 10:38.

v. 10-13: A wicked son is responsible for himself. The guilty one is responsible for his own
sins.

v. 14-17: The good will not die for the sins of the wicked. This goes against the doctrine of
original sin.
v. 18-20: The people misconceived the meaning of Exod. 20:5. The rule is Ezek. 18:20.
Each person is accountable for himself. The righteous will be blessed because of his
righteousness. The wicked will be condemned because of his wickedness. The righteous
will not be condemned because of the wickedness of another…

Isa. 3:10-11

v. 21: If the wicked repents, shall live. Man is not passive in his salvation; the Hebrew
anthropology at this stage conceives man as a free moral agent responsible for himself.
Probably the destruction of collective dreams led them into a more personalist idea. Rom.
6:16-18.

v. 22-23: Divine benevolence: God does not need to be appeased like some heathen god’s
right. God requires we repent and obey him. But he loves us at all times. John 3:16; Heb.
8:12; Jer. 31:34; Ezek. 33:16; Acts 2:38; 3:19. There is a personal decision in being
condemned. There is no pleasure in condemning a sinner. There is no alternative or escape
for the impenitent.

v. 24: Apostasy is possible. 1 Cor. 9:7; 2 Pet. 2:20-22. Eph. 2. Man can be spiritually alive
or dead based on his relationship with God.

v. 25: God’s ways are equal. The ways of the sinner are not equal. Acts 10:34-35 – the
pretentiousness of questioning God.

v. 26: Note the equity of God’s judgement. God judges righteously: Acts 17:30-31; 2 Cor.
5:10.

v. 27-29: If a man repents he will save his soul.

v. 30: Individual judgement. Man has the chance to repent or face ruin. Rom. 11:22; Mat.
21:28.

v. 31: Why will ye die? New heart and new Spirit (Ezek. 11; Jer. 32. 32:39).

v. 32: One who has sinned does not have to die spiritually – he can repent and live. 2 Pet.
3:9. Luke 15:10.

Why go to hell? Lam. 3:33

Ezekiel 19

v. 1: The lamentation was over the fall of Judah and for the princes. Ezekiel deplored the
misfortune of Jehoahaz and Jehoichin under the figure of two lion whelps. Ezek. 19:1-9 the
lamentation; 19:10-14 application.

v. 2: The lioness was Judah. Became like other nations. Gen. 49:9; Num. 23:24.

v. 3-4: 2 Kin. 23:32 – the first is Jehoahaz. Nations became alarmed and took him. Jer.
22:11; 2 Kin. 23:34.

v. 5-9: The second whelp was Jehoichin. Taken to Babylon 2 Kin. 24:8-9.

v. 10-11: The mother was living in the life of her sons. Judah had reared up kings, once
powerful but now was sin. Their national prosperity became their ruin, because they failed
to follow God.

v. 12-13: Compared to the land of promise, Babylon was a wilderness. He blame was on
Judah, not Babylon or Egypt. Ezek. 15 – the destruction was sudden.

v. 14: Think about how much good could Israel and Judah have been. But wicked leaders
led them astray.

Ezekiel 20

v. 1: Ezek. 20:1-32 – the history of Israel and her abominations. 33-44: future of God’s
judgements. 45-49: would fit better in Ezek. 21. The seventh year, fifth month, thenth day
would be two years., one month, five days after the call of Ezekiel. Some elders of Israel
and Judah wanted to hear good words from God.

v. 2-3: Probably wanted to know about the deliverance from captivity. There are no new
answers. Some are just curious about certain obscure things in the Bible.

v. 4: Instead of as a deliverer, God used Ezekiel as a judge. God showed the sins of their
ancestors and how they did not change their path. The history is now directly and not
figuratively.

v. 5: God had made a covenant with them. Lifting up the hands – power and protection
Exod. 6:7-8; 19:5-6.
v. 6-7: Exod. 3:9; Jer. 11:5; they had problem with idolatry. God had commanded them to
drive out the nations. Deut. 7:1-5; Jos. 24:14-15.

v. 8: They did not obey to the commanded of God. HE brought them despite their
disobedience. Ezek. 20:14.

v. 9: He bore them, so that the Egyptians would not talk against God. He worked to keep
his promise.

v. 10-11: Consider the excellence of the Law of the Lord. Deut. 30:16-20; Psa. 19; 119. The
Law was given to minister. Truth’s intent is always to lead to righteousness. Righteousness
leads to life. John 8:32. There is grace in the OT since there are sacrifices for sin. Heb. 9-
10. But it proved to be a messenger of death – it condemned sin, but could not save from
sin. Heb. 10:4.

v. 12: They had broken God’s law of the Sabbath. The Sabbath marked them as different
from other nations and a witness of the special relationship between God and the people. It
sanctified the people. Sign of the rest to come. Exod. 31:12-17; Neh. 9:14; 2 Chr. 36:21.

v. 13: God’s people profaned the Sabbath. Pro. 1:25. They rebelled, murmured and
complained. Exod. 32. Num. 14:26-34. There were 603,550 numbered at Sinai and 601,730
numbered at the plains of Moab. They often violated the Sabbaths. Exod. 16:27; Num.
15:32.

v. 14: Ezek. 20:9; God worked to keep his people.

v. 15-16: Not all entered Canaan. Heb. 4. Their hearts went after idols. Mat. 6:24; Num.
15:39.

v. 17: They deserved to be cut off – but God spared them. 1 Cor. 13:4; 2 Pet. 3:9.

v. 18-20: God repeatedly reminded them of their commandments. Ezek. 20:12;

v. 21-23: Ezek. 20:14. Lev. 26:33; Deut. 28:64.

v. 24-25: People who disobeyed the Law were left their own devices. Ezek. 18:20. Sin
becomes the punishment for sin. Acts 7:2; Amos 5:25; Rom. 1:24-25; 2 Thess. 2:11.
v. 26-27: God allowed themselves to be polluted – because, that was the way they wanted
it, and god has given, to man, free moral agency. Josh. 24:15; Rom. 2:24; 6:16-18.

v. 28-29: Idolatry was pervasive – they served their idols, upon every high hill and under
every green tree. Bamah is the plural. Josh. 13:17; Num. 25:3.

v. 30: Why do you continue in this?

v. 31: Those who denied Him, and who rejected His commandments, now wanted a
revelation. They thought that idolatry could be possible after the destruction of Jerusalem.

v. 32-34: Their wisdom was: “if God did not want us to worship idols, He would not
destroy the temple”. God would not let them be like the other nations. Divine commentary.
Ezek. 17:20.

v. 35-36: God pleads with his people to be holy. 1 Pet. 1:15-16. There would be
punishment for sins. Rom. 6:23.

v. 37: After chastisement, God would cause them to pass under the rod. A remnant would
be restored.

v. 38-39: 1 Cor. 15:6-7; In irony, God said: Go and serve your idols. God told them, sin if
you will, but do not make it even worse by hypocrisy – be consistent.

v. 40: Blessings of the New Covenant. Isa. 2. One coming nation under Christ. Ezek. 37:22;
Eph. 2.

v. 41: Even the heathen would recognize that God was just in his dealings with Israel.
God’s ways are not: unequal, capricious, harmful, inconsistent, carnal, inconsequential,
mere suggestion.

v. 42-44: They would loathe themselves remembering their sins.

Break in thought

v. 45-46: South refers to Judah. The forest is the people figuratively. Jer. 21:2.

v. 47: The destruction represented as a forest fire. Even the righteous would suffer. How
would the wicked expect deliverance?
v. 48-49: They would know that God started the fire.

Ezekiel 21

v. 1: There are 3 divisions in the chapter: 1, 8, 18. The universality of the coming
destruction.

v. 2: Ezek. 20:6; holy places: the temple.

v. 3: The sword would not return until the work was accomplished. God had predicted and
foretold. Dan. 4:35.

v. 4-6: All flesh – innocent and guilty. Mat. 5:45; Isa. 57:1. Sigh: a sign of mourning. A
sign of calamity to come on Jerusalem.

v. 7: Why was Ezekiel to sigh? Tidings of destruction at the hands of Babylon. All would
fall. Ezek. 7:17.

v. 8-10: Ezek. 21:8 – begins the second division. The sword: the brightness of the
destruction of Babylon. The destructive sword of Babylon despises Judah.

v. 11-12: The princes are the rulers and kings. Ezek. 21:10. Smite upon thy thigh – sign of
calamity.

v. 13-14: Judah would not prove itself to have strength expected. Great man would be slain.
Astonishment and horror. Double: the amount of violence.

v. 15-17: The personification of the sword. God would smite his hands together and cool
his wrath.

v. 18-20: The third division. There would be two ways for Babylon to come. Either
Rabbath or Jerusalem.

v. 21: Nebuchadnezzar used divination to decide which way to take. The Ammonites were
united with Zedekiah against Babylon. Three kinds of divination:

shook arrows and throwing them on the ground; teraphim; they looked into a liver.

v. 22: At the right hand was Jerusalem. They trusted in God to protect them because of His
oaths, but they had broken their covenant with God. Ezek. 17:18-19.
v. 23-26: A reference to Christ. The mitre or diadem was the priestly head dress. Zech.
6:13.

v. 27: Systematic repetition emphasizes destruction. Him – Christ. Jer. 23:5;

v. 28: God predicted the overthrow of the Ammonites. They were joyful over the fall of
Judah and would be punished for the scorn of God’s people. Zep. 2:8; Ezek. 25:3.

v. 29: ‘They’ refers to the Ammonites, they had diviners just as the Babylonians. They were
saying that Babylon would not come for them but for Jerusalem.

This false divination would cost their destruction.

v. 30-32: The Ammonites would be judge in their own land.

Ezekiel 22

v. 1: Jerusalem’s sins were to be punished in the melting surface. Moreover, connects the
foregoing.

v. 2: Jerusalem was a city of violence and blood. The sins Judah committed were the same
as in other nations.

v. 3: They were like Nineveh. Mic. 6:16; Isa. 1:15.

v. 4: They would become a despiteful nation.

v. 5: Countries far and near would mock them. The nation would be infamous.

v. 6: Note their sins against immorality. Ezek. 22:6-12.

v. 7-8: They did not reverence their parents. They broke social justice, and broke the law of
God.

v. 9: Ezek. 22:9 -11 immorality and lewdness. They bore false witness… etc. 1 Kin. 21:10.

v. 10-11: Laws concerning cleaness and purity – sexual sins as incest and adultery. Lev.
16:6; Am. 2:7; 1 Cor. 5:1; Ezek. 18:6.

v. 12: Bribes – social injustice. 2 Tim. 3:2-5; they forgot God in all of what they did.
v. 13: God’s indignation and shock at their ungodly wickedness. Dishonest gain – this is
the fundamental sin of Israel.

v. 14: None will be able to stand. When they trusted in themselves they faced their
consequences.

v. 15-18: They would be cleansed in God’s melting pot. The dross is slag looks like metal
inferior and it is removed in the cleansing. It would pollute the metal if it is left.

v. 19-20: Blow the fire upon it. Fire: God’s wrath.

v. 21-23: the corruption was in all the places: prophets, priests, princes…

v. 24: The land would be deprived of its fertility. They were not worthy of receiving God’s
blessings.

v. 25: the false prophets were eating the souls of the people. 1 Pet. 5:8. They played an
important part in the destruction of the city.

v. 26: They were the principal responsible. Ezra 7:10, 12; Neh. 8:2-8; Jer. 5:30-31.

v. 27: The princes – Mat. 7:16; Acts 20:28-29.

v. 28-30: Untampered morter Ezek. 13:10. God looked for a man to stand in the gap – and
found none.

v. 31: God poured out his indignation. He recompensed their own way.

Ezek. 22:21

Ezekiel 23.

v. 1: Lev. 26 – Aholah and Aholibah.

v. 2-3: Two halves of one Israel. They played the harlot in Egypt. God would have saved
Israel if she had changed.

v. 4: Aholah (her tent) – the elder was Samaria. Aholibah (my tent is in her) – Jerusalem.
They were mine – they were married to God. Aholah had her own place of worship,
Aholibah had the temple.
v. 5: Doted – passion. Lovers: Israel allies.

v. 6-7: The splendor of Assyria dazzled Israel. Ishtar – the Goddess of Assyria. Kings of
Israel paid tribute to Assyria.

v. 8-10: Israel had brought her whoredoms from Egypt. She became famous among women
– the harlot’s name circulated among the nations.

v. 11: Ezek. 23:11ff – are about Aholibah. She had the example of her sister, but did worse.

v. 12: Judah allied with Assyria and Egypt. 2 Kin. 16:7-10; 21.

v. 13-14: Both, Aholah and Aholibah took the same wrong way. Jer. 22; Ezek. 8:10.

v. 15-17: Aholibah sent messengers for the chaldeans to come and commit whoredom with
her. Jehoichin: 2 Kin. 24:1.

v. 18: As Judah drew nearer to her lovers, she went farther from God. The closer one gets
to sin, the farther from God he gets. God’s mind was alienated from her.

v. 19-20: Paramours means lovers, or courters. Judah was like an animal in heat. Jer. 5:8.

v. 21-25: Different tribes from Babylon. Some punishments against Israel resemble
punishment of adulterous women. It would make their “whoredom” unattractive.

v. 26-27: Ezek. 16:39. Egypt was allied politically with Judah, but captivity would break
God’s people from trusting with men.

v. 28-31: Her cup.: God’s wrath from which Israel had drunk. Jer. 25:15.

v. 32-35: They would finish the cup of wrath. Because thou has forgotten me.

v. 36: Ezekiel pronounced judgement against the sisters. Mat. 7:1-7; John 7:24; 1 Cor. 5:12-
13.

v. 37: Their adultery was unfaithfulness to God. The chief whoredom was to offer the
children to idols. 2 Kin. 21:4-6. Jer. 32:35.

v. 38-40: After their worship to Moloch, they would come to worship God. They profaned
the Sabbaths. Jer. 4:30;
v. 41-42: Common sort – sons of belial. Sabeans: noted for intemperance and reveling.

v. 43: Her – Jerusalem; them: other nations.

v. 44-45: Samaria and Jerusalem – both adulteresses. Lev. 20:10; Deut. 22:22.

v. 46-48: the whole land would be destroyed - women: other nations.

v. 49: Samaria and Jerusalem would receive recompense for their lewdness.

Ezekiel 24

v. 1-2: The same day: when Nebuchadnezzar began the siege of Jerusalem.

v. 3-5: The pot: Jerusalem. The pieces are the inhabitants of Jerusalem, shut up in the city.
The priests would receive the thigh and the shoulder: probably a reference to the priests.

The choice bones: leaders of the city. The pot would not protect them – Babylon would
burn them.

v. 6: The bloody city: a city of murder. Scum: rust. 2 Sam. 8:2.

v. 7: The blood was not absorbed. They sinned shamelessly.

v. 8-11: Emptying the pot: the inhabitants would be put away. The fir, of their destruction
would consume them.

v. 12-13: God’s rest: after the vengeance is completed. Their sins were not accidental but
willful.

For the Jews, the temple was the dearest thing. Jer. 7:4. His wife represented Jerusalem and
specifically the temple. Her death was the destruction of the temple.

v. 20-24: God through Ezekiel explained the meaning. It was according to God’s word.
God would destroy his temple, in which they trusted. They would not mourn – they would
not have the opportunity or the ability. However, they would have an inner sorrow that
consumes them.

v. 25-27: Escape: Some would go into captivity and not die. They would know that HE is
the Lord.
Ezekiel 25

v. 1: Ezek. 1-24 deal with doom for Jerusalem. 25-48 deal with hope, restoration and the
one people under David: destruction of the enemies also. This section begins with the
oracles against Ammon, Moab, Edom, Philistia.

v. 2: Ammonites: descendants of Lot – Gen. 19; Jer. 27:1-7; 48-49; Zeph. 2:8-10

v. 3-4: The reason for their destruction: they rejoiced at the destruction of Judah. God
would use a wicked nation, but would not hold that nation innocent.

v. 5: Rabbah – capital of the Ammonites. About five years after the destruction of
Jerusalem the Babylonians destroyed Ammon.

v. 6-7: They rejoiced at the calamity.

v. 8: Oracle against Moab and Seir: Mt. Seir in Edom. Moab descended from Lot, by his
older daughter. Edom came from Esau. They did the same as Ammon had done to the
Israelites.

v. 9: Moab was God’s wash pot. Psa. 60:8.

v. 10-11: The Ammonites would not be remembered. Mat. 25:31: God is over all nations.

v. 12: God, through Ezekiel, pronounced judgement against Edom. This goes all the way
back to the birthright. Gen. 25; Heb. 12:16. Edom: Psa. 60:8; Nuim. 20:14-21 – The refusal
of giving the Israelites a passage through Edom.

v. 13-14: Teman to Dedan – from north to south. Edom would know God’s vengeance.

v. 15: Philistines: consistently opposed to God’s people. They dealt with revenge with a
despiteful heart, old hatred toward Israel. Philistines descended from Ham. 1 Chr. 1:8-16;
they came from Caphtor: Amos 9:7.

v. 16-17: The Cherethims: 2 Sam. 8. The common formula throughout the book: they shall
know that I am the Lord.

Ezekiel 26
v. 1: Chapters 26-28: prophecies against Tyre. A major trade center. Great seaport located
in Phoenicia. Sidon was the mother city, and Tyre was the daughter. Tyre was founded in
2760.

The eleventh year would be 586 BC. More or less the time of the destruction of Jerusalem.

v. 2: Tyre also rejoiced at the destruction of Jerusalem. Every trade would now have to
come through Tyre. Joel 3:4; Amos 1:9-10.

v. 3: Tyrus means rock. Many nations: Assyria, Babylon, Egypt, Rome, Greece.

v. 4: Alexander the Great destroyed the towers in 332 B. C. He scraped the land bare.

v. 5: two Tyres: one was an island in the midst of the sea. Tyre was known for its
commerce, culture, music, art. It has been called the “Venice of the OT world”.

v. 6-7: Nebuchadnezzar laid siege against Tyre for 13 years.

v. 8: The buckler was a shield used by the archers. They could combine the shields and
make a roof over them.

v. 9: Engines of war: battering rams. They would use these to break down the walls of the
city.

v. 10-13: Pleasant houses – houses of their desire. Joel 3:4; Amos 1:9-10; 5:23.

v. 14-15: Like the top of a rock: everything would be gone, and she would be scraped bare.
Spreading of nets: requires such a clean pace. The people dependent on their economy
would be dismayed.

v. 16: princes of the sea: those traded with Tyre. Just as astonished when Tyre fell.

v. 17-20: The fall of Tyre would astonish and terrify others. She would descend into the pit
with Assyria and Egypt.

v. 21: God said it and it came to pass.

Ezekiel 27
v. 1-4: An elegy over Tyre. God presented Tyre allegorically. A beautiful ship that went
down to the bottom of the sea. The equipment of the fair vessel was contributed by the
various nations of the world. Mat. 23:37. The entry was the harbor, Tyre had two.

v. 5: fir could be a reference to cypress. Senir was Sirion.

v. 6: Bashan was famous for pastureland. Chittim was Cyprus. Jer. 2:10. Various nations
supplied materials to Tyre.

v. 7: Linen came from Egypt. Gen. 41:42; Elishah was on the west coast of Asia.

v. 8-9: Arvad was 2 miles off the coast of Sidon. Gebal was a city of Phoenicia, near Mt.
Lebanon.

v. 10: Men of Perdia were in their army. Lud and Phut: Gen. 10.

v.11-12: Tarshish is Spain – near Gibraltar. It was famous for its lead and tin. Jonah 1:3.

v. 13: Gen. 10:2 – often connected with the isles of the Gentiles: Gen. 10:1-5.

v. 14-15: Togarmah: Armenia, an ally of Gog. Dedan: a port of Edom: Arabia.

v. 16-17: Syria was a mercantile people. Minnith was a city in the land of the Ammonites.
Pannag: confection.

v. 18: Damascus was the capital of Syria. Helbon was in the northwest Syria, on the main
caravan route from Syria to Baghdad.

v. 19: Cassia is cinnamon. Calamus was spice or an aromatic root.

v. 20-26: Sheba was at the entrance of the Persian Gulf. 1 Kin. 10:1; East wind: Babylon.
All the allies would lose when the ship goes down.

v. 27-29: God presented Tyre as a ship lost at sea. All who were connected with the ship
would suffer.

v. 30-32: the lamentation of the allies of Tyre.

v. 33-36: the destruction of Tyre. The neighbors would lament because Tyre was “a terror,
and never shalt be no more”.
Ezekiel 28

v. 1-2: The king of Tyre boastfully declared that he was a god. His heart was lifted up, and
he became independent, thinking that his authority responded to no one. Acts 12:20ff. The
seat of god (or gods) – meant he would be worshipped as a god, exercising divine power.
Alexander, Nebuchadnezzar, Haman – leaders that have claimed divinity. Concerning the
king of Babylon: Isa. 14:12-14.

v. 3: A sarcastic statement. Thus, being so wise no secret was hidden from him.

v. 4-5: Tyre had become rich and was lifted up because of riches. The king would not
recognize God in his gain. Deut. 8:18; Eccl. 5:19.

v. 6-9: God foretold the destruction of Tyre, by the Chaldeans. Yet, they continued in their
pride and arrogance. Jam. 4:6; 5:15.

v. 10: The uncircumcised were the heathen idolaters as opposed to God’s people. This was
the strongest derogatory language the Hebrew people could use. 1 Sam 31:1.

v. 11-13: How the king of Tyre thought of himself. Perfect in beauty.

v. 14: The king of Tyre – cherub. Wealth, power, position and his heart filled with pride.

v. 15: God gives a picture of the king in his magnificence. Innocent at birth, but guilty
now. The root of his iniquity was his pride of wealth. Pro. 30:8-9.

v. 16-17: Tyre was destroyed because of pride. Tyre was exalted but now, cast down.
Because of their pride in their beauty. Pro. 3:8.

v. 18-19: The sanctuaries were used for idol worship. The destruction of Tyre would terrify
the nations.

v. 20-23: Oracle against Sidon. Same sins as Tyre. 1 Chr. 11:13; Gen. 10:19. Ethbaal – king
of the Zidonians father of Jezebel. 1 Kin. 16:31. Jezebel brought in the worship of Baal to
Israel.

v. 24-26: the continual annoyance of Israel would be gone. Promised restoration of a

righteous remnant.
*********** TEST: Feb. 16.

Memory work.

Questions: twofold message of the book – doom 1-24 and hope 25-48;

dates of captivities,

theme of the book,

the man Ezekiel, the meaning of his name: God is strength;

three prophets in captivity: in the court: Dan, at home: Jeremiah; Ezekiel in the country.

last five kings of Judah with alternate names;

know when he was taken captive, start of ministry and age, understand different ways that
Ezekiel was a sign to the people, prophetesses and false prophetesses,

mention other of God’s prophetesses;

three righteous and holy men that could not save the city;

bread of poor ingredients and the food of Ezekiel;

two great eagles; a false prophet that God depicted in a vision and died;

ch. 1 – living creatures; four parts of God’s punishment: sword, famine, pestilence and wild
beasts;

four abominations;

Son of man.

3:18 – the duties of the watchmen.

The meaning of the vision of ch. 1

The eating of the scroll

Stages of the mission

Different gods of the different people

Ezek. 18

Explain the different parts of society and their part on the sin of the people.

Know the mission and method of Ezekiel

Ezekiel 29

v. 1-2: Ezek. 29-32 are prophecies against Egypt and predict the downfall of Pharaoh. He
caused Nebuchadnezzar to lift up his siege against Jerusalem and fight him. After
Charchemish 606 BC, when Pharaoh Necho was defeated by Nebuchadnezzar, Egypt
meddled in the affairs of Palestine.

The time is the tenth year, tenth month and twelfth day of the month. Tebeth. The religious
calendar in Israel is different from the civil calendar.

Nisan – March (beginning in the middle/end of March).

Iyyar – April

Sivan – May

Tammuz – June

Av – July

Eluk – August

Tishri – September

Heshvan – October

Chisley – November

Tebeth – December

Shebat – January

Adar – February

v. 3: The great dragon – crocodile – refers to Egypt. “My river”: the Nile. The land
prospered because of the Nile. Dan. 4:30 – Similar attitude to Nebuchadnezzar.
v. 4: The “fish”: Pharaoh’s allies. “Stick unto thy scales”, indicates distress brought about
by opposition, like insurrection of Amasis against Hophra.

v. 5-6: Pharaoh would be like a sea creature, taken from the water and thrown into the
wilderness. Meat for the beasts and fowls.

v. 7-9: Israel leaned upon Egypt, like a staff, but there was no strength in Egypt and it broke
under the weight. Egypt would be left desolate.

v. 10: From one end to the other there would be destruction. Syene was the last vity of
Egypt on the way of Ethiopia.

v. 11: Forty years: figurative probably. After Alexander the Great died, the Ptolemais ruled
Egypt.

v. 12-14: Pathros: original seat of the Kingdom in Upper Egypt. The rest would be under
the Ptolomeis.

v. 15-16: Kings of Israel had put their confidence in Egypt. They should have trusted God.

v. 17: 570 BC. 22 years prophesying.

v. 18-21: no wages for Nebuchadnezzar. So, God gave Egypt to Nebuchadnezzar for his
service. Bald heads and peeled shoulders indicate the wear upon the soldiers in their years
of service in Nebuchadnezzar’s besieging army

The horn is possibly a reference to the Messiah.

Ezekiel 30

v. 1-2: Egypt and her allies would be subdued by Babylon. God would bring a dreadful day
of judgement upon the nations, particularly Egypt.

v. 3: Cloudy indicates darkness. “time of the heathen”: judgement upon them.

v. 4: With the destruction of Egypt and Ethiopia – the foundations would be broken down.
When the foundation is destroyed the rest falls.

v. 5: Lydia was an ancient kingdom in Asia Minor, known for the fabulous riches of his
king Croesus. Chub was a tribe in alliance with Egypt.
v. 6: The tower of Syene was a fortress. Ezek. 29:10. The invasion would come from the
northeast.

v. 7-8: Remember the theme of the book. We could recognize this too late.

v. 9: Messengers would bear tidings of the conquest from Lower Egypt to Upper Egypt. In
Ships: upon the Nile. Careless: easygoing.

v. 10: Nebuchadnezzar would be the instrument of God to bring destruction.

v. 11-12: The Nile River brought fertility to Egypt. Eccl. 11:1. Egypt: the gift of the Nile.
The Nile is 4160 miles long. Longest river in the world. It overflowed from June to October
but is now control by a dam.

v. 13: Noph – Memphis: old capital of Lower Egypt. The temple of Ptah is there and the
statues of Ramses.

v. 14: Zoan – Tanis. No – Thebes.

v. 15-17: Sin refers to a swampy, miry place. Aven is On, or Heliopolis. Gen. 41:45.
Pibeseth is where they worshipped Pasht the cat-headed goddess.

v. 18-19: Tehaphnehes was an important town in Lower Egypt, near the border. Jer. 43:6-9.

v. 20-26: Pharaoh’s might would be shattered, along with their allies. Babylon’s arms
would be upheld. The eleventh year: 586 BC. About three months before the time of the
destruction of Jerusalem. 597-586.

Ezekiel 31

v. 1: A short time before the fall of Jerusalem. God depicted the glory and fall of Assyria as
a type of Egypt’s fall.

v. 2-3: This is an address to Pharaoh and his multitude. “whom are you like in your
greatness” – like Assyria: a cedar in Lebanon. A world power, supreme for about four
centuries.

v. 4: Like Egypt, the waters made him great. The Tigris and the Euphrates. They join in
about 100 miles from the Persian Gulf.
v. 5-6: Assyria was far-reaching in her influence, secure, stable. Other nations would find
security in her.

v. 7-8: Not even the cedars of the garden of Eden would overshadow her. No tree in the
garden of God could compare with Assyria’s beauty.

v. 9-10: note: “therefore… because”. Assyria was cut down for pride. Pro. 8:13; 16:18; 1
John 2:16.

v. 11: Why – for his wickedness: iniquity, guilt, violence, crime, lack of Ethics.

v. 12: The destruction of Assyria was like a tree that had fallen. The leaves dried up and fell
off, and the branches were broken.

v. 13-15: The nether parts were the lower parts. Exod. 19:17. All mourned over Assyria’s
fall. This was the impression of Assyria’s fall.

v. 16: The nations shook when Assyria, the great nation, fell. Hag. 2:6.

Sheol: literally the grave.

v. 17-18: The fall of Pharaoh will be like the fall of Assyria. Pharaoh and all his multitude.

Ezekiel 32

v. 1-2: Other nations would lament the fall of Pharaoh and Egypt. The picture is of other
nations already in the grave. They would rejoice when Pharaoh and Egypt joined them.

19 months after the fall of Jerusalem. Ezek. 29:1-16; 30:20-26.

v. 3-6: God would capture the crocodile and the dead animal would be left on the land to be
devoured by the beasts. The destruction would be great, far-reaching, and complete.

v. 7-10: This imagery is used as a picture of national calamity. All those dependent on
Egypt would be amazed and overwhelmed.

v. 11: God executed judgement upon Egypt through Babylon.

v. 12-14: From the utter desolation, there would come a time of quietness. The whole state
would run quietly.
v. 15: The theme of the book.

v. 16-18: The lamentation for Egypt takes the form of a funeral dirge for the might of
Egypt. The lower parts/pit: cistern or well.

v. 19: A fitting end for them. They were prideful in their beauty but their end was to lie
with the uncircumcised.

v. 20-22: Those in Sheol would watch the arrival of Egypt as she came to join them. Graves
= equivalent to Sheol.

v. 23: The “land of the living” may be a reference to Israel or humanity in general. All
words for the dead abode in Hebrew refer to the absolute end.

v. 24: Elam – east of Babylon. The triumph of Ashurbanipal ever Elam was one of the
proudest moments for him.

v. 25-27: Meshech and Tubal were son of Japheth. Gen. 10:2. They laid their swords under
their heads (a method of honored burial).

v. 28: The application to Egypt.

v. 29: Psalm. 137:7.

v. 30-31: The Zidonians were from Phoenicia. Pharaoh would see them and be comforted:
to be sorry or have pity.

v. 32: God’s prophecy upon Egypt would come to pass, and it did. Egypt would be
punished for her wickedness.

Ezekiel 33

v. 1: Ezekiel 33-48: announced the restoration and salvation that would come with a new
age. Ezekiel returned to addressing the duties of the watchman. Ezek. 3:18.

He gave the responsibilities of the watchman (watch and warn) and of those who hear him.

v. 2-3: The watchman was to sound the alarm – blow the trumpet. Neh. 4:16-20. What if he
did not?
v. 4: If one heard the warning and ignored it, his-her blood would be upon his-her head.
2:3-7.

v. 5: If one hears and acts, one will deliver his soul. So, salvation requires hearing and
acting. Mat. 7:21ff; Acts 2:37; 9:6; 16:30.

v. 6: If the watchman did not sound the alarm the people would perish but their blood
would be required at the watchman’s hand. Rom. 10:13-17; Jude 23.

The wicked would die in his iniquity.

v. 7-9: Ezekiel was not to warn of the approach of the Chaldeans invaders, but his warning
was about individual sins. Ezekiel would warn by the word of the Lord. People must know
the Word of God.

v. 10: From 10-20 deal with the problem that they had trusted in false prophets, and now
they would see the dire straits to which that false hope had brought them. Ezek. 12:22. Pine
away: painfully grieved.

They did sin/apostatize, thus one can do so. Sin has consequences. Rom. 6:23.

v. 11: God has no pleasure in the destruction of the wicked. Deut. 30:15-18; Mat. 11:28-30;
Prov. 14:12; 16:15. Their despair of little faith was met with God’s pronouncement of His
desire that they repent. There was no need for them to die – they could choose life.

v. 12: The righteous cannot live in the past righteousness.

v. 13: His own righteousness: self-righteousness. He trusts in his own righteousness and
commits iniquity. One can be saved but lose that salvation. Rev. 2:10.

v. 14-15: The need for restoration and restitution. Something that men should do.

v. 16: Why would his sins not be mentioned? Because they are forgiven. Heb. 10:17; 8:12;
5:8-9. The command was to do right to live.

v. 17-20: What was the respone to God’s message of punishment for the sinner? They
blamed God. Accused him to be unfair. Humanity cannot place the blame on God. Every
man shall be judged according to his own work. 2 Cor. 5:10; Rev. 20:12-15; Rom. 14:12; 2
Cor. 13:5.
v. 21: Jerusalem was captured in the eleventh year, and fourth month, from the beginning of
Zedekiah’s reign. Jer. 39:2. A messenger escaped and brought word. Ezek. 24:26.

v. 22: Under the hand of God, Ezekiel was overwhelmed with emotion. Unable to speak
until his mouth was open.

v. 23-24: The ones who escaped and were in the land started to think they were the true
seed of Abraham. John 8:33-44. Jer. 24; the bad figs were in Palestine.

v. 25: Lev. 17:10 – idolatry and injustice. They lost the land because of sin, and the ones
who escape would not inherit the land because of sin.

v. 26: They were guilty of murder, abomination, etc., claiming that they were the true seed
of Abraham. The idea was absurd.

v. 27: They would not inherit the land, but would fall by the swprd, die by pestilence and be
given to the beasts: sword, pestilence, famine, wild beasts.

v. 28-29: They would know the Lord when they see the land desolate.

v. 30: They did not hear what Ezekiel said. Mark. 4:24; Luke 8:18. They would talk against
him.

v. 31: They would come and sit, and hear but would not do. Jam. 1:22. Their hearts were
not right. Matt. 15:8-9; 2 Tim. 4:10.

There are some commands some “will not do”. 1 Cor. 5; Matt. 19.

v. 32-33: To them, Ezekiel was like a hired musician, with a good voice. They came to be
entertained and were not interested in taking the message from God to heart. Amos 6:5;
Psa. 137:3. When the prophecies came to pass – they would know that a prophet had been
among them. Ezek. 2:5.

Ezekiel 34

v. 1-2: This begins the announcement that the Lord would deliver Israel out of the hands of
evil shepherds. Rulers, priests. Jer. 2:8. The Lord would gather the sheep and feed them
and, through David, would give blessings and security to the whole flock.
Evil shepherds:

 The sins of the shepherd.

o The shepherds fed themselves 1 Pet. 5:1-4.
o Fleeced the flock
o Forsook the care.
 The salvation of the sheep.
 The Savior Shepherd.

v. 3: The fleeced the flock. They ruled with force and cruelty. Selfish, greedy and with no
compassion.

v. 4: They forsook the care. In contrast to the evil shepherds, Jesus is the good Shepherd
John 10:11, 14. Leadership: the privilege of leadership should cause shepherds to feel
tremendous responsibility; the power should prompt them to be benevolent; the influence
they wield should make them want to be good examples.

v. 5: the result of having bad shepherds. The sheep were scattered and became a prey.
There is no shepherd. 1 Kin. 22:17; Mat. 9:36; Zech. 11:17; Isa. 40:11.

v. 6: God’s plan was for the shepherds to lead and care, and protect and provide for the
shepherd. Psa. 23.

v. 7-10: God’s pronouncement against the shepherds – the flock would be delivered from
them. Zech. 11:17; 1 Pet. 2:25; 5:4. If they do not use their office right they would lose it.

v. 11-12: The salvation of the sheep. God would seek and save them, and separate them.
Originally in the fold but scattered. Luke 19:10; Psa. 23.

v. 13: Partially fulfilled in the return from Babylon. John 10:16.

v. 14-15: God would save the sheep. He would bring them to safety and blessing. Psa. 23.
This looks to the Messianic age, and the salvation and blessings in Christ – in the Lord’s
church.
v. 16-22: God would separate the sheep. The fat and the strong. Ezek. 34:16; Matt. 25:42.
Cattle is referred to lambs. Gen. 30:34-42. God would judge between sheep and sheep. Acts
20:29.

The flock would be saved and the shepherd would be set up (Jer. 23:1-6; Phil. 2:9; Eph. 2.

v. 23-24: The savior shepherd: descendant of David. Deliverer. Luke 1:32; Zech. 12:10 Psa.
78:71; Jer. 33. The Messiah Isa. 40:11; John 10:11; Heb. 13:20. Not a literal millennium.

v. 25: bring covenant of peace. Jer. 31; Heb. 8. Evil beasts: sin.

v. 26-29: My hill: Isa. 2:2-4; Mic. 4:1-4. Showers of blessing. Mal. 3:10; Psa. 68:9; Eph.
1:3. Salvation from Babylon and sin. Plant: Christ. Jer. 6:12; Jer. 23:5.

v. 30-31: These prophecies are both to the return from Babylon and the Messianic Age.

Ezekiel 35

v. 1-2: Ezek. 35 begins the prophecy against Edom. The mountains of Edom were
contrasted with the mountain of Israel. Seir – the mountain of Edom. 35:1-36:15: same
context. A problem of Israel’s returning to Palestine was the presence of the Edomites –
God prophesied their removal. The Edomites were subjugated under David. Edom
represents the enmity with God. Ezek. 25; Obad. 3

v. 3: No impenitent sinner escapes God’s judgement. God’s goodness does not forbear His
severity. Rom. 11:22. Edom was a near relative of Judah, but just being “near” the kingdom
did not ensure safety.

v. 4-5: Edom had a “perpetual hatred” of God’s people: love fulfills the law, Gal. 6:2;
hatred destroys men. 1 John 4:20.

35:5-10: show why God destroyed Edom. Their perpetual hatred. Gen. 25:32; 27:37. Their
desire to possess Israel. Also Jdgs. 11:17. Edom would be laid waste and Israel would be
inhabited again.

v. 6: They love blood: injustice.

v. 7-9: Petra and Bozrah: chief cities. Isa. 16:1; Amos 1:12.
v. 10: Be mine: Israel and Judah belonged to God, not to Edom. Edom believed they would
possess them.

v. 12-13: They boasted against God when they boasted against God’s people. Acts 9:4;
Luke 14:11.

v. 14-15: Edom had rejoiced at the destruction of others: this would be overturned.

Ezekiel 36

v. 1: The contrast between the mountains of Israel and Edom. Israel would be restored and
blessed. Ezek. 36:1-15; 36:16-18: the redemptive principles illustrated.

v. 2: Edom rejoiced, saying, “Aha” (25:3; 26:2). The ancient high places were the
mountains of Israel. The Edomites were driven out by Nabatean Arabs into Idumea. 300
BC. After the fall of Jerusalem there was no more heard about Edom.

v. 3: Residue refers to the remnant. They were given to slander. Mat. 15:8. Evil seemed to
triumph: fall of man, in Egyptian slavery, in the failure of Israel to capture Palestine, in the
days of judges, in Assyrian/Babylonian captivity, in the crucifixion of Christ, in the history
of the church.

v. 4-7: Jealousy of God. Deut. 4:24; Isa. 66:15. Divine law of retribution. Gal. 6:7.

v. 8-10: God promised a restoration to their homeland: looking to the Messianic Age. Their
cities would be built and inhabited. The restoration of their national character would bring a
return to prosperity. Hos. 2:21.

v. 11: God’s people would return and inhabit the land. It would be better for Israel than at
the beginning.

v. 12-15: The land was a fatal land, because of God’s judgement. Num. 13:32.

v. 16: Ezekiel 36:1-15: comfort offered to Israel. 16-18: Principles illustrated.

v. 17-18: The uncleanness of a removed woman. Lev. 15:19. Blood had been shed upon the
land. 2 Kin. 16:3-18. Idols polluted the land.

v. 19: Constant principle of God’s dealing with man. 2 Cor. 5:10.

v. 20-21: God spared them for His Name’s sake. Psa. 106:8. Israel had not mentioned
God’s mercy.

v. 22-23: God’s name was to be magnified among the heathen. Ezek. 34:13. Here is the
reason or them to be restored: redeemed, returned, regenerated.

v. 24-25: Captivity would be a cleansing: never to serve idols again. Sprinkling: method of
purification. Num. 19:13-19.

v. 26: There would be a moral renovation. Messianic: new covenant. Jer. 31; 32:39; Heb. 8;
11:19; 2 Cor. 3:3.

v. 27-31: These verses show that the people would see the foolishness of their ways. They
would return; have reconciliation; and replenishing; and a reminder. God would protect
them and once pardoned, they should forgive themselves. Knowing the sins of the past
should keep us humble, careful and grateful.

We should beware of sowing the seeds in youth that will bring sad memories throughout
life.

v. 32-34: the 70 years as a sign of the sabbatical year. 2 Chr. 36:21; Jer. 25:11; 29:10. After
that the land would be tilled again.

v. 35-36: This would be the effect: their example would draw the nations near to God.

v. 37-38: This restoration points to the Messianic Age. They would be increased and
multiplied.

Ezekiel 37: salvation of Israel.

v. 1