30:5 Ethiopia, Libya, Lydia. See notes on 27:10, 11 and 29:10. Chub. An unidentified nation, along with the “mingled people” and “men of the lands.” These also may have been mercenaries in Egypt’s army, like the previous ones in this verse.
30:6 Migdol…Syene. See note on 29:10.
30:8 helpers. All Egypt’s alliances and their arms will be useless in the day of God’s judgment.
30:9 Apparently, the Egyptians will flee the horrors to Ethiopia and increase that nation’s fear of its own inevitable judgment.
30:10, 11 Nebuchadnezzar was God’s instrument.
30:12 rivers dry. Apart from the Nile and its branches, Egypt was a barren desert. Her life depended on an annual inundation of the land by the flooding Nile.
30:14 Pathros. The large region S of Memphis. Zoan. This key city of the Nile Delta’s eastern portion was called Tanis by Greeks.
30:15 Sin. The name referred to ancient Pelusium, a key city at the tip of the Nile’s eastern arm near the Mediterranean Sea. Since “No” (Thebes) and “Sin” were at opposite borders of Egypt and so many cities are named, the passage speaks of judgment on the entire land.
30:17 Pi Beseth. The city was on the NE branch of the Nile where cats were mummified in honor of the cat-headed goddess, Ugastet.
30:18 Tehaphnehes. This city, named after the Egyptian queen, was a residence of the pharaohs.
30:20 the eleventh year. Ca. 587 B.C., counted from the deportation of Judah in 597 B.C.
30:21 I have broken the arm. God figuratively depicted His act of taking power from Egypt through Nebuchadnezzar, resulting in defeat and dispersion (vv. 23, 26).
30:22 break his arms. Both the defeat of Pharaoh Hophra (cf. Jer. 37:5ff.) and the earlier defeat of Pharaoh Necho at Carchemish (cf. 2 Kin. 24:7; Jer. 46:2) are in view.
30:26 People often don’t learn that God is Lord until judgment falls.
Ezekiel 31
31:1 the eleventh year. 587 B.C. Two months after the oracle of 30:20–26.
31:2–18 Whom are you like…? Ezekiel filled this chap. with a metaphor/analogy comparing Egypt to a huge tree that dominates a forest to a king/nation that dominates the world (cf. 17:22–24; Dan. 4:1–12, 19–27). He reasoned that just as a strong tree like Assyria (v. 3) fell (ca. 609 B.C.), so will Egypt (ca. 568 B.C.). If the Egyptians tend to be proud and feel invincible, let them remember how powerful Assyria had fallen already.
31:3 cedar in Lebanon. The trees were as high as 80 ft. and were an example of supreme power and domination, particularly the great cedars which grew in the mountains N of Israel.
31:8, 9 garden of God…trees of Eden. (36:35; Gen. 13:10; Is. 51:3; Joel 2:3). Since Assyria was in the area of the Garden of Eden, Ezekiel used the ultimate of gardens as a point of relative reference by which to describe tree-like Assyria.
31:10 Because you. Ezekiel shifted from the historical illustration of Assyria’s pride and fall to the reality of Egypt. God was using Assyria to teach the nations the folly of earthly power and might.
31:14–16 the Pit. The scene shifts from earth and the garden of God to the grave (cf. 32:18), as God again refers to the destruction of Assyria and all her allies (“all the trees,” “all that drink water”).
31:18 will you…be likened…? Egypt, like all the other great nations, including Assyria, will be felled by God.
Ezekiel 32
32:1 the twelfth year. 585 B.C., 12 years from the deportation of Judah in 597 B.C.
32:2 like a young lion. The picture describes Egypt’s deadly energetic stalking power in her dealings with other nations. She was also violent like the crocodile (cf. 29:3).
32:3–6 spread My net over you. God will entrap Egypt as a net ensnares a lion or crocodile, using many people (soldiers). Egyptians will fall, their corpses gorge birds and beasts, their blood soak the earth and waters.
32:7, 8 light. This is likely a reference to Pharaoh, whose life and power is extinguished, and all the rest of the leaders and people basking in his light are plunged into darkness.
32:11, 12 The sword of…Babylon. This is the definite identification of the conqueror, as in 30:10 when Nebuchadnezzar is actually named (cf. 21:19; 29:19; Jer. 46:26).
32:13, 14 With no men or beasts to stir up the mud in the Nile and its branches, the water will be clear and flow smoothly. Since the river was the center of all life, this pictures the devastation graphically.
32:17 the twelfth year. 585 B.C. reckoned from 597 B.C.
32:18 the famous nations. All other countries which have been conquered. the Pit. Refers to Sheol/grave (cf. 31:14–16).
32:19–21 The prophet followed Egypt and her people beyond the grave. The king of Egypt is addressed by the other nations in “hell,” taunting him as he is on the same level with them. This shows that there is conscious existence and fixed destiny beyond death. See Luke 16:19–31.
32:22 Assyria is there. The slain of several nations are pictured in the afterlife: Assyria (vv. 22, 23), Elam (vv. 24, 25), Meshech and Tubal (vv. 26–28; cf. 38:1, 2, and see notes there), and Edom (vv. 29, 30). Although mighty for a time on earth, the fallen lie as defeated equals in death, all conquered by God and consigned to eternal hell (v. 21).
32:31, 32 Pharaoh…comforted. A strange comfort coming from the recognition that he and his people were not alone in misery and doom.
Ezekiel 33
33:1–33 Again the word…came. This chap. is a transition between God’s judgments against Jerusalem and the nations (chaps. 1–32) and Israel’s bright future when she is restored to her land (chaps. 34–48). It provided God’s instructions for national repentance, and is thus the preface to the prophecies of comfort and salvation which follow (chaps. 34–39).
33:2–20 speak to…your people. This was given to prepare the exiles’ minds to look on the awful calamity in Jerusalem as a just act by God (cf. 14:21–23). He had faithfully warned, but they did not pay heed. Ezekiel had been forbidden to speak to his people from 24:26, 27, until Jerusalem was captured. Meanwhile, he had spoken to the foreign nations (chaps. 25–32).
33:2–9 watchman. Such men as Jeremiah and Ezekiel (cf. 3:16–21) were spiritual watchmen (33:7–9), warning that God would bring a sword on His people so that they had opportunity to prepare and be safe. This analogy came from the custom of putting guards on the city wall watching for the approach of danger, then trumpeting the warning. For the function of a watchman, cf. 2 Sam. 18:24, 25; 2 Kin. 9:17; Jer. 4:5; 6:1; Hos. 8:1; Amos 3:6; Hab. 2:1.
33:4 his blood…on his own head. Once the watchman did his duty, the responsibility passed to each person. See the notes on chap. 18, where each person is accountable for his own response to God’s warnings, whether to die in judgment or to live as one who heeded and repented. Ezekiel had been a very faithful and obedient “watchman.”
33:8, 9 his blood I will require. A prophet who sounded the warning of repentance for sin was not to be judged (v. 9), but the one who failed to deliver the message was held accountable (v. 8). This referred to unfaithfulness on the part of the prophet for which he bore responsibility and was chastened by God. See the notes on chap. 18 and Acts 20:26.
33:10–11 how can we then live? The Israelites reasoned that if they were liable to death in judgment that was inevitable, they were in a hopeless condition and had no future. God replied that He had no pleasure in seeing the wicked go into death for their sin, but desired them to repent and live (cf. 2 Pet. 3:9). The divine answer to the human question is “Repent and be saved!” (cf. 18:23, 30–32). Here was a blending of compassion with the demands of God’s holiness. Repentance and forgiveness were offered to all.
33:12–20 See notes on 18:19–29. One of the basic principles of God’s dealing with His people is presented here: judgment is according to personal faith and conduct. The discussion is not about eternal salvation and eternal death, but physical death in judgment for sin which, for believers, could not result in eternal death. The righteous behavior in v. 15 could only characterize a true
believer, who was faithful from the heart. There is no distinction made as to the matter of who is a true believer in God. There is only a discussion of the issue of behavior as a factor in physical death. For those who were apostate idolaters, physical death would lead to eternal death. For believers who were lovers of the true God, their sin would lead only to physical punishment (cf. 1 Cor. 11:28–31; 1 John 5:16, 17). “Righteous” and “wicked” are terms describing behavior, not one’s position before God. It is not the “righteousness of God” imputed as illustrated in the case of Abraham (Gen. 15:6; Rom. 4:3–5), but rather one’s deeds that are in view (vv. 15–19).
33:17, 20 not fair. They blamed God for their calamities when actually they were being judged for their sins.
Ezek. 33:20
Ezekiel’s Temple
33:21 “The city has been captured!” A fugitive or fugitives (the Heb. could be a collective noun) who escaped from Jerusalem reached Ezekiel with the report on Jan. 8, 585 B.C., almost 6 months after the fall on July 18, 586 (Jer. 39:1, 2; 52:5–7). Ezekiel 24:1, 2 and 33:21 show a 36 month span from the outset of the siege on Jan. 15, 588, to the report in 33:21.
33:22 opened my mouth. God exercised control over the mouth of Ezekiel (see note on 3:26, 27).
33:23–29 There is no date attached to the prophecies from 33:23—39:29, but the first message after the fall of Jerusalem was a rebuke of Israel’s carnal confidence. This prophecy was against the remnant of Judah who remained in the Land of Promise after the fall of Jerusalem. Ezekiel warns the survivors that more judgment will come on them if they do not obey God. By some strange reasoning, they thought that if God had given the Land to Abraham when he was alone, it would be more securely theirs because they were many in number, a claim based on quantity rather than quality (v. 24). But judgment will come if they turn and reject God again (vv. 25–29).
33:30–33 Here was a message to exiles, who had no intention of obeying the prophet’s messages. They liked to listen, but not apply the prophet’s words. They finally knew by bitter experience that he had spoken the truth of God. The people appreciated the eloquence of Ezekiel, but not the realty of his message.
Ezekiel 34
34:1 From this chap. on, Ezekiel’s messages are mostly comforting, telling of God’s grace and faithfulness to His covenant promises.
34:2 prophesy against the shepherds. The reference was to preexilic leaders such as kings, priests, and prophets, i.e., false ones who fleeced the flock for personal gain (vv. 3, 4) rather than fed or led righteously (as 22:25–28; Jer. 14, 23; Zech. 11). This stands in contrast to the Lord as Shepherd in Pss. 23; 80:1; Is. 40:11; Jer. 31:10; Luke 15:4, 5; John 10:1ff.
34:5 food for all the beasts. The beasts pictured nations that prey on Israel (cf. Dan. 7:3–7), though it could possibly include actual wild beasts, as in 14:21. Cf. 34:25, 28 and see notes there.
34:9, 10 This was no idle threat, as proven by the case of King Zedekiah (cf. Jer. 52:10, 11).
34:11 I…will search. God, the true Shepherd, would search out and find His sheep in order to restore Israel to their land for the kingdom which the Messiah leads (vv. 12–14).
34:12 a cloudy and dark day. This refers to the “day of the Lord” judgment on Israel (cf. Jer. 30:4–7).
34:12–14 Here is the promise of a literal regathering and restoration of the people of Israel to their own land from their worldwide dispersion. Since the scattering was literal, the regathering must also be literal. Once they are regathered in Messiah’s kingdom, they will no longer want (vv. 15, 16).
34:15, 16 I will feed My flock. In contrast to self-indulgent leaders who took advantage of the sheep, God will meet the needs of His sheep (people). This is clearly reminiscent of Ps. 23 and will be fulfilled by the Good Shepherd (John 10:1ff.), who will reign as Israel’s Shepherd.
34:17–22 judge between. Once He has judged the leaders, God will also judge the abusive members of the flock as to their true spiritual state. This passage anticipates the judgment of the people given by Jesus Christ in Matt. 25:31–46. The ungodly are known because they trample the poor. The Lord alone is able to sort out the true from the false (cf. parables of Matt. 13), and will do so in the final kingdom.
34:23 one shepherd…David. This refers to the greater One in David’s dynasty (cf. 2 Sam. 7:12–16), the Messiah, who will be Israel’s ultimate king over the millennial kingdom (Jer. 31:10–12; Jer. 30:9; Hos. 3:5; Zech. 14:9). The Lord in v. 24 is God the Father.
34:24 a prince. The word can at times be used of the king himself (37:25; cf. 28:2, 12), as here.
34:25 covenant of peace. Refers to the New Covenant of Jer. 31:31–34 (cf. 37:26) in full operation during the millennial kingdom. wild beasts. This refers to actual animals that will be tamed in the kingdom, see Is. 11:6–9; 35:9 and Hos. 2:18.
34:26 My hill. A reference to Jerusalem and Zion in particular, where the Jews will come to worship the Lord. showers of blessing. Cf. the “times of refreshing” in Acts 3:19, 20, when the curses of Deut. 28:15–68 are lifted.
34:27 The faithfulness of the Land is also indicated in Amos 9:13.
34:28, 29 no longer be a prey. God will stop other nations from subjugating the people of Israel.
34:30 I…their God. An oft-repeated OT theme (cf. Gen. 17:7, 8). This speaks of the ultimate salvation of Israel as in Rom. 11:25–27.
Ezek. 34:30
Millennial Sacrifices
Levitical Millennial*
1. Burnt—Lev. 1:3-17 1. Burnt—Ezek. 40:39
2. Grain—Lev. 2:1-16 2. Grain—Ezek. 45:15
3. Peace—Lev. 3:1-17 3. Peace—Ezek. 45:15
4. Sin—Lev. 4:1-35 4. Sin—Ezek. 40:39
5. Trespass—Lev. 5:1-6:7 5. Trespass—Ezek. 40:39
6. Drink—Lev. 23:13, 37 6. Drink—Ezek. 45:17
* Is. 56:7, 66:20-23; Jer. 33:18 further confirm the burnt and grain offerings.
Ezekiel 35
35:2 against Mount Seir. Cf. Is. 21:11, 12; Jer. 49:7–22; Amos 1:11, 12; Obadiah. This is another name for Edom (cf. v. 15; Gen. 32:3; 38:6), also threatened with judgment in 25:12–14 (see notes there). Edom was considered Israel’s most inveterate and bitter enemy (cf. Ps. 137:7; Mal. 1:2–5) and was located E of the Arabah from the Dead Sea to the Gulf of Aqabah. The main cities were Teman and Petra, now in ruins.
35:3, 4 This prediction (cf. vv. 6–9) came to pass literally, first by Nebuchadnezzar and later in 126 B.C. by John Hyrcanus. There is no trace of Edomites now, though their desolate cities can be identified as predicted by Obadiah (Obad. 18) and Jeremiah (Jer. 49:13). Cf. vv. 6–9.
35:5 Because. God will judge Edom because of 1) her perpetual enmity against Israel since Esau’s hatred of Jacob (Gen. 25–28), and 2) Edom’s spiteful bloodshed against the Israelites trying to escape the Babylonians in 586 B.C.
35:10 Because. A further reason for Edom’s doom is her design to snatch control of the territory occupied by “two nations,” i.e., Israel (N) and Judah (S). They plotted to take over these nations for their own gain (v. 12), but were prevented and destroyed because “the LORD was there.”
35:11, 12 anger…envy…blasphemies. Here were more reasons for Edom’s destruction.
35:13 you…boasted against Me. Still another reason for judgment was Edom’s proud ambitions that were really against God (cf. v. 10, “although the LORD was there”).
35:15 As you rejoiced. This final reason for doom was Edom’s joy over Israel’s calamity. they shall know. The ultimate aim in Edom’s judgment is that “the whole earth” may know He is the Lord and see His glory. Sadly, sinners find this out only in their own destruction. Cf. Heb. 10:31.
Ezekiel 36
36:1 This chap. presents the prerequisite regeneration which Israel must experience before they can nationally enter into the promised blessings. This chap. must be understood to speak of a literal Israel, a literal land, and a literal regeneration, leading to a literal kingdom under Messiah. prophesy to the mountains. Cf. vv. 1, 4, 6, 8. Ezekiel addresses Israel’s
mountains, as symbolic of the whole nation. He promises: 1) to give these mountains again to dispersed Israel (v. 12); 2) to cause fruit to grow on them (v. 8); 3) to rebuild cities and to multiply people there (v. 10); and 4) to bless in a greater way than in the past (v. 11). This promise can only be fulfilled in future millennial blessing to Israel that she has not yet experienced, because it includes the salvation of the New Covenant (vv. 25–27, 29, 31, 33).
36:2–15 This section continues the prophecy against Edom from chap. 35.
36:2 Because the enemy has said. God will restore these areas to Israel which their enemies claim to possess (cf. Gen. 12:7). They will pay for their spite against Israel.
36:7 raised My hand in an oath. God testifies, as a formal pledge, that He will bring a turnabout in which the nations that seized the land will be shamed.
36:8–15 Israel’s land will be productive (vv. 8, 9), populated (vv. 10, 11), and peaceful (vv. 12–15). These features will be fully realized in the Messiah’s kingdom. The return from Babylon was only a partial fulfillment and foreshadowing of the fullness to come in the future kingdom.
36:16–19 Ezekiel gives a backward look to underscore why Israel had suffered the past judgments by the Lord. It was because the Jews had “defiled” their land by their sins that the Lord purged it. He likened such a defilement to a menstrual condition (v. 17).
36:20 they profaned My holy name. Even in dispersion, Israelites tainted God’s honor in the sight of the heathen, who concluded that the Lord of this exiled people was not powerful enough to keep them in their land.
36:21–23 for My holy name’s sake. Restoring Israel to the land that God pledged in covenant (Gen. 12:7) will sanctify His great name, and move other peoples to “know that I am the LORD.” This glory for God is the primary reason for Israel’s restoration (cf. v. 32).
The MacArthur Study Bible, NKJV Page 397