Chapter 1

(Verses 1 through 3)  Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, the word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him.

Since Jehoiachin was among the first of the captives carried away to Babylon, and in verse 2 Ezekiel says that this vision took place “in the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, one can only wonder to what he refers when, in verse 1, he says, “Now it came to pass in the thirtieth year.” Nevertheless, he does tell us what took place. “The word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him.” We have been told that the river Chebar was a large canal that had been cut between the Tigris and the Euphrates rivers.

(Verses 4 through 14) And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof  came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings, and their feet were straight feet; and the sole of their feet was like the sole of a calf’s foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another, they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man , and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies. And they went every one straight forward: wither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning.

This is a text that confuses many people, because there are many who think that every thing in the scriptures must be “spiritualized.” So they begin to try to imagine what these living creatures represent, and nowhere in the Bible is there anything that will tell us what they might represent. And, actually, there are no other “living creatures” mentioned in scripture that are exactly like these. Some have tried to equate them with the “four beasts” (living creatures) of Revelation, chapter four. But a little study will show that this is not the case. The first thing we notice is that those in Revelation have six wings each, while these have only four each. Then we see that these have four faces each, while those have only one, though each has a different face from another. Also there is no mention made of any appearance of fire, or lightning, or the colour of amber in those, while this is an outstanding part of the description of these. Some have said that these are the same as the cherubim whose likeness was made on the ends of the mercy seat. But here, again, we cannot be sure, because the description of the cherubim is not given in enough detail to prove the point. The only thing with which we are left in this matter is that the appearance of the fire, the colour of amber, and the lightning seem to indicate that the glory of the LORD is what is being shown to Ezekiel. And it is being shown in such a manner that he will be fully assured that the vision given to him is of the LORD.

(Verses 15 through 25) Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, (or rims,) they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched over their heads above.. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings.

Ezekiel continues with his description of the vision that was given him at this time. We are to remember that he has said, in verse 1, “the heavens were opened, and I saw visions of God.” So the things that he saw, as well as some of the things of which he later speaks as done by him, are to be considered as things that did not take place in reality, but only in a visionary way. However, this does not in any wise lessen the truth of the messages that he will set forth. In his vision at this time, there seemed to be something mechanical that was also an integral part of that which was a living creature. With each living creature there was a wheel of enormous size. And each of those wheels seemed to be an integral part of the living creature to which it pertained, and had the spirit of the living creature within it. The wheel and the living creature moved in perfect unison. Apparently these all came to rest in a position that had above them “the likeness of the firmament upon the heads of the living creature as the colour of the terrible crystal, stretched forth over their heads.”  He then gives a description of the position in which they stood, and tells us that when they moved, the noise of their wings was as the noise of great waters, “as the voice of the Almighty, the voice of speech, as the noise of an host; when they stood, they let down their wings.” Those who want to “spiritualize” this can say what they wish about it; but it seems that its only significance is that it was shown to Ezekiel for the purpose of assuring him that this is a vision from the Almighty God, and not just something he may have dreamed up. For in it appear most of the elements that have in other places been described when the glory of the LORD has appeared.

(Verses 26 through 28) And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake.

Thus Ezekiel finishes his description of what he saw as this vision was opened to him. Above the firmament that was over the heads of the living creatures there appeared to be a throne with one seated upon it. He gives us the description of the one seated thereupon, except that he never says anything about His face. This is, of course, in perfect accord with what the LORD told Moses in Exodus 33:20. “Thou canst not see My face: for there shall no man see Me and live.” As he completes the description of this appearance, Ezekiel says, “This was the appearance of the likeness of the glory of the LORD. So we can be fully assured that this is the principal message of all the things he has described in this chapter. All these things make up the appearance of the likeness of the glory of the LORD, and are for the purpose of impressing upon Ezekiel that this vision is of the LORD. When Ezekiel saw this, he fell upon his face. Then he heard the voice of one that spoke. Heretofore there has been no spoken message in the vision.

(Verses 1 through 5) And He said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the Spirit entered into me when He spake unto me, and set me upon my feet, that I heard Him that spake unto me.. And He said unto me, Son of man, I send thee to the children of Israel , to a rebellious nation that hath rebelled against Me: they and their fathers have transgressed against Me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord GOD. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them.

This is God’s call to Ezekiel that he is to be a prophet to the house of Israel . And it sets forth, at the outset, the hardest part of  the work of a prophet, or even of a gospel minister. The LORD’S people have always been a rebellious people. This was true of Israel ; and it is true of the gospel church today. Witness how many different organizations there are today who say, “We are THE CHURCH. We are holding fast to the doctrines and practices that were given by our Lord Jesus to His apostles, and our church has held fast to them even to the present time.” Yet, at the same time, any honest survey of that organization and the Bible will find many points of difference. And if one is faithful to the LORD in his ministry, and makes no deviation to allow what the members want, he will find the vast majority of those who profess to be servants of God turning away, and ignoring both him and his message.. But the LORD told Ezekiel that even if they ignored his message, and turned away from him, they would know that a prophet had been among them.

(Verses 6 through 8) And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak My words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat what I give thee.

We notice a phrase often used in addressing Ezekiel, that might cause some to wonder. That phrase is, “Son of man.” This is not to be confused with this same title often used in The New Testament, concerning our Lord Jesus. In the case of Ezekiel, it is not used to try to equate him with our Lord Jesus, but simply as a member of the race of Adam, and, in the work of this prophecy, God’s representative to men. The LORD instructs him to have no fear of those to whom He is sending him, no matter how hard these try to make his life, or how much they rebel against the word of the LORD. And He tells him to not be rebellious like those to whom he is being sent. Then He commands him to open his mouth, and eat what He is giving him.

(Verses 9 and 10) And when I had looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; and He spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe.

Keep always in mind that this is a vision, not an actual occurrence, that Ezekiel is seeing. So, although it may seem strange that he is commanded to eat a scroll, strange things, and sometimes impossible things are done in visions. For with God all things are possible. Although he had been commanded, before receiving it, to eat it, time is taken to unroll it, and spread it out so that Ezekiel can see what are its contents. They are “lamentations, and mourning, and woe.” So this is by no means a pleasant book.

(Verses 1 through 3) Moreover He said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel . So I opened my mouth, and He caused me to eat that roll. And He said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. And I did eat it; and it was in my mouth as honey for sweetness.

Ezekiel was here commanded to “eat this roll, and go, speak unto the house of Israel .” (This very much reminds us of the experience of John, as recorded in Revelation 10: 8-11, except that nothing is here said about the book’s causing Ezekiel’s stomach to be bitter, and here he is commanded to go and speak to the house of Israel instead of many nations, as was John.) Men have many times said that this does not mean that Ezekiel was actually to eat the book, but to read it with great concentration, for when people do this they are often said to eat, or devour, a book. However, although that might be the symbolic meaning of his eating it, this was all in a vision, and therefore, no doubt, in the vision he was commanded to eat the book, and did eat it. He was also to completely digest it. And when he did this, it was sweet as honey in his mouth. All of this is part of the preparation the LORD is giving him for his mission to the house of Israel .

(Verses 4 through 11) And He said unto me, Son of man, go, get thee unto the house of Israel , and speak with My words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel ; Not to many people of a strange language, whose words thou canst not understand. Surely, had I sent thee unto them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto Me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover He said unto me, Son of man, all My words that I shall speak unto thee receive in thine heart, and hear with thine ears. And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord GOD; whether they will hear, or whether they will forbear.

Notice that up to this point the LORD has not given Ezekiel any message to deliver to the children of Israel . He has only been preparing Ezekiel for what he will find when he does speak to them. And because of that, He has put upon him a hardness that will withstand the treatment they will lay upon him. He declares that if He had sent Ezekiel to a people of a strange language, so that it would be hard for him to communicate with them, they would pay heed to what he said. But the language of both him and the house of Israel is such that there is no barrier or difficulty of understanding between them. Yet, and, perhaps, for this very reason, they will not hearken to him. But the principal reason why they will not heed him is that they will not heed the LORD. So the LORD warns him that they will not hearken to him: but He sends him to them nevertheless. So we can logically come to only one conclusion concerning this matter. That is that He is sending Ezekiel, not in an attempt to save them, but to be a witness against them.

(Verses 12 through 15) Then the Spirit took me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the LORD from His place. I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and the noise of a great rushing. The Spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit, for the hand of the LORD was strong upon me. Then I came to them of the captivity at Telabib, that dwelt by the rtver Chebar, and I sat where they sat, and remained there astonished among them seven days.

In chapter 1, verse 1, Ezekiel says he was “among the captives by the river Chebar.” Here he says, “the Spirit lifted me up, and took me away.” But in verse 15 he says, “Then came I to them of the captivity at Telabib, that dwelt by the river Chebar.” So, he is now back where he was at the beginning of this vision. However, when the Spirit lifted him up to take him away, he heard a voice of great power such as a mighty rush of wind or water, behind him, declaring, “Blessed be the glory of the LORD from this place.” Then as the wings of the living creatures, and the wheels began to move, he heard the sound of a mighty rushing. The hand of the LORD was so heavy upon him at this time that he was in great bitterness, and heat of spirit. When he returned to the captives that dwelt by the river, he said and did nothing but sit completely astonished among them for seven days. One must keep in mind that everything so far shown to Ezekiel is only a part of his vision; and this apparently continues on through chapter 4, and is all designed to prepare Ezekiel for his ministry to Judah and Israel as a prophet of the LORD. All these things are done only in a visionary way, not necessarily in reality.

(Verses 16 through 21) And it came to pass at the end of seven days, that the word of the LORD came unto me, saying, Son of man, I have made thee a watchman unto the house of Israel : therefore hear the word at My mouth, and give them warning from Me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, when a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul.

This is the LORD’S warning to Ezekiel, and it should, no doubt, be considered as applying even to a gospel minister today. It needs no comment, so far as explanation is concerned. But it does lay upon the servant of God an awesome responsibility. In this day of men who claim to be gospel ministers, and are at the same time, telling people that the Bible is nothing more than a book of legends, and that we are to take only the parts of it that we think are appropriate for us, and cast aside the rest, what can we expect but to receive the judgments of God in His wrath?

(Verses 22 and 23) And the hand of the LORD was there upon me; and He said unto me, Arise, go forth into the plain, and there I will talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river Chebar: and I fell on my face.

Now the LORD, in the vision, commands Ezekiel to go forth into the plain, and He will continue His talk with him. This Ezekiel does. And there he sees the same wonderful vision of the glory of the LORD he had seen at the beginning of this vision. He was so affected thereby that he fell upon his face before it.

(Verses 24 through 27) Then the Spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: and I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD; he that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house.

Notice that in all of this there is nothing said about Ezekiel’s doing these things that the LORD commands. They are only the instructions God is giving him for his conduct when He shall send him with a message to Israel . The LORD tells him that the Israelites will put bands upon him, and bind him with them. When they do this he is not to reprove them, but to be completely dumb concerning such, until the LORD gives him a message. Then he is to declare it as the word of the LORD, And he is to tell them that God has said, “He that heareth, let him hear; and he that forbeareth, let him forbear.” The LORD also tells him that the reason for this message is that they are a rebellious house.

(Verses 1 through 3) Thou also, son of man, take thee a tile, and lay it before thee, and portray upon it the city, even Jerusalem: and lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall between thee and the city: and set thy face against it that, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel .

These are instructions to Ezekiel as to what he is to do when he goes to his house. He is to take a tile, draw upon it a picture of Jerusalem , and set up all the necessary war machines against it. Then he is to set an iron pan between it and himself. This is to show the condition of Jerusalem . Since this is during the siege of Jerusalem , it is to portray that siege and the fact that the LORD has turned His face away from Jerusalem , and will let her be destroyed. The iron pan, set up between Ezekiel and the picture of the city, shows that God will have no mercy upon Jerusalem until the appointed time.

(Verses 4 through 8) Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel . And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore shalt thou set thy face toward the siege of Jerusalem , and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege.

 In this we find that Ezekiel tells us that the LORD commanded him to portray the siege of Jerusalem , and to lie on his left side for three hundred and ninety days to “bear the iniquity of Israel ” for that length of time, with each day representing a year. Then he was to lie on his right side for forty days, representing a year by each day, and thus bearing the iniquity of Judah for that length of time. This timing seems to be somewhat difficult to reconcile. Since, in the first verse of this book, Ezekiel has told us that it was in the thirtieth year, though not of what, we, so we are therefore unable to use it as a reference point. He does tell us also that this was in the fifth year of the captivity of Jehoiachin. However, this would not tell us either the beginning or the end of the duration of the iniquity of either Israel or Judah ..Nevertheless, for whatever purpose, these are the days he was to lie on his sides to represent the years “of their iniquity.” However, although these are the instructions given to Ezekiel, there is no record of their being carried out. So, perhaps it is all only a part of his vision with no literal fulfillment, and is only to prepare him for his work as a prophet. The LORD does tell him, “I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege.” Some of this may very well look forward to the conditions in Israel that brought on the great dispersion of the Jews, and the destruction of the temple by the Roman army in 70 AD, as well as to the siege that was then in progress, because after the rebuilding of the temple at the end of the Babylonian captivity, and even after Herod had made such a glorious building of it, the Jews continued to act in such a way that it was destroyed, and has not yet been rebuilt.

(Verses 9 through 17) Take thou also unto thee wheat, and barley, and beans, and lentils, and millet, and fitches, and put them in one vessel, and make thee bread thereof, according to the number of days that thou shalt lie upon thy side, three hundred and ninety days shalt thou eat thereof. And thy meat which thou shalt eat shall be by weight, twenty shekels a day: from time to time shalt thou eat it. Thou shalt drink also water by measure, the sixth part of an hin: from time to time shalt thou drink. And thou shalt eat it as barley cakes, and thou shalt bake it with dung that cometh out of man, in their sight. And the LORD said, Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them. Then said I, Ah, Lord GOD! behold, my soul hath not been polluted: for from my youth up even till now have I not eaten of that which dieth of itself, or is torn in pieces; neither came there abominable flesh into my mouth. Then He said unto me, Lo, I have given thee cow’s dung for man’s dung, and thou shalt prepare thy bread therewith. Moreover He said unto me, Son of man, behold, I will break the staff of bread in Jerusalem : and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment: that they may want bread and water, and be astonied one with another, and consume away for their iniquity.

This is certainly clear enough to be easily understood, but, according to Josephus, what Ezekiel was commanded to do is exactly what took place during the siege of Jerusalem by the Roman army in 70 AD. Of course, it was also true in the siege of Jerusalem by the Babylonians.

And thou, son of man, take thee a sharp knife, take thee a barber’s razor, and cause it to pass upon thine head, and upon thy beard: then take thee balances to weigh, and divide the hair. Thou shalt burn with fire a third part in the midst of the city, when the days of the siege are fulfilled: and thou shalt take a third part, and smite about it with a knife: and a third part thou shalt scatter in the wind; and I will draw out a sword after them. Thou shalt also take thereof a few in number, and bind them in thy skirts. Then take of them again, and cast them into the midst of the fire, and burn them in the fire; for thereof shall a fire come forth into all the house of Israel .

The hair that Ezekiel was to shave off and weigh, is to represent the inhabitants of Jerusalem in the day of her destruction. A third of them are to be burned with fire, (or utterly destroyed by the wrath of God.) Another third are to be cut down by the sword. And the remnant are to be scattered; and even they shall be followed by the sword, and persecuted thereby. A few were to be bound up in his skirt, as if to save them. And then, even from them, some are to be taken, and cast into the fire to burn them, that from them shall come forth a fire to devour more of the house of Israel . If we examine history, we find that that has been the history of the Jews ever since the destruction of Jerusalem by Titus and his army. Even today, although the nation of Israel has been recognized for about a half of a century, most nations of the world are still against her. And her situation will be made worse before it gets better; but it will get better, because the LORD has promised to restore Jerusalem , and His word cannot fail.

(Verses 5 through 11) Thus saith the Lord GOD; This is Jerusalem : I have set it in the midst of the nations and countries that are round about her. And she hath changed My judgments into wickedness  more than the nations, and My statutes more than the countries that are round about her: for they have refused My judgments and My statutes, they have not walked in them. Therefore thus saith the Lord GOD; Because ye multiplied more than the nations that are round about you, and have not walked in My statutes, neither have kept My judgments, neither have done according to the judgments of the nations that are round about you; therefore thus saith the Lord GOD; Behold, I, even I, am against thee, and will execute judgments in the midst of thee in the sight of the nations. And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of all thine abominations. Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; and I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds. Wherefore, as I live, saith the Lord GOD; Surely, because thou hast defiled My sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish thee; neither will Mine eye spare, neither will I have any pity.

Here the LORD declares, “This is Jerusalem .” That is, this is what will be done to Jerusalem . And since this is spoken in the present tense, and follows on in the future, concerning what shall be done to her, it seems to be looking to the great destruction of Jerusalem in 70 AD. Because, even though God caused the Babylonians to release the Jews from captivity, and let them go back to Jerusalem and rebuild both the city and the temple, the Jews very soon fell back into their evil ways, so that God again destroyed the temple and the city. He declares that He set her there “in the midst of the nations and the countries round about her.” The manner in which this statement is made indicates that He has done this for the purpose of showing to the world His power and glory. Also, when we study the history of Israel , as He brought them out of Egypt , led them to the land of Canaan , drove out the other nations before them, and established them in that land, we see that that is exactly His purpose in so doing. Surely, someone will say that if that was His purpose, He made a great mistake, for He has now determined to tear them down, and almost obliterate them. However, He does not think or act as does man. His ways are as high above the ways of man as are the heavens above the earth. While His bringing the Israelites into the land of Canaan and establishing them indeed shows His power to protect His own, His bringing destruction upon them shows to all the world that He is also able to bring upon them proper judgment. And thus His power is made known to all the world. If He were going to destroy all of them eternally, one might be tempted to think that He had failed. But the fact remains that He reserves a remnant, as shown by the few hairs that Ezekiel was to bind in his skirt. And although, for several chapters in this prophecy, we seem to find little, if anything, concerning that remnant, He later declares very forcefully that they will be restored. The destruction that is here declared is simply chastisement for the sins of Israel and Jerusalem . Jerusalem has done worse than the nations and countries round about her, in that “she hath changed My judgments into wickedness more than the nations, and My statutes more than the countries that are round about her: for they have refused My judgments and My statutes, they have not walked in them.” It is because of this that He will not anymore protect them against these other nations and countries; but He “will execute judgments in the midst of thee in the sight of the nations.” He will bring them so low that the fathers will eat their own sons, and the sons will eat their own fathers. This is, of course, a most horrible situation. But, according to some historians, it actually did take place during the siege of Jerusalem by Titus and the Roman army, and may also have taken place during the siege of the Babylonians. The LORD declares that it is “because thou hast defiled My sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish thee; neither will Mine eye spare, neither will I have any pity.”

(Verses 12 through 17) A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I shall draw out a sword after them. Thus shall Mine anger be accomplished, and I will cause My fury to rest upon them, and I will be comforted: and they shall know that I the LORD have spoken in My zeal, when I have accomplished My fury in them. Moreover I will make thee waste, and a reproach among the nations that are round about thee, in the sight of all that pass by. So it shall be a reproach and a taunt, an instruction, and an astonishment unto the nations that are round about thee, when I shall execute judgments in thee in anger and fury and in furious rebukes. I the LORD have spoken it. When I shall send upon them the evil arrows of famine, which shall be for their destruction, and which I will send to destroy you: and I will increase the famine upon you, and will break your staff of bread: so will I send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the LORD have spoken it.

Verse 12 explains exactly what is meant by the dividing of the hair in verse 2, while the remainder of this text describes the awful judgments that will be sent upon Jerusalem by the LORD. They are all so well described that there is no need for explanation. The LORD declares that these things will come exactly as prophesied, because He has spoken it. And we can always rely upon this in anything He has spoken; it cannot fail whether it be a promise of blessing, or a promise of chastisement.

Chapter 6

(Verses 1 through 7) And the word of the LORD came unto me, saying, Son of man, set thy face toward the mountains of Israel, and prophesy against them, Ye mountains of Israel, hear the word of the Lord GOD; Thus saith the Lord GOD to the mountains, and to the hills, and to the rivers, and to the valleys; Behold, I, even I, will bring a sword upon you, and I will destroy your high places. And your altars shall be desolate, and your images shall be broken: and I will cast down your slain men before your idols. And I will lay the dead carcases of the children of Israel before their idols; and I will scatter your bones round about your altars. In all your dwellingplaces the cities shall be laid waste, and the high places shall be desolate; that your altars may be laid waste, and made desolate, and your idols may be broken and cease, and your images may be cut down, and your works may be abolished. And the slain shall fall in the midst of you, and ye shall know that I am the LORD.

Verses 2 through 4 are directed to the mountains, hills, rivers, and valleys of Israel , which, obviously means to the inhabitants of those places; for, as the LORD speaks, in verse 5, of the children of Israel , He changes the address to them instead of the mountains, etc. At the time this prophecy was given to Ezekiel the calamities of which He speaks had already begun to come upon Jerusalem . It can describe the desolation that the Babylonians would bring upon Jerusalem , or the  destruction that would be brought on by the Romans; or both. Most likely, it embraces the latter, because the remainder of what is described in this chapter seems to more closely fit the things that were done at that time. In fact, the last clause of verse 7 seems to still await fulfillment; for as yet, the Jews seem not to know that He is the LORD.

(Verses 8 through 10) Yet will I leave a remnant, that ye may have some that shall escape the sword among the nations whither they shall be scattered through the countries. And they that escape of you shall remember Me among the nations whither they shall be carried captives, because I am broken with their whorish heart, which hath departed from Me, and their eyes, which go a-whoring after their idols: and they shall loathe themselves for the evils which they have committed in all their abominations. And they shall know that I am the LORD, and that I have not said in vain that I would do this evil unto them.

Notice that the outstanding thing in this text is the promise that GOD will leave them a remnant. But, at the same time, He will bring upon them all these evils until they are brought to know that, not only is He GOD, but also that He does not threaten in vain. He will perform what He has promised.

(Verses 11 through 14) Thus saith the Lord GOD: Smite with thine hand, and stamp with thy foot, and say, Alas for all the abominations of the house of Israel ! for they shall fall by the sword, by the famine, and by the pestilence. He that is far off shall die of the pestilence; and he that is near shall fall by the sword; and he that remaineth and is besieged shall die by the famine: thus will I accomplish My fury upon them. Then shall ye know that I am the LORD, when their slain men shall be among their idols round about their altars, upon every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak, the place where they did offer sweet savour to all their idols. So will I stretch out My hand upon them, and make the land desolate, yea more desolate than the wilderness toward Diblath, in all their habitations: and they shall know that I am the LORD.

When the LORD told Ezekiel, “Smite with thine hand, and stamp with thy foot,” it was that he might do everything possible to draw the attention of the Israelites to what he was going to say to them. And the message is that “they shall fall by the sword, by the famine, and by the pestilence.” He them explained that these calamities would not only come upon those who were near, but also upon those afar off. One outstanding example of that that would come upon those who were far off is the great holocaust of the World War II era. We do not know how much longer these troubles for the Jews will go on. But they will continue until the day in which our Lord Jesus shall descend from heaven , stand upon the mount of Olives, and fight the great battle for them, thus destroying all their enemies. Then only will they be, as a people, brought to know that He is the LORD.

(Verses 1 through 7) Moreover the word of the LORD came unto me, saying, Also, thou son of man, thus saith the Lord GOD unto the land of Israel ; An end, the end is come upon the four corners of the land. Now is the end come upon thee, and I will send Mine anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thine abominations. And Mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I am the LORD. Thus saith the Lord GOD, An evil, an only evil, behold, is come. An end is come, the end is come: it watcheth for thee; behold, it is come. The morning is come unto thee, O thou that dwellest in the land: the time is come, the day of trouble is near, and not the sounding again of the mountains.

It seems to me that, when reading this prophecy, we must keep in mind that when the LORD says, “The time is come,” or “The end is come,” we are not to think that it necessarily means that what He declares is to take place immediately, according to our counting of time, but that this thing has come to the point that there is nothing left that will hinder, or prevent it. Whatever event He has declared will come to pass at His appointed time without fail. This certainly seems to be the meaning here; for the things He here declares seem to actually be what took place at the destruction of the temple and Jerusalem by the Romans. At that time He did bring desolation upon them, and scatter them among all nations. And to this day He has not completely re-gathered them, although the nation of Israel has been set up for over fifty years. We must remember that when this prophecy was given to Ezekiel , Israel had long before been overcome and scattered by the Assyrians, and Judah and Jerusalem were under siege by the Babylonians, so that even at the giving of this word of the LORD to Ezekiel he was among the captives by the river Chebar, in the land of Babylon . After this captivity ended, they were permitted to return to Judah , and rebuild both the temple and Jerusalem . So their next great dispersion was by the Romans. Perhaps, the greatest lesson we can learn from this is the one given by the Apostle Paul in Romans 11:18-21. “Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be grafted in. Well: because of unbelief they were broken off, and thou standeth by faith. Be not highminded, but fear: for if God spared not the natural branches, take heed lest He also spare not thee.”

(Verses 8 through 11) Now will I shortly pour out My fury upon thee, and accomplish Mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations. And Mine eyes shall not spare, neither will I have pity: I will recompense thee according to thy ways and thine abominations that are in the midst of thee; and ye shall know that I am the LORD that smiteth. Behold the day, behold, it is come: the morning is gone forth; the rod hath blossomed, pride hath budded. Violence is risen up into a rod of wickedness: none of them shall remain, nor of their multitude, nor of any of theirs: neither shall there be wailing for them.

We should notice that though the LORD declares all this great judgment upon Israel, he says that it is all that they, the remnant that shall be left, shall know that He is the LORD Who has smitten them, thus signifying that it is only the wicked among them of whom He speaks, when He says, “Violence is risen up into a rod of wickedness: none of them shall remain, nor of their multitude, nor of any of theirs: neither shall there be any wailing for them. As we have before stated, this will not be completed until the return of our Lord in judgment.

(Verses 12 through 15) The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn: for wrath is upon all the multitude thereof. For the seller shall not return to that which is sold, although they were yet alive: for the vision is touching the whole multitude thereof, which shall not return; neither shall any strengthen himself in the iniquity of his life. They have blown the trumpet, even to make all ready; but none goeth to the battle: for My wrath is upon all the multitude thereof. The sword is without, and the pestilence and the famine within: he that is in the field shall die with the sword; and he that is in the city, famine and pestilence shall devour him.

This seems to be a very clear description of the conditions that existed in Jerusalem during the siege by Titus and his army. As we have already mentioned, this can very well describe what was done during the siege by the Babylonians, or it looks forward to the destruction of Jerusalem by the Romans. And it can, very well, refer to both. So when it came to pass, those who sold their possessions were not to mourn, and think that they would losing  anything by selling them; for they were not going to come back to their land. Neither were they who bought such to rejoice, because they were not going to remain there to enjoy what they had purchased. As we continue on, we shall find that the LORD promised to restore a remnant. But the ones who actually were carried away would not return. During these terrible times that were coming upon them their condition would be as described in verse 15. “The sword is without, and the pestilence and the famine within: he that is in the field shall die with the sword; and he that is in the city, famine and pestilence shall devour him.

(Verses 16 through 19) But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity. All hands shall be feeble, and all knees shall be weak as water. They shall also gird themselves with sackcloth, and horror shall cover them; and shame shall be upon all faces, and baldness upon all their heads. They shall cast their silver in the streets, and their gold shall not be able to deliver them in the day of the wrath of the LORD: they shall not satisfy their souls, neither shall they fill their bowels: because it is the stumblingblock of their iniquity.

Even though this great calamity is to come upon them, and will destroy almost all of them, a few will be permitted to escape. But they shall be scattered as doves of the valley might be scattered upon the mountains when driven out of the valley in which they had been living. The expression, “ all of them mourning, every one of them for his iniquity,” seems to indicate not that they are repenting of their iniquity, but simply mourning because of what their iniquity has brought upon them. (Even today they seem, for the greater part, to have no repentance from their sin of demanding the crucifixion of our Lord Jesus. And there is no indication in scripture that they ever will, until He returns, and stands upon the mount of Olives in the day of battle.) When dispersed by the great battle which Ezekiel here describes, they will have no strength, and will be in mourning for the loss of their city and their temple. They will be brought to great shame. They will find that neither their gold nor their silver can deliver them from this destruction. They will have nothing with which to satisfy either their souls or their bodies. All will be gone. For this is the day of the wrath of the LORD. It may be that as The LORD speaks of their silver and their gold not being able to deliver them, He is directing this statement more toward their idols which were made of silver and gold, than toward their wealth.

(Verses 20 through 22) As for the beauty of His ornament, He set it in majesty: but they made the images of their abominations and their detestable things therein: therefore have I set it far from them. And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it. My face will I turn also from them, and they shall pollute My secret place: for the robbers shall enter into it, and defile it.

Do not be confused by the change from the third person to the first person in verse 20. It simply means that the LORD did set Jerusalem (and especially His temple) in majesty. In fact the magnificence of the temple is what caused Titus to continue his siege for such a long time before ordering his soldiers to storm the city, and even destroy it all. Yet, although God had set Jerusalem in such majesty, the Jews had made therein their idols and images of detestable things, and for this reason He took it away, “set it far,” from them. He also gave it into the hands of strangers, and turned His face away, while they polluted His secret place. Thus He permitted the robbers to enter into it, and defile it.

(Verses 23 through 27) Make a chain: for the land is full of bloody crimes, and the city is full of violence. Wherefore I will bring the worst of the heathen, and they shall possess their houses: I will also make the pomp of the strong to cease; and their holy places shall be defiled. Destruction cometh; and they shall seek peace, and there shall be none. Mischief shall come upon mischief, and rumour shall be upon rumour; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients. The king shall mourn, and the prince shall be clothed with desolation, and hands of the people of the land shall be troubled: I will do unto them after their way, and according to their deserts will I judge them; and they shall know that I am the LORD.

Here the LORD calls for a chain to be made. It is, evidently, for the purpose of binding those upon whom His judgments are to come, that they may not escape. The reason for this is that “the land is full of bloody crimes, and the city is full of violence.” He will bring the worst of the heathen, and make them possess the houses of those who were inhabiting them. All the strong shall be destroyed, and their holy places defiled. When this destruction comes the people will seek peace, but none will be found.  They will even seek a vision of the prophet, “But the law shall perish from the priest, and counsel from the ancients.” Nowhere can they find an answer to their problems. Everyone from the king to the common people shall be in great trouble; for the LORD will deal with them according to their deserts. “And they shall know that I am the LORD.” This does not necessarily mean that they will immediately come to this knowledge, but the LORD will continue His judgments upon them until they do come to it.

Chapter 8

(Verses 1 through 4) And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before Me, that the hand of the LORD fell upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of His loins even downward, fire; and from His loins even upward, as the appearance of brightness, as the colour of amber. And He put forth the form of an hand, and took me by a lock of mine head; and the Spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain.

Since Ezekiel tells us that this came to pass in the sixth year, but does not say the sixth year of what, but in Chapter 1, verse 2, he says that was in “the fifth year of king Jehoiachin’s captivity, we might assume this to be according to the same point of time reference. At this time he was sitting in his house, with the elders of Judah sitting before him. At this time the hand of God was laid upon him, and he was lifted up by the Spirit, and brought “in the visions of God to Jerusalem .” There have been some arguments as to whether He was actually physically transported by the Spirit to Jerusalem , or just given a vision of such. His language seems to indicate that he was only given a vision of this. But either way matters little, if at all, to us. What is of value to us is the vision he saw. In this vision he was carried to Jerusalem , to a door of the inner gate that looked toward the north. At this gate there was the seat of an idol, the image of jealousy, “which provoketh to jealousy.” Since the LORD has declared Himself to be a jealous God, we would think that Ezekiel’s statement, “which provoketh to jealousy,” would mean that by it God is provoked to jealousy. The glory of the LORD was there just as Ezekiel had seen it in the plain. See Chapter 3, verse 23.

(Verses 5 and 6) Then said He unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abomination that the house of Israel committeth here, that I should go far off from My sanctuary? But turn thee yet again, and thou shalt see greater abominations.

The LORD calls Ezekiel’s attention to this great image of jealousy that has been set up at the north gate near the altar; which certainly indicates that the people were offering, or were intending to offer, sacrifices to it. It would seem that this would be enough to cause the LORD to go completely away from Jerusalem . But there is much more to come as the vision continues. The Lord even tells Ezekiel that he will see greater abominations than these.

(Verses 7 through 12) And He brought me to the door of the court; and when I looked, behold, a hole in the wall. Then He said unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold, a door. And He said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw: and, behold, every form of creeping things, and abominable beasts, and all the idols of the house of Israel , portrayed upon the wall round about. And there stood before them seventy of the ancients of Israel , and in the midst of them stood Jaaziniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said He unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? For they say, The LORD seeth us not; the LORD hath forsaken the earth.

Although Ezekiel has not mentioned the temple, but only Jerusalem, we can still be sure that the place where he was when he saw the vision of the image of jealousy is the court of the temple, and it was the wall of the temple in which he was commanded to dig, and in which he found the door that led into the secret place of the chamber of imagery in which were the ancients of Israel offering incense to their images. They had so turned away from the LORD that they thought He had forsaken the earth, and therefore could not see them in their idolatry. We sometimes wonder, as we hear the many different ideas that men try to set forth concerning the scriptures, if the church today has not become as bad as was Israel at the time of this vision.

(Verses 13 and 14) He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then He brought me to the door of the gate of the LORD’S house which was toward the north; and behold, there sat women weeping for Tammuz.

Someone will surely say, “What a terrible thing to do! These were in the court of the LORD’S house, at the gate toward the north. And they were weeping for Tammuz. We surely would never do such” However, it is done at least once each year by most so called “ Christian Churches .” Tammuz was the sun god of several of the heathen tribes in the middle east. He is their equivalent to the Roman sun god, Apollo, or Saturn. On the shortest day of the year, the winter solstice, he was supposed to die; and as the days began to grow longer, he was supposed to revive. The date of the great celebration of his revival was December 25, just as was the feast of Saturnalia. The pope who established “Christmas” openly declared that he selected December 25 as “Christmas” because it was the feast of Saturnalia, and he thought by making a “Christian” holiday on that date he would entice more of the pagans to accept the “Christian religion.” It is still a pagan holiday, in spite of his edict; and should never be celebrated by true Christians. A study of the gospel records of the birth of the Christ will show that the LORD very carefully hid the date of His birth to prevent the very thing that so many are doing to this day. In fact, men cannot even pinpoint the year in which Jesus was born, much less the month and day. Celebrating “Christmas” amounts to the same thing as “weeping for Tammuz.” And when He showed it to Ezekiel, the LORD called it an abomination.

(Verses 15 and 16) Then said He unto me, Hast thou seen this, O son of man? Turn thee yet again, and thou shalt see greater abominations than these. And He brought me into the inner court of the LORD’S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.

Here we find another abomination that is today practiced by many who claim to be Christians, that of the Easter sunrise service. The gospel records leave no doubt that our Lord Jesus arose before sunrise on the day of His resurrection. Those who came and found the tomb empty arrived before sunrise; but He was already arisen. So the sunrise service is somewhat late. It was adopted from the sun worship of the pagans, and not from the teachings of our Lord or His apostles, and is therefore idolatry, just as is the celebration of Christmas. While it is true that His crucifixion and His resurrection were at the season that is called “Easter,” the very word, “Easter,” is derived from “Astarte,” the name of the Pagan goddess of spring. It appears only once in the KJV of the Bible, and is there an incorrect translation of the Greek word, “pascha,” which is everywhere else in scripture translated “Passover.”

(Verses 17 and 18) Then He said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? For they have filled the land with violence, and have returned to provoke Me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: Mine eye shall not spare, neither will I have pity: and though they cry in Mine ears with a loud voice, yet will I not hear them.

Having shown Ezekiel all these abominations that were being committed by the house of Judah , the LORD asks a question, “Is it a light thing to the house of Judah that they commit the abominations which they commit here?” This question seems to indicate that the house of Judah does consider it a light thing; but not so with the LORD. He considers it sufficient cause to provoke Him to anger. As we so often hear the expression today, they are doing this “in His face,” and that calls for drastic action. He declares that He will deal in fury. He will spare none, and have pity on none. And even if they should cry in His ears with a loud voice, He will not hear them. Although the abominations that have been shown to Ezekiel are the cause of the destruction of Jerusalem and the temple in 70 AD, they are also the cause of Judah ’s captivity at the time of Ezekiel’s prophecy. By his being shown these, he can understand why Judah is in captivity at that time. For they have always been a rebellious and gainsaying people. And only at the time of the final restoration of Judah and Israel will this characteristic be taken away from them

Chapter 9

(Verses 1 through 4) He cried also in mine ears with a loud voice, saying, Cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand. And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them was clothed with linen, with a writer’s inkhorn by his side: and they went in, and stood beside the brasen altar. And the glory of the God of Israel was gone up from the cherub, whereupon He was, to the threshold of the house. And He called to the man clothed with linen, which had the writer’s inkhorn by his side; and the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.

Hers we see the LORD’S preparations for the judgment He will bring upon Jerusalem because of all the abominations thereof. He calls forth seven men, six of them with their slaughter weapons in their hands, and one with a writer’s inkhorn by his side. Then He commands the one with the inkhorn to go forth in the city, and place a mark in the forehead of every man that sighs, or cries for all the abominations that are being done. This shows a principle that always is found in God’s bringing judgment upon sinners. Remember that in Sodom the angel told Lot to hasten to the city of refuge granted to him, “for,” said he, “I cannot do any thing till thou be come thither.” And so it always is when judgment is poured out. In II Thess. 1:7-10, the Apostle Paul says, “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in all His saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.” He always protects His own.

(Verses 5 through 7) And to the others He said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and began at My sanctuary. Then they began at the ancient men which were before the house. And He said unto them, Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and slew in the city.

Having ordered the marking of His own, the LORD commanded the men who were to be the executioners to go forth in the city, and slay every man woman and child, except those who had received His mark in their foreheads. No mercy was to be shown to anyone else. These men were commanded even to defile the house, (the temple,) and fill the courts with the slain. They began their work with the ancient men who were before the house, those who had been worshipping the sun toward the east, and they went throughout the city with their slaughter. We today often hear someone say that the LORD is such a loving God that He will not bring such calamities as storms, earthquakes, and other natural disasters upon people. Consider what He showed Ezekiel in this vision. And at the time of the destruction of Jerusalem , He brought just such a great catastrophe upon those in the city.

(Verses 8 through 11) And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord GOD! wilt Thou destroy all the residue of Israel in Thy pouring out of Thy fury upon Jerusalem ? Then said He unto me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of perverseness: for they say, The LORD hath forsaken the earth, and the LORD seeth not. And as for Me also, Mine eye shall not spare, neither will I have pity, but I will recompense their way upon their head. And, behold, the man clothed with linen, which had the inkhorn by his side, reported the matter, saying, I have done as Thou hast commanded me.

Ezekiel was so overcome by what was being done that he fell upon his face before the LORD, and asked Him, “Wilt Thou destroy all the residue of Israel in Thy pouring out of Thy fury upon Jerusalem ?” The LORD gave no answer, in words, to this question, but He had already ordered the executioners to not come near any who had the mark on his forehead. But, so far as all others were concerned, He declared that He would neither spare nor show pity to any, but because their iniquity was so great, He would recompense their way upon their head. They would get exactly what they deserved. At this time the man who had been sent to mark all who sighed and cried for the abominations that had been going on returned, and reported that he had done according to the commandment the LORD had given him.

(Verses 1 through 7) And I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone as the appearance of the likeness of a throne. And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter them over the city. And he went in my sight. Now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court. Then the glory of the LORD went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD’S glory. And the sound of the cherubims’ wings was heard even to the outer court, as the voice of the Almighty God when He speaketh. And it came to pass, that when He had commanded the man clothed with linen, saying, Take fire from between the wheels, from between the cherubims; then he went in, and stood beside the wheels. And one cherub stretched forth his hand from between the cherubims, and took thereof, and put it into the hands of him that was clothed with linen: who took it, and went out.

Again Ezekiel describes to us the glory of the LORD as he saw it at this time. It is essentially the same as he has before described it. Now the man who had been entrusted with the work of marking those whom the LORD would spare in the city is ordered to go in between the wheels, under the cherubim, and take a handful of coals of fire, and scatter them over the city. So accordingly he went in, and stood beside the wheels. Whereupon one of the cherubim took a handful of the coals of fire, and put them in his hand. He took the coals, and went out.

(Verses 8 through 15) And there appeared in the cherubims the form of a man’s hand under their wings. And when I looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was as the colour of a beryl stone. And as for their appearances,  they four had one likeness, as if a wheel had been in the midst of a wheel. When they went, they went upon their four sides; they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went. And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had. As for the wheels, it was cried unto them in my hearing, O wheel. And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle. And the cherubims were lifted up. This is the living creature that I saw by the river Chebar.

This is a continuation of the description of the glory of the LORD as Ezekiel saw it at this time. And, although there can be seen some minor differences between this and the description given in Chapter 1, he tells us, in verse 15, “This is the living creature that I saw by the river Chebar. So there is no need to inquire into these differences.

(Verses 16 through 19) And when the cherubims went, the wheels went by them: and when the cherubims lifted up their wings to mount up from the earth, the same wheels turned not from beside them. When they stood, these stood; and when they were lifted up, these lifted up themselves also: for the spirit of the living creature was in them. Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims. And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD’S house; and the glory of the God of Israel was over them above.

Ezekiel continues his description of the glory of the LORD. Then, in verse 18 “the glory of the LORD departed from off the threshold of the house, and stood over the cherubims. Notice that in verse 4, “the glory of the LORD went up from the cherub, and stood over the threshold of the house.” This signifies that it is about to leave this house. This was the house God had had Solomon build for Him, as a place where His name should be, He is now, because of the abominations of Israel and Judah , preparing to leave. In verse 18, His glory leaves the threshold again, and returns to its place above the cherubim. Then, with the glory of the LORD above them, the cherubim, and, of course, the wheels also, mounted up from the earth, and went out of the temple, and stood “at the door of the east gate of the house (temple). Thus the glory of the LORD prepared to completely abandon the temple.

(Verses 20 through 22) This is the living creature that I saw under the God of Israel by the river Chebar; and I knew that they were the cherubims. Every one had four faces apiece, and every one four wings; and the likeness of the hand of a man was under their wings. And the likeness of their faces was the same faces which I saw by the river Chebar, their appearances and themselves: they went every one straight forward.

There is little here that seems to warrant comment. Ezekiel is simply declaring that this that he has here seen of the glory of the LORD is the same as that he saw by the river Chebar.

(Verses 1 through 3) Moreover the Spirit lifted me up, and brought me unto the east gate of the LORD’S house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said He unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

Ezekiel was brought by the Spirit to the east gate of the temple court, where he saw twenty-five men of the princes, or leaders, of the people. Then the LORD told him that these were the very men who by their evil counsel would bring on the captivity of Judah . In reading the prophecy of Jeremiah, we find that during Babylon ’s siege of Jerusalem , the leaders of Jerusalem kept saying that the LORD would not permit such a great calamity to come upon them. This they maintained until the city had completely fallen, and the king and the people were taken into captivity. There were some in