Ezekiel 46

Ezekiel 46:1

Jerusalem Compared to Her ‘Sisters’

The LORD continues to hold out to Jerusalem her sins. He uses a proverb to make it clear that she is no better than the heathen mother from whom the city descended (Ezekiel 16:44). The mother is an unfaithful woman who has no natural love for her husband and her children (Ezekiel 16:45). So is Jerusalem. In doing so, she is also a sister to her sisters, who loath natural love in the same way. The expression “sisters” refers to the cities of Jerusalem, Samaria, and Sodom. The heathen origin lies in the connection between the Hittites and the Amorites. Jerusalem is as idolatrous as these heathen peoples.

The LORD points Jerusalem to Samaria and calls that city the “older sister” of Jerusalem (Ezekiel 16:46). By Samaria is meant the whole area of the ten tribes realm which is much larger than that of Judah. Its location is north of Jerusalem. Her other sister, Sodom, is “younger” than Jerusalem. Sodom lives south of Jerusalem. That city is called “younger” because it has a smaller territory. By “her daughters” are meant the surrounding cities of Samaria and Sodom.

Then the LORD points out the ways these cities have gone (Ezekiel 16:47). Jerusalem knows well what happened to Samaria and Sodom because of their apostasy from the LORD: they are ruined. Jerusalem, however, did not let herself be warned, but rather acted more corruptly than they. Jerusalem surpassed both the other cities in their sins (cf. Matthew 11:23-24; 2 Chronicles 33:9; Jeremiah 3:11; Luke 10:12). With an oath swearing, the LORD confirms His observation that Sodom and its inhabitants have not sinned as greatly as Jerusalem (Ezekiel 16:48).

To prove this, the LORD lists the heinous sins of Sodom (Ezekiel 16:49-50). This enumeration shows that the sins of Sodom did not consist only of the heinous sexual sins of which the city was full (Genesis 18:20-21; Genesis 19:4-5). God richly blessed Sodom with natural prosperity (Genesis 13:10). But instead of thanking Him for it, she has been full of herself, full of selfishness, as the Lord Jesus also says (Luke 17:28).

Sodom has been a perfectly ordered constitutional state, with freedom of trade and movement, with food and drink for all. However, she has thought only of herself and not of others. Everything has served to satisfy her own pleasures. That has been the breeding ground for all the lewdness and abominations to develop and be indulged before God. That is why God turned the city upside down as soon as He had “seen it” (Ezekiel 16:50; Genesis 18:21; Genesis 19:24-25). Yet that city was not guilty of marriage violation, as was Jerusalem.

What we see in Sodom we also see in our time. Everything revolves around prosperity. Everyone must become richer and richer, have more and more to spend, be able to enjoy themselves more and more. This greed is sometimes disguised with some money for developing countries, but that does not take away the sting of unbridled pleasure-seeking. On this soil, sexual pleasure-seeking is rampant, rejecting all God-ordained boundaries with the utmost contempt.

The LORD then turns Jerusalem’s gaze to Samaria (Ezekiel 16:51). That city has not done half the sins of Jerusalem. For all the abominations Jerusalem has committed, her sisters Sodom and Samaria appear righteous. That is putting it very strongly. This is done to make clear to Jerusalem the enormous guilt she has brought upon herself because of her wicked behavior. Of course, it does not mean that it reduces the guilt of Sodom and Samaria. The point is that their guilt seems small compared to Jerusalem’s.

Sodom and Samaria received their deserved punishment for a smaller debt than that of Jerusalem. Therefore, Jerusalem will certainly bear her shame (Ezekiel 16:52). The city has also arrogated in pride a judgment about Sodom and Samaria, and in doing so has been completely blind to her own heinous sins. Once again the LORD says that her own sins are so heinous that Sodom and Samaria appear righteous in comparison. He calls on the city to be ashamed and to bear her disgrace.

Ezekiel 46:2

Jerusalem Compared to Her ‘Sisters’

The LORD continues to hold out to Jerusalem her sins. He uses a proverb to make it clear that she is no better than the heathen mother from whom the city descended (Ezekiel 16:44). The mother is an unfaithful woman who has no natural love for her husband and her children (Ezekiel 16:45). So is Jerusalem. In doing so, she is also a sister to her sisters, who loath natural love in the same way. The expression “sisters” refers to the cities of Jerusalem, Samaria, and Sodom. The heathen origin lies in the connection between the Hittites and the Amorites. Jerusalem is as idolatrous as these heathen peoples.

The LORD points Jerusalem to Samaria and calls that city the “older sister” of Jerusalem (Ezekiel 16:46). By Samaria is meant the whole area of the ten tribes realm which is much larger than that of Judah. Its location is north of Jerusalem. Her other sister, Sodom, is “younger” than Jerusalem. Sodom lives south of Jerusalem. That city is called “younger” because it has a smaller territory. By “her daughters” are meant the surrounding cities of Samaria and Sodom.

Then the LORD points out the ways these cities have gone (Ezekiel 16:47). Jerusalem knows well what happened to Samaria and Sodom because of their apostasy from the LORD: they are ruined. Jerusalem, however, did not let herself be warned, but rather acted more corruptly than they. Jerusalem surpassed both the other cities in their sins (cf. Matthew 11:23-24; 2 Chronicles 33:9; Jeremiah 3:11; Luke 10:12). With an oath swearing, the LORD confirms His observation that Sodom and its inhabitants have not sinned as greatly as Jerusalem (Ezekiel 16:48).

To prove this, the LORD lists the heinous sins of Sodom (Ezekiel 16:49-50). This enumeration shows that the sins of Sodom did not consist only of the heinous sexual sins of which the city was full (Genesis 18:20-21; Genesis 19:4-5). God richly blessed Sodom with natural prosperity (Genesis 13:10). But instead of thanking Him for it, she has been full of herself, full of selfishness, as the Lord Jesus also says (Luke 17:28).

Sodom has been a perfectly ordered constitutional state, with freedom of trade and movement, with food and drink for all. However, she has thought only of herself and not of others. Everything has served to satisfy her own pleasures. That has been the breeding ground for all the lewdness and abominations to develop and be indulged before God. That is why God turned the city upside down as soon as He had “seen it” (Ezekiel 16:50; Genesis 18:21; Genesis 19:24-25). Yet that city was not guilty of marriage violation, as was Jerusalem.

What we see in Sodom we also see in our time. Everything revolves around prosperity. Everyone must become richer and richer, have more and more to spend, be able to enjoy themselves more and more. This greed is sometimes disguised with some money for developing countries, but that does not take away the sting of unbridled pleasure-seeking. On this soil, sexual pleasure-seeking is rampant, rejecting all God-ordained boundaries with the utmost contempt.

The LORD then turns Jerusalem’s gaze to Samaria (Ezekiel 16:51). That city has not done half the sins of Jerusalem. For all the abominations Jerusalem has committed, her sisters Sodom and Samaria appear righteous. That is putting it very strongly. This is done to make clear to Jerusalem the enormous guilt she has brought upon herself because of her wicked behavior. Of course, it does not mean that it reduces the guilt of Sodom and Samaria. The point is that their guilt seems small compared to Jerusalem’s.

Sodom and Samaria received their deserved punishment for a smaller debt than that of Jerusalem. Therefore, Jerusalem will certainly bear her shame (Ezekiel 16:52). The city has also arrogated in pride a judgment about Sodom and Samaria, and in doing so has been completely blind to her own heinous sins. Once again the LORD says that her own sins are so heinous that Sodom and Samaria appear righteous in comparison. He calls on the city to be ashamed and to bear her disgrace.

Ezekiel 46:3

Jerusalem Compared to Her ‘Sisters’

The LORD continues to hold out to Jerusalem her sins. He uses a proverb to make it clear that she is no better than the heathen mother from whom the city descended (Ezekiel 16:44). The mother is an unfaithful woman who has no natural love for her husband and her children (Ezekiel 16:45). So is Jerusalem. In doing so, she is also a sister to her sisters, who loath natural love in the same way. The expression “sisters” refers to the cities of Jerusalem, Samaria, and Sodom. The heathen origin lies in the connection between the Hittites and the Amorites. Jerusalem is as idolatrous as these heathen peoples.

The LORD points Jerusalem to Samaria and calls that city the “older sister” of Jerusalem (Ezekiel 16:46). By Samaria is meant the whole area of the ten tribes realm which is much larger than that of Judah. Its location is north of Jerusalem. Her other sister, Sodom, is “younger” than Jerusalem. Sodom lives south of Jerusalem. That city is called “younger” because it has a smaller territory. By “her daughters” are meant the surrounding cities of Samaria and Sodom.

Then the LORD points out the ways these cities have gone (Ezekiel 16:47). Jerusalem knows well what happened to Samaria and Sodom because of their apostasy from the LORD: they are ruined. Jerusalem, however, did not let herself be warned, but rather acted more corruptly than they. Jerusalem surpassed both the other cities in their sins (cf. Matthew 11:23-24; 2 Chronicles 33:9; Jeremiah 3:11; Luke 10:12). With an oath swearing, the LORD confirms His observation that Sodom and its inhabitants have not sinned as greatly as Jerusalem (Ezekiel 16:48).

To prove this, the LORD lists the heinous sins of Sodom (Ezekiel 16:49-50). This enumeration shows that the sins of Sodom did not consist only of the heinous sexual sins of which the city was full (Genesis 18:20-21; Genesis 19:4-5). God richly blessed Sodom with natural prosperity (Genesis 13:10). But instead of thanking Him for it, she has been full of herself, full of selfishness, as the Lord Jesus also says (Luke 17:28).

Sodom has been a perfectly ordered constitutional state, with freedom of trade and movement, with food and drink for all. However, she has thought only of herself and not of others. Everything has served to satisfy her own pleasures. That has been the breeding ground for all the lewdness and abominations to develop and be indulged before God. That is why God turned the city upside down as soon as He had “seen it” (Ezekiel 16:50; Genesis 18:21; Genesis 19:24-25). Yet that city was not guilty of marriage violation, as was Jerusalem.

What we see in Sodom we also see in our time. Everything revolves around prosperity. Everyone must become richer and richer, have more and more to spend, be able to enjoy themselves more and more. This greed is sometimes disguised with some money for developing countries, but that does not take away the sting of unbridled pleasure-seeking. On this soil, sexual pleasure-seeking is rampant, rejecting all God-ordained boundaries with the utmost contempt.

The LORD then turns Jerusalem’s gaze to Samaria (Ezekiel 16:51). That city has not done half the sins of Jerusalem. For all the abominations Jerusalem has committed, her sisters Sodom and Samaria appear righteous. That is putting it very strongly. This is done to make clear to Jerusalem the enormous guilt she has brought upon herself because of her wicked behavior. Of course, it does not mean that it reduces the guilt of Sodom and Samaria. The point is that their guilt seems small compared to Jerusalem’s.

Sodom and Samaria received their deserved punishment for a smaller debt than that of Jerusalem. Therefore, Jerusalem will certainly bear her shame (Ezekiel 16:52). The city has also arrogated in pride a judgment about Sodom and Samaria, and in doing so has been completely blind to her own heinous sins. Once again the LORD says that her own sins are so heinous that Sodom and Samaria appear righteous in comparison. He calls on the city to be ashamed and to bear her disgrace.

Ezekiel 46:4

Jerusalem Compared to Her ‘Sisters’

The LORD continues to hold out to Jerusalem her sins. He uses a proverb to make it clear that she is no better than the heathen mother from whom the city descended (Ezekiel 16:44). The mother is an unfaithful woman who has no natural love for her husband and her children (Ezekiel 16:45). So is Jerusalem. In doing so, she is also a sister to her sisters, who loath natural love in the same way. The expression “sisters” refers to the cities of Jerusalem, Samaria, and Sodom. The heathen origin lies in the connection between the Hittites and the Amorites. Jerusalem is as idolatrous as these heathen peoples.

The LORD points Jerusalem to Samaria and calls that city the “older sister” of Jerusalem (Ezekiel 16:46). By Samaria is meant the whole area of the ten tribes realm which is much larger than that of Judah. Its location is north of Jerusalem. Her other sister, Sodom, is “younger” than Jerusalem. Sodom lives south of Jerusalem. That city is called “younger” because it has a smaller territory. By “her daughters” are meant the surrounding cities of Samaria and Sodom.

Then the LORD points out the ways these cities have gone (Ezekiel 16:47). Jerusalem knows well what happened to Samaria and Sodom because of their apostasy from the LORD: they are ruined. Jerusalem, however, did not let herself be warned, but rather acted more corruptly than they. Jerusalem surpassed both the other cities in their sins (cf. Matthew 11:23-24; 2 Chronicles 33:9; Jeremiah 3:11; Luke 10:12). With an oath swearing, the LORD confirms His observation that Sodom and its inhabitants have not sinned as greatly as Jerusalem (Ezekiel 16:48).

To prove this, the LORD lists the heinous sins of Sodom (Ezekiel 16:49-50). This enumeration shows that the sins of Sodom did not consist only of the heinous sexual sins of which the city was full (Genesis 18:20-21; Genesis 19:4-5). God richly blessed Sodom with natural prosperity (Genesis 13:10). But instead of thanking Him for it, she has been full of herself, full of selfishness, as the Lord Jesus also says (Luke 17:28).

Sodom has been a perfectly ordered constitutional state, with freedom of trade and movement, with food and drink for all. However, she has thought only of herself and not of others. Everything has served to satisfy her own pleasures. That has been the breeding ground for all the lewdness and abominations to develop and be indulged before God. That is why God turned the city upside down as soon as He had “seen it” (Ezekiel 16:50; Genesis 18:21; Genesis 19:24-25). Yet that city was not guilty of marriage violation, as was Jerusalem.

What we see in Sodom we also see in our time. Everything revolves around prosperity. Everyone must become richer and richer, have more and more to spend, be able to enjoy themselves more and more. This greed is sometimes disguised with some money for developing countries, but that does not take away the sting of unbridled pleasure-seeking. On this soil, sexual pleasure-seeking is rampant, rejecting all God-ordained boundaries with the utmost contempt.

The LORD then turns Jerusalem’s gaze to Samaria (Ezekiel 16:51). That city has not done half the sins of Jerusalem. For all the abominations Jerusalem has committed, her sisters Sodom and Samaria appear righteous. That is putting it very strongly. This is done to make clear to Jerusalem the enormous guilt she has brought upon herself because of her wicked behavior. Of course, it does not mean that it reduces the guilt of Sodom and Samaria. The point is that their guilt seems small compared to Jerusalem’s.

Sodom and Samaria received their deserved punishment for a smaller debt than that of Jerusalem. Therefore, Jerusalem will certainly bear her shame (Ezekiel 16:52). The city has also arrogated in pride a judgment about Sodom and Samaria, and in doing so has been completely blind to her own heinous sins. Once again the LORD says that her own sins are so heinous that Sodom and Samaria appear righteous in comparison. He calls on the city to be ashamed and to bear her disgrace.

Ezekiel 46:5

Jerusalem Compared to Her ‘Sisters’

The LORD continues to hold out to Jerusalem her sins. He uses a proverb to make it clear that she is no better than the heathen mother from whom the city descended (Ezekiel 16:44). The mother is an unfaithful woman who has no natural love for her husband and her children (Ezekiel 16:45). So is Jerusalem. In doing so, she is also a sister to her sisters, who loath natural love in the same way. The expression “sisters” refers to the cities of Jerusalem, Samaria, and Sodom. The heathen origin lies in the connection between the Hittites and the Amorites. Jerusalem is as idolatrous as these heathen peoples.

The LORD points Jerusalem to Samaria and calls that city the “older sister” of Jerusalem (Ezekiel 16:46). By Samaria is meant the whole area of the ten tribes realm which is much larger than that of Judah. Its location is north of Jerusalem. Her other sister, Sodom, is “younger” than Jerusalem. Sodom lives south of Jerusalem. That city is called “younger” because it has a smaller territory. By “her daughters” are meant the surrounding cities of Samaria and Sodom.

Then the LORD points out the ways these cities have gone (Ezekiel 16:47). Jerusalem knows well what happened to Samaria and Sodom because of their apostasy from the LORD: they are ruined. Jerusalem, however, did not let herself be warned, but rather acted more corruptly than they. Jerusalem surpassed both the other cities in their sins (cf. Matthew 11:23-24; 2 Chronicles 33:9; Jeremiah 3:11; Luke 10:12). With an oath swearing, the LORD confirms His observation that Sodom and its inhabitants have not sinned as greatly as Jerusalem (Ezekiel 16:48).

To prove this, the LORD lists the heinous sins of Sodom (Ezekiel 16:49-50). This enumeration shows that the sins of Sodom did not consist only of the heinous sexual sins of which the city was full (Genesis 18:20-21; Genesis 19:4-5). God richly blessed Sodom with natural prosperity (Genesis 13:10). But instead of thanking Him for it, she has been full of herself, full of selfishness, as the Lord Jesus also says (Luke 17:28).

Sodom has been a perfectly ordered constitutional state, with freedom of trade and movement, with food and drink for all. However, she has thought only of herself and not of others. Everything has served to satisfy her own pleasures. That has been the breeding ground for all the lewdness and abominations to develop and be indulged before God. That is why God turned the city upside down as soon as He had “seen it” (Ezekiel 16:50; Genesis 18:21; Genesis 19:24-25). Yet that city was not guilty of marriage violation, as was Jerusalem.

What we see in Sodom we also see in our time. Everything revolves around prosperity. Everyone must become richer and richer, have more and more to spend, be able to enjoy themselves more and more. This greed is sometimes disguised with some money for developing countries, but that does not take away the sting of unbridled pleasure-seeking. On this soil, sexual pleasure-seeking is rampant, rejecting all God-ordained boundaries with the utmost contempt.

The LORD then turns Jerusalem’s gaze to Samaria (Ezekiel 16:51). That city has not done half the sins of Jerusalem. For all the abominations Jerusalem has committed, her sisters Sodom and Samaria appear righteous. That is putting it very strongly. This is done to make clear to Jerusalem the enormous guilt she has brought upon herself because of her wicked behavior. Of course, it does not mean that it reduces the guilt of Sodom and Samaria. The point is that their guilt seems small compared to Jerusalem’s.

Sodom and Samaria received their deserved punishment for a smaller debt than that of Jerusalem. Therefore, Jerusalem will certainly bear her shame (Ezekiel 16:52). The city has also arrogated in pride a judgment about Sodom and Samaria, and in doing so has been completely blind to her own heinous sins. Once again the LORD says that her own sins are so heinous that Sodom and Samaria appear righteous in comparison. He calls on the city to be ashamed and to bear her disgrace.

Ezekiel 46:6

Promise of Restoration

Then suddenly here is talk of a restoration that the LORD will give (Ezekiel 16:53). He will restore the captivity of Sodom and the neighboring cities and Samaria and the cities around it and Jerusalem. How great is God’s grace! To Jerusalem’s shame, this restoration will happen first with Sodom and Samaria (Ezekiel 16:54). The consolation spoken of here is also to the shame of Jerusalem, for it is the consolation of Sodom and Samaria that their wickedness has been less terrible than that of Jerusalem.

The LORD will restore these three cities with their inhabitants and associated towns to their previous state, which is the state of the time before committing their abominations (Ezekiel 16:55). In her pride, Jerusalem did not even want to mention the name of Sodom (Ezekiel 16:56). That happened during the time when Jerusalem’s sin had not yet become fully manifest (Ezekiel 16:57). But that sin has now come clearly to light. As a result, Jerusalem herself is now an object of reproach of the nations around her. Her disgraceful behavior and her abominations will weigh on her (Ezekiel 16:58).

All this happens to Jerusalem because she has despised the oath by which she committed herself to the LORD (Ezekiel 16:59). What Jerusalem has done toward the LORD, He will now do toward the city. He will also break His covenant with Jerusalem and cast her down in reproach and disgrace.

That Ezekiel 16:55 speaks of a restoration of Sodom raises the question of how that could happen. After all, Sodom has been completely overturned. Not a single Sodomite survived and the area of Sodom became an eternal wasteland (Deuteronomy 29:23; Isaiah 1:9; Jeremiah 49:18; 2 Peter 2:6; Jude 1:7). So what about the restoration of which the LORD speaks here? To this question the commentaries do not give an unequivocal answer.

The well-known German Scripture commentator Keil assumes that this verse speaks of the literal Sodom. Only he does not see in this a restoration on earth, but he sees the fulfillment of this prophecy in eternity. However, in light of what we read in the letter of Jude, that cannot be the explanation (Jude 1:7). There it says: “Just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.” Keil’s statement even goes in the direction of the false doctrine of the universal atonement. Adherents of that false doctrine therefore use this verse as an argument for their false doctrine. This has come to my attention in an exchange of letters I had with an adherent of this doctrine.

From the various explanations, the following statement appeals to me the most and I submit it to the reader for consideration. We can think here of Sodom in terms of Lot and his descendants. Lot and his daughters were the only ones who did not ultimately perish in the judgment that God brought upon Sodom. Lot’s posterity, which he fathered with his daughters, consists of Ammon and Moab (Genesis 19:30-38). The restoration, according to this statement, will actually take place in the restoration of Ammon and Moab (Jeremiah 48:47; Jeremiah 49:6).

Ezekiel 46:7

Promise of Restoration

Then suddenly here is talk of a restoration that the LORD will give (Ezekiel 16:53). He will restore the captivity of Sodom and the neighboring cities and Samaria and the cities around it and Jerusalem. How great is God’s grace! To Jerusalem’s shame, this restoration will happen first with Sodom and Samaria (Ezekiel 16:54). The consolation spoken of here is also to the shame of Jerusalem, for it is the consolation of Sodom and Samaria that their wickedness has been less terrible than that of Jerusalem.

The LORD will restore these three cities with their inhabitants and associated towns to their previous state, which is the state of the time before committing their abominations (Ezekiel 16:55). In her pride, Jerusalem did not even want to mention the name of Sodom (Ezekiel 16:56). That happened during the time when Jerusalem’s sin had not yet become fully manifest (Ezekiel 16:57). But that sin has now come clearly to light. As a result, Jerusalem herself is now an object of reproach of the nations around her. Her disgraceful behavior and her abominations will weigh on her (Ezekiel 16:58).

All this happens to Jerusalem because she has despised the oath by which she committed herself to the LORD (Ezekiel 16:59). What Jerusalem has done toward the LORD, He will now do toward the city. He will also break His covenant with Jerusalem and cast her down in reproach and disgrace.

That Ezekiel 16:55 speaks of a restoration of Sodom raises the question of how that could happen. After all, Sodom has been completely overturned. Not a single Sodomite survived and the area of Sodom became an eternal wasteland (Deuteronomy 29:23; Isaiah 1:9; Jeremiah 49:18; 2 Peter 2:6; Jude 1:7). So what about the restoration of which the LORD speaks here? To this question the commentaries do not give an unequivocal answer.

The well-known German Scripture commentator Keil assumes that this verse speaks of the literal Sodom. Only he does not see in this a restoration on earth, but he sees the fulfillment of this prophecy in eternity. However, in light of what we read in the letter of Jude, that cannot be the explanation (Jude 1:7). There it says: “Just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.” Keil’s statement even goes in the direction of the false doctrine of the universal atonement. Adherents of that false doctrine therefore use this verse as an argument for their false doctrine. This has come to my attention in an exchange of letters I had with an adherent of this doctrine.

From the various explanations, the following statement appeals to me the most and I submit it to the reader for consideration. We can think here of Sodom in terms of Lot and his descendants. Lot and his daughters were the only ones who did not ultimately perish in the judgment that God brought upon Sodom. Lot’s posterity, which he fathered with his daughters, consists of Ammon and Moab (Genesis 19:30-38). The restoration, according to this statement, will actually take place in the restoration of Ammon and Moab (Jeremiah 48:47; Jeremiah 49:6).

Ezekiel 46:8

Promise of Restoration

Then suddenly here is talk of a restoration that the LORD will give (Ezekiel 16:53). He will restore the captivity of Sodom and the neighboring cities and Samaria and the cities around it and Jerusalem. How great is God’s grace! To Jerusalem’s shame, this restoration will happen first with Sodom and Samaria (Ezekiel 16:54). The consolation spoken of here is also to the shame of Jerusalem, for it is the consolation of Sodom and Samaria that their wickedness has been less terrible than that of Jerusalem.

The LORD will restore these three cities with their inhabitants and associated towns to their previous state, which is the state of the time before committing their abominations (Ezekiel 16:55). In her pride, Jerusalem did not even want to mention the name of Sodom (Ezekiel 16:56). That happened during the time when Jerusalem’s sin had not yet become fully manifest (Ezekiel 16:57). But that sin has now come clearly to light. As a result, Jerusalem herself is now an object of reproach of the nations around her. Her disgraceful behavior and her abominations will weigh on her (Ezekiel 16:58).

All this happens to Jerusalem because she has despised the oath by which she committed herself to the LORD (Ezekiel 16:59). What Jerusalem has done toward the LORD, He will now do toward the city. He will also break His covenant with Jerusalem and cast her down in reproach and disgrace.

That Ezekiel 16:55 speaks of a restoration of Sodom raises the question of how that could happen. After all, Sodom has been completely overturned. Not a single Sodomite survived and the area of Sodom became an eternal wasteland (Deuteronomy 29:23; Isaiah 1:9; Jeremiah 49:18; 2 Peter 2:6; Jude 1:7). So what about the restoration of which the LORD speaks here? To this question the commentaries do not give an unequivocal answer.

The well-known German Scripture commentator Keil assumes that this verse speaks of the literal Sodom. Only he does not see in this a restoration on earth, but he sees the fulfillment of this prophecy in eternity. However, in light of what we read in the letter of Jude, that cannot be the explanation (Jude 1:7). There it says: “Just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.” Keil’s statement even goes in the direction of the false doctrine of the universal atonement. Adherents of that false doctrine therefore use this verse as an argument for their false doctrine. This has come to my attention in an exchange of letters I had with an adherent of this doctrine.

From the various explanations, the following statement appeals to me the most and I submit it to the reader for consideration. We can think here of Sodom in terms of Lot and his descendants. Lot and his daughters were the only ones who did not ultimately perish in the judgment that God brought upon Sodom. Lot’s posterity, which he fathered with his daughters, consists of Ammon and Moab (Genesis 19:30-38). The restoration, according to this statement, will actually take place in the restoration of Ammon and Moab (Jeremiah 48:47; Jeremiah 49:6).

Ezekiel 46:9

Promise of Restoration

Then suddenly here is talk of a restoration that the LORD will give (Ezekiel 16:53). He will restore the captivity of Sodom and the neighboring cities and Samaria and the cities around it and Jerusalem. How great is God’s grace! To Jerusalem’s shame, this restoration will happen first with Sodom and Samaria (Ezekiel 16:54). The consolation spoken of here is also to the shame of Jerusalem, for it is the consolation of Sodom and Samaria that their wickedness has been less terrible than that of Jerusalem.

The LORD will restore these three cities with their inhabitants and associated towns to their previous state, which is the state of the time before committing their abominations (Ezekiel 16:55). In her pride, Jerusalem did not even want to mention the name of Sodom (Ezekiel 16:56). That happened during the time when Jerusalem’s sin had not yet become fully manifest (Ezekiel 16:57). But that sin has now come clearly to light. As a result, Jerusalem herself is now an object of reproach of the nations around her. Her disgraceful behavior and her abominations will weigh on her (Ezekiel 16:58).

All this happens to Jerusalem because she has despised the oath by which she committed herself to the LORD (Ezekiel 16:59). What Jerusalem has done toward the LORD, He will now do toward the city. He will also break His covenant with Jerusalem and cast her down in reproach and disgrace.

That Ezekiel 16:55 speaks of a restoration of Sodom raises the question of how that could happen. After all, Sodom has been completely overturned. Not a single Sodomite survived and the area of Sodom became an eternal wasteland (Deuteronomy 29:23; Isaiah 1:9; Jeremiah 49:18; 2 Peter 2:6; Jude 1:7). So what about the restoration of which the LORD speaks here? To this question the commentaries do not give an unequivocal answer.

The well-known German Scripture commentator Keil assumes that this verse speaks of the literal Sodom. Only he does not see in this a restoration on earth, but he sees the fulfillment of this prophecy in eternity. However, in light of what we read in the letter of Jude, that cannot be the explanation (Jude 1:7). There it says: “Just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.” Keil’s statement even goes in the direction of the false doctrine of the universal atonement. Adherents of that false doctrine therefore use this verse as an argument for their false doctrine. This has come to my attention in an exchange of letters I had with an adherent of this doctrine.

From the various explanations, the following statement appeals to me the most and I submit it to the reader for consideration. We can think here of Sodom in terms of Lot and his descendants. Lot and his daughters were the only ones who did not ultimately perish in the judgment that God brought upon Sodom. Lot’s posterity, which he fathered with his daughters, consists of Ammon and Moab (Genesis 19:30-38). The restoration, according to this statement, will actually take place in the restoration of Ammon and Moab (Jeremiah 48:47; Jeremiah 49:6).

Ezekiel 46:10

Promise of Restoration

Then suddenly here is talk of a restoration that the LORD will give (Ezekiel 16:53). He will restore the captivity of Sodom and the neighboring cities and Samaria and the cities around it and Jerusalem. How great is God’s grace! To Jerusalem’s shame, this restoration will happen first with Sodom and Samaria (Ezekiel 16:54). The consolation spoken of here is also to the shame of Jerusalem, for it is the consolation of Sodom and Samaria that their wickedness has been less terrible than that of Jerusalem.

The LORD will restore these three cities with their inhabitants and associated towns to their previous state, which is the state of the time before committing their abominations (Ezekiel 16:55). In her pride, Jerusalem did not even want to mention the name of Sodom (Ezekiel 16:56). That happened during the time when Jerusalem’s sin had not yet become fully manifest (Ezekiel 16:57). But that sin has now come clearly to light. As a result, Jerusalem herself is now an object of reproach of the nations around her. Her disgraceful behavior and her abominations will weigh on her (Ezekiel 16:58).

All this happens to Jerusalem because she has despised the oath by which she committed herself to the LORD (Ezekiel 16:59). What Jerusalem has done toward the LORD, He will now do toward the city. He will also break His covenant with Jerusalem and cast her down in reproach and disgrace.

That Ezekiel 16:55 speaks of a restoration of Sodom raises the question of how that could happen. After all, Sodom has been completely overturned. Not a single Sodomite survived and the area of Sodom became an eternal wasteland (Deuteronomy 29:23; Isaiah 1:9; Jeremiah 49:18; 2 Peter 2:6; Jude 1:7). So what about the restoration of which the LORD speaks here? To this question the commentaries do not give an unequivocal answer.

The well-known German Scripture commentator Keil assumes that this verse speaks of the literal Sodom. Only he does not see in this a restoration on earth, but he sees the fulfillment of this prophecy in eternity. However, in light of what we read in the letter of Jude, that cannot be the explanation (Jude 1:7). There it says: “Just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.” Keil’s statement even goes in the direction of the false doctrine of the universal atonement. Adherents of that false doctrine therefore use this verse as an argument for their false doctrine. This has come to my attention in an exchange of letters I had with an adherent of this doctrine.

From the various explanations, the following statement appeals to me the most and I submit it to the reader for consideration. We can think here of Sodom in terms of Lot and his descendants. Lot and his daughters were the only ones who did not ultimately perish in the judgment that God brought upon Sodom. Lot’s posterity, which he fathered with his daughters, consists of Ammon and Moab (Genesis 19:30-38). The restoration, according to this statement, will actually take place in the restoration of Ammon and Moab (Jeremiah 48:47; Jeremiah 49:6).

Ezekiel 46:11

Promise of Restoration

Then suddenly here is talk of a restoration that the LORD will give (Ezekiel 16:53). He will restore the captivity of Sodom and the neighboring cities and Samaria and the cities around it and Jerusalem. How great is God’s grace! To Jerusalem’s shame, this restoration will happen first with Sodom and Samaria (Ezekiel 16:54). The consolation spoken of here is also to the shame of Jerusalem, for it is the consolation of Sodom and Samaria that their wickedness has been less terrible than that of Jerusalem.

The LORD will restore these three cities with their inhabitants and associated towns to their previous state, which is the state of the time before committing their abominations (Ezekiel 16:55). In her pride, Jerusalem did not even want to mention the name of Sodom (Ezekiel 16:56). That happened during the time when Jerusalem’s sin had not yet become fully manifest (Ezekiel 16:57). But that sin has now come clearly to light. As a result, Jerusalem herself is now an object of reproach of the nations around her. Her disgraceful behavior and her abominations will weigh on her (Ezekiel 16:58).

All this happens to Jerusalem because she has despised the oath by which she committed herself to the LORD (Ezekiel 16:59). What Jerusalem has done toward the LORD, He will now do toward the city. He will also break His covenant with Jerusalem and cast her down in reproach and disgrace.

That Ezekiel 16:55 speaks of a restoration of Sodom raises the question of how that could happen. After all, Sodom has been completely overturned. Not a single Sodomite survived and the area of Sodom became an eternal wasteland (Deuteronomy 29:23; Isaiah 1:9; Jeremiah 49:18; 2 Peter 2:6; Jude 1:7). So what about the restoration of which the LORD speaks here? To this question the commentaries do not give an unequivocal answer.

The well-known German Scripture commentator Keil assumes that this verse speaks of the literal Sodom. Only he does not see in this a restoration on earth, but he sees the fulfillment of this prophecy in eternity. However, in light of what we read in the letter of Jude, that cannot be the explanation (Jude 1:7). There it says: “Just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.” Keil’s statement even goes in the direction of the false doctrine of the universal atonement. Adherents of that false doctrine therefore use this verse as an argument for their false doctrine. This has come to my attention in an exchange of letters I had with an adherent of this doctrine.

From the various explanations, the following statement appeals to me the most and I submit it to the reader for consideration. We can think here of Sodom in terms of Lot and his descendants. Lot and his daughters were the only ones who did not ultimately perish in the judgment that God brought upon Sodom. Lot’s posterity, which he fathered with his daughters, consists of Ammon and Moab (Genesis 19:30-38). The restoration, according to this statement, will actually take place in the restoration of Ammon and Moab (Jeremiah 48:47; Jeremiah 49:6).

Ezekiel 46:12

Promise of Restoration

Then suddenly here is talk of a restoration that the LORD will give (Ezekiel 16:53). He will restore the captivity of Sodom and the neighboring cities and Samaria and the cities around it and Jerusalem. How great is God’s grace! To Jerusalem’s shame, this restoration will happen first with Sodom and Samaria (Ezekiel 16:54). The consolation spoken of here is also to the shame of Jerusalem, for it is the consolation of Sodom and Samaria that their wickedness has been less terrible than that of Jerusalem.

The LORD will restore these three cities with their inhabitants and associated towns to their previous state, which is the state of the time before committing their abominations (Ezekiel 16:55). In her pride, Jerusalem did not even want to mention the name of Sodom (Ezekiel 16:56). That happened during the time when Jerusalem’s sin had not yet become fully manifest (Ezekiel 16:57). But that sin has now come clearly to light. As a result, Jerusalem herself is now an object of reproach of the nations around her. Her disgraceful behavior and her abominations will weigh on her (Ezekiel 16:58).

All this happens to Jerusalem because she has despised the oath by which she committed herself to the LORD (Ezekiel 16:59). What Jerusalem has done toward the LORD, He will now do toward the city. He will also break His covenant with Jerusalem and cast her down in reproach and disgrace.

That Ezekiel 16:55 speaks of a restoration of Sodom raises the question of how that could happen. After all, Sodom has been completely overturned. Not a single Sodomite survived and the area of Sodom became an eternal wasteland (Deuteronomy 29:23; Isaiah 1:9; Jeremiah 49:18; 2 Peter 2:6; Jude 1:7). So what about the restoration of which the LORD speaks here? To this question the commentaries do not give an unequivocal answer.

The well-known German Scripture commentator Keil assumes that this verse speaks of the literal Sodom. Only he does not see in this a restoration on earth, but he sees the fulfillment of this prophecy in eternity. However, in light of what we read in the letter of Jude, that cannot be the explanation (Jude 1:7). There it says: “Just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.” Keil’s statement even goes in the direction of the false doctrine of the universal atonement. Adherents of that false doctrine therefore use this verse as an argument for their false doctrine. This has come to my attention in an exchange of letters I had with an adherent of this doctrine.

From the various explanations, the following statement appeals to me the most and I submit it to the reader for consideration. We can think here of Sodom in terms of Lot and his descendants. Lot and his daughters were the only ones who did not ultimately perish in the judgment that God brought upon Sodom. Lot’s posterity, which he fathered with his daughters, consists of Ammon and Moab (Genesis 19:30-38). The restoration, according to this statement, will actually take place in the restoration of Ammon and Moab (Jeremiah 48:47; Jeremiah 49:6).

Ezekiel 46:13

The New Covenant With Jerusalem

In His unshakable faithfulness, which is in such sharp contrast to Jerusalem’s unfaithfulness, the LORD will remember His covenant with them in the days of their youth (Ezekiel 16:60). He will make a new covenant and fulfill it Himself (Jeremiah 31:31-34; Jeremiah 32:40; Hebrews 8:6-13). Because it is a one-sided covenant and depends only on His faithfulness, it is “an everlasting covenant”. It cannot be broken, for He cannot become unfaithful. Its blessing will come to Jerusalem because He will grant her forgiveness and new life that longs to be obedient to Him.

In order to enjoy the blessings of this covenant, Jerusalem will repent and return (Ezekiel 16:61). She will be deeply ashamed of her sins and the ways she has gone. In that realization, she will receive other nations and no longer look down on them with contempt. Jerusalem will be a mother and receive other nations as daughters. Those nations are given to her by the LORD. He does not do this on the basis of His first covenant with her that was so shamefully broken by her. He does so by virtue of the new covenant He will make with her (Ezekiel 16:62). By this she will know that He is the LORD.

His dealing in grace with her on the basis of the new covenant will cause shame in her (Ezekiel 16:63). She will realize that it is undeserved and not put on a big mouth because she will remember the reproach that has come upon her because of her sins. At the same time, all doubt about her being received by the LORD will be gone, because He will have made atonement for all that she has done wrong. How impressive is the word “all”. What that all means, we see in this chapter. All of it, without exception, is included in the atonement.

This reconciliation and this glorious end of Jerusalem can only be because the Lord Jesus gave His precious blood. God acts on the basis of what He, His Son, has done. He has fulfilled all the conditions of the new covenant and therefore the blessing for God’s people can come at last. In the face of so much sin listed at length in this chapter, there is the all-transcending work of Christ to Whom all glory is for all eternity.

This history may also speak to us. Our origin and behavior (Ezekiel 16:3-4) are not worthy of love. “But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ” (Ephesians 2:4-5). How do we respond to this love that has been shown to us?

Ezekiel 46:14

The New Covenant With Jerusalem

In His unshakable faithfulness, which is in such sharp contrast to Jerusalem’s unfaithfulness, the LORD will remember His covenant with them in the days of their youth (Ezekiel 16:60). He will make a new covenant and fulfill it Himself (Jeremiah 31:31-34; Jeremiah 32:40; Hebrews 8:6-13). Because it is a one-sided covenant and depends only on His faithfulness, it is “an everlasting covenant”. It cannot be broken, for He cannot become unfaithful. Its blessing will come to Jerusalem because He will grant her forgiveness and new life that longs to be obedient to Him.

In order to enjoy the blessings of this covenant, Jerusalem will repent and return (Ezekiel 16:61). She will be deeply ashamed of her sins and the ways she has gone. In that realization, she will receive other nations and no longer look down on them with contempt. Jerusalem will be a mother and receive other nations as daughters. Those nations are given to her by the LORD. He does not do this on the basis of His first covenant with her that was so shamefully broken by her. He does so by virtue of the new covenant He will make with her (Ezekiel 16:62). By this she will know that He is the LORD.

His dealing in grace with her on the basis of the new covenant will cause shame in her (Ezekiel 16:63). She will realize that it is undeserved and not put on a big mouth because she will remember the reproach that has come upon her because of her sins. At the same time, all doubt about her being received by the LORD will be gone, because He will have made atonement for all that she has done wrong. How impressive is the word “all”. What that all means, we see in this chapter. All of it, without exception, is included in the atonement.

This reconciliation and this glorious end of Jerusalem can only be because the Lord Jesus gave His precious blood. God acts on the basis of what He, His Son, has done. He has fulfilled all the conditions of the new covenant and therefore the blessing for God’s people can come at last. In the face of so much sin listed at length in this chapter, there is the all-transcending work of Christ to Whom all glory is for all eternity.

This history may also speak to us. Our origin and behavior (Ezekiel 16:3-4) are not worthy of love. “But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ” (Ephesians 2:4-5). How do we respond to this love that has been shown to us?

Ezekiel 46:15

The New Covenant With Jerusalem

In His unshakable faithfulness, which is in such sharp contrast to Jerusalem’s unfaithfulness, the LORD will remember His covenant with them in the days of their youth (Ezekiel 16:60). He will make a new covenant and fulfill it Himself (Jeremiah 31:31-34; Jeremiah 32:40; Hebrews 8:6-13). Because it is a one-sided covenant and depends only on His faithfulness, it is “an everlasting covenant”. It cannot be broken, for He cannot become unfaithful. Its blessing will come to Jerusalem because He will grant her forgiveness and new life that longs to be obedient to Him.

In order to enjoy the blessings of this covenant, Jerusalem will repent and return (Ezekiel 16:61). She will be deeply ashamed of her sins and the ways she has gone. In that realization, she will receive other nations and no longer look down on them with contempt. Jerusalem will be a mother and receive other nations as daughters. Those nations are given to her by the LORD. He does not do this on the basis of His first covenant with her that was so shamefully broken by her. He does so by virtue of the new covenant He will make with her (Ezekiel 16:62). By this she will know that He is the LORD.

His dealing in grace with her on the basis of the new covenant will cause shame in her (Ezekiel 16:63). She will realize that it is undeserved and not put on a big mouth because she will remember the reproach that has come upon her because of her sins. At the same time, all doubt about her being received by the LORD will be gone, because He will have made atonement for all that she has done wrong. How impressive is the word “all”. What that all means, we see in this chapter. All of it, without exception, is included in the atonement.

This reconciliation and this glorious end of Jerusalem can only be because the Lord Jesus gave His precious blood. God acts on the basis of what He, His Son, has done. He has fulfilled all the conditions of the new covenant and therefore the blessing for God’s people can come at last. In the face of so much sin listed at length in this chapter, there is the all-transcending work of Christ to Whom all glory is for all eternity.

This history may also speak to us. Our origin and behavior (Ezekiel 16:3-4) are not worthy of love. “But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ” (Ephesians 2:4-5). How do we respond to this love that has been shown to us?

Ezekiel 46:16

The New Covenant With Jerusalem

In His unshakable faithfulness, which is in such sharp contrast to Jerusalem’s unfaithfulness, the LORD will remember His covenant with them in the days of their youth (Ezekiel 16:60). He will make a new covenant and fulfill it Himself (Jeremiah 31:31-34; Jeremiah 32:40; Hebrews 8:6-13). Because it is a one-sided covenant and depends only on His faithfulness, it is “an everlasting covenant”. It cannot be broken, for He cannot become unfaithful. Its blessing will come to Jerusalem because He will grant her forgiveness and new life that longs to be obedient to Him.

In order to enjoy the blessings of this covenant, Jerusalem will repent and return (Ezekiel 16:61). She will be deeply ashamed of her sins and the ways she has gone. In that realization, she will receive other nations and no longer look down on them with contempt. Jerusalem will be a mother and receive other nations as daughters. Those nations are given to her by the LORD. He does not do this on the basis of His first covenant with her that was so shamefully broken by her. He does so by virtue of the new covenant He will make with her (Ezekiel 16:62). By this she will know that He is the LORD.

His dealing in grace with her on the basis of the new covenant will cause shame in her (Ezekiel 16:63). She will realize that it is undeserved and not put on a big mouth because she will remember the reproach that has come upon her because of her sins. At the same time, all doubt about her being received by the LORD will be gone, because He will have made atonement for all that she has done wrong. How impressive is the word “all”. What that all means, we see in this chapter. All of it, without exception, is included in the atonement.

This reconciliation and this glorious end of Jerusalem can only be because the Lord Jesus gave His precious blood. God acts on the basis of what He, His Son, has done. He has fulfilled all the conditions of the new covenant and therefore the blessing for God’s people can come at last. In the face of so much sin listed at length in this chapter, there is the all-transcending work of Christ to Whom all glory is for all eternity.

This history may also speak to us. Our origin and behavior (Ezekiel 16:3-4) are not worthy of love. “But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ” (Ephesians 2:4-5). How do we respond to this love that has been shown to us?

Ezekiel 46:18

Introduction

This chapter is a transitional chapter. The previous chapter deals with the common responsibility of Jerusalem. The next chapter is about personal responsibility. This chapter is about Zedekiah, the king of Judah. He is the representative of the people, while also being personally responsible to God.

Zedekiah, the present leader in Jerusalem, is contrasted with the future Son of David Who will lead God’s people. The former is compared to a low vine (Ezekiel 17:2-21), the latter to a stately cedar (Ezekiel 17:22-24).

Parable of the Two Eagles

The word of the LORD comes to Ezekiel (Ezekiel 17:1), where the LORD addresses him again as “son of man” (Ezekiel 17:2). Ezekiel is to propound a riddle and speak a parable to the house of Israel. A riddle is an obscure statement; it is something said in an indirect way that requires an explanation. A parable is the presentation of a spiritual truth by tangible images. The parable is a riddle explained by the LORD Himself (Ezekiel 17:11-21). Parables and riddles are used to attract attention and provoke thought in the hearers.

The great, beautiful eagle (Ezekiel 17:3) represents Nebuchadnezzar (Ezekiel 17:12), who is king of kings, as the eagle is king of birds. His great wings and long pinions indicate great power and dominion over a vast territory. The multicolored nature refers to the diversity of the peoples he has subjected to him. Lebanon, to which the eagle comes, represents Jerusalem because the palace and temple are made of cedar from Lebanon. David and Solomon used much cedar wood for their buildings; Solomon made cedars abundant in Jerusalem (1 Kings 10:27; 2 Chronicles 1:15).

The “cedar” is a picture of the house of David. The “crown of a cedar” represents Jehoiachin, the grandson of Josiah, the last descendant of the royal line. He is “the topmost” (Ezekiel 17:4). Together with “its young twigs”, that is, with a few more of the considerable ones, Jehoiachin is taken to “a land of merchants” – that is, the land of the Chaldeans – and to “a city of traders” – that is, Babylon (Ezekiel 16:29; 2 Kings 24:8-16).

Then the eagle takes “some of the seed of the land” and plants it in “in fertile soil”, that is, he appoints Zedekiah as king over fertile Judah (Ezekiel 17:5a; 2 Kings 24:17). Through the kindness of the king of Babylon, the kingdom is able to develop well for some time under Zedekiah (Ezekiel 17:5b-6). He does grow wide, but it remains “under it”, that is, subordinate.

Instead of submitting to the rule of Babylon, Zedekiah wants to shake off the yoke of Babylon (2 Kings 24:20b). For this purpose he turns to “another great eagle”, that is Egypt (Ezekiel 17:7; Ezekiel 17:15). From him he expects his help, through him he wants to become great and strong and not through the king of Babylon, through whom he has become “a splendid vine” after all (Ezekiel 17:8).

The LORD pronounces His judgment on it (Ezekiel 17:9). Zedekiah’s efforts to use his roots to draw his life force from the other great eagle will bring nothing. On the contrary, from him his roots will be pulled out, that is, he will lose his independence and his posterity. Also everything that is still beautiful, all his princes, will wither away with Zedekiah. It will not take much strength or a numerous people to strip him of all his glory. The east wind (Ezekiel 17:10), that is the king of Babylon, will judge him, while Egypt will be unable to give him any help (Jeremiah 37:5-10). Jerusalem will be destroyed and Zedekiah dethroned.

Ezekiel 46:19

Introduction

This chapter is a transitional chapter. The previous chapter deals with the common responsibility of Jerusalem. The next chapter is about personal responsibility. This chapter is about Zedekiah, the king of Judah. He is the representative of the people, while also being personally responsible to God.

Zedekiah, the present leader in Jerusalem, is contrasted with the future Son of David Who will lead God’s people. The former is compared to a low vine (Ezekiel 17:2-21), the latter to a stately cedar (Ezekiel 17:22-24).

Parable of the Two Eagles

The word of the LORD comes to Ezekiel (Ezekiel 17:1), where the LORD addresses him again as “son of man” (Ezekiel 17:2). Ezekiel is to propound a riddle and speak a parable to the house of Israel. A riddle is an obscure statement; it is something said in an indirect way that requires an explanation. A parable is the presentation of a spiritual truth by tangible images. The parable is a riddle explained by the LORD Himself (Ezekiel 17:11-21). Parables and riddles are used to attract attention and provoke thought in the hearers.

The great, beautiful eagle (Ezekiel 17:3) represents Nebuchadnezzar (Ezekiel 17:12), who is king of kings, as the eagle is king of birds. His great wings and long pinions indicate great power and dominion over a vast territory. The multicolored nature refers to the diversity of the peoples he has subjected to him. Lebanon, to which the eagle comes, represents Jerusalem because the palace and temple are made of cedar from Lebanon. David and Solomon used much cedar wood for their buildings; Solomon made cedars abundant in Jerusalem (1 Kings 10:27; 2 Chronicles 1:15).

The “cedar” is a picture of the house of David. The “crown of a cedar” represents Jehoiachin, the grandson of Josiah, the last descendant of the royal line. He is “the topmost” (Ezekiel 17:4). Together with “its young twigs”, that is, with a few more of the considerable ones, Jehoiachin is taken to “a land of merchants” – that is, the land of the Chaldeans – and to “a city of traders” – that is, Babylon (Ezekiel 16:29; 2 Kings 24:8-16).

Then the eagle takes “some of the seed of the land” and plants it in “in fertile soil”, that is, he appoints Zedekiah as king over fertile Judah (Ezekiel 17:5a; 2 Kings 24:17). Through the kindness of the king of Babylon, the kingdom is able to develop well for some time under Zedekiah (Ezekiel 17:5b-6). He does grow wide, but it remains “under it”, that is, subordinate.

Instead of submitting to the rule of Babylon, Zedekiah wants to shake off the yoke of Babylon (2 Kings 24:20b). For this purpose he turns to “another great eagle”, that is Egypt (Ezekiel 17:7; Ezekiel 17:15). From him he expects his help, through him he wants to become great and strong and not through the king of Babylon, through whom he has become “a splendid vine” after all (Ezekiel 17:8).

The LORD pronounces His judgment on it (Ezekiel 17:9). Zedekiah’s efforts to use his roots to draw his life force from the other great eagle will bring nothing. On the contrary, from him his roots will be pulled out, that is, he will lose his independence and his posterity. Also everything that is still beautiful, all his princes, will wither away with Zedekiah. It will not take much strength or a numerous people to strip him of all his glory. The east wind (Ezekiel 17:10), that is the king of Babylon, will judge him, while Egypt will be unable to give him any help (Jeremiah 37:5-10). Jerusalem will be destroyed and Zedekiah dethroned.

Ezekiel 46:20

Introduction

This chapter is a transitional chapter. The previous chapter deals with the common responsibility of Jerusalem. The next chapter is about personal responsibility. This chapter is about Zedekiah, the king of Judah. He is the representative of the people, while also being personally responsible to God.

Zedekiah, the present leader in Jerusalem, is contrasted with the future Son of David Who will lead God’s people. The former is compared to a low vine (Ezekiel 17:2-21), the latter to a stately cedar (Ezekiel 17:22-24).

Parable of the Two Eagles

The word of the LORD comes to Ezekiel (Ezekiel 17:1), where the LORD addresses him again as “son of man” (Ezekiel 17:2). Ezekiel is to propound a riddle and speak a parable to the house of Israel. A riddle is an obscure statement; it is something said in an indirect way that requires an explanation. A parable is the presentation of a spiritual truth by tangible images. The parable is a riddle explained by the LORD Himself (Ezekiel 17:11-21). Parables and riddles are used to attract attention and provoke thought in the hearers.

The great, beautiful eagle (Ezekiel 17:3) represents Nebuchadnezzar (Ezekiel 17:12), who is king of kings, as the eagle is king of birds. His great wings and long pinions indicate great power and dominion over a vast territory. The multicolored nature refers to the diversity of the peoples he has subjected to him. Lebanon, to which the eagle comes, represents Jerusalem because the palace and temple are made of cedar from Lebanon. David and Solomon used much cedar wood for their buildings; Solomon made cedars abundant in Jerusalem (1 Kings 10:27; 2 Chronicles 1:15).

The “cedar” is a picture of the house of David. The “crown of a cedar” represents Jehoiachin, the grandson of Josiah, the last descendant of the royal line. He is “the topmost” (Ezekiel 17:4). Together with “its young twigs”, that is, with a few more of the considerable ones, Jehoiachin is taken to “a land of merchants” – that is, the land of the Chaldeans – and to “a city of traders” – that is, Babylon (Ezekiel 16:29; 2 Kings 24:8-16).

Then the eagle takes “some of the seed of the land” and plants it in “in fertile soil”, that is, he appoints Zedekiah as king over fertile Judah (Ezekiel 17:5a; 2 Kings 24:17). Through the kindness of the king of Babylon, the kingdom is able to develop well for some time under Zedekiah (Ezekiel 17:5b-6). He does grow wide, but it remains “under it”, that is, subordinate.

Instead of submitting to the rule of Babylon, Zedekiah wants to shake off the yoke of Babylon (2 Kings 24:20b). For this purpose he turns to “another great eagle”, that is Egypt (Ezekiel 17:7; Ezekiel 17:15). From him he expects his help, through him he wants to become great and strong and not through the king of Babylon, through whom he has become “a splendid vine” after all (Ezekiel 17:8).

The LORD pronounces His judgment on it (Ezekiel 17:9). Zedekiah’s efforts to use his roots to draw his life force from the other great eagle will bring nothing. On the contrary, from him his roots will be pulled out, that is, he will lose his independence and his posterity. Also everything that is still beautiful, all his princes, will wither away with Zedekiah. It will not take much strength or a numerous people to strip him of all his glory. The east wind (Ezekiel 17:10), that is the king of Babylon, will judge him, while Egypt will be unable to give him any help (Jeremiah 37:5-10). Jerusalem will be destroyed and Zedekiah dethroned.

Ezekiel 46:21

Introduction

This chapter is a transitional chapter. The previous chapter deals with the common responsibility of Jerusalem. The next chapter is about personal responsibility. This chapter is about Zedekiah, the king of Judah. He is the representative of the people, while also being personally responsible to God.

Zedekiah, the present leader in Jerusalem, is contrasted with the future Son of David Who will lead God’s people. The former is compared to a low vine (Ezekiel 17:2-21), the latter to a stately cedar (Ezekiel 17:22-24).

Parable of the Two Eagles

The word of the LORD comes to Ezekiel (Ezekiel 17:1), where the LORD addresses him again as “son of man” (Ezekiel 17:2). Ezekiel is to propound a riddle and speak a parable to the house of Israel. A riddle is an obscure statement; it is something said in an indirect way that requires an explanation. A parable is the presentation of a spiritual truth by tangible images. The parable is a riddle explained by the LORD Himself (Ezekiel 17:11-21). Parables and riddles are used to attract attention and provoke thought in the hearers.

The great, beautiful eagle (Ezekiel 17:3) represents Nebuchadnezzar (Ezekiel 17:12), who is king of kings, as the eagle is king of birds. His great wings and long pinions indicate great power and dominion over a vast territory. The multicolored nature refers to the diversity of the peoples he has subjected to him. Lebanon, to which the eagle comes, represents Jerusalem because the palace and temple are made of cedar from Lebanon. David and Solomon used much cedar wood for their buildings; Solomon made cedars abundant in Jerusalem (1 Kings 10:27; 2 Chronicles 1:15).

The “cedar” is a picture of the house of David. The “crown of a cedar” represents Jehoiachin, the grandson of Josiah, the last descendant of the royal line. He is “the topmost” (Ezekiel 17:4). Together with “its young twigs”, that is, with a few more of the considerable ones, Jehoiachin is taken to “a land of merchants” – that is, the land of the Chaldeans – and to “a city of traders” – that is, Babylon (Ezekiel 16:29; 2 Kings 24:8-16).

Then the eagle takes “some of the seed of the land” and plants it in “in fertile soil”, that is, he appoints Zedekiah as king over fertile Judah (Ezekiel 17:5a; 2 Kings 24:17). Through the kindness of the king of Babylon, the kingdom is able to develop well for some time under Zedekiah (Ezekiel 17:5b-6). He does grow wide, but it remains “under it”, that is, subordinate.

Instead of submitting to the rule of Babylon, Zedekiah wants to shake off the yoke of Babylon (2 Kings 24:20b). For this purpose he turns to “another great eagle”, that is Egypt (Ezekiel 17:7; Ezekiel 17:15). From him he expects his help, through him he wants to become great and strong and not through the king of Babylon, through whom he has become “a splendid vine” after all (Ezekiel 17:8).

The LORD pronounces His judgment on it (Ezekiel 17:9). Zedekiah’s efforts to use his roots to draw his life force from the other great eagle will bring nothing. On the contrary, from him his roots will be pulled out, that is, he will lose his independence and his posterity. Also everything that is still beautiful, all his princes, will wither away with Zedekiah. It will not take much strength or a numerous people to strip him of all his glory. The east wind (Ezekiel 17:10), that is the king of Babylon, will judge him, while Egypt will be unable to give him any help (Jeremiah 37:5-10). Jerusalem will be destroyed and Zedekiah dethroned.

Ezekiel 46:22

Introduction

This chapter is a transitional chapter. The previous chapter deals with the common responsibility of Jerusalem. The next chapter is about personal responsibility. This chapter is about Zedekiah, the king of Judah. He is the representative of the people, while also being personally responsible to God.

Zedekiah, the present leader in Jerusalem, is contrasted with the future Son of David Who will lead God’s people. The former is compared to a low vine (Ezekiel 17:2-21), the latter to a stately cedar (Ezekiel 17:22-24).

Parable of the Two Eagles

The word of the LORD comes to Ezekiel (Ezekiel 17:1), where the LORD addresses him again as “son of man” (Ezekiel 17:2). Ezekiel is to propound a riddle and speak a parable to the house of Israel. A riddle is an obscure statement; it is something said in an indirect way that requires an explanation. A parable is the presentation of a spiritual truth by tangible images. The parable is a riddle explained by the LORD Himself (Ezekiel 17:11-21). Parables and riddles are used to attract attention and provoke thought in the hearers.

The great, beautiful eagle (Ezekiel 17:3) represents Nebuchadnezzar (Ezekiel 17:12), who is king of kings, as the eagle is king of birds. His great wings and long pinions indicate great power and dominion over a vast territory. The multicolored nature refers to the diversity of the peoples he has subjected to him. Lebanon, to which the eagle comes, represents Jerusalem because the palace and temple are made of cedar from Lebanon. David and Solomon used much cedar wood for their buildings; Solomon made cedars abundant in Jerusalem (1 Kings 10:27; 2 Chronicles 1:15).

The “cedar” is a picture of the house of David. The “crown of a cedar” represents Jehoiachin, the grandson of Josiah, the last descendant of the royal line. He is “the topmost” (Ezekiel 17:4). Together with “its young twigs”, that is, with a few more of the considerable ones, Jehoiachin is taken to “a land of merchants” – that is, the land of the Chaldeans – and to “a city of traders” – that is, Babylon (Ezekiel 16:29; 2 Kings 24:8-16).

Then the eagle takes “some of the seed of the land” and plants it in “in fertile soil”, that is, he appoints Zedekiah as king over fertile Judah (Ezekiel 17:5a; 2 Kings 24:17). Through the kindness of the king of Babylon, the kingdom is able to develop well for some time under Zedekiah (Ezekiel 17:5b-6). He does grow wide, but it remains “under it”, that is, subordinate.

Instead of submitting to the rule of Babylon, Zedekiah wants to shake off the yoke of Babylon (2 Kings 24:20b). For this purpose he turns to “another great eagle”, that is Egypt (Ezekiel 17:7; Ezekiel 17:15). From him he expects his help, through him he wants to become great and strong and not through the king of Babylon, through whom he has become “a splendid vine” after all (Ezekiel 17:8).

The LORD pronounces His judgment on it (Ezekiel 17:9). Zedekiah’s efforts to use his roots to draw his life force from the other great eagle will bring nothing. On the contrary, from him his roots will be pulled out, that is, he will lose his independence and his posterity. Also everything that is still beautiful, all his princes, will wither away with Zedekiah. It will not take much strength or a numerous people to strip him of all his glory. The east wind (Ezekiel 17:10), that is the king of Babylon, will judge him, while Egypt will be unable to give him any help (Jeremiah 37:5-10). Jerusalem will be destroyed and Zedekiah dethroned.

Ezekiel 46:23

Introduction

This chapter is a transitional chapter. The previous chapter deals with the common responsibility of Jerusalem. The next chapter is about personal responsibility. This chapter is about Zedekiah, the king of Judah. He is the representative of the people, while also being personally responsible to God.

Zedekiah, the present leader in Jerusalem, is contrasted with the future Son of David Who will lead God’s people. The former is compared to a low vine (Ezekiel 17:2-21), the latter to a stately cedar (Ezekiel 17:22-24).

Parable of the Two Eagles

The word of the LORD comes to Ezekiel (Ezekiel 17:1), where the LORD addresses him again as “son of man” (Ezekiel 17:2). Ezekiel is to propound a riddle and speak a parable to the house of Israel. A riddle is an obscure statement; it is something said in an indirect way that requires an explanation. A parable is the presentation of a spiritual truth by tangible images. The parable is a riddle explained by the LORD Himself (Ezekiel 17:11-21). Parables and riddles are used to attract attention and provoke thought in the hearers.

The great, beautiful eagle (Ezekiel 17:3) represents Nebuchadnezzar (Ezekiel 17:12), who is king of kings, as the eagle is king of birds. His great wings and long pinions indicate great power and dominion over a vast territory. The multicolored nature refers to the diversity of the peoples he has subjected to him. Lebanon, to which the eagle comes, represents Jerusalem because the palace and temple are made of cedar from Lebanon. David and Solomon used much cedar wood for their buildings; Solomon made cedars abundant in Jerusalem (1 Kings 10:27; 2 Chronicles 1:15).

The “cedar” is a picture of the house of David. The “crown of a cedar” represents Jehoiachin, the grandson of Josiah, the last descendant of the royal line. He is “the topmost” (Ezekiel 17:4). Together with “its young twigs”, that is, with a few more of the considerable ones, Jehoiachin is taken to “a land of merchants” – that is, the land of the Chaldeans – and to “a city of traders” – that is, Babylon (Ezekiel 16:29; 2 Kings 24:8-16).

Then the eagle takes “some of the seed of the land” and plants it in “in fertile soil”, that is, he appoints Zedekiah as king over fertile Judah (Ezekiel 17:5a; 2 Kings 24:17). Through the kindness of the king of Babylon, the kingdom is able to develop well for some time under Zedekiah (Ezekiel 17:5b-6). He does grow wide, but it remains “under it”, that is, subordinate.

Instead of submitting to the rule of Babylon, Zedekiah wants to shake off the yoke of Babylon (2 Kings 24:20b). For this purpose he turns to “another great eagle”, that is Egypt (Ezekiel 17:7; Ezekiel 17:15). From him he expects his help, through him he wants to become great and strong and not through the king of Babylon, through whom he has become “a splendid vine” after all (Ezekiel 17:8).

The LORD pronounces His judgment on it (Ezekiel 17:9). Zedekiah’s efforts to use his roots to draw his life force from the other great eagle will bring nothing. On the contrary, from him his roots will be pulled out, that is, he will lose his independence and his posterity. Also everything that is still beautiful, all his princes, will wither away with Zedekiah. It will not take much strength or a numerous people to strip him of all his glory. The east wind (Ezekiel 17:10), that is the king of Babylon, will judge him, while Egypt will be unable to give him any help (Jeremiah 37:5-10). Jerusalem will be destroyed and Zedekiah dethroned.

Ezekiel 46:24

Introduction

This chapter is a transitional chapter. The previous chapter deals with the common responsibility of Jerusalem. The next chapter is about personal responsibility. This chapter is about Zedekiah, the king of Judah. He is the representative of the people, while also being personally responsible to God.

Zedekiah, the present leader in Jerusalem, is contrasted with the future Son of David Who will lead God’s people. The former is compared to a low vine (Ezekiel 17:2-21), the latter to a stately cedar (Ezekiel 17:22-24).

Parable of the Two Eagles

The word of the LORD comes to Ezekiel (Ezekiel 17:1), where the LORD addresses him again as “son of man” (Ezekiel 17:2). Ezekiel is to propound a riddle and speak a parable to the house of Israel. A riddle is an obscure statement; it is something said in an indirect way that requires an explanation. A parable is the presentation of a spiritual truth by tangible images. The parable is a riddle explained by the LORD Himself (Ezekiel 17:11-21). Parables and riddles are used to attract attention and provoke thought in the hearers.

The great, beautiful eagle (Ezekiel 17:3) represents Nebuchadnezzar (Ezekiel 17:12), who is king of kings, as the eagle is king of birds. His great wings and long pinions indicate great power and dominion over a vast territory. The multicolored nature refers to the diversity of the peoples he has subjected to him. Lebanon, to which the eagle comes, represents Jerusalem because the palace and temple are made of cedar from Lebanon. David and Solomon used much cedar wood for their buildings; Solomon made cedars abundant in Jerusalem (1 Kings 10:27; 2 Chronicles 1:15).

The “cedar” is a picture of the house of David. The “crown of a cedar” represents Jehoiachin, the grandson of Josiah, the last descendant of the royal line. He is “the topmost” (Ezekiel 17:4). Together with “its young twigs”, that is, with a few more of the considerable ones, Jehoiachin is taken to “a land of merchants” – that is, the land of the Chaldeans – and to “a city of traders” – that is, Babylon (Ezekiel 16:29; 2 Kings 24:8-16).

Then the eagle takes “some of the seed of the land” and plants it in “in fertile soil”, that is, he appoints Zedekiah as king over fertile Judah (Ezekiel 17:5a; 2 Kings 24:17). Through the kindness of the king of Babylon, the kingdom is able to develop well for some time under Zedekiah (Ezekiel 17:5b-6). He does grow wide, but it remains “under it”, that is, subordinate.

Instead of submitting to the rule of Babylon, Zedekiah wants to shake off the yoke of Babylon (2 Kings 24:20b). For this purpose he turns to “another great eagle”, that is Egypt (Ezekiel 17:7; Ezekiel 17:15). From him he expects his help, through him he wants to become great and strong and not through the king of Babylon, through whom he has become “a splendid vine” after all (Ezekiel 17:8).

The LORD pronounces His judgment on it (Ezekiel 17:9). Zedekiah’s efforts to use his roots to draw his life force from the other great eagle will bring nothing. On the contrary, from him his roots will be pulled out, that is, he will lose his independence and his posterity. Also everything that is still beautiful, all his princes, will wither away with Zedekiah. It will not take much strength or a numerous people to strip him of all his glory. The east wind (Ezekiel 17:10), that is the king of Babylon, will judge him, while Egypt will be unable to give him any help (Jeremiah 37:5-10). Jerusalem will be destroyed and Zedekiah dethroned.