Eze 4:1

In Eze 4, the total of 430 days (390 for Israel: v 5; and 40 for Judah: v 6) seem to represent a complete period of affliction, of 430 years (cp Gen 15:13; Exo 12:40).

The complete interpretation of these symbolic numbers and periods of time may yet elude us. However, there are some significant dates worth noting:

There is a period of 40 years for the Exodus: from the leaving of Egypt (approximately 1446 BC) to the entry into the Land of promise (c 1406).

And from thence, approximately 390 years would measure from the entry into the Land (1406) to the coming of the kingdom in the person of Saul (1016).

Then again, 390 years would be the time period from Saul (1016) to 13th Josiah (626 BC), and a remaining 40 years from the 13th Josiah to the actual fall of Jerusalem (586) at the hand of the Babylonians, which Ezekiel witnessed.

After the Kingdom of Judah, then, 390 years would take us from the fall of Jerusalem (586 BC) to 196 BC. And 40 more years (196 BC to 156 BC) would take us to the desecration of the Temple, and the ensuing Maccabean war.

After the dividing of the kingdom, between Israel and Judah, the North and the South, then, 390 years would measure from the 4th of Rehoboam (2Ch 12) to the time when the Temple was burnt in the 19th of Nebuchadnezzar (Eze 33:21). This would be approximately 982 to 592 BC.

The “Sabbaths” during 430 years = 70 Sabbath years!: 430 / 7 = 61.4; 430 / 50 = 8.6 (Jubilee years). And 61.4 + 8.6 = 70. Also, 597 BC (year of captivity: Eze 1) to 168 BC (Maccabean revolt for independence) was exactly 430 years (GVG, Ber 66:376).

Eze 4:3

IRON: Sig Babylon (cp Deu 28:48; Jer 28:14).

IRON PAN: Is this connected with the law of the grain offering in Lev 2:5? Was such an offering a potential way of escape, if the people should choose it?

Eze 4:4

ON YOUR LEFT SIDE: Ezekiel, on east of city, lies on left side, looking north — toward the 10 tribes (cp v 6).

Eze 4:5

SIN: Heb “avon” — a word used of both sin and its punishment (cp Eze 14:10).

Eze 4:6

ON YOUR RIGHT SIDE: Cp v 4n. Thus, looking south — ie toward Judah.

Eze 4:7

WITH BARED ARM: Untrammeled for action (Isa 52:10).

Eze 4:9

Not enough of any one grain. Suggestive of an extreme suffering, and privation: cp 2Ki 25:3; Lam 2:11,19; 4:10.

Eze 4:12

HUMAN EXCREMENT FOR FUEL: Unsuitable fuel.

Eze 4:13

But the trials have even now not been completed.

Eze 4:14

God was willing to listen to Ezekiel’s scruples and so modify His requirements upon the prophet.

Eze 4:16

// Lam 2:11,19; 4:10.

The prophecy of Lev 26:26. Fulfilled in 2Ki 25:3, and continually throughout trials (cp Deu 28:65; Eze 5:16).

Eze 5:1

Eze 5:1.

Eze 5: In contrast to the opening chapters of the glorious visions of cherubim, the prophecy is immediately plunged into the dismal picture of divine judgment, as severe as any man might experience. As if receiving the message were not enough, the prophet Ezekiel had to demonstrate Yahweh’s grief at the apostasy of His people in his very person and actions. Being made dumb, it remained for him to demonstrate the judgment in a pictorial form. He had to remove hair and beard, and present a symbol of mourning (Lev 21:5).

In so doing it depicted the broken vow of the Nazarite, for if he had defiled his consecration, he was required to shave his head, and commence anew his vow of separation (Num 6:9).

The hair was placed on balances, divided into three, and let fly in the wind. But a few strands remained in his “skirts” (v 3), indicative of the remnant that would be permitted to remain in the Land under Gedaliah. Yet even that remnant would be consumed, as they argued among themselves, and defied Yahweh by going into Egypt (Jer 44:28).

So the prophecy of Ezekiel developed into a very absolute judgment (vv 5-11). Israel was worse than the nations, because they had a greater responsibility; they had received divine grace, and therefore their punishment was to fit the crime.

SHAVE YOUR HEAD: Poss sig a breaking of a Nazarite vow: Num 6:7,9.

Eze 5:2

Ezekiel repr God. Sword, or knife, repr Babylon (cp Isa 7:20; 10:5). Thus Babylon separates the nation from God.

FIRE INSIDE THE CITY: Pestilence, famine (v 12; Deu 32:22,24).

STRIKE IT WITH THE SWORD ALL AROUND THE CITY: Violent death (vv 12,17).

SCATTER A THIRD TO THE WIND: Dispersion (v 12: “all winds”).

Eze 5:3

The few saved ones come from the scattered third, the exiles (cp Eze 6:8-10). This enacted parable marks the ways in which Israel are to be scattered. But, as Jesus says, “the very hairs of your head are all numbered” (Luke 12:7); this reminds us that the children of Israel were also individuals whom God knew. The scattering of the Jews was not just a punishment; it was — for some at least — a measured period of chastening, designed by God to provide opportunity for testing, and repentance and renewal.

IN THE FOLDS OF YOUR GARMENT: Poss the wings of the cherubim (Eze 1); sig protection, covering (Psa 57:1).

Eze 5:6

SHE HAS REJECTED MY LAWS…: // Lev 26:15,43; Deu 4:1.

Eze 5:10

Cannibalism: Lev 26:29; Deu 28:53.

Eze 5:11

AS SURELY AS I LIVE: Here is the guarantee of divine existence, although the people were acting as though Yahweh was not alive in their experiences. Now at the end of the Davidic kingdom, the people who refused to offer a purity of worship and a singleminded devotion would be committed to death. Refusing to believe God was living, the people were destined to die themselves, and return to the earth.

DEFILED MY SANCTUARY: Cp Eze 8; Lev 26:2; Deu 32:16.

I WILL NOT LOOK ON YOU WITH PITY OR SPARE YOU: Cp Eze 7:4,9; 8:18; 9:5,10.

Eze 5:12

Ezekiel uses similar language a number of times: Eze 6:8,12; 12:14; 14:22; 17:21. The same message was used by the contemporary prophet Jeremiah perhaps even more often (Jer 14:12; 21:7,9; 24:10; 27:8,13; 29:17,18; 32:24,36; 34:17; 38:2; 42:17,22; 44:4).

Eze 5:14

NATIONS AROUND YOU: See Lesson, Nations “round about”.

IN THE SIGHT OF ALL WHO PASS BY: The phrase is used in the same context in Psa 89:41; Lam 2:15. It is the ultimate degradation; yet they still did not repent.

Eze 5:15

THE NATIONS AROUND YOU: See Lesson, Nations “round about”.

Eze 6:2

The fact that Ezekiel, in the land of Babylon, is still warning of impending punishment upon the land of Israel implies that there was communication between Israel and Babylon. Also, that those who were in Babylon were still being warned that the captivity which they were experiencing was only part of the story. The rest of the nation — who had remained behind in the Land — were going to be punished also.

Eze 6:3

Vv 3-5: “The evils foretold in previous chapters have been attributed to the general iniquities of the people, not to any specific breaches of particular commandments. Israel had changed God’s judgments and defiled His sanctuary. The charges have been more or less general. Now charges of a specific character are to be brought forward, and one particular charge is in this section…

“That is the basis of the judgments to be denounced against the people in this section — high places, altars, incense altars, and idols. All these were associated with the religious customs of the people…” (BEz 44,45).

MOUNTAINS AND HILLS: High places of idolatry (Jer 3:2,6).

RAVINES AND VALLEYS: Also sites of idolatry (2Ki 23:10).

HIGH PLACES: Heb “bamah” = lofty, high places, nearer to heaven. Sometimes the sites of true worship (1Sa 9:9-14), but often of idolatry (Num 33:52; 2Ki 18:4; 2Ch 34:3).

Eze 6:4

INCENSE ALTARS: These seem to have been devoted to the burning of incense to pagan deities, the abominations of the heathen.

Eze 6:5

I WILL LAY THE DEAD BODIES OF THE ISRAELITES IN FRONT OF THEIR IDOLS: Thus demonstrating, in the most graphic way possible, that such idols cannot save!

IDOLS: Not the common word for “idols”; this is “gillul”, from “galal”: to roll, ie in the dust. A term of derision, as though the idols so described could not move themselves, but could only be passively rolled about by others — like logs or columns of stone.

Eze 6:10

THEY WILL KNOW THAT I AM THE LORD: God is the Lord even when things go wrong in our lives too. God chastens those He loves in an effort to encourage them to greater faith and patience and humility — to bring to the fore those characteristics of which He approves. Let us be sure to recognise His chastening hand and to respond by being exercised by it (Heb 12:11).

Eze 6:14

FROM THE DESERT TO DIBLAH: All the Land, from the south to the north. Cp the four corners of Land in Eze 7:2.

DIBLAH: Or “Riblah” (AV). “A Syrian city in the land of Hamath, near Lebo-hamath and Kadesh-on-the-Orontes. Now known as Ribleh, it is situated in the Bekaa, the broad plain between the Lebanon and Anti-Lebanon Mountains, c 65 miles north of Damascus. Located in a wide and fertile valley, Riblah was an ideal spot for the headquarters of an army. Here Pharaoh-Necho, after the death of Josiah, deposed Josiah’s son Jehoahaz, who had been chosen king of Judah. He made him a captive and appointed his brother Jehoiakim king (2Ki 23:31-34). Here also Nebuchadnezzar of Babylon brought Zedekiah and his sons, first killing the sons and then blinding the king (2Ki 25:6-7). Later numerous prominent men of Judah were killed there (2Ki 25:18-21)” (WyE).

Eze 7:7

DOOM: Heb “tsephiyrah”. The KJV has, prob wrongly, “morning”. The Heb word is used only 3 times: here, v 10, and Isa 28:5 (“crown”). Prob sig a circle or circuit (Ellicott).

Eze 7:9

The people were beyond any sort of discipline, be it gentle or cruel. They were responding to nothing. Cp Isa 9:13.

Eze 7:13

As in year of Jubilee (Lev 25), a bounding of all transactions by a release. The difference: this will be a release to God of the Sabbaths remaining to the Land (Lev 24:34; 2Ch 36:21). When God’s judgments come, buyers and sellers are all alike (Isa 24:1-3).

Eze 7:19

// Jam 5:1-3; Mat 6:20. The casting of silver and gold away in times of God’s judgement occurs on other occasions (Isa 2:20). Given this description, we do well to reflect on how much we value the things that the world seems to offer us. Those things will be of no value when the Lord returns.

OR FILL THEIR STOMACHS WITH IT: At the fall of Jerusalem, in one night’s time, 2,000 Jewish captives were dissected because it was rumored some had swallowed gold and other valuables (Josephus, WRev 133).

Eze 7:20

THEIR BEAUTIFUL JEWELRY: The riches, etc of Temple.

Eze 7:23

CHAINS: Restraint, slavery, bonds, yokes (Jer 27). It was the practice of the victorious invader to chain the captives together, so as to transport them away to their places of slavery: “Lots were cast for her nobles, and all her great men were put in chains” (Nah 3:10). In making chains, Ezekiel would be reminding his countrymen that this would be the fate of those in the land of Judah who had ignored Yahweh.

Eze 8:1

Eze 8: “This ch introduces a new series of visions relating to the destiny of Jerusalem. Over twelve months has elapsed since the original vision. Most of the time the prophet had spent on his side before the model of Jerusalem. His dramatisation of his prophecies had impressed the elders of Judah who now look upon him as an inspired teacher (cp Eze 33:30-33). In spirit he was taken to Jerusalem, and described his experiences to the elders as they sat before him. The drama now is the knowledge that Yahweh abandoned His temple (Eze 8:1–11:25). What Ezekiel saw in vision is constantly seen in reality. Men who have been unfaithful to their trust have been similarly abandoned by Yahweh so that the Divine Name might be no longer compromised by their infidelity, worldliness, and depravity. So the chapter reveals the work of the prophet in continuing the drama of judgment. (1) Ezekiel is taken to Jerusalem: vv 1-4. (2) The image of jealousy in the entry: vv 5,6. (3) Idolatrous worship of the Sanhedrin: vv 7-12. (4) Weeping for Tammuz: vv 13,14. (5) Persian worship of the sun: vv 15,16. (6) Yahweh will vindicate His honour: vv 17,18. So the ch concludes with the refusal of Yahweh to compromise His righteousness. His person, His eye, and His ear refuse to heed the wickedness of the nations, as they flaunted themselves before His face. ‘They are those who mock Me,’ and ‘publicly affront Me.’ Our responsibility is to uphold the righteousness of Yahweh, and to bring His honour constantly before our care” (GEM).

IN THE SIXTH YEAR: The Glory begins to depart at this date. Three years and four months later, the city was besieged (2Ki 25:1). For almost 3 1/2 years God’s Shekinah Glory (by rabbinical tradition) abode on Olivet, as it were offering a final plea to Israel before the impending destruction (Temple 40).

THE ELDERS OF JUDAH WERE SITTING BEFORE ME: Waiting for some revelation, poss with the question for Ezekiel: ‘What of our brethren left in Jerusalem? Are they not better off than we?’ (The answer is in v 18; Eze 9-11: an emphatic NO!)

Eze 8:3

THE IDOL THAT PROVOKES TO JEALOUSY: That is, which provokes GOD to jealousy! Cp Exo 20:4,5; Deu 32:21; 4:24.

Eze 8:6

THAT WILL DRIVE ME FAR FROM MY SANCTUARY: This “going far off” (AV) is theme of Eze 8-11.

Eze 8:8

Vv 8-10: “As the prophet stood there God said to him, ‘Son of man, dig in the wall’. He did so, and through the wall he saw a door. Then he was told to go in and see what vile abominations were being committed. When he went in he saw portrayed on the wall all kinds of creeping things and loathsome beasts, and all the idols of the house of Israel… The description of these gods suggests that the people had adopted some of the gods of Egypt. For some time Israel had been looking to Egypt for assistance in their conflict with Babylon” (BEz 52).

A hidden chamber, symbol of the conscious guilt and cunning secrecy of the hypocritical idolaters (cp v 12).

Eze 8:11

SEVENTY ELDERS: In Exo 24:1, 70 elders go with Moses to see the Glory of God. Here, the opposite. (70 = the ideal number of all nations.) Also, suggestive of going down to Egypt again: Gen 46:27.

JAAZANIAH: Sig “Yahweh hears”. This leader in Temple idolatry was a relative of Jeremiah and the High Priest Hilkiah (see Lesson, Jeremiah’s family tree).

FRAGRANT CLOUD OF INCENSE: The thick cloud of incense protected the High Priest on Day of Atonement (Lev 16:12,13). This principle is here perverted.

Eze 8:14

TAMMUZ: An Assyrian god. Poss related to Bacchus — “the lamented one”. Another name for Nimrod (2Bab 21). A ceremonial grief at “death” in fall; followed by riotous and licentious revelings in spring. The death and resurrection of Adonis, the paramour of Venus.

Eze 8:16

TWENTY-FIVE MEN: 24 orders of elders (2Ch 24), plus the High Priest himself. Thus all the priestly class together. The princes of the sanctuary (Isa 43:28; Jer 35:4) who pollute God’s house (2Ch 36:14).

WITH THEIR BACKS TOWARD THE TEMPLE: The reverse of the position of all true believers: ct 1Ki 8:44; Dan 6:10.

Eze 8:17

Some early Jewish commentators, render the word “zemorah” (“branch”) as “stench”. However, the word’s normal reading is “twig”. Others hold that putting the twig to the nose was part of the ritual practice of sun worship, a concept that fits this context well. Either way, the context implies that the act was offensive to God.

Eze 9:2

SIX MEN: Cp the six generals in Babylonian army (Jer 39:3).

NORTH: Sig “hidden, secret” — the direction from which judgment comes (Eze 1:4).

LINEN: Ref High Priest (Lev 16:4). This man has a priestly function: to separate between good and evil.

THE BRONZE ALTAR: Ref God’s sacrifice of wicked on His “altar”: Isa 29:1; Zep 1:8; Eze 39:17.

Eze 9:3

GLORY… CHERUBIM: “The eternal beauty of the Divine purpose”.

Eze 9:4

Vv 4,5: Though addressed separately, the one and the six were together (“with them”: v 2). Cp Eze 10:2,7: the one cherub-man was commanded to scatter the coals of fire.

PUT A MARK ON THE FOREHEADS OF THOSE…: All those who had remained faithful in opposition to the detestable idolatries of their countrymen were to be symbolically “marked out” in their foreheads; they would be saved from the coming destructions. The similarity with the original Passover, and the exodus from Egypt, is obvious. The mark was to be placed on the forehead as a statement that their differentiation from the other Jews was to be found, firstly and importantly, in their minds.

This procedure is echoed also in Rev 7:3, where the faithful 144,000 are sealed in their foreheads… because the Father’s name was written there (Rev 14:1; Mal 3:16).

Eze 9:6

DO NOT TOUCH ANYONE WHO HAS THE MARK: Care is to be taken not to kill any of the righteous: 2Ki 10:23; Rev 7:3; Gen 19:22; Amo 9:9.

SO THEY BEGAN WITH THE ELDERS WHO WERE IN FRONT OF THE TEMPLE: The 70 elders of Eze 8:11,12.? “For it is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who do not obey the gospel of God?” (1Pe 4:17).

Eze 9:7

DEFILE THE TEMPLE AND FILL THE COURTS WITH THE SLAIN: The king of Babylon does this (2Ch 36:17).

Eze 9:10

// Jer 13:8.

Eze 10:1

Eze 10: “Divine glory cannot bear the presence of sin (Hab 1:13). Therefore coals of fire are scattered over the guilty city, and the Glory makes ready to depart therefrom. It is a sad moment for Ezekiel, for, like his faithful companions, he sought for the peace of Jerusalem. Instead he saw only the spirit of compromise and deviant teachings among its people that augurs its destruction. Thus the vision reveals: (1) Coals of fire ready to consume: vv 1-7. (2) The re-appearance of the cherubim: vv 8-22.

“The coals glowed and ran up and down between the living creatures. They were but one; thus individually they were the Cherub, whilst collectively they were the Cherubim. In scattering the coals over the city, the man in linen had completed his work of sealing (Eze 9:11), and now passes over to judgment. Then the vision concentrates again on the cherubim, now revealing a man’s hand under the wings (vv 8,14,21). Thus it is identified with the Adamic race, for the cherubim of glory was developed from the work of Christ, a man of like nature as his people, taken from among mankind, and constituted the Lord of glory by the resurrection from the dead. Christ as the Ark, is seen in the singular cherub; the multitudinous Christ is seen in the cherubim who convey the glory away from the presence of sin (cp Acts 1:9). The glory awaits the new Age when the cherubim will again be seen shining from the Ark” (GEM).

A THRONE: An empty throne, waiting for the glory of God to come into it (see vv 18,19).

CHERUBIM: The living creatures of Eze 1: cp vv 15,20. The cherubim serve both as Yahweh’s throne and as his vehicle, the chariot (Psa 18:11; cf Psa 104:3).

Eze 10:2

BURNING COALS: “I will kindle an unquenchable fire in the gates of Jerusalem that will consume her fortresses” (Jer 17:27). Cp Lam 4:11; Isa 23:12: “the devouring fire”. Also, Deu 32:22; Jer 4:14; 15:14.

FROM AMONG THE CHERUBIM: As if it were from the altar of God, guarded by cherubim: cp Heb 12:29; Lev 9:24; 6:13; 2Ch 7:1-3.

Eze 10:3

A CLOUD FILLED THE INNER COURT: The chariot of the Lord is sent to escort the glory of the Lord from the Temple.

Eze 11:1

Eze 11: “Judgment is threatened against the elders of the Jerusalem ecclesia, and grace is extended to those obedient in exile. The transgression of the leaders is proclaimed and the impending judgment is revealed. But blended with severity is God’s goodness, and provision is made for the redemption of the faithful remnant in the Age to come. That done, and the Glory leaves the city. Ezekiel is taken to the east gate of Yahweh’s house (v 1), the very area to which the Lord Jesus came after leaving the Upper Room in Jerusalem, and from the eastern gate he offered the prayer of John 17. Within the city of Jerusalem in Ezekiel’s day as well as those of the Lord, the elders were conspiring. Their message was rejected, as the clarity of the Truth is often rejected by those seeking for personal prestige within the company of the believers. Therefore, (1) Ezekiel spoke against the men who devise mischief: vv 1-3, and then (2) pronounced a parable against the leaders: vv 4-12. He took up their mocking refrain and answers accordingly. Yahweh’s favourites were those whose death the elders had caused. Meanwhile, they would not have privilege of dying in the city. Then comes: (3) Ezekiel’s fear: v 13. He sees the death throes of the ecclesia in Jerusalem. The ch closes with (4) Yahweh’s assurance of divine righteousness: vv 14-21; and (5) The glory leaves the temple: vv 22-25. The sad vision upholds God’s righteousness, and Ezekiel is brought back in spirit to his place of exile” (GEM).

LEADERS OF THE PEOPLE: “Princes of the people” (AV). Ironic: not “princes of the sanctuary”, as Isa 43:28, nor “of the priests”, as in 2Ch 36:14. But simply princes “of the PEOPLE”, to whom they pandered.

Eze 11:3

WILL IT NOT SOON BE TIME TO BUILD HOUSES?: Or, as NIV mg, “This is not the time to build houses.” Israel should be building houses in Babylonia, not in Israel (Jer 29:5,28).

The KJV has: “It is not near!” — which by itself is ambiguous, but may mean: ‘God’s judgments are not near!’ If this is accurate, then it may indicate that those left in Jerusalem had no conception of the evil that they were involved in, nor the immediacy of Yahweh’s intervention to vindicate His name. Leen Ritmeyer, when commenting on his archaeological finds in Jerusalem, says that the leaders in Jerusalem were still renovating and spending vast amounts of money on their houses at the time the Romans were besieging the city. It seems that in minute detail the Roman overthrow mirrors the Babylonian invasion.

THIS CITY IS A COOKING POT, AND WE ARE THE MEAT: Cp modern proverb: “out of the frying pan, and into the fire.” Better to remain in city and prepare its defenses. But Ezekiel says there is no real defense; they will be scattered (vv 7-9).

A COOKING POT: This idea of the pot and the cauldron draws on the language of the children of Israel when they first went into the wilderness, and complained that they wished to be back with the fleshpots of Egypt (Exo 16:3). The two words (for “cooking pot” and meat”) occur together 5 times in scripture — in Exo 16:3; Eze 11:3,7,11, and finally in Mic 3:3: speaking figuratively of the final destruction.

Eze 11:10

YOU WILL FALL BY THE SWORD: Certain leaders were later executed at Riblah: 2Ki 25:18-21.

Cp Luk 21:24: “They will fall by the sword and will be taken as prisoners to all the nations. Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled.”

Eze 11:15

BLOOD RELATIVES: “Gaalim” = “redemption-men”. God says to Ezekiel, “Fret not for the priesthood; your true relatives — for whom you will act as kinsman-redeemer — are those of the Dispersion.” Natural kinship — ie with the priests — means nothing.

THEY ARE FAR AWAY FROM THE LORD: Contrary to Jeremiah’s parable (Jer 24), the Jews left in the Land considered themselves the GOOD figs!

THE LAND WAS GIVEN TO US AS OUR POSSESSION: The materialistic concept that possession of the Land is all-important: ct v 16.

Eze 11:16

FOR A LITTLE WHILE I HAVE BEEN A SANCTUARY: Thus implying an imminent return.

Eze 11:23

The Cherubim of the Glory of God is seen departing from the Temple and its precincts, in several stages: (1) “Now the glory of the God of Israel went up from above the cherubim, where it had been [that is, in the Most Holy Place], and moved to the threshold of the temple” (Eze 9:3). (2) “Then the glory of the LORD rose from above the cherubim and moved to the threshold of the temple. The cloud filled the temple, and the court was full of the radiance of the glory of the LORD” (Eze 10:4). (3) “Then the glory of the LORD departed from over the threshold of the temple and stopped above the cherubim. While I watched, the cherubim spread their wings and rose from the ground, and as they went, the wheels went with them. They stopped at the entrance to the east gate of the LORD’S house, and the glory of the God of Israel was above them” (Eze 10:18,19). (4) “The glory of the LORD went up from within the city and stopped above the mountain east of it” (Eze 11:23). This, apparently, is the last time the Glory of God was seen in Ezekiel’s day. Thus, in preparation for the judgments soon to fall on the city, Yahweh was — by stages — removing the Glory of His Presence from the doomed city. The stages of removal, and the intervening periods of waiting, were surely intended to offer a final witness to the people.

The final time Ezekiel sees this Glory is in his vision of the restoration: “The glory of the LORD entered the temple through the gate facing east. Then the Spirit lifted me up and brought me into the inner court, and the glory of the LORD filled the temple” (Eze 43:4,5).

It is remarkable that, 600 years later, when the Lord Jesus Christ (who was the Glory of Yahweh in human form: John 1:14; 17:6,22) addressed his farewell to the city of Jerusalem, he said: “Look, your house is left to you desolate” (Mat 23:38). The glory was departing from Israel, again, in anticipation of another destruction of a city and a temple which had turned its back on its God. And this it did, in reality, when Jesus took his leave from his disciples and was taken up from the Mount of Olives, on the east side of the city (Acts 1:9; cp Eze 11:23).

But, of course, as with the final vision seen by Ezekiel in Eze 43 — the Glory embodied in Jesus Christ will also return to its city in the Last Days: “This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven” (Acts 1:11). “Then the LORD will go out and fight against those nations, as he fights in the day of battle. On that day his feet will stand on the Mount of Olives, east of Jerusalem…” (Zec 14:3,4).

Eze 12:12

Vv 12,13: In this prophecy, Ezekiel implies that Zedekiah’s eyes will be put out. This ought to be compared with Jer 34:3: “You will see the king of Babylon with your own eyes, and he will speak with you face to face. And you will go to Babylon.”

Perhaps Zedekiah, in comparing the two prophecies, believed they represented a contradiction, and chose to believe neither. But both were in fact fulfilled: Zedekiah did see the king of Babylon at Riblah, and then his eyes were put out, after which he was carried away to Babylon (2Ki 25:6,7; cp Jos Ant 6.10.c.7).

Eze 12:16

A FEW OF THEM: That remnant of Eze 5.

Eze 12:22

THE DAYS GO BY AND EVERY VISION COMES TO NOTHING: “My master is staying away a long time” (Mat 24:48). “They will say, ‘Where is this “coming” he promised? Ever since our fathers died, everything goes on as it has since the beginning of creation’ ” (2Pe 3:4).

Eze 12:25

IT SHALL BE FULFILLED WITHOUT DELAY… i WILL FULFILL WHATEVER I SAY: The longsuffering of God does come to an end when the wickedness of man goes beyond redemption. Echoed in the language of Jesus in Mat 24:35; Luke 21:13,33.

Eze 12:27

THE VISION HE SEES IS FOR MANY YEARS FROM NOW, AND HE PROPHESIES ABOUT THE DISTANT FUTURE: “You put off the evil day and bring near a reign of terror” (Amo 6:3).

Eze 1:1

See Lesson, Prophet, the.

See Lesson, Ezekiel-Revelation pattern.

THIRTIETH YEAR: The age when priests assumed office (Num 4:3). As did the “son of man” Jesus (Luk 3:23). Ezekiel prophesied between 30th and 50th years — ie 5th to 25th years of captivity (cp Eze 40:1).

KEBAR: “A river in the land of the Chaldeans, on the bank of which some of the Jewish exiles, including the prophet Ezekiel, were settled. It was there that Ezekiel saw some of his visions (Eze 1:1,3; 3:15,23; 10:15,20). It has been identified as a navigable canal called naru Kabari, ‘great river,’ in Akkadian cuneiform tablets, just east of the ancient site of Nippur adjoining one of the great ship canals of Babylonia” (WyE).

I SAW VISIONS OF GOD: Ezekiel, in captivity, sees visions of glory of God (the cherubim) in preparation for his mission (Eze 2:3; 3:1). Cp Isa 6.

Eze 1:3

THERE THE HAND OF THE LORD WAS UPON HIM: This phrase occurs 7 times: here; 3:14,22; 8:1; 33:22; 37:1; 40:1. Nearly always, this denotes Ezekiel’s taking an active part in the vision seen.

Eze 1:4

A WINDSTORM: Air in motion repr God’s spirit (“born of spirit”: Joh 3:8; “wings of wind”: Psa 18:10), often in destruction (Hab 3:14; Pro 1:27; Hos 8:7; Jer 23:19). These visions of Eze 1 came out of a whirlwind — suggesting that they were a result of God’s anger (Isa 21:1; Jer 6:1; 23:19).

OUT OF THE NORTH: The direction of Babylon, Gog. Sig “dark, obscure, hidden”.

AN IMMENSE CLOUD: Repr the multitudinous Christ. Individual drops drawn from sea by sun, being purified, and gathered together.

“Clouds are opaque congeries of aqueous particles, exhaled from the waters of the earth into the air by the electricity of the expanse. This being their nature and origin, they furnish a beautiful and expressive symbol representative of those who are present with the Lord in his apocalypse. In the revelation given to John, the inhabitants of the earth, in their various subdivisions, are styled ‘many waters;’ as, ‘the waters which thou sawest, upon which the Harlot sitteth, are peoples, and multitudes, and nations, and languages’: Rev 17:1,15. From these waters have been exhaled by ‘the Spirit, which is the truth,’ from the generations of the past, particles which, when viewed in mass, constitute, as Paul terms them, ‘a great cloud of witnesses.’ But this cloud is only seen as a matter of testimony. The subjects of it are in the earth; and perceived only as particles to be exhaled, or drawn out, by the power of those beams, soon to irradiate from the Sun of Righteousness. When He shall ‘arise with healing in his rays,’ they will come forth from the womb of the dawn as dew. Every resurrected saint will be a dewdrop, sparkling in the star-like glory of a divine refraction. The appearance of dew from the womb of dawn, as representative of the resurrection of the saints, in the most beautiful of scripture similitudes. Before the sun rises, all nature is concealed in the womb of night; and although the herbage is wet with dew, yet is it invisible by reason of the darkness. The dew is, as it were, in Hades, waiting for the birth to be given it by the rising of the sun. As soon as the eastern portals of the sky begin to open to the light, which is the life of dew, its drops begin to sparkle with the prismatic glory of its refraction. The apocalypse, or appearing of the dew, is its birth from the womb of dawn; and, however clear the air may be at its birth, oftentimes the heat of the sun’s rays exhales it from the herbage, and it becomes invisible until it reappears at the atmospheric dew point in the form of clouds. If the reader understand this he will be enabled to discern the relations of the saints to Jesus, as the Dew and Clouds of the Millennial Dawn to the Sun of the New Heavens, prepared ‘as a Bridegroom emerging from his canopy, and rejoicing as a Conqueror for the running of a course’: Psa 19:5” (Eur vol 1).

SURROUNDED BY BRILLIANT LIGHT: Self-sustaining, like Moses’ burning bush. Cp the great light at the Transfiguration (Mat 17:5).

GLOWING METAL: “Amber” (AV): LXX translates “electron”, sig electrical brightness. An alloy of silver (sig atonement: Exo 30:16; 2Ki 12:16); ransom: Num 3:49) and gold (sig faith: Job 23:10; 1Pe 1:7).

Eze 1:5

The cherubim, although not so called until Eze 9:3; 10:1… Derived from “kerab” = “ke” (like, appearance), and “rab” (multitude, greatness, or power). The cherubim (1) kept or preserved the way to the tree of life (Gen 3:24); (2) were found in tabernacle (Exo 25) Solomon’s temple (1Ki 6); and Ezekiel’s temple of vision (Eze 41:18); and (3) are around the throne in Rev 5:9,10. Thus, cherubim sym the sureness of God’s purpose, covenants, and provisions for salvation. See Lesson, Cherubim.

FOUR: Why four? Sym Israel, divided into 4 sections (Num 2); 4-square breastplate (Exo 28:16); 4-square altar (Zec 9:15); and the new Jerusalem (Rev 21:16; 4:6). On the 4th day of creation, God made the sun (Christ: Mal 4:2), and the moon (Israel: Psa 89:34-37; Dan 12:13).

LIVING CREATURES: Heb “chay” — who praise God unceasingly (Rev 4:8).

A MAN: Christ — the true “son of man”. The medium of salvation (1Co 15:22,45). The perfect man of Eph 4:13.

Eze 1:7

THEIR LEGS WERE STRAIGHT: Cp Heb 12:13: clear purpose with no obstacle. Heb “yashar” = blessed, upright. Ref walk, life in the Truth (Psa 119:105; Jer 31:9; Pro 4:18,23-27).

THEIR FEET WERE LIKE THOSE OF A CALF: That tread down grain (Deu 25:4), with brass hooves (Mic 4:13).

BURNISHED BRONZE: Purified human nature: Num 16:38; 31:22,23; 21:9.

Eze 1:8

THE HANDS OF A MAN: Hand sym power, judgment: Psa 32:4; 1Sa 5:6,7. God’s power given to Christ (Joh 5:27) and saints (Psa 149).

Eze 1:9

THEIR WINGS TOUCHED ONE ANOTHER: Saints, a great number(Rev 5:11), but with oneness of name and purpose (Zec 14:9; Joh 17:21).

EACH ONE WENT STRAIGHT AHEAD: Cherubim in motion sig the heavenly powers going to war!

Eze 1:10

The four faces of the cherubim: Ref to the 4 leading tribes of Israel: Num 10:14-25: Judah = lion (Gen 49:9); Reuben = man (Gen 30:14,15); Ephraim = ox (Deu 33:17; Jer 31:18); and Dan = eagle (Num 2:25). The 4 great heads of God’s creation: wild beasts, humanity, tame beasts, and birds.

A MAN: The man of v 5 is the angel-driver of the chariot.

Eze 1:11

SPREAD OUT UPWARD: Protection (v 24); dominion (Rev 12:14); and elevation (Isa 40:31).

Eze 1:12

EACH ONE WENT STRAIGHT AHEAD: Cherubim in motion sym judgment, on strong nations afar off (Mic 4:3). See Isa 30:27; Rev 19:11-14.

STRAIGHT AHEAD: No military strategy or cunning necessary: “If God be for us” (Rom 8:31).

Eze 1:13

BURNING COALS OF FIRE: An altar of sacrifice kindled by God (Lev 9:24) and never put out (Lev 6:12,13) — which may consume in judgment (Lev 10:2; Psa 18). Sym a living sacrifice (Rom 12:1).

TORCHES: Or lamps. Seven lamps in Rev 4:5; cp Zec 4.

Eze 1:15

WHEEL: Showing that this is a real chariot: cp 1Ch 28:18; Hab 3:8; Zec 6:1. A wheel suggests a circle, never-ending, and thus immortality.

Eze 1:16

A WHEEL INTERSECTING A WHEEL: Two wheels at right angles, to go in any direction (v 17).

Eze 1:18

FULL OF EYES: Repr the saints (Zec 3:9; 4:10). Omniscient — to oversee God’s affairs in the earth (Mal 3:16).

Eze 1:20

Vv 20,21: Despite their various duties, talents, etc, all saints repr one united spirit (ie Eph 4:4) — brethren dwelling together in unity (Psa 133:1).

THE SPIRIT OF THE LIVING CREATURES WAS IN THE WHEELS: The Holy Spirit is the motivating force, not the wheels!

Eze 1:21

// Pro 30:27 –“they advance together in ranks.”

Eze 1:22

AN EXPANSE: Or “firmament” (AV). The new “heavens” of the Kingdom of God (Isa 65:17). Christ is the Sun (Mal 4:2), to destroy the powers of darkness (Isa 60:1). The saints are stars (Dan 12:3; Mat 13:43), “in the air” (1Th 4:17).

Eze 1:24

ALMIGHTY: “Shaddai”. From rt “to destroy”, or poss “to nourish” (“shad” = breast). Sym “goodness and severity” of God (Rom 11:22): mercy (Psa 2:10-12) and judgment (2Th 1:8).

THEY LOWERED THEIR WINGS: The overshadowing of the wings = protection: Mat 23:37; Rth 2:12; Psa 17:8,9; 36:7; 91:4.

Eze 1:25

A VOICE FROM ABOVE THE EXPANSE: When the earth is quiet and at peace, one voice sends out the Law from Zion (Isa 2:2,3).

Eze 1:26

A THRONE: The throne of David (Luk 1:32; 2Sa 7:12-16), to be restored (Act 15:14; Amo 9:11).

SAPPHIRE: Blue, or heavenly, or godly — as the hems on Jewish garments (Num 15:38).

A MAN: Christ (1Co 15:45).

Eze 1:27

FULL OF FIRE: Appearance of sacrifice (v 13). Christ, the altar of mankind (Heb 13:10).

Eze 1:28

RAINBOW: The token of the covenant in Gen 9:12,13. Also shows God’s glory (7 colors, perfection, full circle, manifested in saints). Cp Rev 4:3; 10:1.

CLOUDS: The saints in multitudinous manifestation (v 4n).

RAINY DAY: Rain suggests the blessings of God coming down from heaven: Eze 34:26; Joel 2:26; Psa 72:6.

I FELL FACEDOWN: As Roman soldiers in Mat 28:3,4. Also a prophecy of death: cp Dan 10:9; Rev 1:17.

I HEARD A VOICE: Resurrection from the dead: “trumpet of God” (1Th 4:16), heard by those in graves (Joh 5:28,29). Cp Dan 10:11,19.