The Prophet Ezekiel Part 11

III. The King of Babylon and His Divination.

The word of the Lord came unto me again, saying, Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose it at the head of the way to the city. Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced. For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he shook his arrows to and fro, he consulted with images, he looked in the liver. At this right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken. Therefore thus saith the Lord G.o.d: Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye are come to remembrance, ye shall be taken with the hand (verses 18-24).

The King of Babylon, Nebuchadnezzar, is the chosen instrument through whom the drawn and sharpened sword does its judgment work. He is seen in this paragraph using divination, to decide if he should go to Rabbath of the Ammonites or to Judah in Jerusalem. The King is standing at the parting of the way, at the head of the two ways. First he used the arrows. The authorized version is faulty in its translation; it is not, "he made his arrows bright," but "he shook his arrows to and fro." The Babylonians used all kinds of enchantments, sorceries, as well as star-gazers, astrologers, etc., to be guided in their undertakings. (See Isa. xlvii:8-15). The King took two arrows and put upon each the name of the two cities mentioned; they were then shaken in the quiver and one was drawn out. He also used images (teraphim) which he consulted and looked into the liver. They generally killed a sheep and imagined that the different lines and formation of the liver gave them directions what to do. In the British Museum there is a Babylonian clay tablet with a sheep's liver covered with all kinds of lines and oracles. In the twenty-second verse we see the result of his divinations. He has pulled out of the quiver the arrow which has on it the word "Jerusalem." And so the siege of Jerusalem was prepared. But the inhabitants of Jerusalem, who heard of the King's divination, branded it as a false divination (verse 23). They still hoped that all attempts made by Nebuchadnezzar would fail. But the hand of G.o.d was guiding all, and in the last verse of this paragraph (verse 25) the Lord announces the hopelessness of their expectations.

IV. The Wicked Prince and the Coming One.

And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord G.o.d; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him (verses 25-27).

And now follows a most interesting utterance of the prophet which has a future meaning. There can be no question that Zedekiah is first of all in view as the profane wicked[15] prince of Israel. But the prophecy looks far beyond Zedekiah. It is the coming wicked prince, the one who comes in his own name, the final Antichrist, the false Messiah, or, as he is also called in Revelation, the false prophet. That verse 25 refers to the time of the end is seen by the words, "in the time of the iniquity of the end" (correct translation). The same phrase appears in Dan. xi:35-39, "the time of the end," and the person described in that pa.s.sage is the Antichrist, the wicked prince. It is the time of the future great tribulation "when the transgressors are come to the full"

(Dan. viii:23). This false Christ will claim priestly and kingly honors.

He is the beast out of the earth (Rev. xiii) having two horns like a lamb, but speaking as a dragon. The two horns represent the priesthood and the kings.h.i.+p he a.s.sumes. And this we learn from verse 26 is the character of the wicked prince of Israel of whom Ezekiel speaks. Again, we must correct the faulty translation of the authorized version: "Remove the mitre and take off the crown"; the word "diadem" is mitre, the head-dress of the high-priest (Exod. xxviii:4). He wears the mitre of the priest and the crown of the king. He is Satan's final counterfeit (like the pope) of the Priest-King. In verse 27 the overturning times are mentioned. Thrice it is stated, "I will overturn." Even so will it be at the time of the end until He comes whose right it is. And the coming One, who will exalt what is low and abase what is high, who will remove the mitre and the crown from the Antichrist, destroying him by the brightness of His coming (2 Thess. ii) is the Lord Jesus Christ. It is interesting to see that there is in the Hebrew a word used which is very suggestive. In Genesis xlix:10 we have Christ spoken of as s.h.i.+loh.

The word "until He come" in the Hebrew is almost the same as s.h.i.+loh; it is Sh.e.l.loh. And surely the overturning times are almost upon us, and soon that profane wicked Prince may arise. However, we do not wait for that wicked one; we wait for the Lord.

[15] Literal translation is, "O deadly wounded wicked one, the Prince of Israel."

V. The Judgment to Fall Upon Ammon.

And thou, son of man, prophesy and say, Thus saith the Lord G.o.d concerning the Ammonites, and concerning their reproach; even say thou, The sword, the sword is drawn: for the slaughter it is furbished, to consume because of the glittering: While they see vanity unto thee, while they divine a lie unto thee, to bring thee upon the necks of them that are slain, of the wicked whose day is come, when their iniquity shall have an end. Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity. And I will pour out mine indignation upon thee; I will blow against thee in the fire of my wrath, and deliver thee into the hand of brutish men, and skillful to destroy. Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no more, for I the Lord have spoken it (verses 28-32).

The judgment came upon the Ammonites is threatened here. But it must not be overlooked that this prophecy also has a further meaning, for the same words "in the time of the iniquity of the end" (verse 29) appears here. And yet there is also promised for the future a restoration of Ammon (Jer. xlix:6).

JERUSALEM'S ABOMINATIONS.

Chapter xxii.

This chapter describes again the sins and abominations of Jerusalem.

Before the sharpened sword of divine justice and retribution does its dreadful work, the Lord uncovers the guilt and vileness of the city and lays bare the corruption of her prophets, priests and princes, as well as the people.

I. The Violence and Abominations of Jerusalem.

Moreover the word of the Lord came unto me, saying, Now, thou son of man, wilt thou judge, wilt thou judge the b.l.o.o.d.y city? yea, thou shalt shew her all her abominations. Then say thou, Thus saith the Lord G.o.d; The city sheddeth blood in the midst of it, that her time may come, and maketh idols against herself to defile herself. Thou art become guilty in thy blood that thou hast shed; and hast defiled thyself in thine idols which thou hast made; and thou hast caused thy days to draw near, and art come even unto thy years: therefore have I made thee a reproach unto the heathen, and a mocking to all countries. Those that be near, and those that be far from thee, shall mock thee, which art infamous and much vexed. Behold, the princes of Israel, every one were in thee to their power to shed blood. In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow. Thou hast despised mine holy things, and hast profaned my sabbaths. In thee are men that carry tales to shed blood: and in thee they eat upon the mountains: in the midst of thee they commit lewdness. In thee have they discovered their fathers' nakedness: in thee have they humbled her that was set apart for pollution. And one hath committed abomination with his neighbor's wife; and another hath lewdly defiled his daughter-in-law; and another in thee hath humbled his sister, his father's daughter. In thee have they taken gifts to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbors by extortion, and hast forgotten me, saith the Lord G.o.d. Behold, therefore I have smitten mine hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee. Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? I the Lord have spoken it, and will do it. And I will scatter thee among the heathen, and disperse thee in the countries, and will consume thy filthiness out of thee. And thou shalt take thine inheritance in thyself in the sight of the heathen, and thou shalt know that I am the Lord (verses 1-16).

Jerusalem is called here a b.l.o.o.d.y city on account of the deeds of violence which were committed in her midst. Once it was a faithful city, full of judgment and righteousness; but she had become an harlot, and murderers lodged in it (Isaiah i:21). The prophets and the righteous had been killed in her midst. And He who sent these messages of warning and impending judgment, who waited so patiently for Jerusalem's repentance and the return of His people, came in the fullness of time, in the midst of His people and to that city. Before He went to the cross of Calvary, where He gave Himself and where also Jerusalem's bloodguiltiness was fearfully crowned by killing the Prince of Life (Acts iii:15), He stood before that city with tear-filled eyes and uttered those tender and never to be forgotten words: "O Jerusalem, Jerusalem, thou that killest the prophets and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathered her chickens under her wings, and ye would not" (Matt. xxiii:37). And Stephen said, "Which of the prophets have not your fathers persecuted?

and they have slain them which showed before of the coming of the Just One, of whom ye have been now the betrayers and murderers" (Acts vii:52). "His blood be upon us and our children" was their awful cry, when the b.l.o.o.d.y city delivered Him into the hands of the Gentiles, and ever since they have been, Cain-like, the homeless wanderers among the nations, till some day they will acknowledge their bloodguiltiness and turn to Him. And in this chapter the Lord describes all her violence and abominations. All were guilty of violence and the shedding of blood, especially the princes, the Kings of Judah. (See Jeremiah xxvi:21 and x.x.xviii:4, etc.). And inasmuch as they had turned away from Jehovah and wors.h.i.+pped idols, moral corruption and the vile things man is capable of were likewise present.

And such are also the conditions to-day among the nations, which profess to be Christian; violence and bloodshed, moral corruption and abomination. May we not forget that the Lord, who knew Jerusalem's guilt and judged her for it, is the same to-day, who will judge the violence and the abominations on the earth among nations whose privileges have been even greater than the privileges and blessings of Jerusalem. "Thou hast forgotten Me," was Jehovah's accusation against the city. Had they remembered Jehovah's kindness, His gracious dealing with their fathers, had they remembered His Word, these abominations would not have come to pa.s.s. And the source of the violence, the bloodshed, the moral darkness in the world to-day, is, that the nations have forgotten G.o.d. The judgment of the city is again announced.

II. The Smelting Furnace.

And the word of the Lord came unto me, saying, Son of man, the house of Israel is to me become dross; all they are bra.s.s and tin and iron and lead, in the midst of the furnace; they are even the dross of silver. Therefore thus saith the Lord G.o.d; Because ye are all become dross, behold, therefore, I will gather you into the midst of Jerusalem. As they gather silver and bra.s.s and iron and lead and tin into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger and in my fury, and I will leave you there, and melt you. Yea, I will gather you, and blow upon you in the fire of my wrath, and ye shall be melted in the midst thereof. As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I the Lord have poured out my fury upon you (verses 17-23).

The smelting furnace is the symbol of Jehovah's fiery indignation against Jerusalem and its inhabitants. A furnace is either for refining or for destruction. In the future the remnant of Israel will be refined by the fires of persecution and tribulation (Mal. iii:1-3). To the G.o.dly part of His earthly people He saith, "Behold I have refined thee, but not as silver; I have chosen thee in the furnace of affliction" (Isaiah xlviii:10). But here in Ezekiel's message it is not the question of refining but of punishment by fire. Israel is dross. Bra.s.s, tin, iron, lead, dross of silver are mentioned, but gold is significantly omitted.

It stands for righteousness and that was lacking in Jerusalem. The fury of the Lord would fan the flame and all gathered together, like worthless metals would be melted by the wrath of the Lord.

III. The Corruption of the Prophets, the Priests and the Princes.

And the word of the Lord came unto me, saying, Son of man, say unto her, Thou art the land that is not cleansed, nor rained upon in the day of indignation. There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey: they have devoured souls; they have taken the treasure and precious things; they have made her many widows in the midst thereof. Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them. Her princes in the midst thereof are like wolves ravening the prey, to shed blood and to destroy souls, to get dishonest gain. And her prophets have daubed them with untempered mortar, seeing vanity, and divining lies unto them, saying, Thus saith the Lord G.o.d, when the Lord hath not spoken. The people of the land have used oppression and exercised robbery, and have vexed the poor and needy: yea, they have oppressed the stranger wrongfully. And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none.

Therefore have I poured out mine indignation upon them; I have consumed them with the fire of my wrath: their own way have I recompensed upon their head, saith the Lord G.o.d (verses 23-31).

What corruption this additional message of the Lord reveals! The land had already been cursed for the wicked deeds of its tenants. The religious leaders, the prophets, these false prophets with their lying messages, instead of saving souls and warning to flee from the wrath to come, devoured souls. The priests, called to minister in holy things, were as bad; they profaned the holy things. They were blasphemers instead of wors.h.i.+ppers. These characteristics of false prophets and false priests are repeated in our own times. Like these false prophets whom Ezekiel describes, the modern day religious leaders, mislead the people by giving lying messages and by glossing over men's sins and not giving to them the Word of the Lord. Like priests, like people! The people were lovers of money and oppressors of the poor. Jehovah looked for a man to stand in the gap between Him and the land, but there was none. There is no help and hope in man, for all have gone astray and there is none that doeth good. But there is One--blessed be G.o.d!--who has stood in the gap, our Lord Jesus Christ. "And He saw that there was no man, and wondered that there was none to interpose, therefore His own arm brought salvation to Him, and His righteousness, it upheld Him"

(Isaiah lix:16). Through Him "all Israel" is yet to be saved and receive the promised blessings.

THE TWO SISTERS AHOLAH AND AHOLIBAH.

Chapter xxiii.

Once more a parable is given to ill.u.s.trate and expose the wickedness of Samaria and Jerusalem in their unG.o.dly relations.h.i.+p with a.s.syria and Chaldea. On the whole, this chapter bears a similar message as the one contained in chapter xvi, however, with this difference that here the later history of the two kingdoms, the Kingdom of Israel and the Kingdom of Judah and their defilement with heathen nations is the prominent feature. The chapter has five sections.

I. The Two Sisters Aholah and Aholibah.

The word of the Lord came again unto me, saying, Son of man, there were two women, the daughters of one mother: And they committed wh.o.r.edom in Egypt; they committed wh.o.r.edom in their youth: there were their b.r.e.a.s.t.s pressed, and there they bruised the teats of their virginity. And the names of them were Aholah the elder, and Aholibah her sister: and they were mine, and they bare sons and daughters. Thus were their names; Samaria is Aholah, and Jerusalem Aholibah (verses 1-4).

The two daughters of one mother are Samaria and Jerusalem, called sisters in chapter xvi:46. They were sisters not only because they had the same mother, the Jewish nation, but they were also sisters in their vile idolatry. Samaria is called Aholah. Aholah means "her tent."

Jerusalem is named Aholibah, "my tent is in her." The latter denotes the fact that the true sanctuary was in Judah, while the Kingdom of Israel, Samaria, practised a "false wors.h.i.+p." Yet Jehovah owned them both as His people.

II. Aholah's Wickedness.

And Aholah played the harlot when she was mine; and she doted on her lovers, on the a.s.syrians her neighbours, Which were clothed with blue, captains and rulers, all of them desirable young men, hors.e.m.e.n riding upon horses. Thus she committed her wh.o.r.edoms with them, with all them that were the chosen men of a.s.syria, and with all on whom she doted: with all their idols she defiled herself. Neither left she her wh.o.r.edoms brought from Egypt: for in her youth they lay with her, and they bruised the b.r.e.a.s.t.s of her virginity, and poured their wh.o.r.edom upon her. Wherefore I have delivered her into the hand of her lovers, into the hand of the a.s.syrians, upon whom she doted.

These discovered her nakedness: they took her sons and her daughters, and slew her with the sword and she became famous among women; for they had executed judgment upon her (verses 5-10).

Aholah's, Samaria's, wickedness is described first. It began with Jeroboam's idolatry (1 Kings xii:25) and became worse and worse. They went to a.s.syria and shared their corruption in idolatry and made a covenant with that nation (Hosea xii:2). Thus Samaria played the harlot by forsaking the Lord and turning to a.s.syria, trusting on a.s.syria instead of on the Lord, and then she defiled herself with all their idols.

Hosea described their condition. "Ephraim also is like a silly dove without heart; they call to Egypt, they go to a.s.syria. When they shall go I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them, as their congregation hath heard.

Woe unto them! for they have fled from me; destruction unto them!

because they have transgressed against me, though I have redeemed them, yet they have spoken lies against me" (Hosea vii:11-13). The judgment of Samaria is also mentioned. The Lord delivered the people into the hands of the nation with which they had become enamored, to discover their nakedness. "Wherefore, I have delivered her into the hand of her lovers, into the hand of the a.s.syrians, upon whom she doted." The historical record of this is found in 2 Kings xvii, when Hoshea, King of Samaria, became servant to Shalmaneser, King of a.s.syria. And when Hoshea acted treacherously, Shalmaneser imprisoned Samaria's king and led the people away into a.s.syria.

III. The Wickedness of Aholibah.

And when her sister Aholibah saw this, she was more corrupt in her inordinate love than she, and in her wh.o.r.edom more than her sister in her wh.o.r.edom. She doted upon the a.s.syrians her neighbours, captains and rulers clothed most gorgeously, hors.e.m.e.n riding upon horses, all of them desirable young men. Then I saw that she was defiled, that they took both one way, And that she increased her wh.o.r.edom: for when she saw men pourtrayed upon the wall, the images of the Chaldeans pourtrayed with vermillion, Girded with girdles upon their loins, exceeding in dyed attire upon their heads, all of them princes to look to, after the manner of their nativity: And as soon as she saw them with her eyes, she doted upon them, and sent messengers unto them into Chaldea. And the Babylonians came to her into the bed of love, and they defiled her with their wh.o.r.edom, and she was polluted with them, and her mind was alienated from them. So she discovered her wh.o.r.edom, and discovered her nakedness: then my mind was alienated from her, like as my mind was alienated from her sister. Yet she multiplied her wh.o.r.edoms, in calling to remembrance the days of her youth, wherein she had played the harlot in the land of Egypt. For she doted upon their paramours, whose flesh is as the flesh of a.s.ses, and whose issue is like the issue of horses. Thus thou calledst to remembrance the lewdness of thy youth, in bruising thy teats by the Egyptians for the paps of thy youth (verses 11-21).

And her sister Aholibah, Jerusalem, saw this, but did not profit by it.

She became even more corrupt than Samaria and increased her wh.o.r.edoms.

She was enjoying greater privileges and blessings than Samaria and therefore her wickedness and fall was greater. King Ahaz, when pressed by Rezin, the King of Syria and Remaliah, King of Israel, sent messengers to Tiglath-pileser, King of a.s.syria, with the message, "I am thy servant and thy son, come up and save me" (2 Kings xvi:5-8.)

He also took the silver and gold in the house of the Lord and gave it as a present to the a.s.syrian King. Isaiah's message and offer as described in Isaiah vii he refused. Then King Ahaz "went to Damascus to meet Tiglath-pileser, King of a.s.syria, and saw an altar that was at Damascus.

And King Ahaz sent to Urijah the priest, the fas.h.i.+on of the altar, and the patterns of it, according to all the workmans.h.i.+p thereof." This strange altar was set up in Jerusalem, and the house of the Lord was defiled by him (2 Kings xvi:10-20). Likewise, Jerusalem also followed the Chaldeans and was inflamed by the pictures of the Chaldeans portrayed on walls in vermillion, the peculiar color used by the the Chaldeans. She loved Chaldea, Babylon with her vile idolatry, and sent messengers to the Chaldeans. And the Babylonians responded and came to her to corrupt Jerusalem. Then Jehovah says: "My mind was alienated from her, like as my mind was alienated from her sister." Yet she continued in her evil ways. In all this we have a description of Jerusalem's history in becoming defiled by heathen nations, their idolatries and corresponding immoralities.

IV. Aholibah's Punishment.