This chapter concludes the visions concerning the doom of Jerusalem. At the close of the previous chapter we saw the Glory of the Lord getting ready to leave the doomed city. The complete withdrawal is recorded now.

However, before we reach this we find a prophecy uttered against the leaders of the people. Then the Prophet received a comforting message about the future restoration and blessing of the nation. This is the first restoration promise in this book. It is repeated and enlarged in the great predictions after the fall of Jerusalem.

I. The Prophecy against the Leaders.

Moreover the spirit lifted me up, and brought me unto the east gate of the Lord's house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah, the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city; which say, It is not near; let us build houses; this city is the cauldron, and we be the flesh.

Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon men, and said unto me, Speak; Thus saith the Lord, Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord G.o.d, Your slain, whom ye have laid in the midst of it, they are the flesh, and this city is the cauldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord G.o.d. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword: I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your cauldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgements, but have done after the manners of the heathen that are round about you.

And it came to pa.s.s, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah, Lord G.o.d! wilt thou make a full end of the remnant of Israel? (verses 1-13).

The Prophet had watched the movements of the cherubim and the glory of the Lord, and now he is again suddenly transported to the east gate of the Lord's house. At the door of the gate he beholds twenty-five men. He recognized among them Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. In the eighth chapter he had also seen, between the porch and the altar, twenty-five men with their backs towards the temple (viii:16). In that chapter Jaazaniah is mentioned.

The question then arises, is this the same company Ezekiel sees once more and against which he utters his denunciatory message? They cannot be identical with the men in the previous chapter, for they belonged evidently to the priestly cla.s.s, while the twenty-five men in this chapter are leaders, or princes, of the people. Nor is the Jaazaniah the same as in the eighth chapter. Here is a Jaazaniah who was the son of Azur, while the other Jaazaniah was the son of Shaphan. These princes here may be the same of whom we read in Jeremiah x.x.xviii:4.

It shows the complete corruption of Jerusalem. The priesthood and the leaders of the nation were steeped in wickedness and defied G.o.d and the judgment He had announced through Jeremiah, and now also through Ezekiel. Interesting are the names of those mentioned, Jaazaniah ("He will be heard of the Lord"); Azur ("Helper"); Pelatiah ("Delivered of the Lord"); Benaiah ("Built up of the Lord"). Their names indicate that they knew the Lord and His truth and yet they had turned deliberately from Him and from His Word. They devised mischief (or iniquity) and gave wicked counsel. Their wicked counsel consisted in disobedience against Jehovah and His Word. In regard to the judgment they said, "It is not the time to build houses; this is the cauldron and we are the flesh."

They knew of Jeremiah's letter which he had sent to the elders which were carried away captives. In that letter, Jeremiah, believing G.o.d's Word concerning the long duration of the captivity, gave the advice, "Build ye houses and dwell in them" (Jere. xxix). They ridiculed that divinely given advice. They still thought themselves safe in Jerusalem.

The phrase "this is the cauldron" means the city of Jerusalem; and we are the "flesh" themselves. As the flesh in the cauldron is preserved from the fire by the cauldron itself, so they felt themselves secure in the doomed city. That these wicked leaders were still in the city shows that the judgment in chapter ix was not a complete judgment. It began at the sanctuary, and the wicked worshippers Ezekiel saw in his vision were smitten first of all, while the man with the inkhorn marked the entire remnant for preservation. Then the Spirit fell upon Ezekiel and he uttered Jehovah's message. Their proverb about the cauldron and the flesh is used to announce their own doom. Those whom they had slain were the flesh, not they the living ones; the slain ones had the city for a cauldron. But the defiant leaders, who cast the judgment predictions to the winds, would be brought forth out of the city, the place of their supposed security. They feared the sword and it would come upon them.

Solemnly the Lord declared, "This city shall not be your cauldron, neither shall ye be the flesh in the midst thereof; I will judge you in the border of Israel." And thus it came true. Nebuchadnezzar received his prisoners on the borders, the territory of the kingdom of Israel, at Riblah (2 Kings xxv:18-21; Jer. lii:24-27).

All this finds a repet.i.tion in the present age. G.o.d has spoken. Long ago He has in His Word announced the judgment upon this present age. Men, religious men, leaders among the people, like these twenty-five, reject His Word and do not believe in the threatened judgments. "Peace and safety" is their false hope. But the day is coming and not far off when all who reject the Word of G.o.d will find out, to their eternal shame and loss, that His Word is true.

And while the Prophet delivered faithfully his message, the Lord touched one of the men; Pelatiah suddenly died. He may have stood there with sneering lips, defying the Lord's mouthpiece, when sudden death was meted out to him. It was a divine seal upon the words they had heard.

This act of judgment greatly impressed the Prophet and he prayed for the preservation of the remnant of Israel. Knowing the sad condition of the people he loved so well, he feared that they all would be taken away.

May we also, in the days of impending judgments make use of the prayer of intercession. The next paragraph contains the answer Ezekiel received.

II. The Message of Restoration and Blessing.

Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel, wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord G.o.d: Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord G.o.d; I will even gather you from the people, and a.s.semble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their G.o.d. But as for them whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the Lord G.o.d (verses 14-21).

It is the first message of comfort Ezekiel received. They were to be scattered among the nations, yet Jehovah promises, "I will be to them a little[12] sanctuary in the countries where they shall come." This refers to the remnant who still clings to Him and hopes in the fulfilment of His promises. Then follows the great outlook into their future. Blessed promises! They are the hope of Israel. Their regathering, their return from exile is here definitely predicted by Ezekiel. Moses before had announced the same future restoration. So did Isaiah and Jeremiah as well as the earlier prophets. The denial of the literal regathering of Israel means the denial of the Word of the Lord.

They will receive the land of Israel. But greater things are promised to the people. The stony heart is to be taken away; they are to receive a heart of flesh. This is the result of the new Spirit, His Spirit, which they will receive. It means the new birth of that nation to enter into the promised kingdom. Then the result will be an obedient people. "They shall be my people and I will be their G.o.d." Has this been fulfilled in the return of the feeble remnant from Babylon? Many believe that Ezekiel's message found then its accomplishment. It is not so. The nation was not put into possession of the great blessings which are everywhere linked with their literal restoration and possession of the land. Ezekiel's great visions of the national restoration of Israel and the greater spiritual blessings are still unfulfilled. They will be fulfilled when the Glory of the Lord, that is the Lord of Glory, their rejected King, the Son of David, the King of Israel, returns.

[12] Or, "for a little while."

III. The Glory Departs.

Then did the cherubim lift up their wings, and the wheels beside them; and the glory of the G.o.d of Israel was over them above. And the glory of the Lord went up from the midst of the city and stood upon the mountain which is on the east side of the city.

Afterwards the Spirit took me up, and brought me in a vision by the Spirit of G.o.d into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had shewed me (verses 22-25).

After this comforting message of future blessing for the nation and restoration to the land, the Glory of the Lord holds its departure. We saw how it gradually withdrew from the temple, where it had dwelt. Now the complete departure from the city has come. But it is a blessed thought, before that takes place, Jehovah gave His Word that He would return and be again with His people. "The Glory of the Lord went up from the midst of the city and stood upon the mountain which is on the east side of the city." That mountain is the Mount of Olives. Significant place where the Shekinah, the Glory of the Lord with its cherubim and wheels was seen for the last time. Upon that mountain He stood, who is the Glory Himself, our Lord Jesus Christ. From there He went back to the Father. And in a coming day "His feet will stand upon the Mount of Olives." And when He comes back in visible glory, Israel and Jerusalem will behold the return of the Glory of the Lord, Ezekiel saw departing from temple and city. Then that will happen what has never been in Israel's past history: "All the earth will be filled with His Glory."

MESSAGES AND PARABLES.

Chapter xii.

A new section of this book begins with the twelfth chapter and ends with chapter xix. The judgments the Prophet had announced, the great visions he had seen, all showing the impending doom of Jerusalem, were not believed nor heeded by the people. This is announced by a direct communication from the Lord in the beginning of this chapter. After he had seen the departure of the Glory of the Lord, he spoke unto them of the captivity all the things that the Lord had shown unto him (xi:25).

Perhaps some time elapsed before the Word of the Lord came unto him revealing the unbelieving, rebellious condition of the people. "Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not; for they are a rebellious house" (verse 2). Therefore the speedy judgment is again announced and the Prophet received a series of messages and parables.

"The Word of the Lord came," and "Thus saith the Lord," are the oft-repeated phrases in this most interesting chapter. We shall find many solemn truths in this section, truths which have a meaning for our times as well. May we hear His voice in these words which the Prophet-Priest heard from Jehovah. The first chapter of this section has two parts.

I. The Symbolical Sign of the Certainty and Nearness of the Judgment.

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not; for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign, unto the house of Israel. And I did so as I was commanded; I brought forth my stuff by day, as stuff for captivity, and in the even I digged through the wall with mine hand; I brought it forth in the twilight, and I bare it upon my shoulder in their sight (verses 1-7).

In the commission which the Prophet received (chapter ii) the rebellious condition of the people had been declared by the Lord, and now once more the fact that they were "a rebellious house" is mentioned. They had eyes and did not see, ears and they did not hear. Moses had spoken of that (Deut. xxix:1-4) and their past history up to the days of Ezekiel only confirmed the truth of this statement. Isaiah had heard the same words from the Lord (Is. vi:9-10) and Jeremiah had to repeat them in his great call to a backslidden people (Jere. v:21). Then our Lord used the same words when the nation had rejected His testimony (Matt. xiii:13-15; Mark viii:18; John xii:39-40). The last time we find them applied is in Acts xxviii:26-27. Blindness is now upon Israel, but the day is also coming when that judicial blindness will be removed and they will be no longer the rebellious house. Of this coming great miracle of the Grace of G.o.d Ezekiel's later prophecies have much to say.

Here the Prophet is told to act again in a symbolical sign. He was told to prepare stuff for removing. This meant that he should attire himself like one who goes on a journey with sandals on his feet, a staff in his hand, a burden upon his shoulders. Then he was to remove from one place to another. He was also to bring forth his stuff in their sight, and then with the captive's burden upon his back he was commanded to dig through the wall and carry it through the hole. Furthermore he was to cover his face so that he did not see the ground. All this the prophet did in the sight of the people. In all this the Lord in His infinite patience, in making the Prophet a sign unto them, waited still for their repentance; "it may be they will consider, though they be a rebellious house."

We find the meaning of all this explained in the verses which follow:

And in the morning came the word of the Lord unto me, saying, Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord G.o.d; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign; like as I have done, so shall it be done unto them: they shall remove and go into captivity. And the prince that is among them shall bear upon his shoulder in the twilight, and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, that he see not the ground with his eyes. My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there. And I will scatter toward every wind all that are about him to help him, and all his bands; and I will draw out the sword after them. And they shall know that I am the Lord, when I shall scatter them among the nations, and disperse them in the countries. But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the heathen whither they come; and they shall know that I am the Lord (verses 8-16).

The actions of the Prophet were witnessed by the people and they said to him, What doest thou? The answer to their inquiry is given by the Lord Himself. We have therefore the divine interpretation of what Ezekiel had done in their presence. It is a prophecy and concerns mostly "the prince in Jerusalem"; Zedekiah is meant. His attempt to flee from Jerusalem and his fate when the king of Babylon put out his eyes, his captivity in the land of the Chaldeans and death in that land are here clearly predicted. Jeremiah x.x.xix:4; lii:10-11 and 2 Kings xxv:1-7 must be read in connection with the sign of Ezekiel and the interpretation as given by the Lord. Thus Ezekiel had enacted a prophecy before their eyes which came literally true. Certain critics have tried to explain that what Ezekiel did must have happened after the fall of Jerusalem and the capture of Zedekiah. However, this attempt to disprove the pa.s.sage as a real prophecy has failed. Others have tried to explain it in still another way. It has been said: "Since we know that the book was written after the event, it is a perfectly fair question whether in the interpretation of the symbols Ezekiel may not have read into it a fuller meaning than was present to his own mind at the time." This statement sets aside the fact that not Ezekiel gave the interpretation and read something into it, but the whole pa.s.sage is the Word of the Lord, introduced with "Thus saith the Lord G.o.d." Predictions of any kind revealing future events seems to be the unpalatable thing for the destructive criticism, for it proves the fact of divine revelation. We have followed step by step the different judgment messages and visions which the Prophet received and delivered, how Jerusalem was facing its certain doom and now Zedekiah and his fate in trying to escape from Jerusalem is especially mentioned. All these visions are closely connected and were all given before the city fell.

And what the Lord predicted here, not alone about Zedekiah, but also about the people and their dispersion came true. They were scattered among the nations, but a full end of them was not made, a remnant was to be left and to declare their abominations among the nations. Scattered in all countries they witness by their condition as a homeless nation to their own disobedience and shame.

Moreover the word of the Lord came to me, saying, Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness; And say unto the people of the land, Thus saith the Lord G.o.d of the inhabitants of Jerusalem, and of the land of Israel; They shall eat their bread with carefulness, and drink their water with astonishment, that her land may be desolate from all that is therein because of the violence of all them that dwell therein. And the cities that are inhabited shall be laid waste, and the land shall be desolate; and ye shall know that I am the Lord (verses 17-20).

An additional message is given. Ezekiel was to eat his bread with quaking and drink his water with dread and anxious care. It was another sign of the affliction which was to come upon them. The land also should become desolate and the cities be laid waste. Thus the Lord continued to warn and plead with His people. Judgment is always his strange work (Is.

x.x.xiii:21). "For He doth not afflict willingly nor grieve the children of men? (Lam. iii:33). The unheeded warnings were repeated over and over again by Ezekiel and the other prophets; He waited in His infinite patience for the return of His people and, as we learn from the Book of Judges, if there is but a cry from the heart of His people, He is ready to respond. But Israel heard not. They made light of all the predictions of the rapidly nearing judgment. When we think of our own times and generation, and remember the deliberate rejection of G.o.d's Word, the impenitence and worldliness prevalent in Christendom, and the judgments which are threatened and which must come some day, these opening messages of Ezekiel and their fulfilment in the judgment of Jerusalem and the nation take on an additional meaning. G.o.d must needs do His strange work, the work of judgment upon those who reject the best He has given, the Gospel of His Grace. The condition of the people is now more fully seen in the second part of this chapter.

II. The False Hope. The Judgment not to be Delayed.

And the word of the Lord came unto me, saying Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them, therefore, Thus saith the Lord G.o.d; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pa.s.s; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord G.o.d.

Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.

Therefore say unto them, Thus saith the Lord G.o.d; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord G.o.d (verses 21-28).

We must again remember in reading these words that in the midst of Israel false prophets deluded the people with their false messages. The rebellious spirit against the Lord was fostered by these men and the threatening judgments announced by Jeremiah and by Ezekiel were not believed by the ma.s.s of the people. Of them we read elsewhere: "Thy prophets have seen vain and foolish things for thee, and they have not discovered thine iniquity, to turn away thy captivity, but have seen for thee false burdens and causes of banishment" (Lam. ii:14). Believing the false messages the people said, "The days are prolonged, and every vision faileth." Had they really believed that the days were not to be prolonged and that the vision of judgment upon Jerusalem was about to be accomplished, they would have surely turned to the Lord and cried to Him for mercy. Unbelief was responsible for their condition, and in that unbelief they were sustained by the lying prophets. In the next chapter the Prophet utters his G.o.d-given denunciation of these false prophets and prophetesses.

All this is present with us to-day. Blinded Israel then did not believe what the Lord had spoken. They thought themselves secure, that the days would be prolonged and that the visions had failed. It is so to-day. The Spirit of G.o.d has predicted this for the end of the present age: "Knowing this first, that there shall come in the last days scoffers, walking after their own l.u.s.ts, and saying, Where is the promise of his coming? for since the fathers fell asleep all things continue as they were from the beginning of the creation" (2 Peter iii:3-4). This is the spirit to-day which has permeated the larger part of the professing church. What G.o.d has said concerning the future, the Coming again of His Son to judge the world in righteousness is either ignored or rejected, while many even ridicule these great predictions. It is the popular opinion that our age is constantly getting better, they dream of world-peace, great advancement and prosperity. That G.o.d has written a different program in His Word revealed by the Prophets of G.o.d in visions and confirmed by our Lord and His Apostles is completely forgotten. And this setting aside of the Word of Prophecy has produced in Christendom similar conditions to those in unbelieving Israel. And there are others who a.s.sent in a measure to the visions of the Prophets concerning things to come, but they are unconcerned about it. It has no meaning for them.

Like Israel they say, "The vision that he seeth is for many days to come and he prophesieth of the times that are afar off" (verse 27). It reminds us of the language of the evil servant who said, "My lord delayeth his coming."

But what was G.o.d's answer? He would end this false hope and false security. The lying proverb which the false prophets had them inspired to use would be changed into another. "The days are at hand and the effect of every vision." All false visions, false divinations and false hopes which had become so widespread among Israel were to cease, for the burden of true Prophecy would now be fulfilled. Then solemnly He declared that His Word was to be done. The Word which He spoke would come to pa.s.s. Even so every word which the Prophets had spoken concerning the judgment of Jerusalem, the devastation of the land and the dispersion of the people came to pa.s.s.

May we remember that when the world says "Peace and safety," then sudden destruction shall come upon them (1 Thess. v:1-5). The world and an apostate church may dream of peace and safety, sneer at divine interference in mighty judgments, laugh at a second, visible and glorious coming of the same Lord who died and was raised from the dead, ridicule the establishment of His great kingdom on this earth and say every vision faileth--yet we know that the vision will not fail. What G.o.d has spoken will be done. The vision may yet be for an appointed time, but at the end it shall speak and not lie; though it tarry, wait for it; because it will surely come; it will not tarry (Hab. ii:3). "Say unto them, The days are at hand." This was G.o.d's message to a people deceived by false hopes of peace. And may this not be the Lord's message to us in these dark and solemn days, when the clouds of judgment are gathering, the days are at hand? May we as the children of light and of the day wait for the fulfilment of the vision. It will surely come and not tarry.

THE MESSAGE AGAINST THE FALSE PROPHETS AND PROPHETESSES.

Chapter xiii.

The message which follows the preceding one on the certainty of the doom of Jerusalem is directed against the false prophets and prophetesses who were at work among the people, and who antagonized the G.o.d-given utterances of the true messengers of the Lord. These men and women may well be termed the curse of Israel, because all they did was a curse to the people. Their words inspired the rebellious people with a false hope and kept them from turning to the Lord in true repentance. They advocated a national alliance of Israel with Egypt and other empires, while the true prophets exhorted Israel to put their confidence exclusively in the Lord. The false prophets paid no heed to the moral and religious conditions of the people of G.o.d. They saw nothing alarming in the drift away from G.o.d, in the increasing immoralities, but in view of all this they continued to cry peace, peace; but the true prophets sounded the alarm and without mincing words uncovered the degenerating conditions of the people.