Chapter IX: Part 9

Of interest are the words in the sixth verse: "All the fowls of heaven made their nests in his boughs." The same statement is made in the dream of Nebuchadnezzar, in which the King of Babylon had seen a great tree, "and the fowls of heaven dwelt in the boughs thereof" (Dan. iv:12). And our Lord spoke a parable of the mustard seed which became a tree "so that the birds of the air come and lodge in the branches thereof" (Matt. xiii:32). The fowls mean peoples who associated with Assyria, Egypt and the King of Babylon, while these powers became proud and lifted up. The mustard tree in the parable of our Lord represents the development of Gentile-Christendom as an earthly institution and organization, lifted up like a big tree, and the birds which find shelter there are the symbols of the unclean, the unsaved masses, nominally professing Christians. And God who dealt with the Assyrians, with the King of Egypt, God, who humbled Nebuchadnezzar, will yet deal in His coming great judgments with the Gentile nations of today for their pride and wickedness, as well as with Christendom.

II. The Fall and Desolation of the Tree.

Therefore thus saith the Lord God; Because thou hast lifted up
thyself in height, and he hath shot up his top among the thick
boughs, and his heart is lifted up in his height; I have therefore
delivered him into the hand of the mighty one of the heathen; he
shall surely deal with him: I have driven him out for his
wickedness. And strangers, the terrible of the nations, have cut him
off, and have left him: upon the mountains and in all the valleys
his branches are fallen, and his boughs are broken by all the rivers
of the land; and all the people of the earth are gone down from his
shadow, and have left him. Upon his ruin shall all the fowls of the
heaven remain, and all the beasts of the field shall be upon his
branches: To the end that none of all the trees by the waters exalt
themselves for their height, neither shoot up their top among the
thick boughs, neither their trees stand up in their height, all that
drink water: for they are all delivered unto death, to the nether
parts of the earth, in the midst of the children of men, with them
that go down to the pit (verses 10-14).

Judgment came upon Assyria and was also soon to fall upon Egypt because they were lifted up and defied God. "Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height, I have therefore delivered him into the hand of the mighty one of the nations; he shall surely deal with him; I have driven him out for his wickedness." Behind these nations of the past stood, as we saw in connection with the King of Tyrus (chap. xxviii), the dark shadow of the enemy of God. He is still the master over the nations which act at the close of the times of the Gentiles. Satan's crime is that he was and is lifted up with pride. He fell because he said, "I will ascend into heaven, I will exalt my throne above the stars of God ... I will ascend above the heights of the clouds; I will be like the most High" (Isa. xiv:13-14). And this awful being, the prince of this world, the god of this age, who domineers still over the kingdoms of this world, till he is dethroned by the coming of the Lord, has led in the past and still leads nations into ruin and ripens them for divine judgment through pride and what goes with it, defiance of God. Today our boasting, proud, lifted up and God-defiant age, an age which rejects God's best, the Gospel of His Son, is rapidly approaching the threatened judgment, a judgment far more severe than those which overtook Assyria and Egypt.

The one mentioned as "the mighty one of the nations" is Nebuchadnezzar, whom God used to bring judgment upon Egypt, as we learned from the previous chapters. He was the golden head of the image which represents the times of the Gentiles, which may soon take on their final form, the ten kingdoms in the revived Roman Empire (Dan. ii). Nebuchadnezzar also became lifted up and God humbled him for seven years, as God will yet humble the nations of Christendom.[25] And the judgments of the past, upon Assyria and others is to be a warning to others "to the end that none of all the trees by the waters exalt themselves for their height" (verse 13). But who among the nations is wise and heeds the warnings of God's holy Word? See also Rom. xi:16-24, where Christendom is warned not to boast and not to be high minded.

[25] See Exposition of Daniel, by A. C. G., on Dan. iii-vi.

III. The Overthrow and the Consternation among the Nations as the result of Egypt's fall.

Thus saith the Lord God; In the day when he went down to the grave I
caused a mourning: I covered the deep for him, and I restrained the
floods thereof, and the great waters were stayed: and I caused
Lebanon to mourn for him, and all the trees of the field fainted for
him. I made the nations to shake at the sound of his fall, when I
cast him down to hell with them that descend into the pit: and all
the trees of Eden, the choice and best of Lebanon, all that drink
water, shall be comforted in the nether parts of the earth. They
also went down into hell with him unto them that be slain with the
sword; and they that were his arm, that dwelt under his shadow in
the midst of the heathen. To whom art thou thus like in glory and
in greatness among the trees of Eden? yet shalt thou be brought down
with the trees of Eden unto the nether parts of the earth: "thou
shalt lie in the midst of the uncircumcised with them that be slain
by the sword. This is Pharaoh and all his multitude, saith the Lord
God" (verses 15-18).

The word "hell," mentioned several times in this paragraph does not mean the lake of fire, the final and eternal abode of the wicked, but the word is "sheol," the abode of the dead, the unknown regions. It does not mean the grave, for which there is another word used in the Hebrew. The grave receives the bodies; but the immaterial part of man, that which has endless being, goes to Sheol, a word which expresses the unseen and unknown. To sheol the wicked and the nations who forget God have been turned (Psalm ix:17) to await their final doom as revealed in Rev. xx:11-15. The fate of Assyria as well as of Egypt inspired the surrounding nations with fear; these nations are mentioned under the figure of trees, "and all the trees of the field mourned for him." The nations shook with terror when the powerful world-power was stripped of all its greatness and passed away. And when Assyria came into sheol and also Egypt, they found other nations there. These are mentioned by the term "all the trees of Eden, the choice and best of Lebanon, all that drink water." These terms are symbolical of human greatness, glory and prosperity. And these once powerful and prosperous nations were "comforted" to find that even Pharaoh would share their fate and the fate of Assyria. It shows that the disembodied state in sheol is not an unconscious state, but one of consciousness. The next chapter, the final one on Egypt's judgment and fate will show us more of this.

LAMENTATION OVER PHARAOH AND THE FUNERAL DIRGE.

Chapter xxxii.

The final prophecy of this section was given almost two years after the message of the previous chapter and about eighteen months after the fall of Jerusalem. First Ezekiel is told to take up a lamentation for Pharaoh and announce for the last time the work of judgment by the sword of the King of Babylon. After that follows another wail, a solemn dirge, over the Egyptian multitudes which have passed into sheol. It is a vivid description of sheol and those who have descended there. This conclusive prophecy was uttered by the prophet a few days after the lamentation over Pharaoh.

I. The Lamentation Over Pharaoh.

And it came to pass in the twelfth year, in the twelfth month, in
the first day of the month, that the word of the Lord came unto me,
saying, Son of man, take up a lamentation for Pharaoh king of Egypt,
and say unto him, Thou art like a young lion of the nations, and
thou art as a whale in the seas: and thou camest forth with thy
rivers, and troubledst the waters with thy feet, and fouldedst their
rivers. Thus saith the Lord God; I will therefore spread out my net
over thee with a company of many people; and they shall bring thee
up in my net. Then will I leave thee upon the land, I will cast thee
forth upon the open field, and will cause all the fowls of the
heaven to remain upon thee, and I will fill the beasts of the whole
earth with thee. And I will lay thy flesh upon the mountains, and
fill the valleys with thy height. I will also water with thy blood
the land wherein thou swimmest, even to the mountains; and the
rivers shall be full of thee. And when I shall put thee out, I will
cover the heaven, and make the stars thereof dark; I will cover the
sun with a cloud, and the moon shall not give her light. All the
bright lights of heaven will I make dark over thee, and set darkness
upon thy land, saith the Lord God. I will also vex the hearts of
many people, when I shall bring thy destruction among the nations,
into the countries which thou hast not known. Yea, I will make many
people amazed at thee, and their kings shall be horribly afraid for
thee, when I shall brandish my sword before them; and they shall
tremble at every moment, every man for his own life, in the day of
thy fall (verses 1-10).

Pharaoh is addressed as a young lion among the nations. Some have rendered it "a lion of the nations is upon thee," applying it to Nebuchadnezzar; but this is only a paraphrase and not warranted by the Hebrew text. He is also compared again to the dragon or crocodile.[26] (See xxix:3). What the crocodile does in the rivers and waters, troubling them and stirring up the dirt, fouling the rivers, Pharaoh had done among the nations. And now his wicked doings would be arrested; a net would be spread over him with a company of many peoples, who would bring him out of his dominion like a crocodile taken out of the water. He would be cast upon the open field, "and I will cause all the fowls of the heavens to settle upon thee and I will fill the beasts of the whole earth with thee." Then the political destruction of the great land of Egypt is to be fully accomplished, here mentioned in symbolical terms, such as the darkening of the stars, the covering of the sun with a cloud and the withholding of the light from the moon. But while all this has a primary meaning as to Pharaoh and Egypt, these words of judgment also related to that which is yet, and soon to come upon this earth. Egypt is the type of the world as it lieth in the wicked one.

[26] "A whale in the seas" is an incorrect translation.

Nations to-day are doing what Egypt did. These nations, the final actors of the times of the Gentiles, in their inhuman, God and man defying actions, will not be permitted to go on forever. A day comes in which God will deal with them as He dealt with Egypt of old. When that day comes, the day of Jehovah, their complete overthrow will take place as described so frequently in the prophetic Word. Then the great judgment supper of God will take place, when the fowls under heaven are called upon to gather together and feed upon the slain. There is an interesting suggestion between verse 4 of this chapter and Revelation xix:17-18. The same is true when we compare verses 7-8 with Revelation viii:12. Then read Isaiah xiii:10 and Amos viii:9; Joel iii:15 and Matthew xxiv:29. That day announced in these Scriptures and others is rapidly approaching and will bring the complete overthrow of the domineering, autocratic world-powers and the god of this age, who controls them.

II. The Final Announcement of the Sword of Nebuchadnezzar.

For thus saith the Lord God; The sword of the king of Babylon shall
come upon thee. By the swords of the mighty will I cause thy
multitude to fall, the terrible of the nations, all of them: and
they shall spoil the pomp of Egypt, and all the multitude thereof
shall be destroyed. I will destroy also all the beasts thereof from
beside the great waters, neither shall the foot of man trouble them
any more nor the hoofs of beasts trouble them. Then will I make
their waters deep, and cause their rivers to run like oil, saith the
Lord God. When I shall make the land of Egypt desolate, and the
country shall be destitute of that whereof it was full, when I shall
smite all them that dwell therein, then shall they know that I am
the Lord. This is the lamentation wherewith they shall lament her:
the daughters of the nations shall lament her: they shall lament for
her, even for Egypt, and for all her multitude, saith the Lord God
(verses 11-16).

The sword of the Lord to fall upon Egypt was the King of Babylon, previously announced in chapters xxix and xxx. At the close of the times of the Gentiles the predicted judgment will not come upon nations through some other nation, but the Lord Himself will appear and fight against the nations who are rebellious against God and against His anointed (Ps. ii). The stone, which Nebuchadnezzar saw in his dream, will fall and deal its destructive blow; and that stone is the Lord Jesus Christ in His personal Coming. Then the pomp of Egypt, this present age with all its boasted progress and glory, will pass away and the kingdom from above will be set up. "Then shall they know that I am the Lord." It is not a spiritual knowledge, or a knowledge unto salvation, but a knowledge in the judgments which take place.

"It is important to remark one point in this series of prophecies, which commences with the judgment of Jerusalem, the centre of the former system of nations. They are executed with the object of making them all know Jehovah: only in Israel's case there is besides this, the understanding and the special verification of prophecy. See chapter xxiv:24-27, Israel; chapter xxv:5, 7, 11, Ammon and Moab; verses 15-17, especial vengeance on the Philistines; chapter xxvi, Tyre; chapter xxviii:22, Zidon; chapter xxix:19, Egypt; as also chapters xxx:26, xxxii:15. With respect to Edom (chap. xxv:14), it is only said that Edom shall know the vengeance of Jehovah by means of Israel--a further proof that in certain respects this prophecy extends to the last days. These prophecies, then, furnish us in general with the manifestation of Jehovah's power, so as to make Him known to all by the judgments which He executed; already partially realized in the conquests of Nebuchadnezzar, but to be fully accomplished by-and-by in favor of Israel."[27]

[27] Even so the Lord will yet be known to the nations of the earth by His judgments.

III. The Dirge and Unveiling of the Unseen World.

It came to pass also in the twelfth year, in the fifteenth day of
the month, that the word of the Lord came unto me, saying, Son of
man, wail for the multitude of Egypt, and cast them down, even her,
and the daughters of the famous nations, unto the nether parts of
the earth, with them that go down into the pit. Whom dost thou pass
in beauty? go down, and be thou laid with the uncircumcised. They
shall fall in the midst of them that are slain by the sword: she is
delivered to the sword: draw her and all her multitudes. The strong
among the mighty shall speak to him out of the midst of hell (sheol)
with them that help him: they are gone down, they lie uncircumcised,
slain by the sword. Asshur is there and all her company: his graves
are about him: all of them slain, fallen by the sword: Whose graves
are set in the sides of the pit, and her company is round about her
grave: all of them slain, fallen by the sword, which caused terror
in the land of the living. There is Elam and all her multitudes
round about her grave, all of them slain, fallen by the sword, which
are gone down uncircumcised into the nether parts of the earth,
which caused their terror in the land of the living; yet have they
borne their shame with them that go down to the pit. They have set
her a bed in the midst of the slain with all her multitude: her
graves are round about him: all of them uncircumcised, slain by
the sword: though their terror was caused in the land of the
living, yet have they borne their shame with them that go down to
the pit: he is put in the midst of them that be slain. There is
Meshech, Tubal, and all her multitude: her graves are round about
him: all of them uncircumcised, slain by the sword, though they
caused their terror in the land of the living. And they shall not
lie with the mighty that are fallen of the uncircumcised, which are
gone down to hell with their weapons of war: and they have laid
their swords under their heads, but their iniquities shall be upon
their bones, though they were the terror of the mighty in the land
of the living. Yea, thou shalt be broken in the midst of the
uncircumcised, and shalt lie with them that are slain with the
sword. There is Edom, her kings, and all her princes, which with
their might are laid by them that were slain by the sword: they
shall lie with the uncircumcised, and with them that go down to the
pit. There be the princes of the north, all of them, and all the
Zidonians, which are gone down with the slain; with their terror
they are ashamed of their might: and they lie uncircumcised with
them that be slain by her sword, and bear their shame with them that
go down to the pit. Pharaoh shall see them, and shall be comforted
over all his multitude, even Pharaoh and all his army slain by the
sword, saith the Lord God. For I have caused my terror in the land
of the living: and he shall be laid in the midst of the
uncircumcised with them that are slain with the sword, even Pharaoh
and all his multitude, saith the Lord God (verses 17-32).

Two weeks after the lamentation over Pharaoh, the prophet uttered this solemn and most impressive elegy over the multitude of Egypt and the heathen nations who have gone into sheol. It has been called a weird Dantesque funeral-march over the whole heathen world; but it is more than that. We look here into sheol and see the nations gathered there, stripped of their glory, in deepest abasement and shame. Their bodies are in the pit, the grave, and their souls in sheol, the unseen regions. God's patience was exhausted with them, the measure of their wickedness became full, then judgments swept them off the earth and they passed away and descended into sheol. And what irony there is connected with it! "Whom dost thou surpass in beauty? Go down and be thou laid with the uncircumcised." And as the King came there with his multitudes, whom did they find there? Asshur, that is Assyria, is mentioned first: "Asshur is there and all her company." She was a cruel, pitiless, destructive power, and now she, who once caused "terror in the land of the living," is helpless, with all her power gone in the unseen world. Elam, Meshech, Tubal, Edom, the princes of the North and the Zidonians are named as being in existence there. Once great powers but now cut off; they lie with the uncircumcised in weakness and disgrace. While in chapter xxxi:16 the dead and gone nations were comforted over Pharaoh who descended into sheol; in this passage Pharaoh, who sees these nations, now is himself comforted as he discovers his former enemies there.

A similar statement about sheol as a place of departed nations, who are nevertheless conscious, is found in the book of Isaiah. There the King of Babylon is seen in his descent into sheol. "Sheol from beneath is moved for thee to meet thee at thy coming; it stirreth up the dead for thee, all the chieftains of the earth; it hath raised up from their thrones all the Kings of the nations. All they shall speak and say unto thee, Art thou also become weak as we? Are thou become like unto us? Thy pomps are brought down to the grave, and the noise of thy viols, the worm is spread under thee, and the worms over thee?" (Is. xiv:9-11). Solemn words these are behind which stands the undeniable truth of a conscious and eternal existence of the human race. But only the New Testament Scriptures give the full light upon the future state.

II. PREDICTIONS AFTER THE DESTRUCTION OF JERUSALEM.

Chapter xxxiii-xlviii.

COMMISSIONS. JERUSALEM'S FALL ANNOUNCED.

Chapter xxxiii.

The previous chapter closed the predictions which were uttered by the Prophet before the destruction of Jerusalem, and now we come to the second part of this prophetic book, containing the predictions of Ezekiel after the fall of Jerusalem. And these predictions unfold the great future of Israel, their restoration and national revival, the spiritual blessings in store for them, the invasion of their land by the last enemy, Gog and Magog, their complete overthrow, and the deliverance of His people. After that, in the final nine chapters of this book, the Prophet records the vision of the coming and crowning glory of Israel, as they shall possess it when restored to their land. Here we learn how the departed glory will return and the Prophet describes a great temple and its worship. It is the millennial temple, that coming, earthly house to which the nations shall turn to worship the King. Then the name of Jerusalem will be "Jehovah-shammah"--the Lord is there (xlviii:35). While the predictions uttered by Ezekiel before the fall of Jerusalem have mostly been fulfilled, as we learned in our expositions, the great prophecies which we follow now, given after the fall of the city are still unfulfilled. These predictions are of great importance and of deep interest, for they give God's program for His chosen people, how He will deal with them in His infinite grace and receive them nationally when the times of the Gentiles are over and He comes again. Because these things are now so very near, and we stand on the threshold of their fulfilment, they are for us of double interest. We shall therefore examine them more closely and also learn from present day events how all is now getting ready for the accomplishment of God's revealed purposes.

In the introductory chapter of this section, Ezekiel as the watchman is commissioned to warn the house of Israel; then the messenger came announcing the fall of Jerusalem; the prophet's lips were unsealed and he was no more dumb, but uttered again the Word of the Lord.

I. The Commission to the Watchman.

Again the word of the Lord came unto me, saying, Son of man, speak
to the children of thy people, and say unto them, when I bring the
sword upon a land, if the people of the land take a man of their
coasts, and set him for their watchman: If when he seeth the sword
come upon the land, he blow the trumpet, and warn the people; then
whosoever heareth the sound of the trumpet, and taketh not warning;
if the sword come, and take him away, his blood shall be upon his
own head. He heard the sound of the trumpet, and took not warning;
his blood shall be upon him. But he that taketh warning shall
deliver his soul. But if the watchman see the sword come, and blow
not the trumpet, and the people be not warned; if the sword come,
and take any person from among them, he is taken away in his
iniquity; but his blood will I require at the watchman's hand. So
thou, O son of man, I have set thee a watchman unto the house of
Israel; therefore thou shalt hear the word at my mouth, and warn
them from me. When I say unto the wicked, O wicked man, thou shalt
surely die; if thou dost not speak to warn the wicked from his way,
that wicked man shall die in his iniquity; but his blood will I
require at thine hand. Nevertheless, if thou warn the wicked of his
way to turn from it; if he do not turn from his way, he shall die in
his iniquity; but thou hast delivered thy soul (verses 1-9).

The commission to Ezekiel as watchman corresponds to the same commission as found in the first section of this book. (See chapters iii:16-21.) The watchman is to warn of impending danger by the blowing of the trumpet. If the warning is unheeded, the consequences rest upon the person who rejected the warning. But he that taketh warning shall deliver his soul. And if the watchman is not faithful in sounding the alarm and disaster overtakes some on account of it, their blood will be required at the watchman's hand. Ezekiel was set as a watchman unto the house of Israel. He received the message from the Lord and was to warn them. The divine message was that the wicked should surely die, and if the watchman neglected to deliver that message and warn the wicked he would die, while his blood would be required from the hands of the watchman. But if the wicked was warned and did not act upon the warning, he would die; the faithful watchman had delivered his own soul. Ezekiel was the faithful watchman while the false prophets did not deliver the message and perished with the ungodly. How great then the responsibility of those who are called as watchmen! And how few the faithful ones who deliver the divine warning to the unsaved!

II. Principles of Divine Justice Announced.

Therefore, O thou son of man, speak unto the house of Israel; Thus
ye speak, saying, If our transgressions and our sins be upon us, and
we pine away in them, how should we then live? Say unto them, As I
live, saith the Lord God, I have no pleasure in the death of the
wicked; but that the wicked turn from his way and live: turn ye,
turn ye from your evil ways; for why will ye die, O house of Israel?
Therefore, thou son of man, say unto the children of thy people, The
righteousness of the righteous shall not deliver him in the day of
his transgression: as for the wickedness of the wicked, he shall not
fall thereby in the day that he turneth from his wickedness; neither
shall the righteous be able to live for his righteousness in the day
that he sinneth. When I shall say to the righteous, that he shall
surely live; if he trust to his own righteousness and commit
iniquity, all his righteousnesses shall not be remembered: but for
his iniquity that he hath committed, he shall die for it. Again,
when I say unto the wicked, Thou shalt surely die; if he turn from
his sin, and do that which is lawful and right; If the wicked
restore the pledge, give again that he had robbed, walk in the
statutes of life, without committing iniquity; he shall surely live,
he shall not die. None of his sins that he hath committed shall be
mentioned unto him: he hath done that which is lawful and right; he
shall surely live. Yet the children of thy people say, The way of
the Lord is not equal: but as for them, their way is not equal. When
the righteous turneth from his righteousness, and committeth
iniquity, he shall even die thereby. But if the wicked turn from his
wickedness, and do that which is lawful and right, he shall live
thereby. Yet ye say, The way of the Lord is not equal. O ye house of
Israel, I will judge you every one after his ways (verses 10-20).

The exiles knew that the just wrath of God rested upon them as a nation and that their sins were unforgiven. Therefore they asked "If our transgressions and sins be upon us, and we pine away in them, how should we then live?" They also accused the Lord of inconsistency by saying "the way of the Lord is not equal" (verse 20; see also xviii:25, 29). The answer Jehovah sends them makes known the principles on which He will deal with them individually as a just God. "O ye house of Israel, I will judge you every one after his ways." Judgment rested upon them as a nation but the individual still could turn to the Lord in repentance. What a wonderful declaration it is which is recorded in verse eleven! "Say unto them, as I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live; turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?" What compassion and mercy! As it was a day of judgment which had come upon them, true repentance was the needed thing. A past righteousness could not shield them from the judgment if sin had been committed. "As for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness." The wicked confessing and forsaking his sin would find mercy and forgiveness, while those who were impenitent would surely die and not live. "None of his sins that he hath committed shall be mentioned unto him; he hath done that which is lawful and right; he shall surely live." And this gracious promise was given in anticipation of the work of the cross, the redemption by the blood of Christ, by which God's righteousness is declared in passing thus over sins of Old Testament believers who turned to God (Rom. iii:25). The principles of Divine justice are summed up in verses 18 and 19: "When the righteous turneth from his righteousness, and committeth iniquity, he shall even die thereby. But if the wicked turn from his wickedness, and do that which is lawful and right, he shall live thereby." Needless to say all this must be viewed as under the law-covenant. But their complaint that the way of the Lord is not equal was wrong; it was their way which was not equal. They were to be judged each according to what they had done.

III. The News of Jerusalem's Fall. The Prophet's Mouth Opened.

And it came to pass in the twelfth year of our captivity, in the
tenth month, in the fifth day of the month, that one that had
escaped out of Jerusalem came unto me, saying, The city is smitten.
Now the hand of the Lord was upon me in the evening, afore he that
was escaped came; and had opened my mouth, until he came to me in
the morning; and my mouth was opened, and I was no more dumb. Then
the word of the Lord came unto me, saying, Son of man, they that
inhabit those wastes of the land of Israel speak, saying, Abraham
was one, and he inherited the land: but we are many; the land is
given us for inheritance. Wherefore say unto them, Thus saith the
Lord God; Ye eat with the blood, and lift up your eyes toward your
idols, and shed blood; and shall ye possess the land? Ye stand upon
your sword, ye work abomination, and ye defile every one his
neighbour's wife: and shall ye possess the land? Say thou thus unto
them, Thus saith the Lord God; As I live, surely they that are in
the wastes shall fall by the sword, and him that is in the open
field will I give to the beasts to be devoured, and they that be in
the forts and in the caves shall die of the pestilence. For I will
lay the land most desolate, and the pomp of her strength shall
cease; and the mountains of Israel shall be desolate, that none
shall pass through. Then shall they know that I am the Lord, when I
have laid the land most desolate because of all their abominations
which they have committed (verses 21-29).

At last the long threatened and predicted fall of Jerusalem through Nebuchadnezzar, which had happened months before is announced to the exiles by one who had escaped. The hand of the Lord was then upon the Prophet in the evening, before the messenger had arrived, and had opened his mouth. In chapter xxiv:27 the promise had been given that when he that escaped came, the Prophet should be no more dumb. "In that day shall thy mouth be opened to him which is escaped, and then thou shalt speak, and be no more dumb, and thou shalt be a sign unto them; and they shall know that I am the Lord." This dumbness does not mean that his mouth was silent and did not utter a word, for he prophesied in chapters xxv-xxxii. He was to be dumb as regards Israel and his testimony to his people; the intervening chapters, before the messenger came concerns other nations. And now the messenger had arrived, his mouth is opened again to prophesy concerning Israel. It seems the hand of the Lord was upon Ezekiel from the evening to the morning when the messenger announced "the city is smitten." The words recorded in the first part of this chapter are undoubtedly the prophet's evening discourse, and form an introduction to this section. He is told to rebuke those that inhabit the waste places in the land of Israel. This is the remnant left in the land by Nebuchadnezzar, to whom the king of Babylon gave Geddaliah as ruler (2 Kings xxv:22). In spite of the great judgment which had come upon Jerusalem and upon the land, this remnant, which remained in the land, was unbroken and exhibited a strange self-confidence. They reasoned in this wise: "Abraham was one and he inherited the land; but we are many; the land is given us for inheritance." But they lacked the faith and righteousness of Abraham, and the Lord uncovers now their false claims and pretensions by showing their moral character. Their hearts were hardened; they lived on in their wicked, vile and idolatrous ways. "And shall ye possess the land?" asks Jehovah. And He answers, "As I live, surely they that are in the waste places shall fall by the sword, and him that is in the open field will I give to the beasts to be devoured, and they that be in the strongholds and in the caves shall die of the pestilence."

IV. Hearers of the Words of the Prophet, and Not Doers.

Also, thou son of man, the children of thy people still are talking
against thee by the walls and in the doors of the houses, and speak
one to another, every one to his brother, saying, Come, I pray you,
and hear what is the word that cometh forth from the Lord. And they
come unto thee as the people cometh, and they sit before thee as my
people, and they hear thy words, but they will not do them: for with
their mouth they shew much love, but their heart goeth after their
covetousness. And, lo, thou art unto them as a very lovely song of
one that hath a pleasant voice, and can play well on an instrument:
for they hear thy words, but they do them not. And when this cometh
to pass (lo, it will come), then shall they know that a prophet hath
been among them (verses 30-33).

How deplorable was their condition, listening to the Prophet's words, saying one to the other, "Come, I pray you, what is the word that cometh forth from the Lord." They took before the Prophet the position as God's people, professing it with their mouths, listening to all the Prophet said and yet refused obedience. With their mouth they showed much love, they spoke nice and pleasant words, but their hearts continued in the evil ways. As the Septuagint version paraphrases it, "because a lie is in their mouth." They were hearers of the words, but not doers. And such is to-day the sad condition of Christendom. What the Prophet had announced was coming to pass and when it came they would find out that a Prophet had been among them.

And even so to-day. The mass of professing Christians listen to the Word of God. They remain indifferent. Their hearts and consciences are not touched. But ere long they, too, will find out "that a Prophet hath been among them" and that the Word they rejected and refused to obey will condemn them.

CONCERNING THE SHEPHERDS.

Chapter xxxiv.

This chapter contains the first great prophecy given to Ezekiel after the fall of Jerusalem had been announced. It is a message of comfort and concerns the glorious future of the nation in coming days, when the true shepherd of Israel will appear in their midst. Here we find the majestic "I will" of the Lord, that blessed word of the grace-covenant of a sovereign God. It tells us what Jehovah in infinite mercy will do for His scattered and bleeding people, His own flock, the people who are still beloved for the fathers' sakes (Rom. xi:28). How He will gather His scattered sheep, bring them back from their wanderings among the nations, save them, feed them, heal and restore them, give them the true shepherd and make a covenant of peace with His people is now blessedly made known. We shall see that none of these gracious promises was fulfilled in the return of the remnant from Babylon, nor have these promises been accomplished since then. It all awaits the coming of their Shepherd-King, the true David, the Lord Jesus Christ. The chapter begins with a description of the sheep of Israel in their sad and deplorable condition and an indictment of the false shepherds.

I. The False Shepherds of Israel.

And the word of the Lord came unto me, saying, Son of man, prophesy
against the shepherds of Israel, prophesy, and say unto them, Thus
saith the Lord God unto the shepherds; Woe be to the shepherds of
Israel that do feed themselves! should not the shepherds feed the
flocks? Ye eat the fat, and ye clothe you with the wool, ye kill
them that are fed: but ye feed not the flock. The diseased have ye
not strengthened, neither have ye healed that which was sick,
neither have ye bound up that which was broken, neither have ye
brought again that which was driven away, neither have ye sought
that which was lost; but with force and with cruelty have ye ruled
them. And they were scattered, because there is no shepherd; and
they became meat to all the beasts of the field, when they were
scattered. My sheep wandered through all the mountains, and upon
every high hill; yea, my flock was scattered upon all the face of
the earth, and none did search or seek after them (verses 1-6).

The shepherds of Israel were the kings and princes who ruled over the nation and had authority over them. The prophet Jeremiah also received a similar message against these evil shepherds who had spoiled the flock. "Woe be unto the pastors (shepherds) that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; ye have scattered my flock, and driven them away, and have not visited them; behold I will visit upon you the evil of your doings, saith the Lord" (Jere. xxiii: 1-2). Shepherds are called to feed the flock; but these shepherds of Israel fed themselves. They were responsible for the deplorable condition of the flock. They ruled them with force and cruelty. There was no strengthening for those diseased, no healing for the sick, no recovery of them who were lost and driven away. Utterly selfish, they cared not for the sheep of His pasture; they neither feared God nor loved His people. They looked upon the people not as the flock of God, but only as their own to spoil, misuse and domineer over. Therefore, "They were scattered, because there is no shepherd; and they became meat for all the beasts of the field, where they were scattered. My sheep wandered through all the mountains, and upon every high hill; yea my flock was scattered upon all the face of the earth, and none did search or seek after them" (verses 5-6).

Such was the sad condition of the people Israel. And when the Lord Jesus appeared in their midst to seek the lost sheep of the house of Israel, He found them as sheep without a shepherd and He had compassion upon them (Mark vi:34). But they rejected Him and the Shepherd was smitten. Zechariah's prophecy was fulfilled. "Awake, O sword, against my Shepherd, and against the man that is my fellow, saith the Lord of hosts. Smite the Shepherd and the sheep shall be scattered, and I will turn mine hand upon the little ones" (Zech. xiii:7). The false shepherds, the Pharisees and the Sadducees, were a curse to the people and the leaders were against the Shepherd. They delivered Him into the hands of the Gentiles. And now for nearly 2,000 years the sheep have been scattered and peeled, wandering among the nations of the earth (Luke xxi:24). What is their hope and coming blessing we learn from this great prophecy.[28]

[28] What is said in this chapter of the false shepherds who ill-treated the flock of God, His ancient people, may also be applied to the false shepherds, the hirelings in the professing church. See Acts xx:28-35 and 1 Peter v:2-3.

II. The False Shepherds Convicted and Set Aside.

Therefore, ye shepherds, hear the word of the Lord; As I live, saith
the Lord God, surely because my flock became a prey, and my flock
became meat to every beast of the field, because there was no
shepherd, neither did my shepherds search for my flock, but the
shepherds fed themselves, and fed not my flock; Therefore, O ye
shepherds, hear the word of the Lord; thus saith the Lord God;
Behold, I am against the shepherds; and I will require my flock at
their hand, and cause them to cease from feeding the flock; neither
shall the shepherds feed themselves any more; for I will deliver my
flock from their mouth, that they may not be meat for them (verses
7-10).

Jehovah addresses the shepherds and condemns their wicked oppression of His own sheep. He remembers in mercy His flock which has been torn as a prey by their leaders, who acted like the wild beasts of the field. He requires now the flock from their hands and sets the false shepherds aside and announces that He will deliver His sheep. "For I will deliver my flock from their mouth, that they may not be meat for them." The rest of the chapter shows His deliverance and what the Lord will do for His people Israel.

III. The Deliverance of His Flock.

For thus saith the Lord God: Behold, I, even I, will both search my
sheep, and seek them out. As a shepherd seeketh out his flock in the
day that he is among his sheep that are scattered; so will I seek
out my sheep, and will deliver them out of all places where they
have been scattered in the cloudy and dark day. And I will bring
them out from the people, and gather them from the countries, and
will bring them to their own land, and feed them upon the mountains
of Israel by the rivers, and in all the inhabited places of the
country. I will feed them in a good pasture, and upon the high
mountains of Israel shall their fold be: there shall they lie in a
good fold, and in a fat pasture shall they feed upon the mountains
of Israel. I will feed my flock, and I will cause them to lie down,
saith the Lord God. I will seek that which was lost, and bring
again that which was driven away, and will bind up that which was
broken, and will strengthen that which was sick; but I will destroy
the fat and the strong; I will feed them with judgment. And as for
you, O my flock, thus saith the Lord God; Behold, I judge between
cattle and cattle, between the rams and the he goats. Seemeth it a
small thing unto you to have eaten up the good pasture, but ye must
tread down with your feet the residue of your pastures? and to have
drunk of the deep waters, but ye must foul the residue with your
feet? And as for my flock, they eat that which ye have trodden with
your feet; and they drink that which ye have fouled with your feet
(verses 11-19).

"Behold, I myself, even I, will search for my sheep and will seek them out." Jehovah arises in behalf of His scattered sheep. He will Himself exercise the office of a true shepherd, seeking out His flock. The cloudy and dark day (the times of the Gentiles) is gone and another morning breaks, the morning for which His people have waited so long. What He will do at that time for His scattered sheep is now fully proclaimed. "I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be; there shall they lie down in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. I will feed my flock, and I will cause them to lie down, saith the Lord." And all this has not yet come to pass. Some apply these words to the restoration of a remnant from the Babylonian captivity and see no future fulfillment of these promises. It is evident that the returning remnant did not possess these blessings. Others make a spiritual application and claim that it means the church and the blessing which Gentiles will receive as the sheep of Christ. This is the common path which most commentators follow. It needs no lengthy refutation, for Ezekiel, nor the other prophets know nothing of the church and the "other sheep," Gentiles saved by grace and with believing Jews constituting the one flock (John x:16; Ephesians iii:1-6). This is unrevealed in the Old Testament. These gracious words of promise have not yet been fulfilled, nor will they be fulfilled as long as the church, the body of Christ is being gathered out from all nations. All must wait till God's purpose in this age is accomplished. When the church is complete as to its elect number, when the Lord has come for His saints and the true church has passed from earth into glory, then will the Lord turn in mercy to His people Israel and these promises given by Ezekiel will be fulfilled.

But Jehovah will also feed them in that coming day of blessing with judgment. "I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick; but I will destroy the fat and the strong; I will feed them with judgment." The fat and the strong are the apostates of Israel. He will deal with the flock in judgment. Before He occupies the throne of His glory, when He separates the assembled nations as a shepherd divides the sheep from the goats, He will judge His people Israel. "And as for you, my flock, thus saith the Lord God, Behold I judge between cattle and cattle, between the rams and the he goats." The unbelieving, apostate part of Israel will be cut off by the judgments of the great tribulation, but a God-fearing remnant will be saved. To this remnant the promises will be made good. "And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds, and they shall be fruitful and increase" (Jere. xxiii:3). With this remnant He will make an everlasting covenant. "And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from Me. Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul" (Jere. xxxii:40, 41).

IV. The One Shepherd and the Covenant of Peace.

Therefore thus saith the Lord God unto them; Behold, I, even I, will
judge between the fat cattle and between the lean cattle. Because ye
have thrust with side and with shoulder, and pushed all the diseased
with your horns, till ye have scattered them abroad; therefore will
I save my flock, and they shall no more be a prey; and I will judge
between cattle and cattle. And I will set up one shepherd over them,
and he shall feed them, even my servant David; he shall feed them,
and he shall be their shepherd. And I the Lord will be their God,
and my servant David a prince among them; I the Lord have spoken it.
And I will make with them a covenant of peace, and will cause the
evil beasts to cease out of the land: and they shall dwell safely in
the wilderness, and sleep in the woods. And I will make them and the
places round about my hill a blessing; and I will cause the shower
to come down in his season; there shall be showers of blessing. And
the tree of the field shall yield her fruit, and the earth shall
yield her increase, and they shall be safe in their land, and shall
know that I am the Lord, when I have broken the banks of their yoke,
and delivered them out of the hand of those that served themselves
of them. And they shall no more be a prey to the heathen, neither
shall the beast of the land devour them; but they shall dwell
safely, and none shall make them afraid. And I will raise up for
them a plant of renown, and they shall be no more consumed with
hunger in the land, neither bear the shame of the heathen any more.
Thus shall they know that I the Lord their God am with them, and
that they, even the house of Israel, are my people, saith the Lord
God. And ye my flock, the flock of my pasture, are men, and I am
your God, saith the Lord God (verses 20-31).