Ezekiel 37

Ezekiel 37:1

Meaning of Dividing the Hair

The words “’so as I live,’ declares the Lord GOD, ‘surely’”, are an oath swearing from the LORD (Ezekiel 5:11). He expresses Himself in this way several times in this book (Ezekiel 5:11; Ezekiel 14:16; 18; 20; Ezekiel 16:48; Ezekiel 17:16; Ezekiel 18:3; Ezekiel 20:31; 33; Ezekiel 33:11; Ezekiel 34:8; Ezekiel 35:6; 11). He swears by His own life. That means His decision is absolute. That applies always to everything He says, but He wants to impress Jerusalem with the gravity of His decision. He is also extremely wroth at her sins. These, indeed, are no small matter. Jerusalem has defiled His sanctuary with her detestable idols, and with her abominations, which are her idolatries, the things that the inhabitants of Jerusalem do for their idols.

Therefore, the LORD will “withdraw”, which means He will take from Jerusalem all honor and ornament. He will not spare her and He will do it without pity. He will no longer show mercy, as He has so often, time and again, in the past. That He has no compassion for Jerusalem does not show an unmerciful God, but a stubborn city that will not break with its iniquities. Therefore, He must judge Jerusalem and there is no escape for the city (cf. Psalms 130:3).

Because of the siege of the city, one-third will perish because of plague and famine (Ezekiel 5:12). Plague and famine belong together. Plague is a consequence of famine. Those who think they can escape God’s discipline by fleeing will be killed by the sword of the enemy. Those who are taken captive and scattered everywhere will equally fall by the sword.

When God brings this severe judgment upon Jerusalem and His anger rests upon her inhabitants, He will be appeased (Ezekiel 5:13). After all that He has had to endure on the part of Jerusalem, all that she has done to Him to offend Him, He will feel free of her when He has made Himself known to her in this way. He will not allow Himself to be mocked endlessly. He is a zealous God and will execute His wrath against the city because Jerusalem has forced Him to do so. He makes a desolation of Jerusalem (Ezekiel 5:14). The nations around the city will hear of the reproach inflicted on Jerusalem. The city’s ignominious demise will be seen by every person who passes by it.

The judgments that God in His wrath executes on the city express His anger and wrath (Ezekiel 5:15). They are punishments of anger and wrath. God makes His deep indignation heard through these words. What He has done to Jerusalem in His judgments provides the nations around them with material for reproach and scorn. But not only that. It also supplies education and cause for dismay.

There is also a warning message to the nations. Jerusalem and the nations must realize that He, the LORD, has spoken. They are not words without meaning, they are not threats from impotent wrath that lacks the power to assert itself. What God says, He does.

He has announced famine that will come into the city (Ezekiel 5:16). This is no idle threat, but He will cause famine to come into the city as “deadly arrows” that He Himself shoots. Those arrows will lead to destruction and bring them to ruin. The hunger will truly increase and the bread to satisfy the hunger will be lacking. No matter how desperately they will search, it will not be there.

The famine will be sent by the LORD, and in its immediate aftermath, the wild animals will also come (Ezekiel 5:17). Both plagues will rob them of their children. In addition to these two plagues, there are also plague and bloodshed. These will roam among them and make their victims. The combination of these four judgments will result in complete destruction and extermination. There is no doubt that this is how it will go, for “I [emphatically], the LORD, have spoken”.

Ezekiel 37:3

Judgment on the Mountains of Israel

The word of the LORD comes to Ezekiel (Ezekiel 6:1). He, “son of man”, is to “set” his “face toward the mountains of Israel” (cf. Ezekiel 4:3) and prophesy against them (Ezekiel 6:2). The phrase “mountains of Israel” occurs only in Ezekiel (Ezekiel 6:2; 3; Ezekiel 19:9; Ezekiel 33:28; Ezekiel 34:13; 14; Ezekiel 35:12; Ezekiel 36:1; 4; 8; Ezekiel 37:22; Ezekiel 38:8; Ezekiel 39:2; 4; 17). The mountains of Israel is a mountain range that lies in the heart of Israel and extends for about 250 km from the plain of Jezreel, just north of Nablus or Shechem, to the southern end of the Dead Sea. Those mountains include Jerusalem, Bethel, Ai, Shechem, Bethany and Hebron. There Abraham, Sarah, Isaac, Rebekah, Leah, Jacob, Joshua, Joseph and David were buried. They made up most of what is now called the West Bank.

It is toward that area that Ezekiel must set his face because the Israelites erected their idolatrous altars there to serve their idols. In addressing the mountains, everything and everyone involved in this idolatry is addressed. This idolatry is often accompanied by sacred prostitution and all kinds of other debauchery.

Ezekiel is to preach against these mountains, and also the lower “hills”, the word of the Lord GOD in judgment (Ezekiel 6:3). The LORD will bring the sword on them, on the idolaters and the idolatrous heights and all that is in the immediate vicinity of them, such as the ravines or water streams and the valleys. Ravines or water streams and valleys may refer to the refreshments and fertile ground they attribute as a blessing to their idols.

We can learn much from Ezekiel’s obedience. God not only gives him the words to speak, but also determines to whom they are to be spoken. And Ezekiel obeys. He does not ask if it makes sense to prophesy against Jerusalem which is hundreds of miles away (Ezekiel 4:3; 7). Nor does he ask if the mountains and hills of Israel will hear the sound of his voice. He simply does what is asked of him.

The places of worship of the idols will be broken smashed (Ezekiel 6:4). The idolaters will lie down before their idols mortally wounded (cf. Leviticus 26:30). It is the epitome of the madness of their idolatry. With the utmost contempt, God calls their idols “stink gods” [the word for idols here is a word of utmost contempt, which is best rendered with ‘stink gods’, and is used 38 times in Ezekiel]. Under the ‘watchful’ eye of these stink gods, He will make their slain fall. Then it will be clear that these stink gods will not lift a finger to ward off the calamity. The dead bodies lie there, in front of the stink gods (Ezekiel 6:5). Someone who worships such gods has truly lost his mind. What folly it is to worship dead matter and expect salvation from it!

These gods do not spread a pleasant odor, but stench, the stench of the slain who lie in front of them. God carries the defamation to a climax by scattering the bones of the dead around their altars. This punishment has a double effect. The offenders are denied the honor of a burial – a burial is highly valued – and at the same time the places they consider holy are defiled.

The judgment of God will destroy everything that has come under the influence of the stink gods (Ezekiel 6:6). In all habitations He will destroy the cities through the enemy. The heights on which they have committed their idolatry will become a wilderness. The judgment will be thorough and will leave nothing of the altars, the stink gods, the incense altars and the works of the idolaters. The Holy Spirit uses a multitude of words to describe the devastation in the most impressive way possible: “waste”, “desolate”, “waste and desolate”, “broken and brought to an end”, “cut down”, “blotted out”.

In the midst of all this rubble lie the slain (Ezekiel 6:7). The whole area is an open mass grave full of corpses and destroyed habitations. Then they will finally know that He is the LORD. The acknowledgment of this will not mean life for them. They have passed up the opportunity every time the LORD has called them to repentance.

The phrase “and you will know that I am the LORD” or an almost identical expression, occurs frequently in this book. However, this expression is remarkably absent in Ezekiel 40-48. At the same time, this is understandable because that part of the book is about the realm of peace and there they will all know the LORD and know that He is the LORD (Jeremiah 31:34).

Ezekiel 37:4

Judgment on the Mountains of Israel

The word of the LORD comes to Ezekiel (Ezekiel 6:1). He, “son of man”, is to “set” his “face toward the mountains of Israel” (cf. Ezekiel 4:3) and prophesy against them (Ezekiel 6:2). The phrase “mountains of Israel” occurs only in Ezekiel (Ezekiel 6:2; 3; Ezekiel 19:9; Ezekiel 33:28; Ezekiel 34:13; 14; Ezekiel 35:12; Ezekiel 36:1; 4; 8; Ezekiel 37:22; Ezekiel 38:8; Ezekiel 39:2; 4; 17). The mountains of Israel is a mountain range that lies in the heart of Israel and extends for about 250 km from the plain of Jezreel, just north of Nablus or Shechem, to the southern end of the Dead Sea. Those mountains include Jerusalem, Bethel, Ai, Shechem, Bethany and Hebron. There Abraham, Sarah, Isaac, Rebekah, Leah, Jacob, Joshua, Joseph and David were buried. They made up most of what is now called the West Bank.

It is toward that area that Ezekiel must set his face because the Israelites erected their idolatrous altars there to serve their idols. In addressing the mountains, everything and everyone involved in this idolatry is addressed. This idolatry is often accompanied by sacred prostitution and all kinds of other debauchery.

Ezekiel is to preach against these mountains, and also the lower “hills”, the word of the Lord GOD in judgment (Ezekiel 6:3). The LORD will bring the sword on them, on the idolaters and the idolatrous heights and all that is in the immediate vicinity of them, such as the ravines or water streams and the valleys. Ravines or water streams and valleys may refer to the refreshments and fertile ground they attribute as a blessing to their idols.

We can learn much from Ezekiel’s obedience. God not only gives him the words to speak, but also determines to whom they are to be spoken. And Ezekiel obeys. He does not ask if it makes sense to prophesy against Jerusalem which is hundreds of miles away (Ezekiel 4:3; 7). Nor does he ask if the mountains and hills of Israel will hear the sound of his voice. He simply does what is asked of him.

The places of worship of the idols will be broken smashed (Ezekiel 6:4). The idolaters will lie down before their idols mortally wounded (cf. Leviticus 26:30). It is the epitome of the madness of their idolatry. With the utmost contempt, God calls their idols “stink gods” [the word for idols here is a word of utmost contempt, which is best rendered with ‘stink gods’, and is used 38 times in Ezekiel]. Under the ‘watchful’ eye of these stink gods, He will make their slain fall. Then it will be clear that these stink gods will not lift a finger to ward off the calamity. The dead bodies lie there, in front of the stink gods (Ezekiel 6:5). Someone who worships such gods has truly lost his mind. What folly it is to worship dead matter and expect salvation from it!

These gods do not spread a pleasant odor, but stench, the stench of the slain who lie in front of them. God carries the defamation to a climax by scattering the bones of the dead around their altars. This punishment has a double effect. The offenders are denied the honor of a burial – a burial is highly valued – and at the same time the places they consider holy are defiled.

The judgment of God will destroy everything that has come under the influence of the stink gods (Ezekiel 6:6). In all habitations He will destroy the cities through the enemy. The heights on which they have committed their idolatry will become a wilderness. The judgment will be thorough and will leave nothing of the altars, the stink gods, the incense altars and the works of the idolaters. The Holy Spirit uses a multitude of words to describe the devastation in the most impressive way possible: “waste”, “desolate”, “waste and desolate”, “broken and brought to an end”, “cut down”, “blotted out”.

In the midst of all this rubble lie the slain (Ezekiel 6:7). The whole area is an open mass grave full of corpses and destroyed habitations. Then they will finally know that He is the LORD. The acknowledgment of this will not mean life for them. They have passed up the opportunity every time the LORD has called them to repentance.

The phrase “and you will know that I am the LORD” or an almost identical expression, occurs frequently in this book. However, this expression is remarkably absent in Ezekiel 40-48. At the same time, this is understandable because that part of the book is about the realm of peace and there they will all know the LORD and know that He is the LORD (Jeremiah 31:34).

Ezekiel 37:5

Judgment on the Mountains of Israel

The word of the LORD comes to Ezekiel (Ezekiel 6:1). He, “son of man”, is to “set” his “face toward the mountains of Israel” (cf. Ezekiel 4:3) and prophesy against them (Ezekiel 6:2). The phrase “mountains of Israel” occurs only in Ezekiel (Ezekiel 6:2; 3; Ezekiel 19:9; Ezekiel 33:28; Ezekiel 34:13; 14; Ezekiel 35:12; Ezekiel 36:1; 4; 8; Ezekiel 37:22; Ezekiel 38:8; Ezekiel 39:2; 4; 17). The mountains of Israel is a mountain range that lies in the heart of Israel and extends for about 250 km from the plain of Jezreel, just north of Nablus or Shechem, to the southern end of the Dead Sea. Those mountains include Jerusalem, Bethel, Ai, Shechem, Bethany and Hebron. There Abraham, Sarah, Isaac, Rebekah, Leah, Jacob, Joshua, Joseph and David were buried. They made up most of what is now called the West Bank.

It is toward that area that Ezekiel must set his face because the Israelites erected their idolatrous altars there to serve their idols. In addressing the mountains, everything and everyone involved in this idolatry is addressed. This idolatry is often accompanied by sacred prostitution and all kinds of other debauchery.

Ezekiel is to preach against these mountains, and also the lower “hills”, the word of the Lord GOD in judgment (Ezekiel 6:3). The LORD will bring the sword on them, on the idolaters and the idolatrous heights and all that is in the immediate vicinity of them, such as the ravines or water streams and the valleys. Ravines or water streams and valleys may refer to the refreshments and fertile ground they attribute as a blessing to their idols.

We can learn much from Ezekiel’s obedience. God not only gives him the words to speak, but also determines to whom they are to be spoken. And Ezekiel obeys. He does not ask if it makes sense to prophesy against Jerusalem which is hundreds of miles away (Ezekiel 4:3; 7). Nor does he ask if the mountains and hills of Israel will hear the sound of his voice. He simply does what is asked of him.

The places of worship of the idols will be broken smashed (Ezekiel 6:4). The idolaters will lie down before their idols mortally wounded (cf. Leviticus 26:30). It is the epitome of the madness of their idolatry. With the utmost contempt, God calls their idols “stink gods” [the word for idols here is a word of utmost contempt, which is best rendered with ‘stink gods’, and is used 38 times in Ezekiel]. Under the ‘watchful’ eye of these stink gods, He will make their slain fall. Then it will be clear that these stink gods will not lift a finger to ward off the calamity. The dead bodies lie there, in front of the stink gods (Ezekiel 6:5). Someone who worships such gods has truly lost his mind. What folly it is to worship dead matter and expect salvation from it!

These gods do not spread a pleasant odor, but stench, the stench of the slain who lie in front of them. God carries the defamation to a climax by scattering the bones of the dead around their altars. This punishment has a double effect. The offenders are denied the honor of a burial – a burial is highly valued – and at the same time the places they consider holy are defiled.

The judgment of God will destroy everything that has come under the influence of the stink gods (Ezekiel 6:6). In all habitations He will destroy the cities through the enemy. The heights on which they have committed their idolatry will become a wilderness. The judgment will be thorough and will leave nothing of the altars, the stink gods, the incense altars and the works of the idolaters. The Holy Spirit uses a multitude of words to describe the devastation in the most impressive way possible: “waste”, “desolate”, “waste and desolate”, “broken and brought to an end”, “cut down”, “blotted out”.

In the midst of all this rubble lie the slain (Ezekiel 6:7). The whole area is an open mass grave full of corpses and destroyed habitations. Then they will finally know that He is the LORD. The acknowledgment of this will not mean life for them. They have passed up the opportunity every time the LORD has called them to repentance.

The phrase “and you will know that I am the LORD” or an almost identical expression, occurs frequently in this book. However, this expression is remarkably absent in Ezekiel 40-48. At the same time, this is understandable because that part of the book is about the realm of peace and there they will all know the LORD and know that He is the LORD (Jeremiah 31:34).

Ezekiel 37:6

Judgment on the Mountains of Israel

The word of the LORD comes to Ezekiel (Ezekiel 6:1). He, “son of man”, is to “set” his “face toward the mountains of Israel” (cf. Ezekiel 4:3) and prophesy against them (Ezekiel 6:2). The phrase “mountains of Israel” occurs only in Ezekiel (Ezekiel 6:2; 3; Ezekiel 19:9; Ezekiel 33:28; Ezekiel 34:13; 14; Ezekiel 35:12; Ezekiel 36:1; 4; 8; Ezekiel 37:22; Ezekiel 38:8; Ezekiel 39:2; 4; 17). The mountains of Israel is a mountain range that lies in the heart of Israel and extends for about 250 km from the plain of Jezreel, just north of Nablus or Shechem, to the southern end of the Dead Sea. Those mountains include Jerusalem, Bethel, Ai, Shechem, Bethany and Hebron. There Abraham, Sarah, Isaac, Rebekah, Leah, Jacob, Joshua, Joseph and David were buried. They made up most of what is now called the West Bank.

It is toward that area that Ezekiel must set his face because the Israelites erected their idolatrous altars there to serve their idols. In addressing the mountains, everything and everyone involved in this idolatry is addressed. This idolatry is often accompanied by sacred prostitution and all kinds of other debauchery.

Ezekiel is to preach against these mountains, and also the lower “hills”, the word of the Lord GOD in judgment (Ezekiel 6:3). The LORD will bring the sword on them, on the idolaters and the idolatrous heights and all that is in the immediate vicinity of them, such as the ravines or water streams and the valleys. Ravines or water streams and valleys may refer to the refreshments and fertile ground they attribute as a blessing to their idols.

We can learn much from Ezekiel’s obedience. God not only gives him the words to speak, but also determines to whom they are to be spoken. And Ezekiel obeys. He does not ask if it makes sense to prophesy against Jerusalem which is hundreds of miles away (Ezekiel 4:3; 7). Nor does he ask if the mountains and hills of Israel will hear the sound of his voice. He simply does what is asked of him.

The places of worship of the idols will be broken smashed (Ezekiel 6:4). The idolaters will lie down before their idols mortally wounded (cf. Leviticus 26:30). It is the epitome of the madness of their idolatry. With the utmost contempt, God calls their idols “stink gods” [the word for idols here is a word of utmost contempt, which is best rendered with ‘stink gods’, and is used 38 times in Ezekiel]. Under the ‘watchful’ eye of these stink gods, He will make their slain fall. Then it will be clear that these stink gods will not lift a finger to ward off the calamity. The dead bodies lie there, in front of the stink gods (Ezekiel 6:5). Someone who worships such gods has truly lost his mind. What folly it is to worship dead matter and expect salvation from it!

These gods do not spread a pleasant odor, but stench, the stench of the slain who lie in front of them. God carries the defamation to a climax by scattering the bones of the dead around their altars. This punishment has a double effect. The offenders are denied the honor of a burial – a burial is highly valued – and at the same time the places they consider holy are defiled.

The judgment of God will destroy everything that has come under the influence of the stink gods (Ezekiel 6:6). In all habitations He will destroy the cities through the enemy. The heights on which they have committed their idolatry will become a wilderness. The judgment will be thorough and will leave nothing of the altars, the stink gods, the incense altars and the works of the idolaters. The Holy Spirit uses a multitude of words to describe the devastation in the most impressive way possible: “waste”, “desolate”, “waste and desolate”, “broken and brought to an end”, “cut down”, “blotted out”.

In the midst of all this rubble lie the slain (Ezekiel 6:7). The whole area is an open mass grave full of corpses and destroyed habitations. Then they will finally know that He is the LORD. The acknowledgment of this will not mean life for them. They have passed up the opportunity every time the LORD has called them to repentance.

The phrase “and you will know that I am the LORD” or an almost identical expression, occurs frequently in this book. However, this expression is remarkably absent in Ezekiel 40-48. At the same time, this is understandable because that part of the book is about the realm of peace and there they will all know the LORD and know that He is the LORD (Jeremiah 31:34).

Ezekiel 37:7

Judgment on the Mountains of Israel

The word of the LORD comes to Ezekiel (Ezekiel 6:1). He, “son of man”, is to “set” his “face toward the mountains of Israel” (cf. Ezekiel 4:3) and prophesy against them (Ezekiel 6:2). The phrase “mountains of Israel” occurs only in Ezekiel (Ezekiel 6:2; 3; Ezekiel 19:9; Ezekiel 33:28; Ezekiel 34:13; 14; Ezekiel 35:12; Ezekiel 36:1; 4; 8; Ezekiel 37:22; Ezekiel 38:8; Ezekiel 39:2; 4; 17). The mountains of Israel is a mountain range that lies in the heart of Israel and extends for about 250 km from the plain of Jezreel, just north of Nablus or Shechem, to the southern end of the Dead Sea. Those mountains include Jerusalem, Bethel, Ai, Shechem, Bethany and Hebron. There Abraham, Sarah, Isaac, Rebekah, Leah, Jacob, Joshua, Joseph and David were buried. They made up most of what is now called the West Bank.

It is toward that area that Ezekiel must set his face because the Israelites erected their idolatrous altars there to serve their idols. In addressing the mountains, everything and everyone involved in this idolatry is addressed. This idolatry is often accompanied by sacred prostitution and all kinds of other debauchery.

Ezekiel is to preach against these mountains, and also the lower “hills”, the word of the Lord GOD in judgment (Ezekiel 6:3). The LORD will bring the sword on them, on the idolaters and the idolatrous heights and all that is in the immediate vicinity of them, such as the ravines or water streams and the valleys. Ravines or water streams and valleys may refer to the refreshments and fertile ground they attribute as a blessing to their idols.

We can learn much from Ezekiel’s obedience. God not only gives him the words to speak, but also determines to whom they are to be spoken. And Ezekiel obeys. He does not ask if it makes sense to prophesy against Jerusalem which is hundreds of miles away (Ezekiel 4:3; 7). Nor does he ask if the mountains and hills of Israel will hear the sound of his voice. He simply does what is asked of him.

The places of worship of the idols will be broken smashed (Ezekiel 6:4). The idolaters will lie down before their idols mortally wounded (cf. Leviticus 26:30). It is the epitome of the madness of their idolatry. With the utmost contempt, God calls their idols “stink gods” [the word for idols here is a word of utmost contempt, which is best rendered with ‘stink gods’, and is used 38 times in Ezekiel]. Under the ‘watchful’ eye of these stink gods, He will make their slain fall. Then it will be clear that these stink gods will not lift a finger to ward off the calamity. The dead bodies lie there, in front of the stink gods (Ezekiel 6:5). Someone who worships such gods has truly lost his mind. What folly it is to worship dead matter and expect salvation from it!

These gods do not spread a pleasant odor, but stench, the stench of the slain who lie in front of them. God carries the defamation to a climax by scattering the bones of the dead around their altars. This punishment has a double effect. The offenders are denied the honor of a burial – a burial is highly valued – and at the same time the places they consider holy are defiled.

The judgment of God will destroy everything that has come under the influence of the stink gods (Ezekiel 6:6). In all habitations He will destroy the cities through the enemy. The heights on which they have committed their idolatry will become a wilderness. The judgment will be thorough and will leave nothing of the altars, the stink gods, the incense altars and the works of the idolaters. The Holy Spirit uses a multitude of words to describe the devastation in the most impressive way possible: “waste”, “desolate”, “waste and desolate”, “broken and brought to an end”, “cut down”, “blotted out”.

In the midst of all this rubble lie the slain (Ezekiel 6:7). The whole area is an open mass grave full of corpses and destroyed habitations. Then they will finally know that He is the LORD. The acknowledgment of this will not mean life for them. They have passed up the opportunity every time the LORD has called them to repentance.

The phrase “and you will know that I am the LORD” or an almost identical expression, occurs frequently in this book. However, this expression is remarkably absent in Ezekiel 40-48. At the same time, this is understandable because that part of the book is about the realm of peace and there they will all know the LORD and know that He is the LORD (Jeremiah 31:34).

Ezekiel 37:8

Judgment on the Mountains of Israel

The word of the LORD comes to Ezekiel (Ezekiel 6:1). He, “son of man”, is to “set” his “face toward the mountains of Israel” (cf. Ezekiel 4:3) and prophesy against them (Ezekiel 6:2). The phrase “mountains of Israel” occurs only in Ezekiel (Ezekiel 6:2; 3; Ezekiel 19:9; Ezekiel 33:28; Ezekiel 34:13; 14; Ezekiel 35:12; Ezekiel 36:1; 4; 8; Ezekiel 37:22; Ezekiel 38:8; Ezekiel 39:2; 4; 17). The mountains of Israel is a mountain range that lies in the heart of Israel and extends for about 250 km from the plain of Jezreel, just north of Nablus or Shechem, to the southern end of the Dead Sea. Those mountains include Jerusalem, Bethel, Ai, Shechem, Bethany and Hebron. There Abraham, Sarah, Isaac, Rebekah, Leah, Jacob, Joshua, Joseph and David were buried. They made up most of what is now called the West Bank.

It is toward that area that Ezekiel must set his face because the Israelites erected their idolatrous altars there to serve their idols. In addressing the mountains, everything and everyone involved in this idolatry is addressed. This idolatry is often accompanied by sacred prostitution and all kinds of other debauchery.

Ezekiel is to preach against these mountains, and also the lower “hills”, the word of the Lord GOD in judgment (Ezekiel 6:3). The LORD will bring the sword on them, on the idolaters and the idolatrous heights and all that is in the immediate vicinity of them, such as the ravines or water streams and the valleys. Ravines or water streams and valleys may refer to the refreshments and fertile ground they attribute as a blessing to their idols.

We can learn much from Ezekiel’s obedience. God not only gives him the words to speak, but also determines to whom they are to be spoken. And Ezekiel obeys. He does not ask if it makes sense to prophesy against Jerusalem which is hundreds of miles away (Ezekiel 4:3; 7). Nor does he ask if the mountains and hills of Israel will hear the sound of his voice. He simply does what is asked of him.

The places of worship of the idols will be broken smashed (Ezekiel 6:4). The idolaters will lie down before their idols mortally wounded (cf. Leviticus 26:30). It is the epitome of the madness of their idolatry. With the utmost contempt, God calls their idols “stink gods” [the word for idols here is a word of utmost contempt, which is best rendered with ‘stink gods’, and is used 38 times in Ezekiel]. Under the ‘watchful’ eye of these stink gods, He will make their slain fall. Then it will be clear that these stink gods will not lift a finger to ward off the calamity. The dead bodies lie there, in front of the stink gods (Ezekiel 6:5). Someone who worships such gods has truly lost his mind. What folly it is to worship dead matter and expect salvation from it!

These gods do not spread a pleasant odor, but stench, the stench of the slain who lie in front of them. God carries the defamation to a climax by scattering the bones of the dead around their altars. This punishment has a double effect. The offenders are denied the honor of a burial – a burial is highly valued – and at the same time the places they consider holy are defiled.

The judgment of God will destroy everything that has come under the influence of the stink gods (Ezekiel 6:6). In all habitations He will destroy the cities through the enemy. The heights on which they have committed their idolatry will become a wilderness. The judgment will be thorough and will leave nothing of the altars, the stink gods, the incense altars and the works of the idolaters. The Holy Spirit uses a multitude of words to describe the devastation in the most impressive way possible: “waste”, “desolate”, “waste and desolate”, “broken and brought to an end”, “cut down”, “blotted out”.

In the midst of all this rubble lie the slain (Ezekiel 6:7). The whole area is an open mass grave full of corpses and destroyed habitations. Then they will finally know that He is the LORD. The acknowledgment of this will not mean life for them. They have passed up the opportunity every time the LORD has called them to repentance.

The phrase “and you will know that I am the LORD” or an almost identical expression, occurs frequently in this book. However, this expression is remarkably absent in Ezekiel 40-48. At the same time, this is understandable because that part of the book is about the realm of peace and there they will all know the LORD and know that He is the LORD (Jeremiah 31:34).

Ezekiel 37:9

Judgment on the Mountains of Israel

The word of the LORD comes to Ezekiel (Ezekiel 6:1). He, “son of man”, is to “set” his “face toward the mountains of Israel” (cf. Ezekiel 4:3) and prophesy against them (Ezekiel 6:2). The phrase “mountains of Israel” occurs only in Ezekiel (Ezekiel 6:2; 3; Ezekiel 19:9; Ezekiel 33:28; Ezekiel 34:13; 14; Ezekiel 35:12; Ezekiel 36:1; 4; 8; Ezekiel 37:22; Ezekiel 38:8; Ezekiel 39:2; 4; 17). The mountains of Israel is a mountain range that lies in the heart of Israel and extends for about 250 km from the plain of Jezreel, just north of Nablus or Shechem, to the southern end of the Dead Sea. Those mountains include Jerusalem, Bethel, Ai, Shechem, Bethany and Hebron. There Abraham, Sarah, Isaac, Rebekah, Leah, Jacob, Joshua, Joseph and David were buried. They made up most of what is now called the West Bank.

It is toward that area that Ezekiel must set his face because the Israelites erected their idolatrous altars there to serve their idols. In addressing the mountains, everything and everyone involved in this idolatry is addressed. This idolatry is often accompanied by sacred prostitution and all kinds of other debauchery.

Ezekiel is to preach against these mountains, and also the lower “hills”, the word of the Lord GOD in judgment (Ezekiel 6:3). The LORD will bring the sword on them, on the idolaters and the idolatrous heights and all that is in the immediate vicinity of them, such as the ravines or water streams and the valleys. Ravines or water streams and valleys may refer to the refreshments and fertile ground they attribute as a blessing to their idols.

We can learn much from Ezekiel’s obedience. God not only gives him the words to speak, but also determines to whom they are to be spoken. And Ezekiel obeys. He does not ask if it makes sense to prophesy against Jerusalem which is hundreds of miles away (Ezekiel 4:3; 7). Nor does he ask if the mountains and hills of Israel will hear the sound of his voice. He simply does what is asked of him.

The places of worship of the idols will be broken smashed (Ezekiel 6:4). The idolaters will lie down before their idols mortally wounded (cf. Leviticus 26:30). It is the epitome of the madness of their idolatry. With the utmost contempt, God calls their idols “stink gods” [the word for idols here is a word of utmost contempt, which is best rendered with ‘stink gods’, and is used 38 times in Ezekiel]. Under the ‘watchful’ eye of these stink gods, He will make their slain fall. Then it will be clear that these stink gods will not lift a finger to ward off the calamity. The dead bodies lie there, in front of the stink gods (Ezekiel 6:5). Someone who worships such gods has truly lost his mind. What folly it is to worship dead matter and expect salvation from it!

These gods do not spread a pleasant odor, but stench, the stench of the slain who lie in front of them. God carries the defamation to a climax by scattering the bones of the dead around their altars. This punishment has a double effect. The offenders are denied the honor of a burial – a burial is highly valued – and at the same time the places they consider holy are defiled.

The judgment of God will destroy everything that has come under the influence of the stink gods (Ezekiel 6:6). In all habitations He will destroy the cities through the enemy. The heights on which they have committed their idolatry will become a wilderness. The judgment will be thorough and will leave nothing of the altars, the stink gods, the incense altars and the works of the idolaters. The Holy Spirit uses a multitude of words to describe the devastation in the most impressive way possible: “waste”, “desolate”, “waste and desolate”, “broken and brought to an end”, “cut down”, “blotted out”.

In the midst of all this rubble lie the slain (Ezekiel 6:7). The whole area is an open mass grave full of corpses and destroyed habitations. Then they will finally know that He is the LORD. The acknowledgment of this will not mean life for them. They have passed up the opportunity every time the LORD has called them to repentance.

The phrase “and you will know that I am the LORD” or an almost identical expression, occurs frequently in this book. However, this expression is remarkably absent in Ezekiel 40-48. At the same time, this is understandable because that part of the book is about the realm of peace and there they will all know the LORD and know that He is the LORD (Jeremiah 31:34).

Ezekiel 37:10

A Remnant

Although the judgment is so severe, God promises that there will be “remnant” (Ezekiel 6:8). Here, in the midst of all the unfaithfulness and warnings, is a first reference to a remnant and thus to restoration. This remnant will be scattered, but among the nations where they will then be, they will come to repentance and remember the LORD (Ezekiel 6:9; cf. Jeremiah 51:50; Zechariah 10:9).

He has had to scatter them because they have hurt His heart by the aberrations of their hearts, and by their eyes which played the harlot after their stink gods. The idolatry of Israel is represented as harlotry, as unfaithfulness to the marriage covenant between the LORD and His people (cf. Exodus 34:15; Hosea 1:2). Their eyes play a major role in their unfaithfulness to God (Ezekiel 18:12; 15; Ezekiel 20:24; cf. Numbers 15:39). Through the eyes, sin entered the world: Eve saw (Genesis 3:6).

When the people come to repentance through God’s work in them, they will loathe themselves in their own sight for all their abominations, for all their disgusting idolatrous practices. We too must know this loathing ourselves in order to truly know and love the Lord.

Also this section ends with “then they will know that I am the LORD”, a knowledge that comes here not through judgment, as in Ezekiel 6:7, but through the grace that brought them to repentance (Ezekiel 6:10). They will recognize that He has dealt with them fully righteously. The full fulfillment of this will be experienced by the remnant in the end time.

Ezekiel 37:11

A Remnant

Although the judgment is so severe, God promises that there will be “remnant” (Ezekiel 6:8). Here, in the midst of all the unfaithfulness and warnings, is a first reference to a remnant and thus to restoration. This remnant will be scattered, but among the nations where they will then be, they will come to repentance and remember the LORD (Ezekiel 6:9; cf. Jeremiah 51:50; Zechariah 10:9).

He has had to scatter them because they have hurt His heart by the aberrations of their hearts, and by their eyes which played the harlot after their stink gods. The idolatry of Israel is represented as harlotry, as unfaithfulness to the marriage covenant between the LORD and His people (cf. Exodus 34:15; Hosea 1:2). Their eyes play a major role in their unfaithfulness to God (Ezekiel 18:12; 15; Ezekiel 20:24; cf. Numbers 15:39). Through the eyes, sin entered the world: Eve saw (Genesis 3:6).

When the people come to repentance through God’s work in them, they will loathe themselves in their own sight for all their abominations, for all their disgusting idolatrous practices. We too must know this loathing ourselves in order to truly know and love the Lord.

Also this section ends with “then they will know that I am the LORD”, a knowledge that comes here not through judgment, as in Ezekiel 6:7, but through the grace that brought them to repentance (Ezekiel 6:10). They will recognize that He has dealt with them fully righteously. The full fulfillment of this will be experienced by the remnant in the end time.

Ezekiel 37:12

A Remnant

Although the judgment is so severe, God promises that there will be “remnant” (Ezekiel 6:8). Here, in the midst of all the unfaithfulness and warnings, is a first reference to a remnant and thus to restoration. This remnant will be scattered, but among the nations where they will then be, they will come to repentance and remember the LORD (Ezekiel 6:9; cf. Jeremiah 51:50; Zechariah 10:9).

He has had to scatter them because they have hurt His heart by the aberrations of their hearts, and by their eyes which played the harlot after their stink gods. The idolatry of Israel is represented as harlotry, as unfaithfulness to the marriage covenant between the LORD and His people (cf. Exodus 34:15; Hosea 1:2). Their eyes play a major role in their unfaithfulness to God (Ezekiel 18:12; 15; Ezekiel 20:24; cf. Numbers 15:39). Through the eyes, sin entered the world: Eve saw (Genesis 3:6).

When the people come to repentance through God’s work in them, they will loathe themselves in their own sight for all their abominations, for all their disgusting idolatrous practices. We too must know this loathing ourselves in order to truly know and love the Lord.

Also this section ends with “then they will know that I am the LORD”, a knowledge that comes here not through judgment, as in Ezekiel 6:7, but through the grace that brought them to repentance (Ezekiel 6:10). They will recognize that He has dealt with them fully righteously. The full fulfillment of this will be experienced by the remnant in the end time.

Ezekiel 37:13

Judgment by Sword, Famine and Plague

Ezekiel is commanded to clap his hand, stamp his foot, and say “alas”, as an expression of disgust “because of all the evil abominations of the house of Israel” (Ezekiel 6:11). He is thus again personally involved in the judgment God is bringing on His people. The announcement of judgment is not an emotionless affair. It works an emotional response in each person who must do so.

Judgment will come on Jerusalem by the sword of the enemy, by famine because of the siege, and by the plague (pestilence) that will come as a result of starvation. The people here do not have the choice to choose one of these plagues, as once David had (2 Samuel 24:13-14), but will be affected by every plague.

The pestilence that is going through the land will affect all those who live further away in the land (Ezekiel 6:12). The sword will strike those who are in and around the city, surrounded by the enemies. Those who have been able to hide and have been spared from the sword will die the slow death of starvation. This is how God will execute His wrath. He announces clearly what He will do.

When the slain lie in all those places where they paid homage to their stink gods, they will know that He is the LORD (Ezekiel 6:13). Here again we have this knowledge of the LORD through and after judgment. It is terrible to come to know God in judgment (Hebrews 10:31). They will also gain that knowledge through God’s judgment of their land which He will make more desolate and waste than the wilderness toward Diblah (Ezekiel 6:14). The wilderness toward Diblah is presumably east of Moab (see Numbers 33:46 Almon-Diblathaïm and Jeremiah 48:22 Beth-Diblathaïm).

Ezekiel 37:14

Judgment by Sword, Famine and Plague

Ezekiel is commanded to clap his hand, stamp his foot, and say “alas”, as an expression of disgust “because of all the evil abominations of the house of Israel” (Ezekiel 6:11). He is thus again personally involved in the judgment God is bringing on His people. The announcement of judgment is not an emotionless affair. It works an emotional response in each person who must do so.

Judgment will come on Jerusalem by the sword of the enemy, by famine because of the siege, and by the plague (pestilence) that will come as a result of starvation. The people here do not have the choice to choose one of these plagues, as once David had (2 Samuel 24:13-14), but will be affected by every plague.

The pestilence that is going through the land will affect all those who live further away in the land (Ezekiel 6:12). The sword will strike those who are in and around the city, surrounded by the enemies. Those who have been able to hide and have been spared from the sword will die the slow death of starvation. This is how God will execute His wrath. He announces clearly what He will do.

When the slain lie in all those places where they paid homage to their stink gods, they will know that He is the LORD (Ezekiel 6:13). Here again we have this knowledge of the LORD through and after judgment. It is terrible to come to know God in judgment (Hebrews 10:31). They will also gain that knowledge through God’s judgment of their land which He will make more desolate and waste than the wilderness toward Diblah (Ezekiel 6:14). The wilderness toward Diblah is presumably east of Moab (see Numbers 33:46 Almon-Diblathaïm and Jeremiah 48:22 Beth-Diblathaïm).

Ezekiel 37:15

Judgment by Sword, Famine and Plague

Ezekiel is commanded to clap his hand, stamp his foot, and say “alas”, as an expression of disgust “because of all the evil abominations of the house of Israel” (Ezekiel 6:11). He is thus again personally involved in the judgment God is bringing on His people. The announcement of judgment is not an emotionless affair. It works an emotional response in each person who must do so.

Judgment will come on Jerusalem by the sword of the enemy, by famine because of the siege, and by the plague (pestilence) that will come as a result of starvation. The people here do not have the choice to choose one of these plagues, as once David had (2 Samuel 24:13-14), but will be affected by every plague.

The pestilence that is going through the land will affect all those who live further away in the land (Ezekiel 6:12). The sword will strike those who are in and around the city, surrounded by the enemies. Those who have been able to hide and have been spared from the sword will die the slow death of starvation. This is how God will execute His wrath. He announces clearly what He will do.

When the slain lie in all those places where they paid homage to their stink gods, they will know that He is the LORD (Ezekiel 6:13). Here again we have this knowledge of the LORD through and after judgment. It is terrible to come to know God in judgment (Hebrews 10:31). They will also gain that knowledge through God’s judgment of their land which He will make more desolate and waste than the wilderness toward Diblah (Ezekiel 6:14). The wilderness toward Diblah is presumably east of Moab (see Numbers 33:46 Almon-Diblathaïm and Jeremiah 48:22 Beth-Diblathaïm).

Ezekiel 37:16

Judgment by Sword, Famine and Plague

Ezekiel is commanded to clap his hand, stamp his foot, and say “alas”, as an expression of disgust “because of all the evil abominations of the house of Israel” (Ezekiel 6:11). He is thus again personally involved in the judgment God is bringing on His people. The announcement of judgment is not an emotionless affair. It works an emotional response in each person who must do so.

Judgment will come on Jerusalem by the sword of the enemy, by famine because of the siege, and by the plague (pestilence) that will come as a result of starvation. The people here do not have the choice to choose one of these plagues, as once David had (2 Samuel 24:13-14), but will be affected by every plague.

The pestilence that is going through the land will affect all those who live further away in the land (Ezekiel 6:12). The sword will strike those who are in and around the city, surrounded by the enemies. Those who have been able to hide and have been spared from the sword will die the slow death of starvation. This is how God will execute His wrath. He announces clearly what He will do.

When the slain lie in all those places where they paid homage to their stink gods, they will know that He is the LORD (Ezekiel 6:13). Here again we have this knowledge of the LORD through and after judgment. It is terrible to come to know God in judgment (Hebrews 10:31). They will also gain that knowledge through God’s judgment of their land which He will make more desolate and waste than the wilderness toward Diblah (Ezekiel 6:14). The wilderness toward Diblah is presumably east of Moab (see Numbers 33:46 Almon-Diblathaïm and Jeremiah 48:22 Beth-Diblathaïm).

Ezekiel 37:18

The Judgment Is Total

“The word of the LORD” comes to Ezekiel (Ezekiel 7:1). He, “son of man”, is to speak the word on behalf of “the Lord GOD” and is directed to “the land of Israel” (Ezekiel 7:2). The judgment is not confined to the mountains and hills, the center of the land, which the previous chapter deals with. The end is coming “on the four corners of the land”, that is, over the whole land, to every corner of it (cf. Isaiah 11:12).

The word “end” is mentioned three times in Ezekiel 7:2-3, giving it emphasis. It is also mentioned twice more in Ezekiel 7:6 (cf. Amos 8:2). The end for the land has come because the LORD is sending His anger against it (Ezekiel 7:3). That is a terrifying message. It must be brought to the people.

The LORD must let His judgment come on the evil ways the land has gone. His judgments will be in accordance with that. He will also repay them for all their abominations. The iniquity is so great and their taunting of the LORD so grievous, that He will not spare the land and will have no pity (Ezekiel 7:4).

When He deals with the land in that way, they will know that He is the LORD. This refrain is also found in Ezekiel 7:9 and Ezekiel 7:27, by which this chapter can be divided into three parts. All the suffering that the LORD will bring upon His land is for the purpose of bringing the guilty people to recognition of His right and majesty.

Ezekiel 37:19

The Judgment Is Total

“The word of the LORD” comes to Ezekiel (Ezekiel 7:1). He, “son of man”, is to speak the word on behalf of “the Lord GOD” and is directed to “the land of Israel” (Ezekiel 7:2). The judgment is not confined to the mountains and hills, the center of the land, which the previous chapter deals with. The end is coming “on the four corners of the land”, that is, over the whole land, to every corner of it (cf. Isaiah 11:12).

The word “end” is mentioned three times in Ezekiel 7:2-3, giving it emphasis. It is also mentioned twice more in Ezekiel 7:6 (cf. Amos 8:2). The end for the land has come because the LORD is sending His anger against it (Ezekiel 7:3). That is a terrifying message. It must be brought to the people.

The LORD must let His judgment come on the evil ways the land has gone. His judgments will be in accordance with that. He will also repay them for all their abominations. The iniquity is so great and their taunting of the LORD so grievous, that He will not spare the land and will have no pity (Ezekiel 7:4).

When He deals with the land in that way, they will know that He is the LORD. This refrain is also found in Ezekiel 7:9 and Ezekiel 7:27, by which this chapter can be divided into three parts. All the suffering that the LORD will bring upon His land is for the purpose of bringing the guilty people to recognition of His right and majesty.

Ezekiel 37:20

The Judgment Is Total

“The word of the LORD” comes to Ezekiel (Ezekiel 7:1). He, “son of man”, is to speak the word on behalf of “the Lord GOD” and is directed to “the land of Israel” (Ezekiel 7:2). The judgment is not confined to the mountains and hills, the center of the land, which the previous chapter deals with. The end is coming “on the four corners of the land”, that is, over the whole land, to every corner of it (cf. Isaiah 11:12).

The word “end” is mentioned three times in Ezekiel 7:2-3, giving it emphasis. It is also mentioned twice more in Ezekiel 7:6 (cf. Amos 8:2). The end for the land has come because the LORD is sending His anger against it (Ezekiel 7:3). That is a terrifying message. It must be brought to the people.

The LORD must let His judgment come on the evil ways the land has gone. His judgments will be in accordance with that. He will also repay them for all their abominations. The iniquity is so great and their taunting of the LORD so grievous, that He will not spare the land and will have no pity (Ezekiel 7:4).

When He deals with the land in that way, they will know that He is the LORD. This refrain is also found in Ezekiel 7:9 and Ezekiel 7:27, by which this chapter can be divided into three parts. All the suffering that the LORD will bring upon His land is for the purpose of bringing the guilty people to recognition of His right and majesty.

Ezekiel 37:21

The Judgment Is Total

“The word of the LORD” comes to Ezekiel (Ezekiel 7:1). He, “son of man”, is to speak the word on behalf of “the Lord GOD” and is directed to “the land of Israel” (Ezekiel 7:2). The judgment is not confined to the mountains and hills, the center of the land, which the previous chapter deals with. The end is coming “on the four corners of the land”, that is, over the whole land, to every corner of it (cf. Isaiah 11:12).

The word “end” is mentioned three times in Ezekiel 7:2-3, giving it emphasis. It is also mentioned twice more in Ezekiel 7:6 (cf. Amos 8:2). The end for the land has come because the LORD is sending His anger against it (Ezekiel 7:3). That is a terrifying message. It must be brought to the people.

The LORD must let His judgment come on the evil ways the land has gone. His judgments will be in accordance with that. He will also repay them for all their abominations. The iniquity is so great and their taunting of the LORD so grievous, that He will not spare the land and will have no pity (Ezekiel 7:4).

When He deals with the land in that way, they will know that He is the LORD. This refrain is also found in Ezekiel 7:9 and Ezekiel 7:27, by which this chapter can be divided into three parts. All the suffering that the LORD will bring upon His land is for the purpose of bringing the guilty people to recognition of His right and majesty.

Ezekiel 37:22

The Judgment Is Near

The Lord GOD (Adonai Yahweh) lets Ezekiel – and through him the people – know that the time of His patience is over (Ezekiel 7:5). His patience with them has run out. One disaster will follow another in rapid succession and it is coming! These disasters announce the end (Ezekiel 7:6). “The end” is presented as a person awakening, moving and taking action.

When the end comes, it means the downfall of the “inhabitant of the land” (Ezekiel 7:7). Then “the day” has come when confusion will prevail and joy will be silenced. For those who think that day will bring them joy, it is a disillusionment, for that day brings judgment, terror and dismay (Amos 5:16-20). “The day” is the day of the LORD, the day when He will judge openly and no longer hide Himself.

“Shortly” that will happen, then the LORD will pour out His wrath on the land (Ezekiel 7:8). He will no longer withhold His anger, but execute it and judge the land in accordance with the sinful ways it has gone. His anger is completely justified. He will repay the land for all its abominations.

When He brings His judgments on the land, He will show no pity and spare nothing (Ezekiel 7:9). When He brings disaster upon disaster upon the land, the Israelites will know that He, the LORD, does the smiting (Ezekiel 7:4; 27).

The actions of the LORD are presented in short sentences in the preceding verses. Ezekiel 7:5-9 are largely a repetition of Eze 7:1-4. It is a double testimony and they are, as it were, exclamations made in great emotion. They are to impress upon the people the horrors of the coming judgments which are approaching with great speed and inescapably.

Ezekiel 37:23

The Judgment Is Near

The Lord GOD (Adonai Yahweh) lets Ezekiel – and through him the people – know that the time of His patience is over (Ezekiel 7:5). His patience with them has run out. One disaster will follow another in rapid succession and it is coming! These disasters announce the end (Ezekiel 7:6). “The end” is presented as a person awakening, moving and taking action.

When the end comes, it means the downfall of the “inhabitant of the land” (Ezekiel 7:7). Then “the day” has come when confusion will prevail and joy will be silenced. For those who think that day will bring them joy, it is a disillusionment, for that day brings judgment, terror and dismay (Amos 5:16-20). “The day” is the day of the LORD, the day when He will judge openly and no longer hide Himself.

“Shortly” that will happen, then the LORD will pour out His wrath on the land (Ezekiel 7:8). He will no longer withhold His anger, but execute it and judge the land in accordance with the sinful ways it has gone. His anger is completely justified. He will repay the land for all its abominations.

When He brings His judgments on the land, He will show no pity and spare nothing (Ezekiel 7:9). When He brings disaster upon disaster upon the land, the Israelites will know that He, the LORD, does the smiting (Ezekiel 7:4; 27).

The actions of the LORD are presented in short sentences in the preceding verses. Ezekiel 7:5-9 are largely a repetition of Eze 7:1-4. It is a double testimony and they are, as it were, exclamations made in great emotion. They are to impress upon the people the horrors of the coming judgments which are approaching with great speed and inescapably.

Ezekiel 37:24

The Judgment Is Near

The Lord GOD (Adonai Yahweh) lets Ezekiel – and through him the people – know that the time of His patience is over (Ezekiel 7:5). His patience with them has run out. One disaster will follow another in rapid succession and it is coming! These disasters announce the end (Ezekiel 7:6). “The end” is presented as a person awakening, moving and taking action.

When the end comes, it means the downfall of the “inhabitant of the land” (Ezekiel 7:7). Then “the day” has come when confusion will prevail and joy will be silenced. For those who think that day will bring them joy, it is a disillusionment, for that day brings judgment, terror and dismay (Amos 5:16-20). “The day” is the day of the LORD, the day when He will judge openly and no longer hide Himself.

“Shortly” that will happen, then the LORD will pour out His wrath on the land (Ezekiel 7:8). He will no longer withhold His anger, but execute it and judge the land in accordance with the sinful ways it has gone. His anger is completely justified. He will repay the land for all its abominations.

When He brings His judgments on the land, He will show no pity and spare nothing (Ezekiel 7:9). When He brings disaster upon disaster upon the land, the Israelites will know that He, the LORD, does the smiting (Ezekiel 7:4; 27).

The actions of the LORD are presented in short sentences in the preceding verses. Ezekiel 7:5-9 are largely a repetition of Eze 7:1-4. It is a double testimony and they are, as it were, exclamations made in great emotion. They are to impress upon the people the horrors of the coming judgments which are approaching with great speed and inescapably.

Ezekiel 37:25

The Judgment Is Near

The Lord GOD (Adonai Yahweh) lets Ezekiel – and through him the people – know that the time of His patience is over (Ezekiel 7:5). His patience with them has run out. One disaster will follow another in rapid succession and it is coming! These disasters announce the end (Ezekiel 7:6). “The end” is presented as a person awakening, moving and taking action.

When the end comes, it means the downfall of the “inhabitant of the land” (Ezekiel 7:7). Then “the day” has come when confusion will prevail and joy will be silenced. For those who think that day will bring them joy, it is a disillusionment, for that day brings judgment, terror and dismay (Amos 5:16-20). “The day” is the day of the LORD, the day when He will judge openly and no longer hide Himself.

“Shortly” that will happen, then the LORD will pour out His wrath on the land (Ezekiel 7:8). He will no longer withhold His anger, but execute it and judge the land in accordance with the sinful ways it has gone. His anger is completely justified. He will repay the land for all its abominations.

When He brings His judgments on the land, He will show no pity and spare nothing (Ezekiel 7:9). When He brings disaster upon disaster upon the land, the Israelites will know that He, the LORD, does the smiting (Ezekiel 7:4; 27).

The actions of the LORD are presented in short sentences in the preceding verses. Ezekiel 7:5-9 are largely a repetition of Eze 7:1-4. It is a double testimony and they are, as it were, exclamations made in great emotion. They are to impress upon the people the horrors of the coming judgments which are approaching with great speed and inescapably.

Ezekiel 37:26

The Judgment Is Near

The Lord GOD (Adonai Yahweh) lets Ezekiel – and through him the people – know that the time of His patience is over (Ezekiel 7:5). His patience with them has run out. One disaster will follow another in rapid succession and it is coming! These disasters announce the end (Ezekiel 7:6). “The end” is presented as a person awakening, moving and taking action.

When the end comes, it means the downfall of the “inhabitant of the land” (Ezekiel 7:7). Then “the day” has come when confusion will prevail and joy will be silenced. For those who think that day will bring them joy, it is a disillusionment, for that day brings judgment, terror and dismay (Amos 5:16-20). “The day” is the day of the LORD, the day when He will judge openly and no longer hide Himself.

“Shortly” that will happen, then the LORD will pour out His wrath on the land (Ezekiel 7:8). He will no longer withhold His anger, but execute it and judge the land in accordance with the sinful ways it has gone. His anger is completely justified. He will repay the land for all its abominations.

When He brings His judgments on the land, He will show no pity and spare nothing (Ezekiel 7:9). When He brings disaster upon disaster upon the land, the Israelites will know that He, the LORD, does the smiting (Ezekiel 7:4; 27).

The actions of the LORD are presented in short sentences in the preceding verses. Ezekiel 7:5-9 are largely a repetition of Eze 7:1-4. It is a double testimony and they are, as it were, exclamations made in great emotion. They are to impress upon the people the horrors of the coming judgments which are approaching with great speed and inescapably.

Ezekiel 37:27

The Doom Has Gone Forth

The announcement of the day of the LORD resounds again (Ezekiel 7:10). The many repetitions of the announcement of judgment place great and serious emphasis on its immutability. “Behold, it is coming”, is also said several times (Ezekiel 7:5; 6; 10). The warning sounds over and over again. It should be an incentive for us to warn those around us of the judgment that is coming, for “the Judge is standing right at the door” (James 5:9b).

The “doom has gone forth” because the king of Babylon is about to move into the land. “The rod has budded” means that God’s discipline – symbolized by the rod – is about to assert itself in the coming of the armies of Babylon. “The arrogance has blossomed” means that Babylon will act in the arrogance of its heart.

Instead of acknowledging the rod of God’s discipline and bowing to it, violence has risen like a rod (Ezekiel 7:11). The wickedness of God’s people has caused the rod to rise. They rely on violence to maintain themselves. Their rod is a rod of wickedness. Therefore, the judgment that God brings on them through the king of Babylon will leave nothing of them. All their wealth, all their eminence, all their boastfulness will disappear.

Once again the warning is repeated that the time of judgment has come and the day of judgment has approached (Ezekiel 7:12). In such a time of threat, people do want to sell their stuff, because it will be of no use to them. It is possible that Paul was thinking of this section when he wrote to the Corinthians that the time is short and that they should view buying and using resources in that light (1 Corinthians 7:29-31).

Buyers like to take advantage of the misery of others to get a lot of property at extremely low prices. They are warned not to rejoice in this. Enrichment at the expense of the misery of others is repaid by God. They too will not escape the judgment that strikes the whole crowd. The seller should also not worry about the loss of his possessions. He would do better to worry about his soul (Luke 12:13-21).

The seller will never see his possessions again, even if both he and the buyer were still alive (Ezekiel 7:13). The vision of the judgment of exile “regarding all their multitude will not be averted”, for it is certain. Both the seller and the buyer have lived in iniquity. They will not be able to maintain their life, but perish.

Ezekiel 37:28

The Doom Has Gone Forth

The announcement of the day of the LORD resounds again (Ezekiel 7:10). The many repetitions of the announcement of judgment place great and serious emphasis on its immutability. “Behold, it is coming”, is also said several times (Ezekiel 7:5; 6; 10). The warning sounds over and over again. It should be an incentive for us to warn those around us of the judgment that is coming, for “the Judge is standing right at the door” (James 5:9b).

The “doom has gone forth” because the king of Babylon is about to move into the land. “The rod has budded” means that God’s discipline – symbolized by the rod – is about to assert itself in the coming of the armies of Babylon. “The arrogance has blossomed” means that Babylon will act in the arrogance of its heart.

Instead of acknowledging the rod of God’s discipline and bowing to it, violence has risen like a rod (Ezekiel 7:11). The wickedness of God’s people has caused the rod to rise. They rely on violence to maintain themselves. Their rod is a rod of wickedness. Therefore, the judgment that God brings on them through the king of Babylon will leave nothing of them. All their wealth, all their eminence, all their boastfulness will disappear.

Once again the warning is repeated that the time of judgment has come and the day of judgment has approached (Ezekiel 7:12). In such a time of threat, people do want to sell their stuff, because it will be of no use to them. It is possible that Paul was thinking of this section when he wrote to the Corinthians that the time is short and that they should view buying and using resources in that light (1 Corinthians 7:29-31).

Buyers like to take advantage of the misery of others to get a lot of property at extremely low prices. They are warned not to rejoice in this. Enrichment at the expense of the misery of others is repaid by God. They too will not escape the judgment that strikes the whole crowd. The seller should also not worry about the loss of his possessions. He would do better to worry about his soul (Luke 12:13-21).

The seller will never see his possessions again, even if both he and the buyer were still alive (Ezekiel 7:13). The vision of the judgment of exile “regarding all their multitude will not be averted”, for it is certain. Both the seller and the buyer have lived in iniquity. They will not be able to maintain their life, but perish.