Ezekiel continues our study of the Babylonian captivity that began in Jeremiah. He was the prophet among the captives, while Daniel was in the royal court. Take time to look at the chart of the chronology of the kings of this period.

He was taken captive along with Jehoiachin (II Kings 24:14–15). In the fifth year of his captivity, when he was thirty years old, he received the call to the prophetic office (Ezekiel 1:1). The first prophecies, comprising almost half the book, were delivered before the final collapse of Jerusalem. Although he spoke his words in the conqueror’s capital, seven hundred miles from Jerusalem, they help us understand what was taking place in the last terrible years of Zedekiah’s reign.

His entire ministry took place on the River Chebar and in his own house. The Chebar was an irrigation canal bringing the water of the Euphrates in a loop south-eastwards from Babylon — extremely fertile land.

Ezekiel is undoubtedly the strangest of the prophets. Some liberals labelled him “the mad prophet.” His writings are full of strange visions, accounts of his odd symbolic actions, his dumbness (except for the words Yahweh gave him), and his trance-like visits to Jerusalem where he saw what was taking place in the temple. But from all his writings there emerges a picture of a man in complete control of his actions, with his whole person zealous for his God — certainly not a madman. In reading Ezekiel, keep in mind all that Jeremiah said, for the two men would undoubtedly have been aware of each other.

Movement one  ·  1:1 – 5:17  ·  Commission, and the first messages

The vision of the glory of God  1:4–28

In seeking to understand this vision the student must put himself in Ezekiel’s position, seeing it as he saw it. Do not try to understand its details; feel his awe at beholding the glory of Yahweh, and his struggle to express it in earth language.

Above the dome over their heads was something that looked like a throne made of sapphire. On the throne was a figure that looked like a human… The brightness all around him looked like a rainbow in the clouds. It was like the LORD’s glory. When I saw it, I immediately bowed down.

Ezekiel 1:26–28  ·  God’s Word

The captivity had shaken the faith of the captive Israelites. What has happened to Yahweh? was their question. Among the ancients it was believed that the fate of a god hung on the fate of his worshippers — so it looked as if Yahweh had been conquered by Marduk, the god of Babylon, and all His promises had fallen to pieces. It was also believed that a god resided in the land where he was worshipped, which meant Yahweh was still in Jerusalem and the captives were separated from Him.

In that context, consider the visions of Daniel and Ezekiel. The glory of God was present with the captives in Babylon. He was not defeated by the gods of Babylon, nor were His promises forgotten. He sat on His high throne carrying out His purposes and covenant, in no way put off by the sin of His people. He would achieve His will not because of them but because of His Name (36:16–21).

If we can feel what Ezekiel saw, we will realise the unutterably splendid glory of God — a mystery beyond description, superhuman, supernatural, omnipresent and omniscient. Ezekiel is not expounding the doctrine of Yahweh; he is reporting an overwhelming encounter with Him.

Commissioned as Yahweh’s spokesman  2:1 – 3:27

And here the address begins that will be used of him again and again through the book — son of man, mortal, a human being on his face before a throne.

Son of man, I am sending you to the people of Israel. They are people from a nation that has rebelled against me… Whether these rebellious people listen or not, they will realize that a prophet has been among them.

Ezekiel 2:3, 5  ·  God’s Word

He is made a watchman (3:17–19) — the office is restated at the exact midpoint of the book, and the repetition marks the turn.

Four enacted messages  4:1 – 5:17

• The siege of Jerusalem  4:1–3
• The length of the punishment  4:4–8
• The famine conditions in Jerusalem  4:9–17
• The fate of those left in Jerusalem  5:1–17

The captives will not accept the fact of Jerusalem’s coming fall. So he is told to stop arguing and start performing it — a brick, a siege wall, a shaved head, rationed food. When people will not hear a sermon, they will still watch a man do something strange for a year.

Movement two  ·  6:1 – 7:27  ·  Prophecies of judgment

Against the mountains of Israel (6:1–14) — the mountains are named because it was there that the Baal gods were worshipped. And then, the end has come (7:1–27): shocking words to captives who believed Jerusalem could not fall.

Movement three  ·  8:1 – 11:25  ·  Visits to Jerusalem, and the glory leaves

In spirit Ezekiel is transported to the temple and watches the idolatry taking place. These visions give an idea of the depths to which the people had sunk in the reign of Zedekiah.

The idolatry described  8:1–18

• vs. 5, 7. The image of jealousy refers to a wooden image of Asherah. Compare II Kings 21:7.
• vs. 7–13. Animal worship, taken from Egyptian, Canaanite and Babylonian religions. Verse 12 suggests each leader had a private temple in his own house.
• vs. 14, 15. Women sitting at the north gate weeping for Tammuz — a Mesopotamian deity whose mourning ritual had reached Jerusalem. Whatever the rite meant to them, it is being performed at the door of the LORD’s own house.
• vs. 16–18. The crowning abomination: sun worship at the door of the temple. Compare II Kings 23:11. Verse 17 is better translated, “they put a stink on my nose.”

The executioners are sent through the city (9:1–11), and then the thing this movement exists to show:

Then the glory of the LORD left the temple’s entrance and stood over the angels… The angels stood at the door to the east gate of the LORD’s temple, and the glory of the God of Israel was above them.

Ezekiel 10:18–19  ·  God’s Word

The temple does not fall because Babylon is strong. It falls because it is already empty.

Then Ezekiel’s prophecy while in the trance (11:1–13), and messages of hope to the exiles (11:14–25). The captives had been scorned by those left in Jerusalem as the forsaken of God, now living on heathen soil. Not so, says the prophet: the future of Israel is with the exiles. And the promise that the rest of the book will develop is already stated here — “I will remove their stubborn hearts and give them obedient hearts” (11:19–20).

Movement four  ·  12:1 – 24:27  ·  Why the city must fall

The captives object to Ezekiel — how could the city of God’s covenant people ever fall to a heathen kingdom? In these chapters Ezekiel answers their objection.

Enacted messages  12:1–20

Going into exile (12:1–16) — dramatically fulfilled in the final actions of Zedekiah. The terror of the people left in Jerusalem (12:17–20).

The problem of true and false prophecy  12:21 – 14:11

Slogans that dulled what God said (12:21–28): they said “Talk, talk, but nothing ever happens,” or “Maybe true enough, but not in our lifetime.” Believing the slogans, they avoided God’s word. False prophets condemned (13:1–23): there were scores of self-styled prophets who said what the people wanted to hear. A prophet who gave an alleged word from Yahweh to an idolater declared himself false (14:1–11).

Reasons for judgment  14:12 – 24:27

• A few righteous will not spare the city  14:12–23 — not even Noah, Daniel and Job could rescue anyone but themselves.
• Parable of the vine  15:1–8. Compare Isaiah 5:1–7; Jeremiah 2:21; Hosea 10:1. The captives must understand that Judah is not Yahweh’s indestructible vine.
• Jerusalem, the faithless  16:1–63. Ezekiel told this parable in disgusting, ugly language to shock the people into awareness of their disgusting, ugly sin. Note the restoration and forgiveness at verses 53–56.
• Parable of the eagles  17:1–21 — compare Zedekiah’s dealings with Egypt.
• Parable of the cedar  17:22–24. Yahweh says He will take the topmost twig of the cedar (Israel) — the kingly line of David — and replant it, and to it shall flock all kinds of birds (the nations). No New Testament writer cites this passage, so what follows is a reading rather than a quotation. This study takes it as fulfilled in Jesus, in whom God’s covenant people — Jew and Gentile together finds its being.
• Every man is responsible to God for his own sins, not his father’s  18:1–32.
• A lament over the last kings of Judah  19:1–14 — read it carefully: verses 2–4 speak of Jehoahaz, 5–9 of Jehoiachin, 10–14 of Zedekiah.
• Israel’s continual rebellion, and God’s future plans, which speak of the Church  20:40–44. Judgment by fire and sword  20:45 – 21:32.
• The defiling of Jerusalem  22:1–31.
• Oholah and Oholibah  23:1–49 — read it in sections: 1–10, 11–21, 22–35, 36–49. The two sisters represent Samaria and Jerusalem. Compare chapter 16.
• The rusty cauldron  24:1–14 — the climax of the last twelve chapters. Ezekiel notes the date, for on that day the siege he has spoken of begins. Spoken seven hundred miles away, the date could not be confirmed for months. Compare II Kings 25:1; Jeremiah 52:4; Zechariah 8:19.

The death of Ezekiel’s wife  24:15–24

Son of man, with one blow I’m going to take away from you the person you love the most. But you must not mourn, cry, or let tears run down your face… So I spoke to the people in the morning, and in the evening my wife died. The next morning I did as I was ordered.

Ezekiel 24:16, 18  ·  God’s Word

As Ezekiel was forbidden to weep, so when Jerusalem — the dearest love of the captives — was taken away, they would not weep but be dumb before a disaster so complete. Note well verses 25–27: their grief would be the vindication of his words.

The second half of Ezekiel has some very difficult parts. It also has some of the most exciting prophecies in the Old Testament concerning the kingdom that would come in Christ.

Movement five  ·  25:1 – 32:32  ·  Prophecies against the nations

Seven chapters against Ammon, Moab, Edom, Philistia, Tyre, Sidon and Egypt — and they are placed here, between the last warning and the news of the fall, for a reason. The captives are about to hear that Jerusalem has been destroyed by a pagan empire. These chapters establish, before that news arrives, that God judges the nations by the same standard He has just used on His own people. Tyre is charged with gloating over Jerusalem’s fall; Egypt with being a broken reed that Judah leaned on. The most striking passage is the lament over the king of Tyre (28:1–19), whose self-description — “I’m a god. I sit on God’s throne” — is the oldest sin in Scripture, and whose downfall is described in language many readers hear echoing behind the fall of Satan.

Movement six  ·  33:1 – 37:28  ·  The fall, and hope for the future

The duties of the watchman restated  33:1–20

The repetition suggests a new phase in Ezekiel’s ministry. Up to now the prophecy has been concerned with Jerusalem’s past and present; now it is concerned with the future.

As I live, declares the Almighty LORD, I don’t want wicked people to die. Rather, I want them to turn from their ways and live.

Ezekiel 33:11  ·  God’s Word

The fall of Jerusalem  33:21–33

At last the news reaches Babylon. Verses 23–29 are addressed to the few remaining in Judah (compare Jeremiah 52:16 for who they were). Believing the captives to be cast off from Yahweh, they claimed the land as their own: if Abraham was one man and could claim the land, surely we, few as we are, can. And verses 30–33: the captives now listen to Ezekiel and praise him, because his words have come true. Their praise was shallow.

The coming Shepherd  34:1–31

Leaders of the people were often called shepherds — Isaiah 44:28; Jeremiah 23:1–6; Micah 5:4, 5; Zechariah 11:4–17; Psalm 78:70. The idea is of a king who loves and cares for his people as a shepherd for his sheep. A searing attack on the existing leadership (vs. 1–10) prepares for the promise of a good Shepherd (vs. 11–16).

I will search for my sheep myself, and I will look after them… I will look for those that are lost, bring back those that have strayed away, bandage those that are injured, and strengthen those that are sick.

Ezekiel 34:11, 16  ·  God’s Word

Yahweh will be the Shepherd of His people. Note well the enormous significance of Luke 15:4ff and John 10. The entire section becomes a picture of the Messiah Shepherd and His Church in peace and joy.

vs. 17–22. Attention turns from the character of the Shepherd to His flock. Not only bad leadership will be banished, but also those Israelites who were not true Israelites. A purified flock is seen, without the oppression of greedy shepherds.

vs. 23, 24. The Shepherd, already seen as Yahweh, is now seen as an ideal David — the man in whom God delights. At this point, read Ezekiel 37:24ff.

vs. 25–31. All enemies are banished under the Shepherd; compare Leviticus 26:6. A covenant of peace (Hebrew shalom) means the presence of harmony, when the covenant relationships are all functioning and its obligations being fulfilled. Read forward, and this study takes it to speak of God’s covenant people living under the new covenant.

Edom’s downfall  35:1–15

They were Israel’s bitterest enemies.

Land restored and people transformed  36:1–38

Verses 1–15 were fulfilled when they returned from captivity. Verses 16–32 could be the most important verses in the book and should be thoroughly studied. These words must be the most humiliating to the sinner: there is nothing in the sinner that calls forth any action from God. He only deserves judgment. Any action God takes will be because of who He is, revealed in His Name. Only in this context can we understand grace. Compare Romans 5:8. We are God’s enemies, with no claim upon Him and helpless to change; but because of who He is, He acts in salvation and so declares His Name. Compare Ephesians 3:10, 11.

This was to be fulfilled in two things: a physical return to the land (v. 24); and a moral and spiritual change, washing them from the defilement of their idols and giving them a new heart and a new spirit (vs. 25–27).

I will give you a new heart and put a new spirit in you. I will remove your stubborn hearts and give you obedient hearts. I will put my Spirit in you. I will enable you to live by my laws, and you will obey my rules.

Ezekiel 36:26–27  ·  God’s Word

The Holy Spirit is the mark of the age of Messiah — Isaiah 42:1; 44:3; 59:21; Joel 2:28. Ezekiel sees the restoration of Israel as the giving of the Spirit — the Messianic kingdom (vs. 28, 29), the enjoyment of the new covenant, given in terms Israel could readily understand. Verses 31, 32: salvation sets forth what kind of God He is, and the sight of this grace brings about repentance. Verses 33–36: the objects of grace are the wonder of the surrounding nations.

Reborn Israel  37:1–28

The bones represent Israel in exile. By this time they have been in Babylon for ten years and all hope of return has been extinguished.

Then he asked me, “Son of man, can these bones live?” I answered, “Only you know, Almighty LORD.”… My people, I will open your graves and take you out of them… I will put my Spirit in you, and you will live.

Ezekiel 37:3, 12, 14  ·  God’s Word

Ezekiel sees that the Israel finally restored would be a regenerated one, brought again from the dead. Read the interpretation Jesus gives concerning this chapter in John 3:1–10.

The two sticks (37:15–28). The future Israel would not be divided but united under the David-Shepherd-Messiah, enjoying the everlasting covenant with the glory of God in their midst. This is the one covenant people, Jew and Gentile, one in Christ — see Galatians 3:28, 29.

Movement seven  ·  38:1 – 39:29  ·  The prophecy against Gog

The language of these chapters is highly symbolical, deliberately shadowy and at times cryptic. The details are vague, but the main message is clearly and boldly expressed. We cannot read into this a literal interpretation. Gog is not to be understood as a person, but as the personified head of the forces of evil intent on destroying the Israel of God. God gathers them together and destroys them. The presence of the number seven reminds us of its symbolism. These chapters have direct connections to the book of Revelation.

Movement eight  ·  40:1 – 48:35  ·  The new temple, and the river

The vision is of Yahweh returning to dwell in the midst of His covenant people, now restored. Compare 43:5 with the departure in 8:1 – 11:25 — the same gate, in the opposite direction.

I saw the glory of the God of Israel coming from the east… The LORD’s glory came into the temple through the east gate… I saw the LORD’s glory fill the temple.

Ezekiel 43:2, 4, 5  ·  God’s Word

These chapters are to be understood as a set of blueprints given for the rebuilding of the temple upon their return (43:10). Compare Exodus 25 – 30; I Chronicles 28:11–19.

Out from that temple would one day flow the river of life (47:1–12). The man measures it four times — ankle-deep, knee-deep, waist-deep, and then “a river which I couldn’t cross” — and where it runs it turns the Dead Sea fresh. Compare John 7:37 and Acts 2:1ff. It was out of the temple of the return, further embellished by Herod, that the Spirit of God flowed, bringing life to the world.

The last line of the book

The city is measured and its gates are named for the tribes, and then Ezekiel does something he has not done in forty-eight chapters: he refuses to call it Jerusalem.

From then on the city’s name will be: The LORD Is There.

Ezekiel 48:35  ·  God’s Word

The glory left by the east gate in chapter 10 and came back through it in chapter 43. The book began with a man face-down beside an irrigation ditch in a foreign country, being shown a throne. It ends with a city whose entire name is the answer to the question the exiles had been asking the whole time.

Where this city turns up again

The last nine chapters of Ezekiel are the last two chapters of the Bible in draft. John, exiled on another island under another empire, is shown the same city — and he describes it with Ezekiel’s own furniture.

• An angel with a measuring rod, measuring the city. Ezekiel 40:3  ·  Revelation 21:15–17
• Twelve gates, three to each compass point, named for the twelve tribes. Ezekiel 48:31–34  ·  Revelation 21:12–13
• A river running out from the throne, with trees along it whose leaves heal. Ezekiel 47:1–12  ·  Revelation 22:1–2
• And the name. Ezekiel 48:35  ·  Revelation 21:3

Then I saw the holy city, New Jerusalem, coming down from God out of heaven, dressed like a bride ready for her husband. I heard a loud voice from the throne say, “God lives with humans! God will make his home with them, and they will be his people. God himself will be with them and be their God.”

Revelation 21:2–3  ·  God’s Word

That is Ezekiel’s last line, expanded into a paragraph. The LORD Is There — God lives with humans, and He will make His home with them.

But John reports one difference, and it is the whole distance between the two books:

I did not see any temple in it, because the Lord God Almighty and the lamb are its temple.

Revelation 21:22  ·  God’s Word

Ezekiel is given nine chapters of temple — gates, courts, chambers, altar, measurements — because a temple was the only way to say God is here to people who had just watched Him leave one. John is shown the same city with the building removed, for the reason Ezekiel was reaching for all along: the point was never the house. It was the presence.

Read it through and the arc is one movement. The glory goes out of the east gate of a temple that had become empty; it comes back through the east gate of a temple rebuilt; and at the end there is no temple at all, because there is nothing left to house Him in — He is simply there, with His people, and the city is named after the fact.