Day #255

Sermon - Audio
Ezekiel 46-48 - Audio
Ezekiel 46-48 - Reading

Daily Insights - Please Comment

Ezekiel 46-48

These chapters continue the expectation of the full restoration of Israel.

Ezekiel 46

46.1-8 A fully restored Israel means a full reinstatement of Sabbath ritual. The mysterious “prince” once again dominates these verses. The prince was first introduced in Ezekiel 44 as the only one who may enter through the east gate and eat in the presence of the Lord. It is said that the east gate is closed to all others because it is the gate the presence of the Lord entered through. It is possible to read “prince” as “messiah.” In other words, the Messiah becomes the one who leads the Lord's people in worship and into God's presence.

46.9-12 The strange requirement that those entering from the South must exit on the North and visa versa seems to simply indicate the large masses of people. The numbers of people who come to worship will be so great that crowd flow becomes important. This is the best explanation I could find.

46.16-18 Inheritance too is restored to prescriptions laid out in the Laws of Moses. The restoration of Israel is does not simply involve “church.” It involves all things: including “economy.” The prince will respect the property rights of his people (which as I have said before: not everybody gets the same inheritance, but everybody has enough to flourish).

Ezekiel 47

47.1-12 This first half of chapter 47 is one of the most beautiful in Ezekiel. I was read this passage on a cliff overlooking the dead sea. The landscape is barren, lifeless, dead. It almost never rains there. The dead sea stinks with the harsh minerals it contains. Nothing can live there. Visualize yourself in the middle of such a land. And reread verse 8, “When it (the river) empties into the sea, the salty water there becomes fresh. Swarms of living creatures will live wherever the river flows. There will be a large number of fish...where the river flows everything will live.” The purpose of this river is to bring life where before there was only death.

47.12 “...Their fruit will serve for food and their leaves for healing.” This same imagery is used at the end of Revelation, “The Angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations.” The curse of sin is reversed!

47.13-23 The land boundaries are not worth getting stuck on, but once again remember the importance of land. This is written people in exile, who have been cut off from their land. The promised land would once more be their inheritance--allotted by God's grace.

47.22 Do not miss this: “You must allot it as an inheritance among yourselves and for the foreigners who reside among you, who have fathered sons among you. You must treat them as native-born among the people of Israel; they will be allotted an inheritance with you among the tribes of Israel.” Gentiles become God's adopted sons, and are included in their inheritance. This would be a surprise to Israelites, living in exile among gentiles. But this is clearly part of God's purpose from the very beginning. Israel was always to be a light to the nations. For this purpose, Abraham is called. God is interested in saving all the sons and daughters of Adam. Paul elaborates in Galatians 4.4-7 “But when the appropriate time had come, God sent out his Son, born of a woman, born under the law, to redeem those who were under the law, so that we may be adopted as sons with full rights. And because you are sons, God sent the Spirit of his Son into our hearts, who calls “Abba! Father!” So you are no longer a slave but a son, and if you are a son, then you are also an heir through God.”

Ezekiel 48

Not the most thrilling chapter to read. But don't miss the last verse “The name of the city from that day forward will be: ‘The Lord Is There.’” These verses again remind us the city described in Revelation: “It had a great, high wall with twelve gates, and with twelve angels at the gates. On the gates were written the names of the twelve tribes of Israel. There are three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side...I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple. ^23The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp

Day #254

Sermon - Audio
Ezekiel 44-45 - Audio
Ezekiel 44-45 - Reading

Daily Insights - Please Comment

Ezekiel 44-45

Chapter 44: The Temple Ministers

v. 1-3 -- The East gate at the outer court opened toward the Kidron Valley and the Mount of Olives. Ezekiel had just seen the Lord enter it on His return to His temple (43:4). God’s presence had made this gate holy, and no one else would be able to go through the gate which God Himself had entered.

v. 15-19 -- The priestly vestments are to be made of linen. Linen is lighter than wool, which was not permitted because the priests must not wear anything that makes them sweat.

v. 20-23 --The priests must not shave their heads or let their hair grow long. Completely shaving one’s head or letting one’s hair go untamed were signs of mourning.
Chapter 45: The Land of the Temple Priests and the Offerings

. 1-6 -- The sacred portion of land for which Ezekiel gave measurements (in cubits) would translate into something like 55 square miles (8.3 miles by 6.6 miles). For a frame of reference, the city of Grand Rapids has an area of 45 square miles.

v. 18-25 --The interesting part here is what is missing. Ezekiel mentions feasts, but leaves some out, and only mentions three of the six national festivals. But why? Commentators explain it two ways:

· The New Covenant and the fulfillment of Israel’s kingdom promises may make those other three feasts unnecessary. Passover and Unleavened Bread were two feasts celebrating national cleansing and pointed to Christ’s death; and the Feast of Tabernacles as a symbol of Israel’s future position in God’s millennial kingdom. No need for the others.

· Perhaps Ezekiel used a figure of speech to include all the feasts. By naming the first two feasts in Israel’s festival calendar (Passover and Unleavened Bread) and the last one (Tabernacles), maybe he implied that all Israel’s feasts would be included.
--Bible Knowledge Commentary--

If Ezekiel’s prophesy describes a future restoration of Israel under Jesus the Messiah then we might be left asking, “what’s up with the festivals” and “why sacrifice?” The problem is theologically based. Since Christ’s one sacrifice won our salvation, what need would there be for further animal sacrifices? Even more, wouldn’t such future sacrifices deny the salvation won for us by Jesus? Most of the worship practices seen here in Ezekiel are similar to those in the Mosaic system, but certain offerings and sacrifices are left out or modified. Perhaps most important, however, is the fact that O.T. sacrifices never cleansed from sin, but rather prefigured the sacrifice of Jesus. --The Bible Reader’s Companion--

Summary #34

Weekly Summary
Ezekiel 22-43

So we left Judah in exile, with Ezekiel bringing God's message of destruction to the Israelites. At the start of our scripture for this week, God speaks through Ezekiel and describes two unfaithful sisters, an allegory of Judah and Israel. These two unfaithful sisters end up being oppressed by the ones that they pursued in their adultery, a picture of those who followed the gods of other lands, and ended up being dominated by them.

Unless you are completely hardhearted, the next story is brutal. God tells Ezekiel that his wife, his joy, the apple of his eye, will die. On top of that, Ezekiel must not mourn, but go on prophesying as if nothing happened. Ezekiel follows God's direction, showing that Judah will also have no chance to mourn the destruction that will befall her.

Moving from condemnation of Israel, Ezekiel turns to judgment of the foreign nations around Judah. Tyre, Egypt, Mt. Seir, and Gog all are condemned, and given a vision of their future destruction. Interestingly, in addition to judgment and oracles against these nations, God also includes a lament for each of these peoples. Ezekiel 33:11 stands out here: "I have no pleasure in the death of the wicked." says the Lord. Even the destruction of Israel's (and God's) enemies breaks God's heart.

Mindful that all of Judah's false hopes have been shattered, Ezekiel's prophecies now point to the true source and proper shape of life renewed for the people of God. Ezekiel turns to the shepherds of Israel who have not properly overseen God's sheep. He says that he himself will seek out these errant sheep, but He also points out that the sheep, too, have been doing wrong, taking no care of the weakest of their flock. Ezekiel foretells a new David to shepherd the sheep, shining a light at the promise of a Messiah.

Ezekiel is known best, probably, for the next vision he recounts: The valley of the dry bones. He sees this valley filled with disjointed bones. God asks him if he thinks they can move, and Ezekiel throws back that only God knows. And he does know -- he reanimates the bones, just as he will renew and gather back his people after the exile.

Renewed with the hope of restoration, Ezekiel is given another vision, this time of the temple, rebuilt and restored in full glory. God points out that this restoration is for the sake of his name, which must be revered and glory-filled. Ezekiel is full of amazing pictures of destruction and restoration. A few more chapters this week, then we move on to the other exile prophets! Have fun reading this week.

Day #253

Sermon - Audio
Ezekiel 42-43 - Audio
Ezekiel 42-43 - Reading

Daily Insights - Please Comment

Ezekiel 42

1-14 = Chambers of the Outer Court. Ezekiel is led to the outer court and describes the construction of the chambers in the perimeter wall of the court’s north area (vv. 1–9). Clearly the same arrangement is meant to be mirrored in vv. 10–12, although it appears that south is more likely the original reading in v. 10, following the Septuagint, rather than the Hebrew text’s “east.” The functions of these rooms are explained in vv. 13–14. They are to serve as sacristies, that is, rooms for the use of the priests to prepare for the exercise of their duties.

15-20 = Exterior Measurements. Finally, Ezekiel and his guide return to the place where they began, the main east gate to the temple complex (15; cf. 40:5–6). Starting there, and proceeding counterclockwise, the external dimensions are measured as 500 cubits by 500 cubits square (roughly 830 feet/253 m). The numbers of the internal dimensions, with fifties and hundreds featuring prominently, yield these ideal and perfect dimensions. The sacredness of the entire domain is emphasized by the closing comment, that the wall separates the holy and the common.

Ezekiel 43

3 - Vision of destroying the city (chapters 8-11). Chebar canal (chapters 1-3).

3 - "fell on face" - This is a popular expression when people behold God's glory (Moses, Isaiah, etc)

5 - God's presence was once again filling the temple.

6 - This is two separate men in this sequence.

6-9 - The framework, in v7 and 9, interprets the vision in terms of Yahweh’s immanence among his people, never to leave again. The verb “live” recalls the tabernacle: the sovereign God, who moved where he willed, was graciously to settle in the new temple, his wanderings over. -WBC-

6-12 - God’s return sets everything right again, but there is no relenting from the rigorous demands his holiness places on his people. Verses 7–9 combine promise and warning—or, the promise is a warning—that the bond between God and people is indissoluble (I will dwell … forever, v. 7) but that he will not tolerate the challenge to his supremacy that their earlier behavior had brought (vv. 8–9). The serious point about the architecture of this temple (v. 10) is that no royal palace is adjoined to it, in contrast to Solomon’s temple/palace complex (see 1 Kings 7:8) and the wayward royal cult it often harbored (cf. Isa. 42:8). As Ezek. 43:11–12 makes clear, these measurements and regulations are not merely interesting details but communicate something of the character of God. -ESVSB-

10-12 - Ezekiel is to teach the people the plan of the Temple.

13-17 - The altar’s design is described, just as the temple architecture was before it.

18-27 - This section describes the rituals of purification required for the altar before it is fit for regular use.

Day #252

Sermon - Audio
Ezekiel 40-41 - Audio
Ezekiel 40-41 - Reading

Daily Insights - Please Comment

Ezekiel 40 & 41

Overview of Chapter = Vision of a restored temple [ chapter 40 ]. Ezekiel has sprung a lot of surprises on us up to this point, but nothing could have prepared us for what we find here. For nearly eight chapters, Ezekiel gives us a detailed physical and architectural account of a new temple in Jerusalem. There is no good alternative to going with the flow and picturing in our imagination what is being described. It is a rule of literature that readers need to take seriously what the author takes seriously. But once we have done that, we are left with a serious crux that demands interpretive wisdom. Any thought that God wants Christians to return to OT temple practices must be rejected at once; the book of Hebrews makes it clear that OT temple worship has been permanently terminated by the sacrifice of Christ. The book of Ezekiel has used symbolism throughout, so it is a safe conclusion that the temple is a symbolic entity. What it symbolizes is the presence of God. The NT metaphor of Christians as God’s temple (1 Cor. 3:16; 2 Cor. 6:16) is a good interpretive guide. Additionally, the temple here might well be an eschatological reality—a picture of the glorious saints of God in heaven with the Lamb at the center of their worship. Chapter 40 opens this unit by describing the gates and outer places of the temple. -ESVLB-

1 - The date is 10 Tishri, Yom Kippur, 573–572 BCE. Ezekiel’s visions began at the age of thirty in the fifth year of the exile (1:1-3). After twenty years, Ezekiel would be ready to retire from priestly service at the age of fifty (Num. 4:3; 8:23–25). The beginning of the year, not the first day of the year but 10 Tishri or Yom Kippur (the Day of Atonement; Lev. 23:26–32; Num. 29:7–11). Yom Kippur is also the day when the high priest would enter the Holy of Holies and speak the name of God as part of the atonement on behalf of Israel -JSB-

The Outer Court and Its Gates. The tour with accompanying measurements begins at the main east entrance. (A number of the Hb. technical architectural terms are of uncertain meaning, as the ESV footnotes illustrate.) The main units of measurement are given (v. 5): the reed, about 10 feet (3.1 m), which was equal to six long cubits of about 20 inches (50 cm). The outer wall is thus about 10 feet high and 10 feet thick (v. 5; 3.1 m high and 3.1 m thick). The main east gate with its chambers is described (vv. 6–16) in more detail than the other gates, which are built to the same plan. The expanse of the main outer court is taken in (vv. 17–19) before inspection of first the north gate (vv. 20–23), then the south gate (vv. 24–27).

The Inner Court, Gates, and Chambers. Ezekiel’s guide then leads him into the inner court by way of the south gate (v. 28), and the descriptions are more cursory since the design is repeated from the outer gates. The sequence now is south gate (vv. 28–31), east gate (vv. 32–34), and north gate (vv. 35–37). This area is reserved for priestly use, and the furnishings and implements for sacrificial rituals are described in vv. 38–43. The chambers for the use of ministering priests of two classes (see 44:9–31) are found in the north and south gates (40:44–47). They then approach the central structure of the inner court, the temple building itself (vv. 48–49). With 10 steps (v. 49; cf. 22, 31), it has the tallest rise of any set of stairs.

The Temple Interior. The temple structure is now described in detail, including both floor plan and elevations. The nave (v. 1) is the main hall of the temple. Ezekiel is guided into its interior but does not follow his celestial guide into the Most Holy Place (v. 4). This might have been the climax of the tour, but it continues. Verses 5–11 describe the three-story structure built into the temple’s walls. A building is located to the extreme west of the temple complex (v. 12), but no purpose is identified for it. The previous measurements are summarized in vv. 13–15a, while visual descriptions of the temple’s decorations and layout are described in vv. 15b–26. The cherubim, carved on the walls in relief (vv. 18–20), are reminiscent of the cherubim woven into the fabric walls of the tabernacle (Ex. 26:1, 31). The cherubim and palm trees are combined in the decoration of Solomon’s temple (1 Kings 6:29, 32). -ESVSB-

Day #251

Sermon - Audio
Ezekiel 38-39 - Audio
Ezekiel 38-39 - Reading

Daily Insights - Please Comment

Ezekiel 38

*Warning, this passage is hard to understand even for scholars. Don't say I didn't warn you:

2-3 = In the NT, Gog and Magog are the names of the nations led by Satan to attack Jerusalem at the end of the “thousand years” (Rev. 20:8). Although the other geographical names in this passage can be identified (see notes on Ezek. 38:5; 38:6), “Gog” and “Magog” remain enigmatic, perhaps because the intention of the prophecy is simply to point to a yet-unknown future leader of a great attack against God’s people, one whose identity will not be known until the prophecy is fulfilled. No time is specified in the prophecy either, except the vague “In the latter years” in v. 8 and “In the latter days” in v. 16. (As the ESV footnote indicates, an alternative translation of v. 2 is “Gog, prince of Rosh, Meshech, and Tubal,” but no place named “Rosh” can be clearly identified either.) Meshech and Tubal, first named in Gen. 10:2, are in Asia Minor (see note on Ezek. 27:13). -ESVSB-

3 - Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel.

5 - Persia, Nubia (or Ethiopia), and Put (Libya) are distant lands from throughout the ancient Near Eastern world.

6 - The seven-nation coalition represents the north (Meshech, Tubal, Gomer, Beth-Togarmah), the south/west (Ethiopia, Put) and the east (Persia). The use of the sevenfold list suggests completeness.

7-9 - The theme of Yahweh’s control stated in v 4, is here stylistically developed in a summons to make preparations for Yahweh’s signal to mount a future campaign. With rhetorical generalization reference is made to God’s people duly returned from exile and resettled in a land that had been ravaged by destruction. The area is identified by the phrase “mountains of Israel,” which is Ezekiel’s standard way of referring to the Judeans’ homeland. -WBC-

8 - mustered = "summoned"

10-13 = God portrays Gog’s intentions to plunder nations.

10-16 = A fresh, supplementary oracle reiterates and develops the themes of Gog’s invasion and Yahweh’s overwhelming control.

14 - The Hebrew text is framed as a rhetorical question: “will you not take notice?”

16 - God is always concerned with the fact that the nations will know Him.

17-23 = The Lord GOD portrays the defeat of Gog as a cosmic event that was announced by the prophets. This suggests that by the period of Ezekiel, a collection of prophetic works was available to be studied. -JSB-

19-20 = Upheaval in nature, reflecting the cosmic outpouring of God’s wrath, consequently affects God’s own people. Such phenomena are also part of Jeremiah’s vision of the future (cf. Jer. 4:23–26).

23 = The nations will know that God is God alone.

Ezekiel 39

1-6 = God’s opposition to Gog is reiterated as the invasion of Israel proceeds, only for Gog’s army to fall solely by the hand of God. -ESVSB-

9 = Again the #7 is shown for completeness. God will be complete in His judgment against the nations.

12 = 7 months, also the amount of time shows the multitude of this.

16 = This name appears to be a feminine form of the word “horde,” used in the name Hamon-Gog.

18-21 = These actions enable God to display the divine glory to the nations.

25-29 = The final element of the oracle attends now to Israel rather than to Gog. These brief verses echo many of the restoration passages in chs. 34–37, including the themes of renewal for the whole house of Israel (39:25), the turning away from previous treachery (v. 26), and the gathering and return of those once scattered (vv. 27–28). -ESVSB-

Day #250

Sermon - Audio
Ezekiel 35-37 - Audio
Ezekiel 35-37 - Reading

Daily Insights - Please Comment

Ezekiel 35-37

Chapter 35 – The Edomites, descendants of Esau, wanted to reclaim by force their stolen birthright – the lands of Israel and Judah. This ambition would be stopped by God’s judgment of Edom, a necessary prerequisite for Judah’s restoration. In Deut. 2:2-8 Israel was forbidden to take the territory of Edom because God had given it to the descendants of Esau.

v. 1 – Mount Seir is identified with Edom just as Mount Zion is identified with Judah.

v. 10 – The two nations refers to Israel and Judah. Edom’s land grab was condemned.

Chapter 36 – The honor of God’s name would be vindicated by a show of power among the nations when He brought Israel back home. A total transformation would be required. The root of God’s restoration of His people would be His holiness. Their resettlement in the land would also involve a change in their nature. The life-giving Spirit of God would create in them the will and ability to follow God.

v. 8-15 – “But you” signals a transition: although the address has been to the “mountains of Israel”, now the focus is on Israel’s promising future, rather than its bleak, enemy-ridden past.

v. 17-23 – “defiled” – The exile resulted from God’s regard for His own holiness. The ultimate purpose of all things in history, including Israel’s exile, was and is the glory and honor of God.

v. 26-27 – God’s initiative moves from external to internal with the gift of a new heart and new spirit. The outer purification will be no use without the inner disposition to live rightly before God. The connection of “water” and “Spirit” lies behind John 3:5. “I will put my Spirit within you” predicts and effective inward work of God in the new covenant.

v. 33-36 – The land enjoys the benefits of the people’s cleansing. The mention of Eden emphasizes the nature of this act as re-creation. One appointed function of Israel’s experience in the land was to show the whole world a restored Edenic life, lived in God’s presence and with His blessing.

v. 38 – Then they will know is a fitting conclusion to a passage in which recognizing the true God is paramount.

Chapter 37 – The image of resurrection in Ezekiel’s vision portrayed the spiritual renewal God’s people needed if they were to be restored. Like the creation of Adam, the recreation of God’s people occurred in two stages: forming and then filling with the breath of life.

v. 4-6 – God commands Ezekiel to do what seems pointless (prophesy over these bones) and includes the promise that He will perform the impossible – bring them back to life. The key to “resuscitation” is stated in v. 5: breath is the Hebrew ruakh, the same word used for “the Spirit” in v. 1, in which appears seven more times in the vision.

v. 14 – The fundamental lesson of the vision is repeated: when the Spirit is present, God’s people are enabled to live. This is the only basis on which hope can be held out to the despairing community.

v. 15-28 – Ezekiel performed another symbolic action. Two sticks, one bearing the name of the southern kingdom, Judah, and the other that of the northern kingdom, Israel, were held end to end in Ezekiel’s hand so that they appeared to be joined.

v. 24 – Ezekiel described the future ruler as “king”, possibly a subtle way of distinguishing this future ruler from any that Israel had even known. This future ruler is identified in the NT as Jesus.

v. 25-28 – “will live there forever” – Ezekiel clearly spoke of an eschatological reunification, evidenced by his repeated use of “forever”.

v. 28 – Ezekiel looked for a renewed city of God. Over 600 years later John had a similar vision (Rev. 21), but of a city needing no temple building.

Day #249

Sermon - Audio
Ezekiel 32-34 - Audio
Ezekiel 32-34 - Reading

Daily Insights - Please Comment

Ezekiel 32-34

Ezekiel 32 – This chapter tells of the fall of Pharaoh and the sinking of his power into the shadowy, joyless realm of the dead.

v. 1 – The date corresponds to March 585 B.C. placing it some time after the fall of Jerusalem.

v. 2 – “dragon in the seas” – destroys so that it gets what it wants, but leaves nothing for those who come after it. Egypt is a nation that destroys without care for others. The picture seems to be an army with a burnt earth policy.

v. 3 – “a host of many peoples” – the end of Egypt is sure and many will take part joyfully in the destruction of this nation that had so heartlessly destroyed others.

v. 4-6 – To not be buried was huge disgrace. The mass amount of blood recalls the first plague when the Nile was turned into blood. Only this time it is the blood of Pharaoh and his army.

v. 7-8 – These words look both backward and forward. They look back to the plague of darkness brought on Egypt. They look forward to the day of the Lord when God will cause the stars to fall from the sky…Rev. 6. Looking backward and forward is a continuing reminder that the Bible is one story. This story can only be understood if we look at it as a whole.

v. 14 – God will make the waters and the rivers usable.

v. 17ff – God takes Egypt on a journey to the realm of the dead. Egypt finds all the proud nations of the past, her leaders and soldiers lying in death. Even the great Assyria is here. God tells Egypt that she too will make her bed in this place.

Ezekiel 33 – This is a reminder to Ezekiel and his audience of their mutual responsibilities.

v. 2 – The role of watchman dominates, he must act on what he sees. The people are responsible to pay attention to the watchman’s warnings. The watchman must exercise vigilance to discern the actions of God, but God himself speaks the divine word to the prophet.

v. 6 – “accountable for their blood” – the watchman has to justify to God why he did not carry out his duties of warning.

v. 10 – “How then can we live?” – God’s response to this question is always the same. The first step of life, when our sin gets the better of us, is to repent. To repent means to turn around. Stop what you are doing and start living faithfully.

v. 15 – This is a picture of righteous living.

v. 17-20 – God in the preceding verses talks about people who are evil and those who are righteous. At times this discussion can feel unfair to us. Why should a person who lives righteously but then blows it not be allowed to live while an evil person who becomes righteous gains life? What these verses assure us of is this: God is just and we can be assured that He will exercise justice. We never need to fear that God will be unfair.

v. 24-26 – The people reason that if Abraham was given the land, then they as his descendants should certainly possess the land. If the people do not live righteously, they can not have the land. The difference between the people and Abraham comes down to this: Abraham believed God and it was credited to him as righteousness (Gen. 15). The people do not believe God.

v. 29 – There is danger that as Jerusalem falls, the people might believe that God is weak and incompetent. Ezekiel makes it clear that the fall of Jerusalem shows the power of God to punish His people.

v. 31 – The problem that plagues us all – we listen but we do not do. Jesus in Matt. 7 speaks of those who listen and do as being wise while those who listen and don’t do are fools.

Ezekiel 34

v. 1-31 – “Shepherds of Israel” included her kings and officials, as well as the priests and prophets. God was against His shepherds because instead of caring for the flock, they viewed their position as an opportunity for personal gain. The exiles could look forward to a return to the promised land, where they would experience the full blessing of God’s shepherding: He would feed them on rich pasture; cause them to lie down in safety; search for the lost; bind up the injured, and establish justice, punishing the oppressors and strengthening the weak. God’s solution to a history of bad shepherds wasn’t to replace shepherding with a better system, but to replace the bad shepherds with a good one. This future ruler would be like David, the king after God’s own heart. In addition God would make a covenant of peace with His flock pointing to the final peace later initiated by Christ.

Day #248

Sermon - Audio
Ezekiel 28-31 - Audio
Ezekiel 28-31 - Reading

Daily Insights - Please Comment

Daily Reading: Ezekiel 28-31

Ezekiel 28

28.1-5 Economic wealth had made Tyre prideful and arrogant. The text says that Tyre had come to consider itself “a god.” Consider the characteristics of a god: immortal, possession of great wisdom (thinking it knows better than all others), and able to control its own fate.

Do you think the USA has made the same mistake as Tyre? (our economy is twice as large as the worlds second biggest—Japan).

28.2 “...in the heart of the seas.” Part of Tyre was an series of Islands. Most likely Tyre's well-known temple to Melkart (Tyre's patron diety) is being alluded to here. (The Expositors Bible Commentary)

28.6-10 Because of Tyre's arrogance, God humbles the nation by threat of ruthless foreigners. In this tragic end, the sword will be brought against all that is beautiful and wise in Tyre. Notice that God does not deny that Tyre had possessed these things (look ahead to verse 12), and it is not because of these things that God humbles them. Instead it is because they think they are “as wise as God.” They think they know better than God.

28.7 “foreigners...the most ruthless of nations” refers to the Babylonians.

28.11-19 The imagery here has a strong connection to the garden of Eden in Genesis 1-3. “The poetic language serves to highlight the extent of the fall that Tyre experienced; it was like an expulsion from paradise (New Bible Commentary).”

28.13 Ezekiel blurs the images from Genesis. The king of Tyre who is dispelled from the garden had been also called Guardian Cherub (which guards the entrance to the Garden of Eden from Adam and Eve's re-entry. So don't draw a one-to-one. It's like trying to identify the singular Christ figure in Lord of the Rings—you just can't do it.).

-Tangent on Cherubs: “These statues normally guarded the entracnces to pagan temples... it seems as if Tyre's king was identifying himself with deity...The cherub was considered to be all-wise. Such a description fits well in the verses under discussion (Expositors Bible Commentary).” The Cherubs (despite the images from Indiana Jones) seem to be more sphinx-like than angelic. The “Cherubs” uncovered in Nineveh had the body of a lion, a face of a man, and eagle's wings. There is no reason to think that the Cherubim on the Ark of the Covenant would be significantly different. The Hebrew word used here is closely related to the Greek word used in Revelation 4 to describe the four living creatures (compare to Ezekiel 1.5): “In the middle of the throne and around the throne were four living creatures full of eyes in front and in back. The first living creature was like a lion, the second creature like an ox, the third creature had a face like a man’s, and the fourth creature looked like an eagle flying. Each one of the four living creatures had six wings and was full of eyes all around and inside. They never rest day or night, saying Holy, Holy, Holy is the Lord God Almighty.”

28.20-24 The judgment on Sidon is incredibly brief, but still bloody. Sidon, remember, has a history. This is where Queen Jezebel comes from—a territory in desperate need to acknowledge the true God., The judgment was for good, not evil. It would ultimately lead the people to realize that he was truly God. “God's judgment is his last effort, so to speak, to bring people to himself (EBC).”

28.25-26 These verses can easily be read over, but here there is a shift to the restoration of Israel. Remember, these words are to encourage the Israelites in exile.

Ezekiel 29

This chapter begins a long series of chapters that deal with Egypt. “Egypt had played a very significant role in the final days of the Judean kingdom... Egypt had dominated Judah [in her final days]. With the momentous victory over Egypt at Carchemish, Babylonia began to rule Judah. Nevertheless, Egypt continued to try to regain the Judean allegiance, frequently encouraging Judah to rebel against Babylonia (EBC).” Conversely, Judah had gone to Egypt for security (salvation) against Babylon. Instead of turning to God as their protector, Israel had put their faith in Egypt (worldly power). See 29.6-7. And now both Egypt and Judah will have to pay for it.

29.1-5 God calls Pharaoh a “monster,” though the word can also be (and probably should be given the Egyptian context) “crocodile.” The crocodile god, Sebek, was Egypt's protector god. Pharoah is likened to this god, and will be caught by a hook and left to die on dry ground. A startling image for a Pharoah. Because of his pride, he would not be afforded the royal burial so important to the Egyptians. Like the king of Tyre, Pharoah had ascribed to himself glory that only belonged to God. He claimed to be the “creator of the Nile.” The Nile was the source of wealth and life in Egypt. Metaphorically, Pharaoh had taken credit for the prosperity of Egypt, when it had actually been God's blessing.

29.6-16 Very interestingly, Egypt's fate is closely linked to Israel's. Like Judah, Egypt will be “scattered,” but also be gathered back. Like Judah, the Persians would be the ones to allow them to return. The reason for judgment, similarly to Tyre, was Egypt's pride. And also like Tyre, the end of the judgment would lead to their acknowledgment, “They will know that I am the Sovereign Lord.”

29.17-21 A reminder that King Nebuchadnezzar is an instrument of God's will. It is as if he hired Babylon to be his paid mercenaries, and they receive the plunder of Egypt as their payment.

Ezekiel 30

30.1-12 The Day of the Lord (vs 3) is often used to describe the “very last day” or the “day of final judgment.” That day is still coming. This day for Egypt is a precursor to that final day. Many less comprehensive “days of the Lord” can be found in human history (indeed, they may still come). This is a day of doom, darkness, and fire for Egypt (darkness=“a day of clouds”). In biblical terms, days of judgment do not look good for powerful nations/people who become powerful because of the exploitation of the weak/powerless. It does not look good for prideful powerful nations/peoples. But as for the victims and for those who have been wronged, this is a day of vindication.

30.13-19 Here the prophecy gets very specific. The effect would have been great. For example (this is only to help you grasp the force), it's one thing to say God will judge the USA. It's something else to say: “He will set fire to the White House, he will knock down the Sears Tower, he will burn down all the corn fields of the midwest, and destroy Mount Rushmore, Los Angeles will become like a dessert. No longer will there be a president. No longer will the USA be great among the nations of the world.” Even writing that as fiction makes we quake a bit.

30.20-26 The timing of this message comes immediately following Egypt's attempt to aid Jerusalem (stand in the way of God's judgment and replace God has Israel's source of strength). Pharoah gets both his arms broken in this passage. The flexed arm was a common symbol in Egypt for Pharaoh's strength. Egypt will have no strength left. In contrast, God will strengthen Nebuchadnezzar's arm and put his sword in his hand. Pharoah (Egypt) in comparison will not even be able to carry their sword.

Ezekiel 31

31.1-9 This message was delivered two months after the previous prophecy about Egypt's shattered strength. Egypt gets compared with Assyria in quite flattering terms.

31.10-17 But Assyria becomes prideful and gets cut down.

31.18 It is not until the final verse of this poem that the camera gets turned on Egypt. If God could cut down the great Assyria, Egypt neither could escape the ax.

Day #247

Sermon - Audio
Ezekiel 24-27 - Audio
Ezekiel 24-27 - Reading

Daily Insights - Please Comment

Ch 24 -

Ezekiel’s eccentric method of symbolically acting out his teachings offers a unique opportunity for some creative learning. These object lessons from the first 23 chapters culminate in the last prophetic/priestly instructions (see the previous blog posts for these object lessons):

· Ezekiel said Jerusalem was like a pot now encrusted, whose deposit will not go away! “Encrusted” and “deposit” are from the Hebrew word ḥel’âh and could be translated “rusted” and “rust.” In the fire of God’s judgment Jerusalem’s “impurities” floated to the surface. Her corruption could not be hidden. She was as unappealing as rusty scum floating on the surface of a meal being cooked. The meal was ruined by the rusty scum, so the contents of the pot were dumped.

· Ezekiel had lost the “delight” of his eyes, and the exiles would lose Jerusalem, the delight of their eyes, to Babylon. The exiles thought there was no way Jerusalem could ever be destroyed – it was God’s city, the place of the temple. But God’s glory had left the temple (Ezk 10), and now the building stood as a shell of marble and gold. The catastrophe would send all the exiles into a state of shock, where no amount of mourning would be enough. It would force them to acknowledge their Lord: “When this happens, you will know that I am the Sovereign Lord.”

Ch 25-27 –

Ezekiel transitions from Jerusalem to give messages against those nations surrounding it. If God would not spare His own people because of their sin, how could the nations around her hope to escape His judgment? God’s judgment began in Israel, but it would extend from there to other nations.

This judgment was based on the Abrahamic covenant (Remember that? “I will bless those who bless you, and whoever curses you I will curse”).

The first three—Ammon, Moab, Edom—formed the eastern boundary of Judah; the fourth nation, Philistia, was on her western boundary. Tyre and Sidon, cities of Phoenicia, were the principal powers north of Judah; Egypt was the major power to the southwest. God’s judgment would extend out from Judah in all directions.

An example in Tyre –

As an expression of how great the destruction would be, Ezekiel pictured Tyre as a strong, seaworthy vessel sailing on the high seas. She was the pride of the fleet, built with the best materials and manned by the best crews. The crewmen of a ship would have been the most rugged and physically fit of anyone at the time. But the ship and its crew sink in to the heart of the sea, breaking to pieces.

Ezekiel was using the “east wind” in a dual meaning. Eastern winds on the Mediterranean were known to be the most violent, ship-breaking storms; but also the storm from the east referred to Babylon, east of Tyre. Tyre’s ship of state was about to go down with the loss of all her people and her wealth.

Summary #33

Weekly Summary
Ezekiel 1-21


Being able to understand Ezekiel depends profoundly on understanding the context. The northern nation of Israel has been exiled, Jerusalem destroyed, and now Nebuchadnezzar has defeated the Southern King of Judah, and exiled its 18-year old King, Jehoiachin along with many of its leading citizens. Included in this group is Ezekiel, who is a member of the priestly class. He begins his prophetic career at the age of 30 -- interestingly, the age that priests assume priestly duties. He later dates the end of his prophesying at age 50 -- the age at which priests no longer serve in the temple.

As a prophet to exiles, Ezekiel is preaching to a devastated lot. They have lost everything, and Ezekiel calls to their attention that they have broken their part of the covenant. What he accused them of is of not keeping God's name holy - his mission was to restore the glory of God's name not only before the people of Judah, but also before the surrounding nations.

Covenant broken -- by the people, not by God -- is not covenant ended, though. The word of God through Ezekiel contains his wrath and his destructive power, but it is never without the reassurance that God has permanently bound himself to his people, and that though they will suffer the consequences of their sin, not even Nebuchadnezzar could finally destroy what God would protect. God's promise is also one of restoration.

Keep reading through Ezekiel, looking for images that highlight God's sovereignty as well as his power, his holiness and his justice. Ezekiel is quite the poet, and God uses him powerfully to bring a message to his people.

Day #246

Sermon - Audio
Ezekiel 22-23 - Audio
Ezekiel 22-23 - Reading

Daily Insights - Please Comment

Ezekiel 22

The vision of the bloody city [ chapter 22 ]. This oracle of judgment is addressed to Jerusalem as representative of the nation. The main principle underlying the chapter is the satiric list of vices, accompanied by declarations of the wrath of God that these sins deserve. -ESVLB-

Q. The city is representative of the nation because this is a place of influence and large population. How does this relate to our cities today? What do our cities say about what we find important?

2 - "son of man" = mortal

3-13 - The charges are brought:

*bloodshed
*idolatry
*no respect for father/mother or authority
*no hospitality to travelers/foreigners
*orphan and widow are wronged
*profaned sabbath - have not kept it and have wronged it
*despised God's gifts to man
*slander
*lewd acts (adultery, incest, etc)
*bribery

They have forgotten God.

16 - The very thing God did not want to happen, will come about because of the people's actions. His name will be profaned among the nations.

25-28 - the highest of officials will be condemned for the recorded actions.

The chapter ends with: "The people of the land have practiced extortion and committed robbery; they have oppressed the poor and needy, and have extorted from the alien without justice. And I sought for anyone among them who would repair the wall and stand in the breach before me on behalf of the land, so that I would not destroy it; but I found no one.

Ezekiel 23

Vision of the adulterous sisters [ chapter 23 ]. The visionary and satiric modes continue to dominate, as does the technique of symbolism. The chapter narrates the history of two sisters and prostitutes named Oholah and Oholibah, symbolic of Samaria and Jerusalem (Judah). The sequence is as follows: the lewd behavior of the two metaphoric sisters (vv. 1–21); an oracle predicting destruction for Oholibah (vv. 22–35); an oracle of judgment against both sisters (vv. 36–49). A chapter such as this asks us first to look at its message for the original audience but then to look beyond that to what is universal in this story of sin and judgment. The metaphoric approach to the subject makes it easy to see what is universal in the situation. -ESVLB-

Here as elsewhere, adultery is equated with idolatry. The punishment for adultery is death, and so the adulterous cities are destroyed.

4 - Oholah, “her tent,” refers to Samaria. The name Oholah alludes to the presence of God, who dwells in a tent.

5-10 - Oholah’s or Samaria’s relations with the officers of Assyria presuppose its earlier alliance with Assyria under the Jehu dynasty, specifically, Menahem (2 Kings 15:17–22), and Hoshea (2 Kings 17:1–6). Ezekiel portrays this alliance as harlotry, and argues that it led to Israel’s destruction (in 722 BCE). The reference to the Assyrians, warriors, deliberately employs the ambiguous Heb term “kerovim,” lit. “those who draw near,” for war, sacrifice, sex, etc. -JSB-

11 - Oholibah - Jerusalem/Judah

11-21 - Ezekiel charges that Oholibah, Jerusalem, was even worse than her sister in pursuing both the Assyrians and the Chaldeans or Babylonians (see Jer. 3:6–10, 11). King Ahaz of Judah requested Assyrian assistance against Israel in the Syro–Ephraimitic War (2 Kings ch 16), and Hezekiah later made an alliance with Babylonia against Assyria (2 Kings 20:11–19; Isa. ch 39). The reference to relations with Egypt may recall Solomon’s early alliance with Egypt (1 Kings 3:1) and Jehoiakim’s support from Pharaoh Neco before he turned to Babylonia (2 Kings 23:31–24:7). -JSB-

22 - The same people Jerusalem flocked to will now become their overtakers.

22-27 - accusation now goes to punishment

23 - Pekod, Shoa, and Koa, Aramean - Allies of Babylonian Empire

32 - cup = poison

35 - God continually uses the phrase "Forgotten Me." This is what everything stems from. You will reap the consequences of doing so.

36 - Another issue is that people have stood by and watched this happen without condemning these acts. The community is suffering and some are just watching, thus suffering with it. We are not individuals, we are community. We can not just sit by and watch.

36-45 - The actions listed in vv. 37–39 provide a more prosaic list of offenses than the consistently metaphorical language in the earlier part of the chapter. -ESVSB-

46-49 - Punishment will come upon them and surrounding cities.

Day #245

Sermon - Audio
Ezekiel 18-21 - Audio
Ezekiel 18-21 - Reading

Daily Insights - Please Comment

Ezekiel 18

The prophet disputes the view that Israel’s punishment is due to the sins of past generations. Instead, each individual is responsible for his or her own actions. -JSB-

1-4 = We understand this passage to be that some of the people believed this judgment was brought upon the people for their parents (other generations) sins. The author states this to not be true. Each man will pay for their own sin and this generation is just as guilty as the last.

5 - Again we see: “If a man is righteous and does what is just and right:"

*Worship God alone, no other possessions, people...nothing
*Does not commit adultery or mistreatment of another
*Does not oppress others (economics)
*Gives freely to the poor and does not take from his neighbor
*Clothes, feeds, and covers the poor
*Lends and gives freely
*Stands for justice, and shows righteousness in all cases
*Walks on God's path and acts faithfully

10-13 - If a righteous person’s child sins, that child is responsible for his or her own sins and shall die.

14-18 - Conversely, if a sinner’s child behaves righteously, that child shall be spared.

20-22 - summary of 10-18

21-24 - A new principle enters the debate. Ezekiel contends that a wicked person who repents shall be saved, but a righteous person who sins shall be condemned. -JSB-

28 - Why will the wicked be spared? "Because they stopped and considered...and turned."

*Thought - The wicked can see their sins because others will point them out. The "so-called" righteous being discussed hide their sins and promote injustice. Who is better off? It is better for your sins to be found out and be given a chance to confess and repent.

30-32 - Even after all this the people state that things "aren't fair" and that God has dealt with injustice towards his people. Ezekiel tells the truth of God's heart:

"For I have no pleasure in the death of anyone, declares the Lord GOD, SO TURN!!!!!!, and live."

Thought - This is God's heart since the very beginning of creation. He does not desire death and in fact hates murder, but He desires His creation to be restored and needs His people to walk in His ways. Man is the apex of His creation, why would God want them to die? He doesn't. They will not listen and continue to reject Him...He must get their attention, they must turn, and be a light unto the world. If His people don't follow Him, how will all the nations be blessed through them? They won't unless God acts.

Q. When people look at you do they see a loving God who desires justice, mercy, and restoration?

Ezekiel 19

This is a funeral poem, in this case for three kings of Judah. The manner of speaking is highly metaphoric (with the nation, for example, called a mother lion and a vineyard). The main point is still satiric, as evil kings are held up to rebuke and subjected to God’s judgment. -ESVLB

A lioness was your mother refers to Judah or all Israel. Note the identification of Israel or Jerusalem as the bride of God in Hos. chs 1-3; Zeph. 3:14–20; Jer. chs 2-3; Isa. chs 49-54; 66. -JSB-

4 - The first cub who is brought with hooks to the land of Egypt is King Jehoahaz son of Josiah, who was exiled to Egypt by Pharaoh Neco after Josiah’s death (2 Kings 23:31–34; 2 Chron. 36:1–4). -JSB-

6 - 2nd Cub - King Jehoiakim, whom Pharaoh Neco placed on the throne.

9 - King Jehoahaz

10-14 - Possibly King Zedekiah - "power politics" didn't work out well.

12 - The east wind withered her branches: The “Sharav” or “Hamsin,” a dry desert wind like the Santa Ana winds of southern California, is frequently employed as a symbol of God’s power (Exod. 14:21; 15:8–10; Isa. 11:15). -JSB-

13-14 - Zedekiah was captured in the wilderness, and his reign came to an end.

Ezekiel 20

History lesson [ chapter 20 ]. This long chapter ranks as a small anthology of oracles all by itself. The main story line of the chapter is a history of Israel, beginning with the exodus from Egypt and set within a framework of God’s judgment of the nation for its waywardness, as is announced right at the outset (vv. 1–4). The perspective of the history lesson is satiric, as the sins of Israel are cataloged and denounced (vv. 5–39 and 45–49), but there is an inserted oracle of redemption (vv. 40–44). -ESVLB-

9 - "But I acted for the sake of my name, that it should not be profaned in the sight of the nations among whom they lived, in whose sight I made myself known to them in bringing them out of the land of Egypt."

*God speaks of the continuous gifts that He gave to His people amidst their hatred shown toward them.

14 - "But I acted for the sake of my name, that it should not be profaned in the sight of the nations, win whose sight I had brought them out. "

17 - "Nevertheless, my eye spared them, and I did not destroy them or make a full end of them in the wilderness. "

22 - "But I withheld my hand and acted for the sake of my name, that it should not be profaned in the sight of the nations, in whose sight I had brought them out. "

Ezekiel 21

The vision of the drawn sword [ chapter 21 ]. Chapter 21 is unified by the image of the drawn sword of God, a symbol of God’s judgment against sin. The oracle of judgment against Judah (vv. 1–27) is mainly a prediction of the impending invasion by Babylon. At the end of the chapter, we find an oracle of judgment against the Ammonites (vv. 28–32). -ESVLB-

Day #244

Sermon - Audio
Ezekiel 16-17 - Audio
Ezekiel 16-17 - Reading

Daily Insights - Please Comment

As in ch. 15, the oracle focuses on the city of Jerusalem, and not “Israel” per se. This accounts for the seemingly unusual account of origins given in 16:3 and is the reason why the “sisters” in the second half of the chapter are also both cities. The first stage of the oracle depicts Jerusalem’s helpless and hopeless state—except for the intervention of the passerby (who is God). -ESVSB-

4-5 - Stage 1 - Jerusalem is seen as a newborn.

7 - Stage 2 - In puberty and needing resources.

8-14 - Stage 3 - Given in marriage, full adulthood, in a loving covenant with God. God called her, named her, and gave her good gifts.

15-34 - But...this is your response to My love. The same gifts given are abused. You will notice the word "whore" used a lot.

*trusted in yourselves
*deceived and entrapped those who passed by/shamed God by your appeal to the world
*played the whore/idolatry
*sacrificed children
*forgot your youth
*prideful
*comfortable ease
*given over to culture/you did not impact it
*you gave yourself over to the very people I rescued you from

v33-34 - It wasn't that they were just whores, it's that they were so desperate to be a whore that is so shocking. They actively pursued and gave up the gifts in order to whore themselves out even more.

v37 - The same people who Jerusalem has whored themselves to will destroy them.

v43 - Again, the people have forgotten...not remembered the Lord their God

v48-52 - The sins of Jerusalem are seen as greater than those of Sodom! What was the sin of Sodom: Pride, Excess of food (overfed), and Prosperous Ease, no social justice/righteousness. Good thing everythings changed huh? right?

*There were many sins in Sodom, but God chooses to highlight the bigger issues.

v53 - God intends to restore . . . the fortunes of both Sodom and Samaria and their daughters, a reference to cities allied with each. In addition, God will restore Jerusalem. -JSB-

v59-63 - The Everlasting Covenant. The final brief passage of ch. 16 explicitly refers back both to the sections on the abandoned child (8 and 59, 22 and 60) and the “sisters” (45 and 61), drawing them together in one conclusion. The malleability of the metaphors can be seen in the sisters being given as daughters in v. 61. The everlasting covenant (Hb. berit {olam) of v. 60 finds parallels elsewhere in the OT, most significantly in 37:26 (cf. Isa. 61:8); also within the context of bringing back together the old kingdoms of north and south (cf. the hope expressed in Jer. 32:40). -ESVSB-

Ezekiel 17

v1-10 - The Parable Narrated. Although the story is easily followed, it still puzzles the hearer. It proceeds in two phases. A great eagle (v. 3) transplants a twig from a cedar, then plants a seed, which becomes a flourishing vine. But then a second, lesser eagle (v. 7) attracts the vine’s attention and draws it away from the first. ESVSB