24:11-12. Finally the pot would be empty, that is, Jerusalem would be without its inhabitants. It would be placed on the coals (suffer judgment) until its filthiness was melted and its rust burned away. The city would be destroyed and her citizens carried away to remove its iniquity.
24:13-14. God would have cleansed His people from their sin, but they refused to repent and obey. Therefore the people and the city would experience the purifying work of God’s wrath. He would act and not relent or have pity or be sorry. They would be judged according to your ways and … deeds. God’s mercy prompts Him to withhold judgment as long as possible to enable people to repent (Rm 2:4-5), but He does not wait indefinitely. God will eventually and inevitably punish wickedness: I will judge you.
6. Sign of the Death of Ezekiel’s Wife (24:15-27)
24:15-19. Ezekiel’s personal sad experience was a lesson to the Israelites already in captivity who were watching the fate of Jerusalem (cf. 2Kg 24:1-5). Ezekiel was given the word of the LORD that the sign of the tragic death of his beloved wife, the desire of [his] eyes, would be an act of God and a sign to the nation. It would be natural to mourn, but God told Ezekiel not to mourn or weep. He was to groan silently and not follow the customary practices of mourning for the dead (cf. Jr 16:5-7). In the morning Ezekiel told the people what God said, and in the evening his wife died. The next day when his wife was buried, he obeyed as God commanded—not to mourn. The people were shocked at his lack of grief and asked what these things … mean.
24:20-21. Ezekiel explained to the house of Israel that the death of his wife symbolized the coming destruction of God’s sanctuary in Jerusalem, the pride of your power, the desire of your eyes and the delight of your soul (cf. v. 25). Solomon’s temple was the most beautiful building in the ancient world, and the most sacred because the Spirit of the Lord dwelt in the Holy of Holies. The loss of this magnificent structure was incomprehensible for the Jewish people. Plus, the children who they thought were safe in Jerusalem would fall by the sword. This was crushing news.
24:22-24. Ezekiel commanded his fellow exiles in Babylon to do as I have done when my wife died. When they heard of the fall of Jerusalem, Ezekiel ordered them, You will not mourn and you will not weep. Not because they were not sad, but because the magnitude of the destruction would render grief inadequate. They would rot (or better “pine away” or “be left to waste away”) in their iniquities and groan to one another when they understood that the consequence of their sin was the fall of Jerusalem. Finally they will know that I am the Lord GOD.
24:25-27. The catastrophic loss of Jerusalem, their stronghold, including the temple, which was the joy of their pride, the desire of their eyes (cf. v. 21), along with the slaughter of their heart’s delight, their sons and their daughters, would change Ezekiel’s ministry to the exiles. When the news of Jerusalem’s fall reached the exiles, on that day the prophet’s mouth would be opened. He would be mute no longer. Ezekiel had been commanded to remain silent before his fellow exiles, except to pronounce the prophecies God gave him (cf. 3:25-27). Now that his words against Jerusalem had been fulfilled, his selected muteness would end (cf. 33:21-22). He would have a ministry to those who escaped death, those who would be brought to Babylon after Jerusalem fell. He was a sign to them, and they will know that I am the LORD.
III. Ultimate Judgment on Gentile Nations (25:1–32:32)
The Lord’s judgment began with Israel (chaps. 4–24), but it would extend to seven nations surrounding Israel (chaps. 25–32). If God would not spare His own people because of their sin, He certainly would not spare the sinful pagan nations who had afflicted His chosen people. Each prophecy ends with “Thus you will know that I am the LORD.”
The basis of God’s judgment on the nations is the Abrahamic covenant (cf. Gn 12:1–3:15). Those who bless the Jewish people, the descendants of Abraham, will be blessed; and those who curse (abuse, mistreat, or rejoice over the calamity of) the Jewish people will be judged. God loves and cares for the Jewish people whether they are obedient or disobedient. The spiritual condition of the Jewish people is no excuse for anti-Semitism.
These first four prophecies (against Ammon, Moab, Edom, and Philistia) each cited the sin that prompted God’s judgment and then described that judgment. This follows the because-therefore pattern. Because these nations had sinned against God by vindictive jealousy and hatred toward God’s people, therefore God would punish them (25:3).
As Feinberg observes, the nations of the earth refused to learn that God meant every word of the Abrahamic covenant of Gn 12:1-3, 7. “No nation under heaven could touch Israel for ill without bringing down upon them the wrath of Almighty God. The pages of history are strewn with the wreckage of nations who, though great in the eyes and councils of the world, incurred the just wrath of an outraged God. While God reserved the right to judge His chosen people for their sins, He also reserved the right to judge those who spitefully treat the Jews, and thus bring reproach on the One who made an everlasting covenant with Israel” (Charles Lee Feinberg, The Prophecy of Ezekiel: The Glory of the Lord [Chicago: Moody, 1969], 146).
A. Judgment on Ammon (25:1-7)
25:1-2. The Lord commanded Ezekiel to set your face (cf. 4:3) toward … Ammon. Judgment had already been pronounced on Ammon and is reiterated here among the seven nations (see details about Ammon at 21:28-32).
25:3-6. Ammon was under judgment because she rejoiced over Judah’s fall to Babylon. Ammon mocked, saying, Aha! an exclamation of malicious joy (v. 3; cf. 26:2; 36:2; Ps 35:21-25) against My sanctuary … the land of Israel … against the house of Judah. When Jerusalem fell and Judah went into exile, Ammon gloated. The Ammonites clapped their hands and rejoiced with all the scorn of your soul against the land of Israel (v. 6). Ammon’s attitude about Israel and the fall of Jerusalem would cause God to give them to the sons of the east for a possession (v. 4). This nomadic people from the Transjordan would conquer Ammon and make Ammon’s capital, Rabbah, a pasture for camels and a resting place for flocks (v. 5). This is a phrase often used to describe destroyed cities (cf. Is 34:13-15; Zph 2:13-15).
25:7. Therefore Ammon’s hatred of Israel caused the Lord to stretch out His hand against Ammon, causing that nation to be spoil to the nations, cut … off from the peoples, and to perish from the lands. Ammon’s adversarial relationship to Israel prompted this response from God: I will destroy you. Thus you will know that I am the LORD.
B. Judgment on Moab (25:8-11)
25:8. The kingdom of Moab was east of the Dead Sea, in the southern region of modern Jordan. It was a perpetual enemy of Israel from the time of the exodus when Balak, king of Moab, hired Balaam to curse Israel (cf. Nm 22–24). In the period of the Judges, Israel was oppressed by Eglon, king of Moab (Jdg 3:12-30), and Moab frequently attacked Israel throughout the monarchy (cf. 1Sm 14:47; 2Sm 8:2; 2Kgs 3:4-27; 13:20; 24:2; 2Ch 20:1-23). Seir, a mountain range on Edom’s border was a synonym for Edom (cf. 2Ch 20:10; Nm 20:14-21). Moab and Edom (cf. Ezk 25:12-14) shared the sin of envy and contempt for the people of God.
Moab’s greatest sin was failure to recognize Israel’s position in God’s plan. Because Moab mocked, Behold, the house of Judah is like all the nations it denied God’s promises to and His unique relationship with Israel. Moab repudiated Judah’s central position among nations, and thereby profaned God’s name. Moab’s sin was exemplified by Balak’s plan to hire Balaam to curse Israel (Nm 22:1–25:9) and led eventually to Moab’s gloating over the fall of Jerusalem (cf. Jr 48:27).
The sin of Moab is still prominent today. When nations, theologians, or people in general deny Israel’s uniqueness as God’s chosen people, and the nation of Israel as His unique land (cf. Lv 25:23; Pss 10:18; 78:54; Zch 9:16) they are guilty of this grievous sin of Moab. To say the Jewish people and the nation of Israel is like all the nations still denies God’s promises and plans for Israel—His covenant people and His holy land.
25:9. Since Moab treated Judah with contempt, therefore God would deprive the flank of Moab, their important defense cities and considered the glory of the land. Thus, Moab would be exposed to invasion and her key cities would fall. Mentioned are Beth-jeshimoth, which guarded the plains of Moab on the Jordan River, Baal-meon, and Kiriathaim, which protected Moab atop the Medeba Plateau.
These cities are also mentioned in the Mesha Stele or the Moabite Stone. This four-foot black basal memorial stone (c. 850 BC), a ninth-century BC memorial stone, was found in 1868. It chronicles the reign of King Mesha of Moab, including Moab’s battle with Israel (2Kg 3:4-17). The Moabite Stone is a significant archaeological find because it confirms OT events and geographic locations.
25:10-11. Like Ammon, Moab would be conquered by the sons of the east (cf. v. 4) and would not be remembered among the nations, losing its place of power and significance. God would cause Moab to know that I am the LORD.
C. Judgment on Edom (25:12-14)
25:12. This is Ezekiel’s first prophecy against Edom (cf. chap. 35). Edom was a kingdom east of the Dead Sea, south of Moab, extending to the Gulf of Aqaba in modern Jordan. The Edomites were descendants of Esau, Jacob’s brother, a man who did not value the Lord (Gn 25:25-30; 36:1-8; Heb 12:16). Ezekiel was not the only prophet to denounce Edom (see Ezk 25:12-14; 35; Is 34; Jr 49). Obadiah did so as well. At the time of the exodus Edom initiated the hostility with Israel by refusing to allow Israel to cross her territory in peace (cf. Nm 20:14-21). Enmity continued throughout Israel’s history (cf. 1Sm 14:47; 2Sm 8:13-14; 1Kg 9:26-28; 11:14-18; 2Kg 14:7; Is 34:5-7; Jr 49:7-22; Am 1:11-12; Ob).
Judgment would fall because Edom [had] acted against the house of Judah. The phrase by taking vengeance, literally “revenge with revenge,” means an unabated revenge. Edom bears grievous guilt because they avenged themselves on God’s people. When Judah revolted against Babylon (588 BC) Edom sided with Babylon, aided Nebuchadnezzar’s assaults on Judah, and rejoiced at Jerusalem’s fall. Furthermore, Edom refused to give refuge to the Jewish people who escaped the siege of Jerusalem (cf. Ps 137:7; Jr 49:7-22; Ob 9-14).
25:13-14. Because Edom had a perpetual hatred of Israel and had aided in Judah’s destruction (cf. 35:15; 36:5), therefore God would stretch out My hand against Edom … from Teman in the north … to Dedan in the south. God would lay My vengeance on Edom by the hand of my people Israel. The Lord personalized His participation in the judgment of Edom and assigned the Jewish people as agents of His wrath.
Edom was conquered by the Nabateans, the nomadic people who controlled the region from the Red Sea to the Euphrates River during the intertestamental period. Later, the Edomites, also known as the Idumeans, moved west to the Negev. Later (126 BC) they were forced to convert to Judaism by John Hyrcanus, a Jewish ruler, and descendant of Mattathias Hasmon, who initiated the Maccabean revolt (Josephus, Ant., 13.9). Although Edom lost its national identity and significance after the Roman period, the wrathful judgment described by Ezekiel does yet not seem to be fulfilled. But it will happen at the end of days when the Messiah will bring His judgment on the archenemy of the Jewish people (cf. Is 63:1-6). When God will “execute great vengeance … they will know that I am the LORD” (Ezk 25:17). The Edomites, presented here as the epitome of Israel’s enemies (cf. 35:5), are no longer a distinctive people today. Nevertheless, the people that occupy their territory continue to mistreat the people of Israel even as the original Edomites did. Hence, this end-of-days judgment will fall upon the people in Edom in that day. God knows who His enemies are and will ultimately defeat them.
D. Judgment on Philistia (25:15-17)
25:15. The Philistines were a prominent seafaring military people who inhabited Philistia, the southern Mediterranean seacoast west of Judah. From the time of the conquest, the Philistines were Israel’s enemies (Jdg 3:1-4, 31). They launched attacks from their five major cities: Ashdod, Gaza, Ashkelon, Gath, and Ekron. Goliath was their most famous warrior, but even after his defeat by David, the Philistines continued to battle Israel (cf. 1Sm 7:2-17; 13:1–14:23; 28:1-4; 29:1-2, 11; 31:1-3, 7-10; 2Sm 5:17-25; 8:1; 2Ch 21:16-17; 28:16-18).
Philistia was under God’s judgment because they had taken vengeance with scorn and tried to destroy God’s chosen people and dispossess Israel of their promised land.
25:16-17. Therefore God would destroy her. He would stretch out His hand against the Philistines, a powerful image of God’s judgment (cf. Ex 3:20; 7:4, 5). He would cut off the Cherethites (synonym for the Philistines, cf. 1Sm 30:14; 2Sm 8:18; Zph 2:5). The Philistines had planned to destroy God’s people, but He would destroy even their remnant along the seacoast. So the Lord will execute great vengeance on them.
By the intertestamental period, the Philistines were no longer a political entity. However, their name continued to be associated with the southern coast of Israel, and their five major cities continued to be significant. After the Roman conquest of Israel (AD 70–135), to humiliate the Jews and attempt to wipe Jewish identity off the map of history, the Romans changed the name of the land from Judea to Palaestina (in Latin, translated Palestine in English) after Israel’s ancient enemy, the Philistines. Palestine became so closely associated with the biblical land of Canaan, Israel, and Judah, that many Biblical resources, theologians, and maps still identify those regions as Palestine and go so far as to speak of “Abraham’s journey to Palestine” or “Palestine in the time of Jesus.” The Bible never uses the word Palestine to identify Israel or Judah.
The fulfillment of the destruction of the Philistines will come at the end of days (cf. Is 11:14; Ob 19; Zph 2:4-7) when the Lord defeats all His enemies (cf. comments on Ezk 25:13-14). The Philistines are no longer a distinctive people today. However, the people that will occupy their territory at the end of days will continue the same hostility to the people of Israel that the original Philistines practiced. Hence, this end-of-days judgment will fall upon the people in the area of the Philistines in that day. This nation that had tried to destroy God’s people will understand God’s true character and they will know that I am the LORD (cf. vv. 7, 11) when I lay My vengeance on them.
E. Judgment on Tyre (26:1–28:19)
Ezekiel’s four short prophecies against the nations east and west of Israel (chap. 25) are followed by a long prophecy against Tyre. This ancient Phoenician city-state, on the shore of the Mediterranean north of Israel, was famous for its merchants and sea trade (cf. 27:3; Is 23). David formed a mercantile alliance with Hiram, king of Tyre, who supplied materials and craftsmen for the temple (cf. 2Sm 5:11; 1Kgs 5:1; 7:13; 2Ch 2:3). Later Tyre became infamous for its idolatry (cf. Is 23:17; Mt 11:21-22).
There are four separate oracles against Tyre, each beginning with the phrase, “The word of the LORD came to me” (26:1; 27:1; 28:1, 11).
1. Destruction of Tyre: Oracle One (26:1-21)
26:1-2. This prophecy was given on the first of the month in the eleventh year of Jehoiakim’s exile (586/587 BC). Ezekiel did not state which month, since Jerusalem fell to Babylon July 18, 586 BC. Possibly Ezekiel’s prophecy against Tyre was prompted by Jerusalem’s impending fall.
The prophecy follows the because-therefore format (cf. 25:1-4, 6-7, 9-9, 12-13). Tyre’s judgment was because of her sin of greedy rejoicing concerning the fall of Jerusalem saying, Aha, the gateway … is broken; it has opened to me. I shall be filled. Jerusalem and Tyre had vied for the lucrative trade routes between Egypt and Mesopotamia. Tyre dominated the sea routes, while Jerusalem controlled the caravan routes. Without Jerusalem controlling the overland caravan routes, more products would be shipped by sea—to Tyre’s commercial advantage.
26:3-5. God said therefore … behold, I am against you, O Tyre. The Lord would bring up many nations against you, as the sea brings up its waves. Tyre was wealthy because of her seagoing economy. So the image of a violent storm at sea describes God’s judgment. As waves crash, so God would destroy the walls and break down her towers. He would scrape her debris to make her a bare rock … a place for … spreading … nets. This major city of commerce would become a smooth, barren rock where fishermen laid out their nets to dry to prevent them from rotting. Her great wealth would be given as spoil for the nations.
26:6. The main city of Tyre was on the shore, but it included outlying areas of settlement further in on the mainland and a community on an island about a half-mile off the coast. These daughters, surrounding towns, would be slain by the sword, along with the citizens of the central city of Tyre.
26:7-11. The second thus says the Lord GOD identifies Nebuchadnezzar as Tyre’s attacker. After defeating Jerusalem, Nebuchadnezzar laid siege to Tyre for 13 years with horses, chariots, cavalry and a great army. Tyre withstood the blow of the battering rams of long siege because Tyre’s navy was able to supply the city. Ultimately, Babylon destroyed all settlements on the mainland: with the hoofs of his horses he will trample all your streets, but the island stronghold survived.
26:12-14. During the intertestamental period, Alexander the Great devastated the island settlement of Tyre when it refused to submit to him on his march to Egypt (332 BC). He built a one-and-one-half mile long causeway from the mainland to the island fortress. He used the stones, timbers, and debris from the rubble left from Nebuchadnezzar’s destruction of the old mainland city to do so, throwing them into the water (see Zch 9:3-4) just as Ezekiel prophesied here. Island Tyre ceased to be a trade city but did become a place for the spreading of nets. By NT times, Tyre recovered from Nebuchadnezzar’s and Alexander’s onslaughts (cf. Mt 15:21) but was no longer a major power on the Mediterranean. Modern Tyre in Lebanon is a medium-sized city near to, but smaller than, the ancient site. No city has been built over the ruins of ancient Tyre, in fulfillment of this prophecy.
26:15. Thus says the Lord GOD to Tyre begins the third section of this prophecy. Tyre’s neighbors, the coastlands, would shake … tremble … and be appalled when she fell. The destruction of the premier port in the ancient world would have economic repercussions throughout the region.
26:16-18. All the princes of the sea coast who had depended on Tyre’s commerce would clothe themselves in mourning (cf. Jb 2:11-13). Tyre’s allies sang a lamentation, a funeral lament (cf. 19:1), for the renowned city … mighty on the sea because they were terrified at your passing. If this could happen to Tyre, no one was safe.
26:19. Poetically, Tyre, the important seafaring merchant city, would sink like a great ship. Thus says the Lord GOD to Tyre when He makes the great seaport a desolate city, covere[d] over by great waters (cf. v. 3). Seafaring ancient Tyre would drown in the sea, and all traces of this city would be lost (cf. 27:26-35; see comments on vv. 12-14).
26:20-21. To go down to the pit is figurative for death and the grave (Pr 1:12; Is 14:15, 19; 38:18). Tyre’s dreadful end, like the ancient waste places, is contrasted to the glory in the land of the living. Life in the region would thrive after Tyre was forgotten. She would never be found again. For an in-depth discussion of the destruction of Tyre, see Feinberg, The Prophecy of Ezekiel, 147–48.
2. Dirge Over Tyre: Oracle Two (27:1-36)
Ezekiel’s second oracle (“the word of the LORD”) against Tyre was an expanded lamentation over Tyre (cf. 26:17-18). The lament is in three stanzas: the first (vv. 1-9), in poetry, describes Tyre’s former glory as a beautiful ship; the second (vv. 10-25) gives Tyre’s many trading partners; the third (vv. 26-36) describes Tyre’s destruction as a catastrophic shipwreck.
27:1-7. The first stanza compares Tyre, a merchant city at the entrance to the sea, to one of her ships. Tyre is perfect in beauty with planks made of costly fir from Senir (Mount Hermon) and the mast of cedar from Lebanon, prized for her tall, strong trees (1Kg 4:33; 5:6); oaks from Bashan (east of Galilee, famous for its oak forests, Is 2:13) made the oars; the deck was ornamented with ivory on expensive boxwood; the sail was of fine embroidered linen from Egypt; and its awning was of expensive blue and purple, the most expensive dyes in the ancient world. This was an accurate image of the ornate ships that were the hallmark of Tyre’s merchant fleet.
27:8-9. The crewmen of the ship were the best on the Phoenician coast from prominent Mediterranean ports of Sidon (an ancient city on the Mediterranean coast about 25 miles north of Tyre), Arvad (a small island city in the Mediterranean Sea off the coast of Syria and 200 miles north of Tyre), and Gebal (a city in Phoenicia on the Mediterranean coast, 70 miles north of Tyre). The earliest Phoenician ships each had 50 oarsmen and were swift. The later commercial ships were much longer and had a crew of up to 200 with two or three banks of oars on each side. There were wise men as pilots and for repairing your seams in the sails during the voyage. The ship of Tyre was prepared to deal in … merchandise without even having to put into port for repairs.
27:10-25. The second stanza describes the military and commercial activity of Tyre.
27:10-11. Soldiers hailed from Persia (modern Iran), Lud (north Africa), and Put (Libya) in Tyre’s mercenary army, along with soldiers from Arvad (a small Phoenician island-city in the Mediterranean Sea off the coast of Syria and 200 miles north of Tyre; cf. v. 8) and the Gammadim (lit., “valorous one”). These men of war protected the towers and walls and perfected Tyre’s beauty by their defense of the city and their own impressive appearance.
27:12-25. Tyre’s commercial network extended across the ancient world. Tyre’s customer[s] around the Mediterranean were: Tarshish (Spain), Javan and Vedan (Greece), Tubal and Meshech, Beth-togarmah (Eastern Turkey), Judah and Israel, Aram, Damascus, and Helbon (Syria). Her customers from Arabia included Dedan, Uzal (Yemen), Kedar, Sheba, and Raamah. Many cities from Mesopotamia also traded with her: Haran, Canneh, Eden, Asshur, and Chilmad. She traded an abundance of all kinds of goods: metals, precious jewels, expensive materials (vv. 12, 13, 15, 16, 18, 22, 24), military supplies (vv. 14, 19, 20), livestock, and foodstuffs (vv. 17, 19, 21). If there was anything to be traded or transported, it was carried by the ships of Tyre’s commercial empire—filled and very glorious in the heart of the seas.
27:26-36. The lament concludes (vv. 26-36) with the image of the ship’s catastrophic wreck.
27:26-29. Tyre’s great ship is broken … in the heart of the seas (cf. v. 34). The east wind has the dual image of a storm wind sinking a ship and of the Babylonian invaders coming from the east (cf. 19:12).
27:30-32. Her seamen and her commercial partners would cry bitterly at the loss of Tyre. They would cast dust on their heads, roll in ashes, and observe all the mourning practices—wearing sackcloth, weeping, and asking, Who is like Tyre?
27:33-36. Tyre’s commercial empire had satisfied many peoples and enriched … kings. Her downfall would affect all the … coastlands. Her trading partners would be bankrupt, and kings would be horribly afraid. If the great city of Tyre could be destroyed by the Babylonians, they had no hope of escape. The merchants would hiss in shock at Tyre’s demise. They could not believe Tyre would cease to be forever.
3. Downfall of Leader of Tyre: Oracle Three (28:1-10)
28:1-5. The third message against Tyre is directed to the leader (or ruler) of Tyre. This proud king evaluated his skillful leadership and economic success and proclaimed I am a god, I sit in the seat of gods in the heart of the seas. The underlying sin of Tyre’s king was his claim to be divine (cf. vv. 6, 9). God confronted this blasphemous claim: yet you are a man and not God (cf. v. 9). The Lord presented a series of rhetorical statements, saying Behold you are wiser than Daniel, referring to the prophet Daniel (cf. 14:14, 20), who had a reputation for his wisdom and righteousness in the courts of Nebuchadnezzar (cf. Dn 1:19-20; 2:46-49). The king thought that there was no secret to match his great wisdom through which he thought he had increased his riches (cf. Ezk 28:4, 5). His heart was lifted up (had grown proud) because of his national success and his riches.
28:6-8. Because the king made his heart proud … Therefore God would bring strangers, that is, Babylon (cf. 26:7-11; Jr 27:1-3), the most ruthless of the nations (cf. Ezk 23:22-27; 30:11), to judge Tyre’s leader. Unimpressed with his wisdom, Babylon would defile his splendor and bring him down to the pit (cf. 26:20).
28:9-10. He would not be able to say I am a god in the presence of his slayer. He would not have a peaceful royal death, but would die in shame like a barbarian—die the death of the uncircumcised (cf. 32:30; 1Sm 17:26, 36). He claimed to be a god but would suffer an ignoble death as the lowest mortal by the hand of strangers.
4. Downfall of Power behind King of Tyre: Oracle Four (28:11-19)
The final prophecy against Tyre was a “lamentation” concerning the “king of Tyre.” God rebuked the ruler for claiming to be a god though he was just a man (vv. 1-10). This “lamentation” over the “king of Tyre” shifts from addressing the actual king (vv. 1-10) to describing the power behind his throne (vv. 11-19). This is evident in that Ezekiel’s description uses terms that could not apply to the human ruler of Tyre or to any mortal man. For example, he is said to have “the seal of perfection” (v. 12) and to have been “in Eden” (v. 13). He is called “the anointed cherub” (an angelic being) who was “on the holy mountain of God” and “walked in the midst of the stones of fire” (v. 14). He is also said to have been directly “created” by God (v. 15), and to have been “blameless” until “unrighteousness was found” in him. These descriptions cannot be explained as some kind of “Semitic” or “ancient Near Eastern hyperbole.” Therefore, in this section, the prophet was not speaking to the literal king of Tyre but to the supernatural being who empowered the literal king, namely, Satan. This idea is supported by the book of Daniel, which also links angels and demons to the principalities they influence (Dn 10:12-14).
28:11-19. This king had the seal of perfection, was full of wisdom and perfect in beauty in the garden of Eden (v. 13), had been the anointed cherub (v. 14a), had possessed free access to the holy mountain of God (v. 14b), and had been blameless (sinless) from the time he was created (v. 15) until unrighteousness was found in you (v. 15). Finally, he was overcome by pride (heart was lifted up) and corrupted so that God cast him … to the ground (v. 17; cf. Is 14:3-21).
This anointed cherub is best understood to be Satan, and this passage reveals events in Eden before the fall. Ezekiel described this being as God originally created him (Ezk 28:12-15a). Satan was in the garden of Eden (Gn 3:1-7). He had access to God’s presence (Ezk 28:14-15; Jb 1:6-12), and Satan’s chief sin was pride (1Tm 3:6), leading to his downfall (you will cease to be forever, Ezk 28:19).
Here Ezekiel presented an overview of the fall of Satan as a single act, but other passages reveal that it occurred in stages. Satan’s initial judgment was his expulsion from the position of God’s anointed cherub before His throne. God later expelled him from the mountain of God (heaven; cf. vv. 14, 16). Satan was cast from God’s presence in heaven (cf. Lk 10:18) but was still allowed access to God (cf. Jb 1:6-12; Zch 3:1-2). In the tribulation Satan will be cast from heaven and restricted to the earth (Rv 12:7-13). In the millennium he will be in the bottomless pit (Rv 20:1-3), and after his brief release at the end of the millennium (Rv 20:7-9) he will be cast into the lake of fire forever (Rv 20:10). Thus, all of Satan’s judgments are in view here, in compressed form.
F. Judgment on Sidon (28:20-26)
28:20-23. Ezekiel is told to Set your face (cf. 6:2) toward Sidon. This city-state, often associated with the more prominent Tyre, was located 25 miles north of Tyre on the Mediterranean (cf. Jr 25:22; 47:4; Jr 3:4; Zch 9:2; Lk 6:17; 10:13-14). God was against … Sidon. It would be judged with pestilence and sword.
28:24. Sidon was under judgment for her wicked influence on the house of Israel, which had been like the pain of a prickling brier or a … thorn (cf. 1Kg 18–19). The sin of Baal worship entered Israel through Jezebel, the daughter of the king of Sidon (1Kg 16:31), who married Israel’s King Ahab (874–853 BC) and corrupted Israel and Judah until the Babylonian captivity.
28:25-26. God will reveal His holiness by His faithfulness to Israel. God would manifest His holiness (cf. 20:41; 28:22, 25; 36:23; 38:16; 39:27) by gathering the house of Israel from the peoples among whom they are scattered. Israel would be judged for her sin, but God will never abandon her. She is unique among all nations because God had established His everlasting, unconditional covenant with her. God will execute judgments upon all nations who scorn Israel. The promises made to Abraham, Isaac, and Jacob (Gn 13:14-17; 15:17-21; 17:21; 35:11-13) concerning blessing and the land of Israel have not been revoked. Israel will live in her own land, because God has given it to Jacob (cf. Ezk 37:25; Gn 28:10-13; 35:9-12; Pss 46:4-11; 105:8-11).
After the Babylonian captivity, many Jewish people returned to Israel (cf. Neh 1:3; 7:1-59). Although the walls and temple were rebuilt, the Jewish people did not live … securely. They were expelled from their homeland in AD 70 by the Romans. Since 1948 Israel has been a modern Jewish state, but the land is under constant threat of war. In the future, when she is restored to her land, Israel will enjoy God’s blessings, including security and prosperity, when God judges all the nations who scorn her. This promise, made through Ezekiel, awaits fulfillment in the millennial kingdom. When God finally punishes Israel’s enemies and blesses His chosen people, the nation will recognize Jesus as Messiah (Zch 12:10) and they will know that I am the LORD their God.
G. Judgment on Egypt (29:1–32:32)
Egypt is the focus of Ezekiel’s seventh and final prophecy against the nations. Like the message against Tyre, it is a series of seven oracles. While the judgment against Tyre is directed at its commercial identity, the judgment against Egypt focuses on its military power. Each of these messages against Egypt and its Pharaoh begins with the phrase, “The word of the LORD came to me” (29:1, 17; 30:1, 20; 31:1; 32:1, 17). Six of these oracles are dated (except 30:1) and only one (29:17) is out of chronological sequence, indicating the historical accuracy with which this prophecy was recorded. These were not mere random recollections, but a dated record of these oracles against Israel’s ancient foe.
Egypt and Israel have a long history, beginning with Abraham and the patriarchs (Gn 12:10-20; 46–52). After the exodus, Egypt was often in conflict with Israel (except for a short peace during Solomon’s reign). Israel sometimes made military alliances with Egypt, always with disastrous consequences (cf. 2Kg 18:21; Is 36:6; Jr 37:1-10).
1. Sin of Egypt (29:1-16)
The prophecy against the sin of Egypt has three sections, each closing with the phrase, used about 20 times in Ezekiel, “then they will know that I am the LORD” (vv. 6, 9, 16).
29:l-3a. This prophecy was given almost a year after the siege of Jerusalem began (cf. 24:1-2; 2Kg 25:1), in the tenth year (of Jehoiachin’s exile), in the tenth month on the twelfth of the month (12 Tevet/January 7, 587 BC), seven months before Jerusalem’s fall (2Kg 25:3-8).
The prophecy is against Pharaoh king of Egypt … against all Egypt. This was Pharaoh Hophra (589–570 BC; Jr 44:30) the grandson of Pharaoh Neco, who killed godly Josiah at Megiddo (cf. 2Ch 35:20-27). Pharaoh Hophra’s promise of military allegiance prompted Judah to rebel against Babylon, instigating Nebuchadnezzar’s siege of Jerusalem (cf. Jr 37:1-10).
29:3b-6a. Pharaoh is compared to a great monster (Hb. tannim) in the rivers (often translated “Nile”; cf. v. 3; 30:12; Gn. 41:1; Ex 2:3, 5; 4:9; 7:15) of Egypt. Tannim is translated to describe a variety of reptiles (Gn 1:21; Ex 7:9-10; Dt 32:33). The reference here is probably to the crocodile, which was abundant along the Nile. The Egyptian god Sobek was a crocodile, symbolizing Egypt’s strength, ferocity, and control of the Nile. Pharaoh was a god-king to the Egyptians and would be judged for his arrogance in saying, My Nile is mine, and I myself have made it (cf. Ezk 29:9).
God’s judgment on Egypt is presented with images of capturing a crocodile. He would put hooks in your jaws … and bring you up out of the midst of your rivers (the Nile), away from safety and protection. Pharaoh would be left in the wilderness … in the open field to be food to the beasts … and birds, despite Egypt’s great strength. Then all the inhabitants of Egypt will know that I am the LORD.
29:6b-9a. The second section of this prophecy deals with Egypt’s sins of treachery against Israel. Depending on Egypt (cf. Jr 37:4-8) always brought disaster for Israel. It was like leaning on a staff made of reed to the house of Israel (2Kg 18:21; Is 36:6), which did not provide support but only broke and tore all their hands, leaving them weak with fear and making their loins quake.
Therefore, because of Egypt’s false promises of support for Israel, the Lord GOD would bring upon Egypt the sword of judgment (cf. 6:3), and the land of Egypt would become a desolation and waste. Then they will know that I am the LORD.
29:9b-13. Because of Egypt’s arrogance in saying The Nile is mine, and I have made it (cf. v. 3), therefore God was against her and her Nile (rivers, cf. v. 3). The extent of judgment was on all Egypt from Migdol (in the north) to Syene (in the south) and even to … Ethiopia in the east.
The devastation of Egypt would last for forty years. Egypt would be attacked by Babylon (vv. 17-21; cf. Jr 43:8-13; 46:1-25), and God would scatter Egypt among the nations. Although no archeological evidence has yet confirmed an Egyptian judgment as described here, it is unwise to dismiss a clear statement of Scripture on the basis of incomplete archaeological data. Perhaps it awaits future fulfillment.
29:14-16. When Egypt would return it would be the lowest of the kingdoms, nothing compared to its former greatness. Egypt would never again be the confidence of the house of Israel. Egypt’s political weakness would be a continual object lesson to Israel, bringing to mind, causing Israel to remember the sin of depending on Egypt instead of the Lord for safety. Then they will know that I am the Lord GOD.
2. Defeat of Egypt by Babylon (29:17-21)
29:17-18. This second prophecy against Egypt came in the twenty-seventh year, of Jehoiachin’s exile, the first month on the first day (1 Nissan/April 26, 571 BC). It is the latest dated prophecy in the book Ezekiel, but is recorded out of chronological sequence. It is probably recorded here to draw attention to the logical progression of Egypt’s judgment by Nebuchadnezzar king of Babylon (vv. 1-16).
This prophecy begins with a review of Nebuchadnezzar’s 13-year siege of Tyre (585–572 BC). Every head was made bald and every shoulder was rubbed bare by the prolonged wearing of helmets and carrying materials for the siege works. Nebuchadnezzar had no wages from Tyre for the labor … he had performed against it. Evidently Tyre shipped off her wealth before she surrendered. Thus, Nebuchadnezzar found meager spoils of war for his long siege.
29:19-20. Therefore, the Lord was going to give the land of Egypt to Nebuchadnezzar as a source of wealth and … spoil and … plunder as wages for his army. Prompted by economic necessity, as well as political expediency against a rival military power, Babylon attacked Egypt. Yet God was the force behind Babylon’s attack on Egypt: I have given him (Nebuchadnezzar) the land of Egypt for his labor which he performed, because they (the Babylonian army) acted for Me.
29:21. A promise to the exiles in Babylon concludes this prophecy against Egypt. On that day is an eschatological marker. In the future, God would make a horn sprout for the house of Israel. It looks to the future when the Lord will restore Israel to her land and judge the nations around her. The growth of a horn indicates a rise in power or strength (cf. 1Sm 2:1; 2Sm 22:3; 1Kg 22:11; Pss 18:2; 89:17; Jr 48:25). The idea was applied in an ultimate sense to the strength of the Messiah who would deliver Israel (cf. Ps 132:17; Lk 1:69). There would be a blessing on the nation of Israel after the judgment of Egypt, perhaps looking to the end times when Messiah will judge the nations, including Egypt, and restore Israel (Jl 3:19-21; Mc 7:7-20). At that time Egypt will come to know the Lord, and there will be a highway uniting Egypt, Assyria and Israel (cf. Is 19:19-25).
Although this broader section of Ezekiel has not had a messianic focus, the Messiah is a constant theme in Scripture. The prophets at times will insert a prophetic statement that depends upon and presupposes the concept of the Messiah. Moreover, the mixed metaphor of the words horn (keren) and sprout (tsemach) found here occur in only one other text, Ps 132:17. According to Daniel Block, this verse in which “Yahweh promises to ‘cause a horn to sprout for David’ … provides the basis for the long-standing messianic interpretation” of Ezk 29:21 (Daniel I. Block, “Bringing Back David: Ezekiel’s Messianic Hope,” The Lord’s Anointed: Interpretation of Old Testament Messianic Texts, ed. Philip E. Satterthwaite, Richard S. Hess, and Gordon J. Wenham [Grand Rapids, MI: Baker, 1995], 169). This promise, then, is a direct messianic prediction of the future Davidic Messiah.
Now God said He would open Ezekiel’s mouth in their midst. This cannot refer to the ending of Ezekiel’s divine muteness (cf. 3:26). That had already ended in the 12th year of Jehoiachin’s exile (cf. 33:21-22; 585 BC), and this prophecy came in the 27th year (v. 17; 571 BC) 14 years later. Rather, when the exiles saw the fulfillment of Ezekiel’s prophecies concerning Egypt’s fall to Babylon, his message would become clear to them. The exiles would recognize God’s character as He faithfully accomplished His promises of divine judgment, as well as the certainty of future hope and blessing for Israel. Then they will know that I am the LORD.
3. Destruction of Egypt and Her Allies (30:1-19)
This third prophecy is the only undated one of the seven oracles against Egypt, perhaps because it is a summary prophecy. Nebuchadnezzar is mentioned as the instrument of judgment (v. 10). It is subdivided into four sections, each beginning, “Thus says the Lord GOD” (vv. 2, 6, 10, 13).
30:1-4. The opening section is a lament over the destruction of Egypt: Wail, Alas for the day! Though judgment is certain, Ezekiel, like the other prophets (e.g., 6:11; 9:8; 11:13; Jr 30:7; Am 5:18), was not heartless, vindictive, or gleeful in his pronouncement. He viewed the days of reckoning with mourning.
This prophecy looks forward to the day! For the day is near, even the day of the LORD is near. The day of the LORD (mentioned four times in vv. 2, 3) is frequently a reference to God’s eschatological judgment the earth, when the nations will be judged and Israel fully restored (cf. Is 13:6-16, 9; 34:8; Jl 1:15; 2:1, 11; 3:14; Am 5:18, 20, Ob 15; Zph 1:7, 14; Zch 14:1, Mal 4:1-6; 1Th 5:2; 2Th 2:2; 2Pt 3:10). However, it can also refer to God’s temporal judgments (Lm 2:21-22), even as Judah and Israel had experienced God’s temporal judgment when punished for their sins (Ezk 7:1-14). This is the more likely case here with God’s day of judgment falling on Egypt with Nebuchadnezzar’s conquest. Nevertheless, this historical judgment foreshadows the future day of the Lord when God will judge the nations for the mistreatment of Israel (Gn 12:3).
It will be a day of clouds, a time of doom for the nations, expanding the judgment beyond Egypt. Clouds when connected to the day of the Lord often pictured doom (cf. Ezk 30:18; 32:7-8; 34:12; Jl 2:2; Zph 1:14-15). The sword of judgment that had been drawn against Israel (cf. Ezk 21:1-17) will come upon Egypt. Egypt’s people would be slain, her wealth taken away, and the foundations of her society and power torn down.
30:5. Ethiopia, adjoining Egypt on the south, Put (Libya), Lud (northern Africa, cf. 27:10), and all Arabia were allies and mercenaries in Egypt’s army in league with them (Jr 46:8-9, 20-21). Thus, they will all fall … by the sword along with Egypt.
30:6-9. All those who support Egypt will fall … by the sword. Throughout the land, from Migdol to Syene (the northern and southern extremities of Egypt; cf. 29:10) the lands and cities would be desolate.
On that day, (cf. vv. 2, 3, 9), the Lord would set a fire in Egypt and send messengers … in ships to frighten … Ethiopia, and it would cause anguish for the certainty of the judgment: for behold it comes! Although these nations will not become followers of the one true God, they will know that I am the LORD (v. 8), and they will acknowledge that the God of Israel had predicted their destruction.
30:10-12. The hordes (multitude) of Egypt are mentioned repeatedly in chaps. 30–32, to emphasize Egypt’s political power (cf. vv. 10, 15; 31:2, 18; 32:12, 16, 18, 20, 24, 25, 26, 31, 32). Egypt’s power would cease by the Lord’s judgment through the hand of Nebuchadnezzar and his ruthless army (cf. 23:24-27; 28:7; 32:12). Babylon’s attack is carefully explained as coming at the plan of the Lord: I will (three times in these two verses). Babylon was the tool God used to accomplish His judgment. The complex Nile canals irrigation system was a key to Egypt’s prosperity. It required constant upkeep. As a result of war the river would be neglected, dry up, and the land become desolate … by the hand of strangers (7:21; 11:9; 28:7, 10; 30:12).
30:13-19. No major city there would escape God’s wrath. He would destroy the idols and … the images … from Memphis (cf. v. 16), an important worship center with numerous temples (15 miles south of modern Cairo). He would judge Pathros in southern Egypt; Zoan (Rameses) in northeast Egypt (cf. Ex 1:11); Thebes, capital of Upper Egypt, present-day Luxor (cf. Jr 46:25); Sin (Pelusium), a fortress in the eastern Nile delta; On (Heliopolis) city of the sun, 6 miles from modern Cairo (cf. Jr 43:13); Pi-beseth near Goshen, 40 miles northeast of modern Cairo (cf. Gn 45:10); Tehaphnehes, the location of one of Pharaoh’s palaces (cf. Jr 2:16; 43:9; 43:7-8) on the Suez delta. God will break … the yoke bars, the oppressive power of Egypt, and make the pride of her power cease. A cloud of judgment will cover her (cf. Ezk 30:3; 32:7-8; 34:12; Jl 2:2; Zph 1:15). The people would go into captivity when God would execute judgments on Egypt. As before (vv. 18-19), they will know I am the LORD, meaning acknowledge His prediction of their destruction.
4. Scattering of Egypt (30:20-26)
30:20. The fourth of seven prophecies against Egypt was given in the eleventh year (of Jehoiachin’s exile) in the first month on the seventh day (7 Nissan/April 29, 587 BC), almost four months after Ezekiel’s first prophecy against Egypt (29:1). The first prophecy indicated the time when Egypt failed Israel as an ally against Babylon (cf. Jr 37:4-5). The fourth prophecy was recorded after God’s judgment of Egypt by the Babylonians: I have broken the arm of Pharaoh king of Egypt. Possibly the time between the first and fourth prophecies against Egypt was approximately the length of time the siege on Jerusalem was lifted as Babylon repositioned its army against Egypt.
30:21-23. Here the image of Egypt shifts from a crocodile (cf. 29:3-7) to a person who was injured in combat. Nebuchadnezzar broke the arm of Egypt, so it was unable to defend itself. Egypt’s arm, its strength, was not even bound up for healing so that it could again be strong to hold the sword. God would break … both the strong and the (already) broken of Egypt’s arms, and the sword will fall from his hand. It would have no power to defend itself.
30:24-26. At the same time the Lord was destroying the power of Egypt, He would strengthen the arms of the king of Babylon and put My sword in his hand to be the agent to break the arms of Pharaoh, who would groan in defeat.
Nebuchadnezzar’s attack on Egypt would succeed (cf. 29:1-20), then God would scatter the Egyptians among the nations (a fact stated twice for emphasis; vv. 23, 26; cf. 29:12). Egypt would follow Judah into exile. Then they will know that I am the LORD (cf. vv. 25, 26).
5. Allegory of Assyria and the Fall of Pharaoh King of Egypt (31:1-18)
a. Allegory of Assyria as a Cedar Tree (31:1-9)
31:1-2. The message, in allegorical form, was given to Pharaoh king of Egypt in the eleventh year (of Jehoiachin’s exile), in the third month, on the first day (1 Sevan/June 21, 587 BC), less than two months after the previous prophecy (30:20-26). Pharaoh Hophra was confident of Egypt’s power and thought there was no one compared to his greatness.
31:3-7. Egypt is challenged to Behold, Assyria and learn from that example. Assyria would have had great significance to Egypt for two reasons. First, Assyria had attacked Egypt and destroyed the capital of Thebes (633 BC; cf. Nah 3:8-10). Assyria could be compared with Egypt in military might. Second, Egypt would have been aware that Assyria had been destroyed by Babylon. Now using Assyria as an example, Ezekiel prophesied the same fate for Egypt.
Assyria is compared to a cedar in Lebanon, the stateliest tree in the region (cf. Jdg 9:15; 1Kg 4:33; 5:6, 8; 2Kg 14:9; Ezr 3:7; Ps 92:12; 104:16). At the apex of her power Assyria dominated the Middle East, towering like a cedar higher than all the trees of the field. The key cities of Assyria were situated at or near the Tigris River and the waters made the nation grow. All the birds of the heavens … and … all the beasts, that is all the surrounding nations, found protection (lived under its shade; cf. Ezk 30:6, 12, 17).
31:8-9. Using hyperbole, Ezekiel stressed Assyria’s grandeur: The cedars in God’s garden (Eden, cf. 28:13) could not compare with its beauty. All the trees of Eden … were jealous of it. The fall of Assyria was the perfect example to show Egypt the effects of God’s judgment.
b. Downfall of Assyria (31:10-14)
31:10-11. Because … its heart is haughty Assyria was judged for its pride, as were Judah (16:56), Tyre (27:3; 28:2), and Egypt (30:6). Therefore the Lord would give Assyria into the hand of a despot (lit., “mighty one”) of the nations for its wickedness. Nineveh, the capital of Assyria, fell to Nabopolassar, Nebuchadnezzar’s father, in 612 BC. The rest of the Assyrian army was crushed by Nebuchadnezzar in 609 BC.
31:12. The alien tyrants of the nations, Babylon, (cf. 28:7, 30:11; 32:12) had cut … down the mighty tree of Assyria and its branches have fallen. Then those who had sought protection under Assyria’s shade (cf. vv. 6, 17), her allies, left her. The ruin of Assyria was an object lesson to other nations, especially Egypt.
31:13-14. Now Assyria is a ruin … they have all been given over to death, destined to go down to the pit (death and the grave; cf. 26:20-21). Assyria’s fall is an object lesson to other nations (all the birds … all the beasts … all the trees), especially to Egypt.
c. Descent of Assyria into the Grave (31:15-18)
31:15-16. On the day of Assyria’s fall, when it went down to Sheol, the Lord caused lamentations, the nations mourned her destruction. The Tigris and Euphrates rivers were the heart of the Assyrian empire. God closed all the waters of Assyria, the deep (subterranean waters) and held back its rivers. Southwest of Assyria, Lebanon mourned, and all the trees of the field wilted (v. 15). The nations were alarmed (quake) that a power as strong and mighty as Assyria could ever fall (v. 16).
31:17-18. Egypt was Assyria’s chief ally prior to Assyria’s fall to Babylon. Ezekiel drove home the point of the Assyria story, rephrasing the opening question (cf. vv. 2, 18): Which of the trees of Eden can be compared with you in glory and greatness? Only mighty Assyria was similar to Egypt, and Assyria had fallen. Likewise, Egypt’s end would be one of shame like that of the uncircumcised (cf. 28:10; 32:19), who were slain by the sword and buried without proper respect. For emphasis Ezekiel repeated the point: So is Pharaoh and all his hordes (cf. 30:10).
6. Lament for Pharaoh (32:1-16)
32:1-2a. In the twelfth year (of Jehoiachin’s exile), in the twelfth month on the first day (1 Adar/March 3, 585 BC), the word of the LORD came to Ezekiel, and he gave his sixth prophecy against Egypt. The fall of Egypt was now so certain that Ezekiel was told to take up a lamentation (funeral dirge) concerning Pharaoh king of Egypt. Ezekiel had already written laments for Judah (chap. 19), the city of Tyre (26:17-18; 27), and the king of Tyre (28:12-19). The lament for Egypt is in three parts (vv. 2b, 3-10, 11-16).
32:2b. Pharaoh Hophra had compared himself to both a young lion of the nations and the monster (large crocodile; cf. notes on 29:3) in the seas (cf. 29:2-5). The monster had muddied … and fouled up the placid water of the rivers (Nile). The political actions of Pharaoh were disturbing the international waters as he vied with Babylon for power.
32:3-5. Using the picture of the crocodile, Thus says the Lord GOD, Now I will spread my net over you. God would lead a company of many of Pharaoh’s enemies on a crocodile hunt, and they will lift you up in My net (cf. 29:3-5). Pharaoh would be trapped by his enemies and removed from power. God would cast Pharaoh on the open field (the surface of the ground, v. 4) where his body would be food for the birds and … the beasts (cf. 29:5-6).
32:6-8. The land would drink the discharge of your blood and God would extinguish him, snuff him out like a candle. Pharaoh was worshiped as the son of Ra, the Egyptian sun god, but the Lord would darken the heavenly lights over him and set darkness on Egypt (v. 8). The references to blood and darkness are allusions to God’s plague judgments of blood and darkness on Egypt at the time of the exodus (cf. Ex 7:19; 10:21-23).
32:9-10. The destruction of Egypt would trouble the hearts of many peoples (cf. 26:16-18; 27:35; 28:19). As God revealed His power in judgment on Egypt, kings would be horribly afraid when they saw God brandish My sword before them. Whenever major world powers fall, lesser nations tremble every moment for fear of their own future. If mighty Egypt could be destroyed, no one was safe.
32:11-12. This third section of the lament changes from the figurative language of the crocodile to a direct description of Egypt’s fall to Babylon. The sword of the king of Babylon will come upon Egypt. Pharaoh’s army, Egypt and all its hordes (cf. 30:10), would be crushed by the tyrants of the nations (cf. 29:17-21; 30:10-12, 24).
32:13. Judgment would strike both beasts and man. Figuratively, Pharaoh had muddied the waters with his international intrigue (cf. v. 2). Literally, the Nile was muddy through the daily activities of man and beasts.
32:14-16. After Egypt’s judgment, Then God would make the waters settle because there would be no activity to disturb the water. The rivers would run like oil, smooth and undisturbed, because the land would be destitute of inhabitants. When God made the land of Egypt a desolation … then they shall know that I am the LORD. This lamentation (vv. 12-16) would be a chant of the surrounding daughters of the nations … Over Egypt and over all her hordes (cf. 30:10, 15; 31:1; 32:18).
7. Descent of Egypt into Sheol (32:17-32)
32:17-18. This is the last of Ezekiel’s seven prophecies against Egypt, and his final oracle against a foreign nation. It came in the twelfth year (of Jehoiachin’s exile) on the fifteenth day of the month (Adar 15/March 17, 585 BC). The month was not named, but it is often assumed to be the same month as the previous prophecy (v. 1), exactly two weeks after the preceding message (cf. v. 1). Ezekiel is told to wail for the hordes of Egypt, who were assigned to Sheol, the nether world (cf. 31:15), with the daughters of the powerful nations surrounding Egypt, those who go down to the pit, Sheol (cf. 26:18-21). God’s word of judgment was so sure that Egypt’s appointment to the grave was already made.
32:19-21. This lament opens with the derisive question: Whom do you surpass in beauty? Despite Egypt’s beauty and power, it was told, Go down and make your bed with the uncircumcised. Egypt’s pride would be shattered when her people were destroyed. She would be forced to take her place in death with “the uncircumcised.” This word uncircumcised is used 10 times in this chapter (cf. vv. 19, 21, 24, 25, 26, 27, 28, 29, 30, 32) to describe a pagan’s death of shame and defeat by the sword (cf. comments on 28:10). The language is poetic, and Ezekiel’s purpose was not to give a precise description of the afterlife. However, this passage confirms there is individual conscience existence and identity after death when the nations from the midst of Sheol taunt them.
32:22-23. In Sheol, Egypt would join Assyria (cf. chap. 31) and all her company. The descriptions of the nations in this section (vv. 22-32) are similar: All of them are slain, fallen by the sword (vv. 22, 23, 34, 25, 26, 28, 29, 30, 31, 32), and lie with the uncircumcised (cf. v. 19).
32:24-25. Elam, the warlike nation east of Babylon (cf. Gn 14:1-17), had been subdued by Assyria and conquered by Nebuchadnezzar (cf. Jr 49:34-39). They were already in the grave.
32:26-28. Meshech and Tubal (cf. 27:13) were probably in what is now northeastern Turkey. They were Gog’s allies (chaps. 38–39). They carried on a long battle with the Assyrians for control of the southern Black Sea region. These are especially wicked warriors who instilled their terror in the area. They would not even be buried beside the heroes (cf. 30:10) of the uncircumcised (cf. v. 19), but their iniquity rested on their bones.
32:29. Edom had already received notice of God’s judgment (cf. 25:12-14). Her kings and princes would be slain by the sword and, as with the uncircumcised, awaiting Egypt’s arrival.
32:30. The final group named included the chiefs of the north and all the Sidonians, (cf. 28:21) the Phoenician city-states. The mighty maritime powers would suffer the same disgrace. Their past exploits could not save them from the pit of death (cf. 26:20-21).
32:32. Although the Lord instilled a terror of Pharaoh in the land of the living, he did not learn to fear the Lord, and he and all his hordes (cf. 30:10) went down among the uncircumcised (cf. v. 19) separated for the Lord for eternity.
IV. Eschatological Blessings for Israel (33:1–48:35)
The restoration and blessing of Israel culminates the book of Ezekiel. After announcing judgment on Israel for her sins (chaps. 25–32) and judgment on the Gentile nations for their iniquity (chaps. 25–32), the book concludes by focusing on the promised restoration of Israel (chaps. 33–48). God is always faithful to His Word. He made a covenant with His chosen people Israel, and He will fulfill His promises to her. There will be new life for Israel under the leadership of her true Shepherd, the Messiah, and the final defeat of her enemies (chaps. 33–39), along with a new worship order for Israel in the messianic kingdom, at the messianic temple in the land of Israel (chaps. 40–48).
A. New Life for Israel (33:1–39:29)
Prior to the fall of Jerusalem, warnings of judgment dominated Ezekiel’s oracles, with glimmers of hope. After the fall the pattern is reversed, with Ezekiel’s messages focusing on the future hope, with a few judgment warnings. The only date in these chapters is the day the news of the fall of Jerusalem reached the exiles (33:21; 5 Sivan/January 9, 585 BC).
In the future, the false leaders will be replaced with a true Shepherd who will guide the people (chap. 34). The external enemies of Israel will be judged (chap. 35). The people will be restored both to the land and to their God (chaps. 36–37), and their security will be guaranteed by God Himself (chaps. 38–39).
1. Ezekiel Is Reappointed as a Watchman (33:1-33)
a. Ezekiel’s Duties as a Watchman (33:1-20)
33:1-3. Ezekiel was given a renewed call to speak to the sons of your people and function as a watchman (cf. 3:16-17). Before highlighting the message of hope, God reminded the prophet and the people of their responsibilities. When anyone sees the sword coming, if he blows on the trumpet and warns the people, he has carried out his responsibility.
33:4-5. If anyone hears … the trumpet and does not take the warning, he is responsible for the consequences, his blood will be on his own head. If he had take[n] the warning, he would have been delivered.
33:6-9. If a watchman saw the sword coming, but failed to blow the trumpet warning of danger, and the people were captured, then the blood of those killed would be required from the watchman’s hand by the Lord. The ineffective watchman would be held guilty. This message parallels the message about the question of responsibility and God’s justice in chap. 18 (see comments on chap. 18). God appointed Ezekiel as a watchman for the house of Israel.
33:10. Rather than blaming their fathers (18:2) or God (18:19, 25) for their situation, at last the exiles took responsibility for their iniquity: Surely our transgressions and our sins are upon us. They realize their sins: we are rotting away in them; how then can we survive? (lit., “live”).
33:11. God answered by reminding Israel of His character: I take no pleasure in the death of the wicked, but rather that the wicked turn from his way and live (cf. 18:23, 32). He gave a clear call for personal action, Turn back, turn back from your evil ways! Why … will you die, O house of Israel?
33:12-13. A person’s destiny is always decided on the basis of his faith, the legitimacy of which is expressed in his behavior (cf. Jms 2:14-26; Gn 15:6). A person who claims to be righteous, but commits iniquity has demonstrated his lack of righteousness and he will die.
33:14-16. But when a wicked person turns from his sin and practices justice and righteousness, his behavior has demonstrated a change of relationship with God and he shall surely live; he shall not die.
33:17-20. Ezekiel’s fellow citizens had no basis for accusing the Lord of not being right. There are no grounds for accusing the Lord of injustice: O house of Israel, I will judge each of you according to his ways. God’s judgment of an individual’s ways was reckoned on their obedience to Him, based on personal faith, not outward ritual (see comments on 20:10-12).
b. The Opening of Ezekiel’s Mouth (33:21-33)
33:21-22. Jerusalem fell, and the temple was burned on 9 Av/August 14, 586 BC (2Kg 25:8). It took several months to travel from Jerusalem to Babylon (Ezr 7:8-9), so in the twelfth year of our exile, on the fifth of the tenth month (5 Sivan/January 19, 585 BC,) news reached the refugees from Jerusalem in Babylon, The city has been taken. In the evening, before the news arrived, the refugees came to speak with Ezekiel, and the Lord opened the prophet’s mouth. The selective muteness imposed by God for seven years, allowing Ezekiel to speak only God’s judgments, was now lifted (cf. 3:26-27; 24:27), and he was no longer speechless.
33:23-24. Two groups are addressed by the word of the LORD in the conclusion of this chapter: the Jewish people who remained in Israel (vv. 23-29) and the Jewish people in the Babylonian exile (vv. 30-33).
First were those Jewish people who had escaped death in Jerusalem and who live in those waste places in the land of Israel and who refused to acknowledge God’s judgment. They used God’s promise to Abraham (Gn 12:1-7) as their justification to remain in the land. If the one man, Abraham, had a right to the land, certainly, they reasoned, the many Israelites remaining there had a right to it.
33:25. Although the promises to Abraham were unconditional, God is righteous to judge His people for their sin, and the Babylonian exile was His judgment. This was explained in the conditions of the Mosaic covenant, made 800 years earlier (Dt 28). God gave the land to Abraham unconditionally (Gn 12:1-3; 15:15-21), however, the enjoyment of and security in the land was predicated on obedience. The people who were claiming their right to remain in the land based on the promise to Abraham failed to realize that Abraham believed God and it was counted to him as righteousness (Gn 15:6), while they remained in unbelief and wickedness. They ate meat with the blood in it (cf. Lv 17:10-14), worshiped idols (Ex 20:4-6), and shed blood (cf. Ex 20:1-3). The right to possess the land depended on spiritual obedience, so the Lord twice asked: Should you then possess the land? (vv. 25, 26).
33:26-27. They were committing abominations while proclaiming their right to possess the land and would not be able to rely on their own sword for self-defense. Soon they would experience the pains of judgment. Those in Jerusalem’s ruins, waste places, would fall by the sword; those who fled to the open field would be eaten by wild beasts; and those who hid in strongholds and caves would die of pestilence.
33:28-29. Those were the same judgments the people of Jerusalem had experienced earlier (cf. 5:17; 14:21). Then they will know that I am the LORD when God’s judgment makes the land of Judah and Israel a desolation and a waste.
33:30. Ezekiel’s message to fellow citizens in Babylonian exile had a mixed reception. There were some who were faithful to the Lord and recognized Ezekiel as a prophet. But the majority of the exiles, although interested in Ezekiel, did not obey Ezekiel’s message. They would talk about Ezekiel by the walls and in the doorways and frequently gathered to hear what the message is which comes forth from the LORD—without changing their behavior.
33:31-32. Although they would come and sit before Ezekiel to hear his words … they [did] not do them (cf. Jms 1:22-25). Instead they followed their own lustful desires. His message to these exiles was as attractive as a sensual song sung with a beautiful voice. They liked to hear [his] words but they [did] not practice them.
33:33. But a day would come when everything Ezekiel said comes to pass … then they will know that a prophet has been in their midst. When their day of accountability came, those who heard the word would be forced to acknowledge the truth of Ezekiel’s prophetic message.
2. Present False Shepherds Contrasted with the Future True Shepherd of Israel (34:1-31)
a. Present False Shepherds of Israel (34:1-10)
34:1-3. The LORD commanded Ezekiel to prophesy against the shepherds of Israel. The prophets and priests of Israel were often called shepherds (cf. Ps 78:70-72; Is 44:28; 63:11; Jr 23:1-4; 25:34-38). Their job was to be strong, caring leaders who protected Israel as a shepherd guards his flock. This section itemizes the sins of the false shepherds (Ezk 34:1-6), followed by the pronouncement of judgment (vv. 7-10).
Their first sin was economic exploitation, putting their own interests above those of the people. Woe to the shepherds of Israel who had been feeding themselves, when they should have been feeding the flock. Israel’s corrupt leaders had committed “white collar crime,” collecting money for themselves instead of properly using it to care for the people. To these false shepherds, the flock was a source of wealth to be exploited rather than a trust to be protected: You eat the fat and use the wool, you slaughtered the fat sheep without feeding the flock.
34:4. Their second sin was cruelty to the people. These false shepherds had not healed sheep who were diseased or injured (broken) nor brought back the scattered or sought for the lost sheep. They did not take care of the physical and spiritual needs of the people. Instead they treated the people with severity and dominated them. They ruled … harshly, brutally, and selfishly.
34:5-6. The third sin was their failure to protect the people from danger. The shepherds’ lack of care for the people caused them to be scattered (repeated three times in two verses) and become food for every beast (enemy). Israel’s leaders had allowed the nation to fall into sin. Consequently Israel was overtaken by the Assyrians (721 BC) and the Babylonians (586 BC), who had scattered Israel and Judah among the nations. Even worse, the spiritual leaders had become false prophets, so there was no one to search or seek for the flock and lead them back to the Lord.
34:7-8. These false shepherds are reminded, with an oath, as I live, the rightful owner of flock is the Lord GOD, who calls these sheep My flock or My sheep 13 times in vv. 7-31. God still called the Jewish people My sheep even though they were disobedient and even under His judgment. The Jewish people are always the apple of His eye and beloved for the sake of the forefathers (cf. Dt 7:6-9; 32:9-10; 33:27; Mc 7:18-20; Zch 2:8; Rm 11:28-29; see comments on 20:42-44 for God’s faithfulness to Israel and His purpose for providing a future restoration for her).
34:9-10. Because these shepherds had neglected their responsibility, the sheep were in danger, so God said I am against the shepherds, and I will demand My sheep from them (cf. comments on vv. 7-8). The false shepherds would be judged for their actions. They would cease from feeding sheep … and not feed themselves anymore. Now God will deliver My flock from their mouth, so that they (the people/sheep) will not be food for them (the false shepherds). Because the false shepherds had brought Israel to ruin, God Himself would intercede and rescue His people as the true Shepherd of Israel, as described in the next section (vv. 11-31).
b. Future True Shepherd of Israel (34:11-31)
In contrast to false shepherds, God would care for His flock (vv. 11-16), judge between His sheep (vv. 17-22), and set His Shepherd, the Messiah to care for them (vv. 23-31).
34:11-14. The Lord GOD Himself will search for My sheep and seek them out. The flock was scattered because of cruel, indifferent shepherds (vv. 2-6), but they would be rescued and restored by the Lord, the Great Shepherd. God would intervene personally on Israel’s behalf and care for My sheep, highlighting God as owner and loving caregiver of the flock of Israel.
God would rescue and deliver [Israel] from all the places … they were scattered … I will bring them out from the peoples and gather them from the countries and bring them to their own land. The regathering will be from worldwide dispersion back to their own land. God will provide a good pasture for them by streams … on the mountains of Israel (cf. Ps 23). This prophecy was not fulfilled when the Jewish exiles returned to Israel after the Babylonian captivity. They returned to Israel, but faced immediate opposition as they worked to rebuild the temple and Jerusalem, as recorded in Ezra and Nehemiah. Furthermore, the future return is from many countries, not just Babylon. Since AD 70, Jewish people have been scattered around the world, and the 1948 revival of the State of Israel brought Jewish people back from everywhere. Even so, that is not the return in peace and rest pictured here. This still awaits future fulfillment in the millennium.
34:15-16. God’s shepherding care is a dynamic contrast to the treatment by the false shepherds (cf. v. 10). He will lead them to rest … seek the lost, bring back the scattered, bind up the broken and strengthen the sick. The false shepherds, now portrayed as the fat and the strong sheep who had abused the flock (cf. vv. 1-10, 22-20) would face judgment. This prophecy was not fulfilled with the return from Babylon because: (1) the return here is from worldwide dispersion; (2) when Israel returned after the exile they did not fully know the Lord as this passage describes; and (3) the returned exiles did not experience the peace and rest this passage describes.
34:17-19. God will care for His flock by judging between one sheep and another, between the rams (male sheep) and the male goats on the basis of their faith, as demonstrated by their behavior. The false leaders oppressed the people by using the good pasture for themselves, and destroying the rest (tread down). They would drink the clear waters, then foul them by trampling the stream.
34:20-22. These fat sheep, the wicked leaders, would be judged for brutalizing the lean sheep, the innocent weak people. So God would deliver My flock (cf. vv. 7-8) by judging between one sheep and another.
34:23-24. God will then set over His flock one shepherd (cf. Ec 12:11). The Lord God is identified as the Shepherd of Israel (cf. Gn 48:15; 49:24; Ps 23; Ec 12:11; Jr 31:10; Mt 2:6). He will set over Israel My servant David to care for Israel. Although some suggest this is the resurrected King David, My servant David is better understood as David’s greater Son, the Messiah. Jesus identified Himself as the Good Shepherd (cf. Jn 10:11-18). This Shepherd will be from the line of David, but will be fully divine (cf. Pss 2:1-6; 89:4, 20, 29; Jr 23:5-6; Lk 1:69), not a resurrected David. The term “Son of David” is used 20 times in the NT as a messianic title (e.g., Mt 1:1; 9:27; 15:22; 20:30-31; 21:9, 15; 22:42; Lk 1:32; 18:39; Rm 1:3; 2Tm 2:8). As Feinberg points out: “The verb ‘set up’ (v. 23) does not imply the resurrection of David himself, but the appointment of Another (cf. the language of II Sam. 7:12 for the same verb; see Jr. 23:5; 30:9; Hosea 3:5—in the last two referenced He is already called David)” (Feinberg, Prophecy of Ezekiel, 198).
34:24. This shepherd David will be the prince among them (34:24 [twice]; 37:25; 44:3). In Hebrew the word nasi, translated prince, is literally “ruler,” and does not mean “the son of a king” as it is commonly understood in English. Nasi is often synonymous with melech, “king” (e.g., 1Sm 9:16; 2Sm 3:38; Ezk 12:10, 12; for an in-depth study cf. E. A. Speiser, “Background and Function of the Biblical Nasi,” CBQ 25 [1963]: 111–17). In place of the false shepherds, God will install the Messiah as the King and true Shepherd to tend His sheep.
34:25-26. The Lord will make a covenant of peace with the Jewish people under the kingship of Messiah. The peace will be more than an absence of war or temporary armistice. The word shalom means whole or complete. Therefore, it refers to the nation coming into a whole or right relationship with the Lord and the realization of all the blessings of the new covenant (cf. Jr 31:31-34). The elimination of harmful beasts will be fulfilled in the messianic kingdom (cf. Is 11:6-9). God will make the places around My hill (Mount Zion, Pss 2:6; 48:1, 2) a blessing to surrounding nations (cf. Zch 8:13). The peace that Israel has always longed for, which the Lord has promised in the Messianic Age (Is 11:1-9), will be experienced when the land is blessed with showers in their season … showers of blessing, just as He promised to provide rain as a reward for obedience (cf. Dt 11:14; 28:12).
34:27-28. The land will be fruitful when the tree … will yield its fruit and the earth …. its increase (cf. Lv 26:5; Am 9:13). The Lord will remove every harmful element from the land, and they will be secure on their land (Is 32:18) from every threat and know that I am the LORD, recognizing God has delivered them. Israel will be delivered … from the hand of those who enslaved them. They will no longer be a prey to the nations who are described as the beasts of the earth (cf. Dn 7). The Jewish people will live securely in their land, and no one will make them afraid.
34:29. The Lord will establish for them a renowned planting place, a homeland of significance, peace, and security, characterized elsewhere as under the leadership of the Messiah (cf. Is 4:2; 60:21; 61:3). They will be safe from beasts and famine—such threats being typically associated with judgment and war (cf. Ezk 5:17; 14:21; Dt 32:24; Jr 16:4; Rv 6:8)—as well as safe from the insults of the nations. All false accusations, slander, mockery, and anti-Semitic remarks will be silenced.
34:30-31. In the millennial kingdom, under the leadership of the Good Shepherd, Son of David, peace at last will be a reality for Israel and the Jewish people, and they will know that I, the LORD their God, am with them, and that they, the house of Israel, are My people (vv. 27, 30, 31; Lv 26:11-12). God will restore Israel because of His faithful love for them and their unique relationship to Him. Israel will know they are My sheep, the sheep of My pasture, you are men, and I am your God (cf. vv. 7-8; Ps 100:3).
3. Edom, the Enemy of Israel, Destroyed (35:1-15)
This is Ezekiel’s second prophecy (cf. comments on 25:12-14) against Edom. Here the nation is identified by its common synonym, Mount Seir, a mountain range south of the Dead Sea. Because of Edom’s long enmity toward Israel, it became the prototype of all Israel’s later foes. The judgment on Edom represents God’s judgment on all nations based on any nation’s treatment of Israel (cf. Gn 12:3). The prophecy against Edom is in three parts, each ending with Ezekiel’s hallmark expression, “Then you [they] will know that I am the LORD” (Ezk 35:4, 9, 15).
35:1-4. God proclaimed inescapable judgment on Mount Seir, saying, I am against you and would stretch out My hand against you (cf. 25:13; 35:3; Ex 3:20) and make Edom a desolation (cf. Ezk 35:3, 4, 7, 9, 14, 15) and a waste.
35:5-6. The judgment on Edom follows the because … therefore format (cf. 25:1-17; 35:10-11). Because of Edom’s everlasting enmity against Israel, therefore God swears by Himself (as I live) to underscore the certainty of Edom’s desolation (cf. comments on 25:12).
Because of this everlasting enmity, Edom had delivered the Israelites over to the sword at the time of their calamity, when Babylon attacked Jerusalem. Edom was an ally of Nebuchadnezzar therefore, for this hatred and cruelty, Edom will be judged (cf. 25:12; 36:5; Ps 137:7; Ob 10, 14).
Edom’s judgment would parallel her iniquity. Because Edom had assisted in Israel’s bloodshed, God would give Edom over to bloodshed (four times in v. 6). The principle here is Edom will experience bloodshed because they had not hated bloodshed. The whole country—mountains … hills … valleys … and ravines—will be filled with those slain.
35:7-9. Mount Seir will become a waste place, filled with its slain. Edom will be an everlasting desolation. These images of battle await an end-time fulfillment when Messiah will judge the enemies of Israel (cf. Zch 14). However in the messianic kingdom, all nations will be brought under the dominion of Messiah, and even a remnant of Edom will be subject to the Lord (cf. vv. 14-15; Am 9:12).
35:10. Edom is under judgment because when Israel fell, Edom wanted to make the two lands, Israel and Judah, mine, and … possess them. Edom failed to realize the LORD was there in the land of Israel with His people Israel. Israel is uniquely the Lord’s land (Lv 25:23; Pss 10:16; 78:54; Ezk 25:8; 36:20; Zch 9:16). Although Israel and Judah were judged for their sin, God never abrogated the promises made to Abraham, Isaac, Jacob, and their descendants (cf. Gn. 12:1-7; 26:3-5; 35:11-12). Edom was trying to usurp Israel’s title deed to the land, which had been guaranteed by God to Israel forever. This is a good attitude-check for the 21st century as well—when we think of Israel, we should remember, “the Lord is there.”
35:11. The judgment on Edom was based on Edom’s behavior toward Israel: therefore … I will deal with you according to your anger … envy … because of your hatred against the Jewish people. Through judgment, God would make Myself known among them (the Jewish people) when I judge you (Edom).
35:12-13. Edom had dared to plot against God’s chosen people, and God had heard all your revilings (“contempt,” “blasphemy”) spoken against the mountains of Israel. However, Edom was not showing contempt only for Israel. God said, you have spoken arrogantly against Me and have multiplied your words against Me; I have heard it. Whenever anyone speaks against, persecutes, plots evil against, or demeans Israel and the Jewish people, that person is actually speaking against the God of Israel (cf. Ps 83; Jr 48:26, 42). Even if these malicious statements are made against Israel when she is being disobedient to the Lord, it does not justify anti-Semitism. The proper attitude is to pray for the Jewish people to return to the Lord their God, but never to side with Israel’s enemies in attacking or castigating the nation. This is because the enemies of Israel are actually the enemies of the God of Israel (Ps 83). Followers of Jesus must never join the enemies of God in persecuting His people, nor stand idly by when observing the anti-Semitism of others. Rather, followers of Jesus must stand with the Lord in the defense of His beloved chosen people. It is up to the Lord to judge. His followers should be careful to leave any correction in His hands and never become arrogant toward Israel (cf. Rm 11:17-20).
35:14-15. The time when all the earth rejoices is in the millennial kingdom (cf. Is 44:23; 55:12), then Edom will be made a desolation as an object lesson for all nations. When God restores Israel in the future, He will judge the nations of the world and the individual within those nations, based on their treatment of Israel (cf. Mt 25:31-46). In her boast against God, Edom rejoiced when the house of Israel … was desolate. Likewise God will make a desolation of Mount Seir, and all Edom, all of it. Edom’s treatment of Israel determined her fate: Then they will know that I am the LORD.
4. The People of Israel Blessed (36:1-38)
This section about blessing on Israel (35:12; 36:1), makes a dramatic contrast to the focus on judgment on Edom (chap. 35). The chapter is united by its images of mountains. The mountains of Israel represent the whole nation, just as Mount Seir represents Edom. When God intervenes on Israel’s behalf, the “mountains” of Israel’s enemies will be judged, but the “mountains of Israel” will be blessed.
The first section of the prophecy (vv. 1-15) uses the because-therefore format to compare the judgment on the nations for their treatment of Israel with Israel’s restoration. The second section of the prophecy (vv. 16-38) focuses specifically on the blessing on the people of Israel.
a. Israel’s Mountains Will Prosper (36:1-15)
36:1-2. The mountains of Israel represent the people not just the geography. Because the enemy of Israel had spoken against Israel, and claimed the everlasting heights of Israel, even Mount Zion, as their own, judgment was certain. The term everlasting heights points to Israel’s eternal land grant by God, and His future plans for His land (cf. v. 5; Gn 12:1-3; 17:8; 48:4). Some have challenged the eternal nature of the land grant, but see the comments on Jr 7:1-15, particularly 7:7, for support for the eternality of God’s gift of the land to Israel.
36:3-4. Therefore God promised to punish Israel’s enemies, the nations which are round about Israel, for their evil actions against her mountains, hills, ravines, and valleys: they had crushed, slandered with talk and whispering, and made Israel a prey and a derision, attacking and mocking her.
36:5-7. Their wicked behavior against Israel ignited God’s fire of My jealousy ([twice], vv. 5, 6) against all enemies of Israel, rest of the nations, and all Edom, who had appropriated My land for themselves with joy and scorn.
God’s concern for His people is seen in His jealousy for her. This is a reflection of God’s love, and generally refers to His exclusive covenant relationship with Israel (Ex 20:5; Ezk 36:6; 39:25; Nah 1:2; Zch 1:14; 8:2). The Lord is jealous for His Holy Name, His people, and His land, and will ultimately act in their defense (cf. Ezk 39:25; Nah 1:2; Zch 1:14-17; 8:2-3). The Lord was personally insulted by the derision of the nations against Israel, which He identified as My land (Ezk 36:5). Therefore God swore by keeping His covenant to Israel (cf. 20:5, 15, 23; 47:14) that the nations (v. 5, 7) who had insult[ed] Israel (v. 6) will also endure … insults, the consequences of God’s judgment.
36:8-11. An immediate contrast is presented between the judgment on Israel’s enemies and the restoration and blessing on Israel: But you, O mountains of Israel. In a reversal of the catastrophe that God had earlier called against the mountains of Israel in judgment for sin (6:1-7), the restored Israel will be productive, branches will bear … fruit, and fields will be cultivated. The population will multiply, cities will be inhabited, and waste places will be rebuilt.
36:12. There will be permanent peace for My people Israel, highlighting the Lord’s relationship with His people. They will experience the blessing of the land of Israel being their inheritance (cf. comments on vv. 1-2), and they will never again be bereaved of their children. God will restore the land so it can provide for the restored Jewish people. This will take place when Israel possesses her land during Messiah’s millennial reign.
36:13-15. Because of the past wars and famine in the land, Gentile nations said Israel was a devourer of men, often bereaved of her children. God would remove Israel’s reproach. The insults and disgrace Israel had suffered by the nations (vv. 3-6, 15) will cease when God judges Israel’s enemies and blesses her, so she will not stumble any longer. Israel will be given her position of blessing among the nations, recognized as God’s chosen people (cf. Dt 28:13; Zch 8:13, 20-23).
b. Israel’s People to Be Regathered (36:16-38)
Ezekiel reviewed Israel’s sinful past (vv. 16-21), then discussed the nation’s future restoration in three sections, each beginning “Thus says the Lord GOD” (vv. 22, 33, 37).
36:16-19. Before explaining Israel’s future cleansing, Ezekiel reminded the exiles when the house of Israel was living in their own land, their sin had led to God’s judgment. They defiled it by their ways and their deeds. Their wicked behavior was like the uncleanness of a woman in her impurity, the menstrual cycle that made a woman ceremonially unclean (cf. Lv 15:19-23). Similarly, the land had been defiled by blood offered in sacrifice to idols (cf. Ezk 33:25).
Therefore God poured out His wrath on them and scattered and dispersed the Jewish people throughout the lands. His judgment was based on their ways and their deeds.
36:20-21. Where they lived in exile among the nations, Israel’s behavior profaned God’s reputation, and He had concern for [His] holy name (cf. comments on 20:9; 36:22-13). The Gentiles said, these are the people of the LORD, yet they have come out of His land (cf. v. 5). Gentile nations viewed the sovereign God through the actions of His people Israel, and His holy name had been profaned. They thought God had failed to keep His people in His land, so His name/reputation, was insulted.
36:22-23. Therefore the Lord said to the house of Israel He was going to take action, not for your sake … but for My holy name (cf. 20:9). Although Israel had no intrinsic merit that prompted God to act on her behalf, yet He would vindicate the holiness of [His] great name (cf. 20:9, 41-44; 28:22, 25; 38:16; 39:27). He would restore Israel to her own land because His character was at stake. God had shown His justice when He punished Israel for her sin. He will show His grace and faithfulness when He restores her and fulfills His covenant promises. Then the nations (Gentiles) will know that I am the LORD … when I prove Myself holy among you (Israel) in their sight.
36:24. God will prove Himself holy when He gathers Israel from … the lands of their dispersion and brings them back to their own land. He will first restore the nation physically and geographically (v. 24), and then spiritually (vv. 25-28). The vision of the dry bones (chap. 37) expands the sequence of restoration.
This return to the land goes beyond the return from Babylon because the future regathering will be not just from Babylon but also from all the lands where the Jewish people have been scattered.
36:25. God promised, I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. This is a reference to the Mosaic sprinkling or washing with water as part of the Levitical sacrifices. It indicates cleansing from ceremonial defilement (cf. Lv 15:21-22; Nm 19:17-19). Since Israel’s sin was like the ceremonial impurity of menstruation (Ezk 36:17) her cleansing was compared to the ceremonial act of purification. This purification will occur in the coming Messianic Age. God will purify Israel from her sins, and this cleansing will be followed by the impartation of new life.
36:26-28. God will give the purified Israel a new heart and … a new spirit. In place of a heart of stone He will give Israel a heart of flesh (cf. 11: 19; 18:31), not hardened toward the Lord, but alive in Him. With God’s Spirit indwelling them (cf. 37:14), they will be motivated to walk in (obey) His statutes and observe (keep) His ordinances (cf. 37:24).
God’s restoration will not be simply an undoing of Israel’s sin to bring her to a state of neutrality. Rather it will be the implanting of a new nature in the Jewish people, making them righteous. This is an application of the new covenant introduced by Jeremiah (cf. Jr 31:31-33) and initiated by the Lord Jesus with Israel through His disciples (Mt 26:26-32; Lk 22:14-20). Since the initiation of the new covenant at the death and resurrection of the Lord Jesus, any individual who trusts Jesus as his or her Savior can experience the spiritual aspects of the new covenant. However, in the future all Israel (all the Jewish people living at the time of the tribulation), when they call upon the Lord to save them and recognize Jesus as He returns, (Zch 12:10) will be saved and become partakers of the new covenant (cf. Rm 11:26). Implanting God’s Spirit in believing Israelites will produce a new spiritual relationship between Israel and her God. The Lord established a unique relationship with the Jewish people as His chosen people at the call of Abraham, a relationship based on God’s faithfulness to them, regardless of Israel’s obedience and spiritual condition (cf. Gn 12:1-3; Dt 7:6-8). However, in the future all Israel will recognize Jesus as the Messiah, and their spiritual condition will match their national status: then you will be My people, and I will be your God (cf. Ezk 11:20; 14:11; 37:23, 27).
36:29-30. Moreover, in the kingdom, God will extend all His graciousness to His people to provide bountiful provision in the land, including grain … fruit, and crops of the field (cf. 34:27) without famine (cf. 34:29), so Israel will never again be a disgrace … among the nations.
36:31-32 In the midst of blessing, then Israel will remember her former evil ways and wicked deeds, and she will realize how gracious the Lord is to her. In fact she will loathe herself because of her iniquities and abominations and will understand that God was not doing this for your (Israel’s) sake, but to magnify His own name.
36:33-36. On the day when God will cleanse Israel from all her iniquities, the land will be transformed to become like the garden of Eden. Israel’s formerly ruined cities will be fortified and inhabited. Israel will become an object lesson of God’s grace to the world. Israel’s neighbors will be forced to acknowledge God’s sovereign power in restoring His people: they will know that I, the LORD, have rebuilt the ruined places and planted that which was desolate. The restoration of Israel will be a testimony to God’s covenant-keeping character: I, the LORD, have spoken and will do it.
36:37-38. God will increase the population of Israel like a flock, a sign of God’s blessing (cf. Gn 12:2; 15:1-6; 1Sm 1:5-6, 2:1-11; Zch 8:4-5). Ezekiel, a priest, compared Israel’s population growth to the numerous flocks for sacrifices gathered for Jerusalem[’s] … appointed feasts. Comparing the population to festival offerings suggested times of spiritual obedience and blessing. Then the formerly waste cities will be filled with flocks of men. At this time of great blessing, Then they will know that I am the LORD.
5. Nation of Israel Restored (37:1-28)
The Lord’s promise of restoration is dramatically depicted in this vision of the dry bones, perhaps the most familiar passage in Ezekiel. After the destruction of Jerusalem, the Jewish people were in despair (cf. v. 11), hopelessly bereft of their land, their king, and their temple, scattered in exile. At this point God gave this astonishing message concerning Israel’s future physical return to the land and spiritual restoration to the Lord (vv. 1-14), as well as the reunification of the divided kingdom (vv. 15-28).
a. Vision of the Dry Bones (37:1-14)
This prophecy emphasizes God’s sovereign power and ability to fulfill His promises of restoring His people to His land. The Lord gave this vision to Ezekiel (vv. 1-10), and then He interpreted it (vv. 11-14).
37:1-3. The hand of the LORD brought Ezekiel by the Spirit (cf. 3:14; 8:3; 11:1, 24; 43:5) to a valley … full of bones which were … very dry. These many human bones had been lying on the surface of the valley for so long they were dried out by the sun.