Eze 30:4

Vv 4,5: An enemy would invade Egypt, slay many of her people, take away her wealth, and tear down her national foundations. Her neighbor Ethiopia (Cush, Nubia) would despair when this happened because Ethiopia had strong ties to Egypt. Egypt’s other allies would also fall: Put (on the African coast of the southern Red Sea), Lud (Lydia in Anatolia), Arabia, and Libya (farther west on the Mediterranean coast of Africa).

Eze 30:5

ARABIA: “Arabia” (Heb ha’arab) translates one pointing of the Hebrew text while “mixed people” (Heb ha’ereb) renders another. Men from Put, Lud, Arabia, and other countries served Egypt as mercenary soldiers (cf. 27:10; Jer. 25:20, 24; 46:9, 21), and they may be the “mixed people” in view, if that is the correct reading. The Judeans who had fled to Egypt from the Babylonians would have suffered too, and they would have been part of this “mixed people.”

Eze 31:2

WHO CAN BE COMPARED WITH YOU…?: Egypt is like Assyria.

Eze 31:3

CONSIDER ASSYRIA, ONCE A CEDAR IN LEBANON: Assyria is compared to a cedar of Lebanon, which is an emblem of earthly magnificence. It is the favorite tree in Bible imagery to express splendor. In this respect it could be taken as a symbol of a great triumphant empire such as that of Assyria. There is a “splendor” of this world; we should not be surprised when we see the wicked flourishing like green trees (Psa 37:35). They may even attain to the proportions of the cedar of Lebanon.

The cedar was known for its: (a) Size: Assyria was a big empire; its worldly success was immense. (b) Altitude: the cedar is not only broad-spreading, but it also towers high. There was an unchecked pride in its worldly success. (c) Persistence: the cedar is green in winter. By clever devices unscrupulous people may escape many of the troubles of the true servants of God. (d) Fragrance: it cannot be denied that there is a certain fascination in worldly splendor.

There are points in which worldly magnificence surpasses the visible excellence of spiritual goodness — “no tree in the garden of God could match its beauty” (v 8). The cedar appears huge before the eye of an observer, while the vine seems to cower feebly among the rocks. Yet it is the vine that yields refreshing fruit.

There is a striking aspect in worldly success. Spiritual achievements do not arrest attention in the same way, because they are spiritual. Yet God looks not to worldly greatness, but to spiritual success.

Also, the cedar is unpruned. It grows in wild, rank luxuriance upon the slopes of Lebanon. But the trees in the “garden of the Lord” are carefully pruned, “because the Lord disciplines those he loves, and he punishes everyone he accepts as a son” (Heb 12:6; cp Pro 3:11,12). Life for the “vines”, now, may be far more restrictive and difficult than life for the “cedars” — but in the end, it will be infinitely more rewarding.

Eze 31:5

Vv 5,6: The same language is used by Jesus in Luke 13:19, being applied to the Kingdom of God — which will rise above all other kingdoms.

Eze 31:11

RULER OF THE NATIONS: Heb “el goyim” = the mighty one of the Gentiles, ref king Nebuchadnezzar.

Eze 29:1

Eze 29-32: Outline, re Egypt: (a) Prophecies (Eze 29); (b) Nebuchadnezzar (Eze 30:1-19); (c) Pharaoh’s broken arm (Eze 30:20-26); (d) Lesson for Pharaoh (Eze 31); and (e) Lamentation (Eze 32).

Eze 29:3

YOU GREAT MONSTER: Like the king of Tyre and his people, Pharaoh and Egypt had also been guilty of pride. He had become like a great river monster (Heb “tannim”, probably a crocodile of which there were many in the Nile) because he had taken credit for the Nile River, the lifeblood of the nation. Rather than giving God thanks for this resource, the king had proudly claimed responsibility for it. “This was [Pharaoh] Hophra’s [Gr ‘Apries’] arrogant self-image. Herodotus implied that Pharaoh Apries was so strong in his position that he felt no god could dislodge him. In his reign he sent an expedition against Cyprus, besieged and took Gaza (cf Jer 47:1) and the city of Sidon, was victorious against Tyre by sea, and considered himself master over Palestine and Phoenicia… This arrogance had also shown itself in an attempt to interrupt Babylonia’s siege of Jerusalem — an attempt thwarted by God” (EB).

See Lesson, Leviathan — “OT History”.

Eze 29:4

I WILL PUT HOOKS IN YOUR JAWS AND MAKE THE FISH OF YOUR STREAMS STICK TO YOUR SCALES. The LORD promised to remove Pharaoh and his lieutenants and subordinate princes (the lesser “fish” clinging to him) from their land, as a fisherman pulls a crocodile out of the water with hooks. Normally people caught crocodiles by placing hooks in their jaws and then dragging them onto land where they killed them. In the delta region of Egypt, the Egyptians worshipped the crocodile as a god, Sebek, which they believed protected their nation (cf Eze 32:2; Psa 74:13; Isa 27:1; 51:9). Thus God promised to destroy Pharaoh, Egypt, and the god supposedly responsible for their protection.

Eze 29:6

YOU HAVE BEEN A STAFF OF REED FOR THE HOUSE OF ISRAEL: “Friends are people who can be relied on whatever the circumstances. Friends are there to laugh with us, to cry with us, to share our company and to support us. A true friend is always there when we need him, and has our needs at heart as much as his own.

“When Israel rejected God, they considered Pharaoh, King of Egypt, to be their friend. While things were going good, he was probably a very good friend to have, but he turned out to be unreliable. He broke trust with Israel and Judah and let them down. He was described here as a staff of a reed to the house of Israel. The staff is what supports our steps when we are walking. We have to rely on it, that it will support our weight when we lean on it and put our faith in it. But the staff of Egypt was bent and splintered, letting Israel fall and causing injury.

“We all have friends that will support us in our times of need and we have friends who will break and let us down. But we must aim to be a true friend to our friends. We must be reliable and supportive just as the Lord Jesus Christ is a best friend to us” (RP).

Eze 29:11

Vv 11-13: Invasion by Nebuchadnezzar in 37th year of reign: Xd 37:5.

Eze 29:12

FORTY YEARS: That is, until the early years of Cyrus’ reign.

Eze 25:1

Eze 25–32: Seven nations mock at Israel, and the hidden Glory of God strikes them down: Ammon (Eze 25:1-7); Moab (Eze 25:8-11); Edom (Eze 25:12-14); Philistia (Eze 25:15-17); Tyre (Eze 26:1–28:19); Zidon (Eze 28:20-26); and Egypt (Eze 29–32). Other prophecies of Gentile nations are usually grouped together: ie Isa 13–27; Jer 46–51.

“There is a certain type of people whose greatest joy in life is to watch someone else fall. They are the kind of people who laugh at the misfortunes of others and who spread gossip and rumours about the mistakes other people make. They delight in watching anyone but themselves reap their ‘just deserts’, and believe that everyone else should see life the way they do. One of the things they live for is to take vengeance on anyone else who crosses their path and then to watch them fall. Maybe you know someone like that (if you do, they need you to pray for them). This type of person doesn’t do much to cause trouble — but when it comes they are first on the scene to cheer it on. Ammon, Moab, Edom, the Philistines and Tyre were like that. When the Assyrians and the Babylonians attacked Israel they all watched with glee on their faces, gloating over the agony of the nation. They came in behind and wreaked what havoc they could behind the destroyer.

“God’s anger against them was fierce because of their wicked attitude. He said then that He would do the same to them as they wished on Israel. The same judgement will fall on us if we have the same attitude. Instead let us look for good in others and delight in it” (RP).

Eze 25:4

THE PEOPLE OF THE EAST: Men of desert; nomads (Jer 6:3,33; 7:12; 8:10; 1Ki 4:30; Isa 11:14), who keep camels and flocks (v 5).

Eze 25:15

PHILISTINES: See Lesson, Philistia in prophecy.

Eze 25:17

Let us take the opportunity to observe and respect the power of God to save or to destroy. In God’s eyes men are either good (by His grace) or evil (by not seeking His grace). We live our lives assuming we are somewhere between these two, but there is no “in-between” place. It doesn’t exist. Every man or woman alive is in one or other camp in the eyes of the Lord. We live in Him, and this means we are under grace. Let us be sure to show God our appreciation for His great love to those on whom He does not seek vengeance, and to thank Him for calling us to the salvation of His gospel message.

Eze 26:1

Concerning Tyre: the fall of Tyre (Eze 26); a lamentation (Eze 27); dirge on prince of Tyre (Eze 28:1-19).

“The prophetic messages against Ammon, Moab, Edom and the Philistines were comparatively short. That against Tyre occupied three chapters. This nation occupied a position of greater privilege and therefore was given greater punishment. Tyre had acted inconsistently in its relationship with Israel, and now was to hear its doom from the prophet. It rejoiced in the adversity of Israel, believing that this would result in added profit. The reformation of Josiah had reached north (2Ki 23:19), destroying the gods of the Phoenicians, and drawing people to the worship of Yahweh in the temple. Jerusalem thus became the gate to the nations (Eze 26:2), but later, the Tyrians became proud (Eze 28:2; Isa 23:9), and developed a measure of anti-Semitism (Psa 83:6,7). Nebuchadnezzar of Babylon took Tyre after 13 years’ siege, according to Josephus, but prophecy was fulfilled by Alexander the Great 240 years later. For this difficult siege, Nebuchadnezzar received special wages (Eze 29:18-20). The prophecy reveals: [1] Divine judgment and its cause: vv 1-6. [2] First wave: destruction of Tyre: vv 7-11. [3] Another wave: Alexander’s attack: vv 12-14. [4] Tyre’s fall: an object lesson to others: vv 15-21” (GEM).

Eze 26:4

“If you wish to survey the ruins of ancient Tyre, however, you really should have a frogman’s suit. History tells how the ruins of the city really were cast into the sea, hundreds of years after Ezekiel had said they would be. In 332 BC Alexander the Great wanted to subdue an island fortress off the coast, near the ruins of the former city. He achieved his aim by building a causeway out to the island, and he used the remains of ancient Tyre for material.

“Every scrap of rubble from the ruins of Tyre was used by Alexander, so that the site really was, as Ezekiel put it, ‘made like the top of a rock’. Moreover, as the prophet foretold, the site of the old city was never built on again. The city of Tyre mentioned in the New Testament, and which still exists today, stands on an entirely different site” (GT ch 2).

Eze 26:6

HER SETTLEMENTS ON THE MAINLAND: Lit, as KJV, “her daughters which are in the fields”. But this refers not to actual people, but to the suburbs of Tyre: cp Eze 16:46,48.

Eze 26:13

AN END TO YOUR NOISY SONGS: As it was said of Babylon: “The music of harpists and musicians, flute players and trumpeters, will never be heard in you again” (Rev 18:22).

Eze 26:15

WILL NOT THE COASTLANDS TREMBLE…?: Because her commerce was so extensive.

Eze 26:17

CITY OF RENOWN: As is “Babylon”: Rev 17:18.

“Dim is her glory; gone her fame. Her boasted wealth has fled. On her proud rock, Alas! her shame, The fisher’s net is spread. The Tyrian harp has slumbered long; And Tyria’s mirth is low; The timbrel, dulcimer, and song Are hushed; or wake to woe” (LB 185).

Eze 27:1

Eze 27: “The record of Tyre has a peculiar relevance for our day, for those areas in which she excelled and was the envy of the entire ancient world are precisely the fields in which every modern nation seeks superiority. But Tyre has a message for our age, and it is that riches without God are unable to satisfy the heart of man and often keep many from dependence upon God. Has not this spirit invaded the church, and does it not pervade the lives of too many Christians?” (Const).

“Tyre had been a great support in the building of Solomon’s temple. Indeed Hiram was ‘ever a lover of David’ (1Ki 5:1). What had gone wrong? Tyre had become self-centred and concerned with her own wealth. In this position she forgot the ‘brotherly covenant (Amos 1:9) and turned against Israel” (PF).

Eze 27:3

Vv 3-9: Tyre compared to a ship.

Eze 27:5

SENIR: Same as Mount Hermon (Deu 3:9): “Hermon is called Sirion by the Sidonians; the Amorites call it Senir.”

Eze 27:7

ELISHAH: Greek isles and neighboring nations.

Eze 27:10

PERSIA, LYDIA AND PUT: Cities of Mesopotamia; notice the extent of Tyre’s trade and influence.

Eze 27:12

TARSHISH (Psa 48:7) was a son of Javan (Gen 10:4); it is a name which came to refer to the Phoenicians, a sea-faring and trading people (hence such refs as Jon 1:3; Eze 27:12; 1Ki 9:26; 10:22; 2Ch 9:21). Tarshish = a latter-day power: here; Eze 38:13 (where an ally of Sheba and Dedan). In Isa 23 — a prophecy concerning Tyre, there is plainly a strong link with “the daughter of Tarshish” and “the ships of Tarshish” (vv 1,6,10,14) — this leads to the reasonable conclusion that Tarshish is another name for Tyre. (The proposed identification of Tarshish with England merely on the basis that the latter is — or rather was — a significant sea power is extremely tenuous at best.) See Lesson, Tarshish.

Eze 27:13

Cit Rev 18:13, when speaking of Babylon, as indeed is Eze 27:30. The description of Babylon in Rev is made up of OT language from the fall of Tyre, the fall of Babylon and the overthrow of Jerusalem by the Babylonians.

Eze 27:25

SHIPS OF TARSHISH: “Trading ships” (NIV of Isa 60:9). The use of “Tarshish” prob expresses type of ship, not origin (NIV: Making… pp 97,98). Cp usage in Psa 48:7; Isa 23:1,14.

Eze 28:1

Eze 28: “In his inaccessible and impregnable island fortress, the prince of Tyre mocked at any threat to his security. He was proud in his achievements; insolent in his challenge to others; wise in his own conceits. The king aspired to equality with God (v 2). In that, he followed the pattern of Adam in sinning and being ejected from the Garden of Eden. He is warned that he is but Adam (v 2) and the fate of Adam was to be his. He felt that he was the personification of wisdom and beauty — so was Adam (vv 4-12)! He believe that he was divine and glorious (Eze 28:2), but Adam was really that. He believed that he possessed divine wisdom (v 3), but Adam was taught by the Cherub (v 14). And as Adam sinned and was ejected from the Garden, so would the king of Tyre from his position because of his great sin (Eze 26:2). This is a dirge of great irony, satirical in the extreme, in which the record of the one great sin of Adam is used as a similitude of the one great mistake of Ithobal. Figuratively, he had been in Eden because he reflected the sin of Adam; so has everybody who sins similarly (Eze 31:8).

“So the voice of the prophet sounded forth in judgement against the King of Tyre. (1) The pride of the king of Tyre: vv 1-10. (2) The dirge over the king of Tyre: vv 11-19. (3) The doom of Zidon: vv 20-23. (4) The removal of these ‘briers’ from Israel: vv 24-26. This chapter concludes the section on the dirge against Tyre” (GEM).

Eze 28:2

RULER: Heb title, “nagid”, otherwise used only of Jewish kings, and prophetically of Messiah (Dan 9:25) (Tes 46:175). The king of Tyre had stolen this title for himself. He was claiming to be the rival of the king of Judah (or perhaps now, his lawful replacement). Eden, or paradise, was now in Tyre.

“The diabolical prince of Tyre” (AG, Tes 46:175): A bull-cherub sphinx set in a sculptured mounted base. Prob repr the king of Tyre, an object of veneration. Phoenician cherub-sphinxes usually have jewels upon their chests (v 13). The Tyrian god, Melkart, sig “king of the city” (v 12). The worship of Melkart was the worship of Yahweh under another name, with the temple on the same plan, cherubim (v 14), etc. This worship — a reasonable imitation at the beginning (cp 1Ki 5:3,5,7) — became utterly corrupt and debased later (WBS 156-158).

I AM A GOD: Like Eve, and Adam, in the Garden of Eden, the king of Tyre was puffed up in pride, desiring to become like the Elohim (Gen 3:5; cp Phi 2:6). // 2Th 2:4: “He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God.”

Eze 28:3

DANIEL: Throughout the book, Ezekiel spells this name as “Danel”. This is also the name of a mythological hero of Canaan, a man-god of great wisdom (Tes 46:177). Economic success implied mastery over this god Danel.

Eze 28:10

YOU WILL DIE: Can “Satan” die (vv 18,19)?

Eze 28:12

THE MODEL OF PERFECTION: Translated “the serpent of the pattern” by AG (Tes 46:177). The king of Tyre, in his blasphemy, was assuming the role of the serpent in the garden of Eden.

Eze 28:13

Addressed to king of Tyre: Eze 28:1,12. Generally, consider the parallels with Isa 14 (king of Babylon). Archaeological evidence of a cherub/sphinx at Tyre, with the head of the king, animal’s body, and sitting on a mountain. Embedded in the body are the 9 jewels. Inscriptions call the king of Tyre “Lord of the Heavens”, describe Tyre as “the garden of God”. Bas reliefs show “cherubim” guarding Tyre: cp Gen 3:24.

YOU WERE IN EDEN: The king of Tyre was as one of the trees in the garden of Eden (cp Eze 31:3,8,9). Eden covered an extensive area (Gen 2:8; Eze 27:23).

EDEN: A geographical region, not a time! See Lesson, Eden, Garden of.

EVERY PRECIOUS STONE: 9 of the 12 stones in High Priest’s breastplate. See Exo 28:17-30, // Exo 39:10-14. Cp Rev 21:19,20. The third row, omitted here, is supplied in the LXX (WS 172).

ADORNED YOU: An allusion to the stones of the High Priest’s breastplate (Exo 39:10-14), called “stones of fire” (v 14) because of Shekinah Glory in their midst. Ref divine favor enjoyed by king of Tyre in helping Solomon build the temple (2Sa 5:11; 1Ki 5:1-18).

Eze 28:14

Vv 14-16: It is clear that there was a time when Tyre was faithful — extremely so, it would seem. As a result the turning away that has taken place is more serious in God’s eyes (cp Heb 6:4-6).

YOU WERE ANOINTED AS A GUARDIAN CHERUB: “With an anointed cherub I placed you” (RSV). Or “thou art the anointed cherub that covereth” (AV): meaning ‘you have cast your covering wings of protection over Israel’ (cp Mat 23:37; Psa 36:7; 91:4).

GUARDIAN CHERUB: Cp cherubim in Gen 3:24, guarding the way to the tree of life. Or “covering cherub”, that overshadowed the mercy seat (Exo 37:7-9; 25:19,20).

HOLY MOUNT OF GOD: Zion, where temple was built: Isa 2:2,3; 56:7; Eze 20:40.

FIERY STONES: The breastplate stones, reflecting the light of the burning Glory of God, in the Most Holy place.

Eze 28:15

Cp Adam and Eve in garden of Eden: sinless, sinning, driven out, cherubim…

BLAMELESS: Heb “tamim”. Sw used of men in Gen 6:9; 17:1; Job 1:1.

CREATED: Heb “bara” may sig “prepare, form”. Used of other peoples in Eze 21:30; Psa 102:18.

Eze 28:16

AND I EXPELLED YOU, O GUARDIAN CHERUB, FROM AMONG THE FIERY STONES: “And the covering cherub drove you out from the midst of the stones of fire” (RSV).

Eze 28:19

AND WILL BE NO MORE: “And shall be no more for ever” (RSV).

Eze 19:1

PRINCES: Ezekiel’s characteristic word for “king” (Eze 21:25; 34:24). By extension, perhaps, the whole royal house of Judah.

Eze 19:2

Lion ref tribe of Judah (Gen 49:9). Lions were a common sight in Judah in Ezekiel’s day. Lions were reckless, capricious, selfish.

Vv 2-4: “This section… is a lamentation for two of the last princes of Israel, and for Israel itself. When Josiah was killed at the battle of Megiddo, he was still a young man — under forty years of age; his sons were therefore very young to succeed to the throne of a kingdom in such precarious times. It is perhaps for that reason that the two who are mentioned in the lamentation are spoken of as whelps. The ‘mother’ is the kingdom of Judah. On the death of Josiah it is said ‘the people of the land’ — that is the mother country — took Jehoahaz, and anointed him as king in place of his father… He was 23 years old, and only reigned three months, when the Pharaoh of Egypt, returning from Megiddo, deposed him and carried him to Egypt as a prisoner [2Ki 23:31,33,34; Jer 22:11,12,18], setting Jehoiakim on the throne of Judah to reign there as a vassal king [Eze 19:5]” (BEz 86).

Eze 19:4

A lion hunt, ending in the capture of the lion.

THEY LED HIM WITH HOOKS TO THE LAND OF EGYPT: Jehoahaz, appointed king by people of Judah (2Ki 23:30), but carried captive to Egypt (2Ki 23:33; Jer 22:10-12).

Eze 19:5

Jehoiakim, a vassal, rules for 11 years and then dies. Then the nation takes another king, Jehoiachin.

Eze 19:9

Jehoiachin’s reign ended just as ingloriously as had that of Jehoahaz, as he was carried to Babylon (2Ki 24:15; 2Ch 36:10).

Eze 19:10

Vv 10-14: A graphic picture of the spiritual decline of the nation of Israel, and how they have abused their inheritance.

A VINE IN YOUR VINEYARD: The nation of Israel likened to a vine (Isa 5:1-7; Psa 80:8,16). Judah, a vine and a scepter (Gen 49:10,11).

Eze 19:11

The Solomonic line of David’s family — from whence all of Judah’s kings came.

Eze 19:14

The fire of judgment came as a direct result of the deeds of the “branch”!

But “the scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs [or ‘until Shiloh comes’; or ‘until he comes to whom tribute belongs’] and the obedience of the nations is his” (Gen 49:10). However, Jesus is not literally (but only by “adoption” and “legally”) from the Solomonic line of Judah.

Eze 20:1

Eze 20: “The importance of recognising the principles of Goodness and Severity is brought before us in this chapter. Eze 20 commences a new section of the prophecy. Previously (Eze 8-19) the sin of Jerusalem has been described, but from Eze 20-25 the prophecy covers the period between the final drift of the nation into revolt (590 BC; Eze 24:1). While covering much of the ground already traverses, the prophet now goes deeper, and lays bare the deeper reason for Jerusalem’s sin. God takes it as an affront when those come to inquire of Him who are resolved to go on in their trespasses. His judgment in Egypt, in the wilderness and in the Land, illustrate that principle. His purpose requires the ultimate redemption of Israel, but that will be accomplished only through judgment, and the purging out of rebels. So Ezekiel records the judgment of the Deity: (1) Yahweh refuses the elder’s enquiry: vv 1-4. (2) Israel’s rebellion in Egypt: vv 5-9. (3) Israel’s rebellion in the wilderness: vv 10-17. (4) The generation that followed, which entered the Land: vv 18-26. (5) Israel’s apostasy while in the Land: vv 27,28. (6) Ezekiel’s own generation: vv 30-32. (7) The triumph of Yahweh in the final redemption: vv 33-44. (8) The doomed city and the sighing prophet, with sharpened sword: vv 45-49” (GEM).

Eze 20:4

WILL YOU JUDGE THEM? WILL YOU JUDGE THEM, SON OF MAN?: Repetition; an impatient imperative: ‘You will most certainly judge them!’ Cp Eze 22:2; 23:36.

Eze 20:5

Vv 5-26: Summary of Israel’s history: her repeated failures, until Ezekiel’s day.

AND REVEALED MYSELF TO THEM IN EGYPT: Revelation of a new name (and purpose) to Moses: Exo 3:7,13-15.

Eze 20:7

Even at this early stage, your fathers had transgressed.

Eze 20:8

BUT THEY REBELLED AGAINST ME…: Cp Psa 106:7,29,33,43.

Eze 20:9

I HAVE REVEALED MYSELF: The signs and wonders: plagues and Passover.

Eze 20:10

God enters into covenant with Israel: Exo 19:1–24:7,8.

Eze 20:11

THE MAN WHO OBEYS THEM WILL LIVE BY THEM: “Keep my decrees and laws, for the man who obeys them will live by them” (Lev 18:5).

Eze 20:13

THE PEOPLE OF ISRAEL REBELLED AGAINST ME: Exo 32:1,31-33…

Eze 20:15

Their rebellion, at the very edge of the Land of Promise (Num 14:2,3,29-32), leading to 38 more years in the wilderness.

Eze 20:21

They continue to rebel, even after being punished.

Eze 20:23

The warnings of Lev 26:33; Deu 28:64.

Eze 20:26

I LET THEM BECOME DEFILED: God gave them over to corruption: Rom 1:28; 2Th 2:11.

Eze 20:27

Vv 27-32: The sinful state of Israel, in Ezekiel’s day.

Eze 20:29

BAMAH: Sig “high places” — where all altars were. The Lord had confronted His people with their use of the high places or hilltops for idolatry. The name of the high places, “Bamah”, had a double significance. It meant “high place,” but it also meant literally “go where” or “go what” (Heb ‘ba mah’). Thus Bamah became a contemptuous pun. When the people went to the high places to worship idols, where were they going? They were going nowhere of any significance, to do nothing of any importance, since these idols were nonentities (they were, in the sarcastic phrase of the apostle Paul, “no-gods”: 1Co 8:4; 10:19,20) and could not help them. The name Bamah said more about these places than just identifying them as high places of worship, and the Lord had perpetuated the name Bamah for this reason.

Eze 20:32

LIKE THE NATIONS, LIKE THE PEOPLES OF THE WORLD: As though a perfect conformity to heathen customs was a consummation to be greatly desired.

Eze 20:33

Vv 33-44: Working of god with Israel from Ezekiel’s day until consummation.

Eze 20:34

Even those in Land were still in bondage: cp prayer, etc of Luk 1:68-74. The Jews, all their lifetimes, were subject to bondage (Heb 2:15).

Eze 20:35

I WILL EXECUTE JUDGMENT: “I will plead” (KJV) is erroneous. This word means to accuse, to indict — a judicial term. (Christ was sent to Israel to declare holy name of God, to deliver by his “passover/exodus” (Luk 9:31).

Eze 20:37

AS YOU PASS UNDER MY ROD: The rod was for counting and dividing. Israel passed under the Good Shepherd’s rod of correction, and the tenth part were chosen (Lev 27:32).

Eze 20:38

THOSE WHO REVOLT AND REBEL: There were rebels in the New Covenant ecclesia as well. Many Jews were dispersed immediately, AD 70, while many Jewish converts later returned to the weak and beggarly elements under which they had been in bondage (Gal 4:9).

Eze 20:42

Before being brought into the Land again, Israel will be purged (v 38) and brought under the covenant of God again (v 37) — i.e. the “new” covenant (Jer 31:31-34). National repentance in anticipation of the return of Christ: Zec 12:10-14.

Eze 20:45

Eze 20:45 — 21:32: A ruin, “until he come!”

Eze 20:46

Vv 46-49: Against the forests of the south: 3 words for south: “teman” = right hand (if looking east); “darom” = south point of compass; and “negev” = desert/wilderness south of Judea.

Eze 20:47

FIRE: Judgment of fire: Eze 5; 10; 15; Jer 1:14; 4:6; 6:1.

BOTH GREEN AND DRY: The seeming undeserving with the ones ready for destruction: cp Eze 21:3.

EVERY FACE: Sig a definite judgment upon PEOPLE, not just upon the land in general.

Eze 20:49

“Is he not a maker of allegories?” (RSV). In answer, Ezekiel received a second, similar vision: Eze 21.

Eze 21:1

Vv 1-7: A forest fire against Jerusalem.

Eze 21:3

THE RIGHTEOUS AND THE WICKED: The green and the dry of Eze 20:4-7. The righteous are not exempted from the judgments on the world.

Eze 21:4

SOUTH: “Negev” of Eze 20:47.

Eze 21:8

Vv 8-17: The sword of Yahweh.

Eze 21:10

Against the protest of Ezekiel’s listeners, even the kingly rod of Judah will be condemned by Yahweh’s sword along with the other trees. “It shall be no more” (v 27)… until… v 13.

Eze 21:18

Vv 18-24: Nebuchadnezzar is revealed as the “sword”.

Eze 21:21

“The lot is cast into the lap, but its every decision is from the LORD” (Pro 16:33).

THE JUNCTION OF THE TWO ROADS: The ancient trade routes diverged at Damascus.

Eze 21:22

INTO HIS RIGHT HAND WILL COME THE LOT FOR JERUSALEM: Facing south at the parting of the roads, the right hand would lead toward Jerusalem.

Eze 21:25

Vv 25-27: Destruction and restoration.

” ‘And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God: Remove the diadem and take off the crown; this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn it: and it shall be no more UNTIL HE COMES WHOSE RIGHT IT IS; and I will give it him’ [Eze 21:25-27].

“Here was a diadem to be removed, a crown to be taken off, and a national polity to be completely abolished, as indicated in the triple repetition of the verb, ‘overturn,’ and as expressed by the phrase, ‘it shall be no more.’ The prediction related to things Jewish, even to the things which constitute the throne of David; and its fulfillment is notorious to every reader of Jewish history. About a year after its delivery, Zedekiah was uncrowned by Nebuchadnezzar. The nobles were put to death; the nation was partly massacred, and partly carried away captive, and the land given over to desolation. Seventy years after, a partial restoration took place under Ezra and Nehemiah, but not of the throne of David. The Jews existed as a vassal people thenceforward; and after varied political fortunes, were overtaken by a storm which swept away every vestige of their national existence.

“The Romans, under Vespasian, invaded the country, and subdued its fortified places; and Vespasian having transferred the command to Titus, the latter laid siege to Jerusalem, which at that time was crowded with people from all parts of the country. The details of that awful siege are familiar to every one. The city was tediously beleaguered for months; famine arose among the inhabitants; civil dissensions divided their counsels, and led to mutual slaughter; and, finally, the place was sacked and given to the flames, and upwards of 1,000,000 of Jews perished. The remainder were sold as slaves, and scattered throughout the Roman empire as fugitives; and scattered they remain to this day [1868]. So awfully has the prophecy been fulfilled, that for the last twenty centuries, the throne of David has been a mere idle phrase — a tradition of the past; his kingdom has been overthrown, his land in desolation, and his people wandering as homeless exiles, unpitied and unpitying.

“But is this condition of David’s throne to be perpetual? Are the Gentiles for ever to exalt their proud horns over the fallen kingdom of the Lord? (See 1Ch 24:23; 2Ch 9:8; 13:8, which affirm the kingdom of Israel to have been the kingdom of God). Nay, saith the prophecy: desolation shall only continue UNTIL — until what? ‘Until HE COME whose right it is.’ Who is this? None other than Jesus Christ, to whom the throne pertains of right, both by lineal descent, and special divine bequest. Observe, then, what is distinctly proved, that the things overturned are the things to be given to Christ at his coming. Now, what things were those? The diadem, crown, throne, and Kingdom of David. Hence, when HE COMES whose right they are, he will enter into their possession in as real a sense as they were held by Zedekiah. He will become King of the Jews, and Lord of the whole earth. We thus perceive a striking significance in the words of the angel: ‘The Lord God shall give unto Jesus THE THRONE OF HIS FATHER David, and he shall reign over THE HOUSE OF JACOB for ever; and of HIS KINGDOM there shall be no end.’

“Going a step farther in our New Testament enquiry, we come to the birth of Christ, and we note the following incident: ‘Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born KING OF THE JEWS’ (Mat 2:1).

“The enquiry of the wise men was intelligible in view of all that the prophets had foretold of him who was to be ruler in Israel; but if Christ is only the spiritual Saviour of mankind, in a universal general sense, their words have no meaning. In what sense could Christ be ‘king of the Jews,’ if he only stood in broad spiritual relationship to the human race as a whole? It may be suggested that he is king of spiritual Jews, who are not Jews outwardly, but in the heart. The reply to this is, that Christ is not king of his own people. Of them he says, ‘I call you not servants, but friends.’ They are his brethren, ‘joint heirs with Christ’ (Rom 8:17), destined to reign with him a thousand years (Rev 20:6). They are not his subjects, but aggregately his bride, ‘the Lamb’s wife’ — signifying the closest communion and identity of relational interest. Christ, therefore, cannot be king of the Jews in any spiritual sense. He is king of those Jews of whom David was king; for he is heir to his throne. That this was the nature of his claim, as understood by his contemporaries, is obvious from what followed the enquiry of the wise men: ‘When Herod the king had heard these things he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judea: for thus it is written by the prophet, and thou Bethlehem, in the land of Juda, art not the least among the princes of Juda; for out of thee shall come a Governor, that shall rule my people Israel… And (Herod) sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men’ (Mat 2:2,3,6,16).

“Now whence all this commotion? If Christ was merely to be a spiritual ruler in the popular sense — exercising power from heaven in the hearts of men, without at all interfering with the temporal concerns of kings on earth, it is not conceivable that Herod should have been so jealous of him, because Christ’s spiritual dominion would not in any way have conflicted with Herod’s jurisdiction as a king.

“Assuming, however, that the enquiry of the wise men imported the verity of Christ’s character as a king, appointed of God to sit on David’s throne, Herod’s procedure appears in a natural light. He was at that time ruler in Israel. He was, in fact, ‘King of the Jews,’ in the name of the Roman Caesar. For him, therefore, to hear of the birth of a rival to that position, was to be touched in the tenderest part, and to have all his jealousy aroused. He would see plainly that if he allowed this infant king to live, the people’s allegiance might become diverted, and his own throne would be endangered. He therefore conceived the inhuman project of slaughtering the entire babyhood of Bethlehem, in the hope of destroying the object of his jealousy — a proof that he recognised in Christ, a prospective claimant of the literal kingship of Israel” (XdmAst ch 11).

PRINCE OF ISRAEL: Zedekiah, wicked and proud: 2Ch 36:11-14.

Eze 21:26

TAKE OFF THE TURBAN: Heb “mitsnepheth”. Or “mitre” (AV) of High Priest: sw Exo 28:4,37,39; 29:6; 39:28,31; Lev 8:9; 16:4 — and is clearly linked with priesthood. Both the kingdom and the priesthood were over.

REMOVE THE CROWN: Removal of official attire of the king. God will exalt the lowly: Jam 4:10. As with Christ: Phi 2:8,9.

Eze 21:27

RUIN… RUIN… RUIN: (1) 3 invasions by Nebuchadnezzar: BC 606, 598, and 587. Or (2) 3 distinct overthrows: BC 720: Assyrian captivity; BC 590: Babylonian captivity; and 70 AD: Roman invasion. Or, perhaps, (3) BC 590, 70 AD, and future! David’s throne to cease until the promised seed comes: 2Sa 7:12.

TO WHOM IT RIGHTFULLY BELONGS: That is, to whom the “scepter” or “rod” of Eze 19:11,14 rightfully belongs.

“Zedekiah”, the wicked prince of v 25; his name sig “he who shall be righteousness”; but Christ is the true “LORD our Righteousness” (Jer 23:6). He is the GREATER “Zedekiah” — to restore both the throne and the priesthood (Zec 6:14; Heb 7) — and the “Shiloh” of Gen 49:10.

Eze 21:28

Vv 28-32: AMMON: Cp Eze 25:1-7. In ct Judah’s sore judgments, Ammon to perish without hope. Reason: hatred of Israel — cp Zep 2:8; Jer 49:1.

Eze 21:30

IN THE LAND OF YOUR ANCESTRY: In ct Judah, judged by being scattered into ALL lands.