She couched amid the young lions, she reared the whelps."

The mother is Judah. Of this Jacob had spoken in his prophecy. "Judah is a lion's whelp" (Gen. xlix:9). And Balaam in his prophetic utterances speaks in the same tones of the nation. "Behold, the people shall rise up as a great lion, and lift up himself as a young lion" (Num. xxiv:14).

This prophecy will be fulfilled in the future when He appears in power and glory to receive the Kingdom, for He is called "the lion of the tribe of Judah" (Rev. v:5). And the people will then be as a converted and restored people the same, what the lion is among the animals, the Kingly nation. In Isaiah xxix:1 Jerusalem is called "Ariel," which means "Lion of G.o.d." The whelps, the nations heard of, are the sons of the House of David. And Jehoahaz "devoured men" and did evil in the sight of the Lord and was carried away by Pharaoh Necho as a captive into Egypt.

Some expositors think that the lioness is the wife of Josiah the mother of Jehoahaz, because she was a woman of much importance and great influence (Jer. xiii:18; 2 Kings ii:9; xxiv:12).

The other one of her whelps mentioned in verse 5, whom the lioness, Judah, made a young lion, that is a King, was Jehoiachin. Jehoiachin was made King, when all hope of a return of Jehoahaz was lost, and the new King also "devoured men," did evil in the sight of the Lord. "And he did that which was evil in the sight of the Lord, according to all that his fathers had done" (2 Kings xxiv:90). In verse 7 the word "palaces" should be changed to "widows." The verse describes the cruelties and wicked deeds of the King. Then judgment overtook him. Under him the first deportation to Babylon took place, in which the Prophet Ezekiel was included. "And he (Nebuchadnezzar) carried away Jehoiachin to Babylon, and the King's mother, and the King's wife, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon" (2 Kings xxiv:14). The correct rendering of the next part of verse 9 is: "And they put him in a cage with hooks and brought him to the King of Babylon." Both Kings deserved their fate. G.o.d had warned, and as they continued in wickedness judgment fell upon them. And it was a warning to Zedekiah who was soon to share the same fate. In view of the violence which is on the earth now, the wickedness which is seen on all sides, these judgments of the past may well be remembered. G.o.d is the same to-day as He was of old. He must deal in judgment with sin; in many parts of the holy Scriptures we read of the time when G.o.d will keep not silence, but deal with conditions on the earth according to His righteousness.

II. The Lamentation over the Land of Judah.

Thy mother is like a vine in thy blood, planted by the waters; she was fruitful and full of branches by reason of many waters. And she had strong rods for the sceptres of them that bare rule, and her stature was exalted among the thick branches, and she appeared in her height with the mult.i.tude of her branches. But she was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit; her strong rods were broken and withered; the fire consumed them. And now she is planted in the wilderness, in a dry and thirsty ground. And fire is gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a sceptre to rule. This is a lamentation, and shall be for a lamentation (verses 10-14).

Judah typified by a vine is not a new figure in Ezekiel. See chapters xv:1-5; xvii:6-10. The statement here reminds us also of Psalm lx.x.x:8-11. Many were the blessings Judah enjoyed, like a vine planted by the waters, fruitful and full of branches. The eleventh verse describes the period of Judah's greatest prosperity under David and Solomon. Then the judgment which comes upon the land, the east wind is typical of the Chaldeans which swept from the East and spoiled the vine. The fire of divine wrath burned in their midst. Her exilic judgment is pictured in the next verse: "And now she is planted in the wilderness, in a dry and thirsty land." And the fire of judgment came out of a rod of her branches, that is, the judgment came upon them on account of their wicked Kings. Thus ends the sorrowful lamentation over the princes and the land of Judah. But there is a better future in store for the land and the people, a future which can only be realized in Him, who said, "I am the true vine." Israel still is under the rod, but in G.o.d's own time the curse will give way to the promised blessing, for G.o.d's gifts and calling are without repentance.

FURTHER AND FINAL PREDICTIONS CONCERNING THE JUDGMENT OF JERUSALEM.

Chapter xx.

With this chapter we enter upon the last prophecies given through the prophet before the fall of the City of Jerusalem. There is first an arraignment of the unfaithful nation. This is followed by the divine announcement that the sword of the Lord is now to be drawn to do its judgment work. The twenty-first chapter, in which this announcement is made, has been called the sword-song. In chapter xxii another arraignment of the people and the sins of Jerusalem is given and the corruption of all cla.s.ses, prophets, priests, princes and the ma.s.s of people is described. Once more in chapter xxiii the wickedness and vileness of Samaria and Judah is uncovered, corresponding to the similar message in chapter xvi. The last prophetic message of this cycle was given on the day when the siege of Jerusalem began. On the same day Ezekiel's wife died; the prophet was commanded not to mourn. All this has a meaning in connection with Jerusalem's complete fall. Thus G.o.d waited and waited for the repentance of His people and sent these burning messages to them till at last there was no remedy and judgment had to come.

I. A Retrospect of the Nation's Sins.

And it came to pa.s.s in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord and sat before me. Then came the word of the Lord unto me, saying, Son of man, speak unto the elders of Israel, and say unto them, Thus saith the Lord G.o.d; Are ye come to enquire of me? As I live, saith the Lord G.o.d, I will not be enquired of by you. Wilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers: And say unto them, Thus saith the Lord G.o.d; In the day when I chose Israel, and lifted up mine hand unto the seed of the house of Jacob, and made myself known unto them in the land of Egypt, when I lifted up mine hand unto them, saying, I am the Lord your G.o.d; In the day that I lifted up mine hand unto them to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands; Then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt: I am the Lord your G.o.d. But they rebelled against me, and would not hearken unto me: they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt: then I said, I will pour out my fury upon them, to accomplish my anger against them in the midst of the land of Egypt. But I wrought for my name's sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt (verses 1-9).

There is first a review of the nation's sin in Egypt. At the time given in the first verse the elders came to the prophet to enquire of the Lord. Outwardly it seemed as if these enquiring elders were sincere and came in the spirit of humility acknowledging the prophet's authority.

But the Lord knoweth the heart; He read their innermost thoughts and knew that their inquiry was only a sham; the real heart exercise in true repentance was lacking. So He tells them through the prophet, "As I live--I will not be inquired of by you. Wilt thou judge them, son of man, wilt thou judge them? Cause them to know the abominations of their fathers." Instead of giving them a message of comfort and encouragement, Ezekiel, here addressed again as son of man, is commanded to judge them, that is to put before them their sins and to p.r.o.nounce judgment upon the nation. The same phrase is found twice more in this section. "Now, thou son of man, wilt thou judge, wilt thou judge the b.l.o.o.d.y city? Yea thou shalt show her all her abominations" (xxii:2). See also xxiii:36. And first of all the prophet had to show them the nation's sins in Egypt. He had chosen them as a nation; He had made Himself known to them in Egypt and had lifted up His hand unto them saying, "I am the Lord your G.o.d."

He had entered into covenant relations with Israel and pledged Himself to bring them out of Egypt into the land, which here is called "the glory of all lands." From verses 7 and 8 we learn that Israel was contaminated by the idol worship of Egypt and a holy G.o.d was ready to pour upon them His fury in the midst of the land of Egypt. But sovereign mercy prevailed and instead of making Himself known to the nation in judgment, He made Himself known in bringing them forth out of Egypt.

Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and showed them my judgments, which if a man do, he shall even live in them. Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name's sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness (verses 10-17).

In these verses we have the history of the first generation in the wilderness. His hand brought them out of the land of Egypt into the wilderness and there He gave them the law and the different sabbaths, the feasts of Jehovah. Their sins and failures in the wilderness are briefly sketched. They rebelled; they were disobedient; they despised His judgments and polluted His sabbaths. Then comes the statement that this first generation was not to enter into the land promised unto them.

Again in sovereign mercy He spared them and did not make a complete end of them in the wilderness.

But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your G.o.d; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your G.o.d. Notwithstanding the children rebelled against me: they walked not in my statutes, neither kept my judgments to do them, which if a man do, he shall even live in them; they polluted my sabbaths: then I said, I would pour out my fury upon them, to accomplish my anger against them in the wilderness.

Nevertheless I withdrew mine hand, and wrought for my name's sake, that it should not be polluted in the sight of the heathen, in whose sight I brought them forth. I lifted up mine hand unto them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries; Because they had not executed my judgments, but had despised my statutes, and had polluted my sabbaths, and their eyes were after their fathers' idols. Wherefore I gave them also statutes that were not good, and judgments whereby they should not live; And I polluted them in their own gifts, in that they caused to pa.s.s through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the Lord (verses 18-26).

And now the record of the second generation in the wilderness is brought to their notice. They were just as rebellious as their fathers, who fell in the wilderness. They also were worshippers of idols in the wilderness, besides offering sacrifices and offerings unto Jehovah (Amos v:25-27). The statement in verse 25 "wherefore I gave them also statutes that were not good, and judgments whereby they should not live," has been explained in different ways. It cannot mean the law, for that is holy, just and good. "The solution is due to the simple principle that G.o.d in His government chastens His guilty people retributively and calls the scourges His own, even when the instruments may be wholly foreign to His mind and heart." They were disobedient to His statutes and then in punishment for their sins He let them go into the terrible worship of Moloch, in casting their first-born into the fire as a sacrifice to the idol-G.o.d. It is the same principle here as in Romans i:26-28. G.o.d gave them up in every way after they had turned away from Him. It was a punishment for their sins.

II. Their Sins in the Land.

Therefore, son of man, speak unto the house of Israel, and say unto them. Thus saith the Lord G.o.d: Yet in this your fathers have blasphemed me, in that they have committed a trespa.s.s against me.

For when I had brought them into the land, for the which I lifted up mine hand to give it to them, then they saw every high hill, and all the thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering: there also they made their sweet savour, and poured out there their drink offerings.

Then I said unto them, What is the high place whereunto ye go? And the name thereof is called Bamah unto this day. Wherefore say unto the house of Israel, Thus saith the Lord G.o.d; Are ye polluted after the manner of your fathers? and commit ye wh.o.r.edom after their abominations? For when ye offer your gifts, when ye make your sons to pa.s.s through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be enquired of by you, O house of Israel? As I live, saith the Lord G.o.d, I will not be enquired of by you. And that which cometh into your mind shall not be at all, that ye say, We will be as the heathen, as the families of the countries, to serve wood and stone (verses 27-32).

According to His promise He brought them into the land. He did not go back on His Word, in spite of their failure, for G.o.d's gifts and calling are without repentance. And thus they continued in their evil ways, committing all manner of abominations. And therefore the Lord said to the inquiring elders, "And shall I be enquired of by you, O house of Israel? As I live, saith the Lord G.o.d, I will not be enquired of by you." Verse 32 shows that in the iniquity of their heart they wanted to be like the heathen to serve wood and stone; but G.o.d would take care that this should not be, for He had chosen them to be His nation.

III. Judgment and Mercy in Future Restoration.

As I live, saith the Lord G.o.d, surely with a mighty hand, and with a stretched out arm, and with fury poured out, will I rule over you.

And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out. And I will bring you into the wilderness of the people, and there will I plead with you face to face. Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord G.o.d.

And I will cause you to pa.s.s under the rod, and I will bring you into the bond of the covenant: And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am the Lord.

As for you, O house of Israel, thus saith the Lord G.o.d; Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto me: but pollute ye my holy name no more with your gifts, and with your idols, For in mine holy mountain, in the mountain of the height of Israel, saith the Lord G.o.d, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the first fruits of your oblations, with all your holy things. I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen. And ye shall know that I am the Lord, when I shall bring you into the land of Israel, into the country for the which I lifted up mine hand to give it to your fathers. And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall lothe yourselves in your own sight for all your evils that ye have committed. And ye shall know that I am the Lord, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord G.o.d (verses 33-44).

In this paragraph we read of their future punishment and also of the mercy which is in store for the believing remnant of the nation in the future restoration, of which all the prophets of G.o.d have spoken. In the wilderness of people, their dispersion among all the nations of the world, He will plead with them and bring them under the rod. The rebels will be purged out from the nation and they shall not enter into the land of Israel. In verses 40-44 we have a prophecy concerning their true restoration. They will be accepted, brought back and gathered out from all the countries and brought into the land of Israel, as G.o.d has promised them. Then the remnant of Israel will remember their ways and repent of their evil.

IV. The Forest Consumed by Fire.

And the word of the Lord came unto me saying, Son of man, set thy face toward the south, and drop thy word toward the south, and prophesy against the forest of the south field; And say to the forest of the south, Hear the word of the Lord; Thus saith the Lord G.o.d; Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree: the flaming flame shall not be quenched, and all faces from the south to the north shall be burned therein. And all flesh shall see that I the Lord have kindled it: it shall not be quenched. Then said I, Ah Lord G.o.d! they say of me, Doth he not speak parables (verses 45-49).

It is a parable. The forest of the south field is Judea; its complete and terrible conquest is here again predicted. The fire of judgment is to sweep through it, like a mighty forest fire which cannot be quenched.

And when Ezekiel had faithfully delivered his message, his hearers said, "Doth he not speak in parables?" They refused to understand.

THE IMPENDING JUDGMENT.

Chapter xxi.

"Then said I, Oh, Lord G.o.d! they say of me, Doth he not speak in parables?" This is the last verse of the preceding chapter. It showed the hardened conditions of their hearts, which rejected the Word of G.o.d, the word of warning and the call to repentance. These sad conditions of the people in Ezekiel's day are deeply significant for our times. We see the outwardly professing people of G.o.d, the large numbers of unsaved, nominal Christians in the same hardened condition. Though G.o.d speaks loudly, the Word is not heeded. A stronger judgment message follows in which the sword of the Lord is prominent. Critics have acknowledged the majestic character of the so-called "Song of the Sword," and say that the prophet now speaks in "maddened frenzy," carried away by his own pa.s.sion, breaking out, "in a state of wild excitement," denouncing the nation. But it is not the prophet who gives way to his own feeling. The first verse dispels at once such a conception. "And the Word of the Lord came unto me, saying:" It is the Lord who speaks through Ezekiel.

I. The Sword to be Drawn.

And the word of the Lord came unto me, saying, Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel. And say to the land of Israel, Thus saith the Lord; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked. Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north: That all flesh may know that I the Lord have drawn forth my sword out of his sheath: it shall not return any more. Sigh, therefore, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes. And it shall be, when they say unto thee, Wherefore sighest thou? that thou shall answer, For the tidings, because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and shall be brought to pa.s.s, saith the Lord G.o.d (verses 1-7).

A fearful word it is coming from the lips of Jehovah, who had yearned over Jerusalem and the nation, "Behold, I am against thee, and will draw forth my sword out of its sheath, and will cut off from thee the righteous and the wicked." It was to be an indiscriminate execution of G.o.d's judgment, those who claimed righteousness were to fall under the sword of vengeance like the wicked. It was to be a widespread judgment.

"My sword shall go forth out of its sheath against all flesh--that all flesh may know that I the Lord have drawn forth my sword out of its sheath; it shall not return any more." While here it refers to all the nations, to Jerusalem as well as to Judea, there are other prophecies which include under the term "all flesh" the Gentile nations as well.

"For by fire and by His sword will the Lord plead with all flesh, and the slain of the Lord shall be many" (Isa. lxvi:16). Fear and the pit, and the snare, are upon thee, O inhabitant of the earth" (Isa. xxiv:17).

This will be at the close of the present age. And do not the events in the world to-day indicate the rapid approach of the judgment sword?

And G.o.d's servant was commanded to sigh with bitterness before their eyes. He was to tell them the reason of his agony. "Because it cometh; and my heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water. Behold it cometh and shall be brought to pa.s.s, saith the Lord G.o.d." It was not the time for rejoicing, but for weeping and sighing. The prophet was called upon to show forth in his behavior the solemn days which were now to come. And our Lord has predicted for our age upon earth distress of nations, with perplexity; the sea and the waves thereof roaring. "Men's hearts failing them for fear, and for looking after those things which are coming on the earth, for the powers of heaven shall be shaken" (Luke xxi:25-26).

But how little sighing with bitterness there is to-day among G.o.d's servants in view of what is in store for an unG.o.dly and unbelieving age!

II. The Sharpening of the Sword.

Again the word of the Lord came unto me, saying, Son of man, prophesy, and say, Thus saith the Lord; Say, A sword, a sword is sharpened, and also furbished: It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree. And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer. Cry and howl, son of man; for it shall be upon my people, it shall be upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon thy thigh.

Because it is a trial, and what if the sword contemn even the rod?

it shall be no more, saith the Lord G.o.d. Thou, therefore, son of man, prophesy, and smite thine hands together, and let the sword be doubled the third time, the sword of the slain: it is the sword of the great men that are slain, which entereth into their privy chambers. I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter. Go thee one way or other, either on the right hand, or on the left, whithersoever thy face is set. I will also smite mine hands together, and I will cause my fury to rest: I the Lord have said it (verses 8-17).

The sword of judgment is now described as being prepared for the slaughter. How all this should have a meaning for us at the present time. All the nations of the earth, who boasted but yesterday of a civilization which makes for righteousness and peace, are either at war or are preparing for war. May we not see behind it all the sword of the Lord? Has He not begun judgment among those nations? The threatening vengeance of the Lord will ere long fall upon this age which so long has turned a deaf ear to the wooings of His love. And the question here is asked, "Should we then make mirth?" Is this the time of mirth, worldly enjoyment and indifference? Not for G.o.d's people who discern the signs of the times and who know from the Word of G.o.d the coming events. The place for us is in "Bochim" (Judges ii:4-5. "Bochim" means "Weeping.") The time of the sharpening of the sword is the time for His people to trim their lamps, for earnest heart-searching and prayer. The character of the unsaved, nominal "Christian" ma.s.ses is also being clearly revealed. They show what they are, "lovers of pleasure more than lovers of G.o.d." Though the sword is being drawn and sharpened, they are given to mirth and pleasure, like the company described in 1 Sam. x.x.x:16. The sword of judgment will find them in their merry-making and will change all into weeping and gnashing of teeth.

Again the prophet is commanded to cry and to howl, to smite upon his thigh and to smite his hands together, in view of the coming terrors of judgment. And solemnly the Lord saith, "I will also smite mine hands together, and I will satisfy my fury."