Life And Times

by NEELY, E. | Category: Getting To Know God Through Ezekiel | Feb 2007

From what at first appears to be a perplexing and frightening kaleidoscope of nightmarish and incomprehensible creatures, fearful whirling wheels and enigmatic mysteries, followed by the most ominous warnings and thundering of divine judgement, comes one of the greatest spiritual books and literary experiences of the Old Testament. Ezekiel the priest, the son of Buzi, relates a very exact chronological history and prophecy of the post-exilic period of Israel�s existence, but more importantly, clear depictions of the glory, righteousness, judgement and mercy of the God of heaven, both for his own times and for the future. Symbols and images are joined by divinely inspired parables, visions, signs, symbolic acts, direct predictions, allegories and lamentations, and out of the midst shines a radiant tapestry of the unfailing power and grandeur of divine majesty. We should not be afraid to launch out into its depths. The things that we can understand, and find benefit from, far exceed its perplexities, and even these give rich rewards in their deciphering. Twelve of the Old Testament prophets belonged to the pre-exilic period, and five prophesied during or after the carrying away; three of the post-exilic prophets: Jeremiah, Ezekiel and Zechariah were also from the priesthood. Ezekiel was about twenty-five at the time of his confinement in 597 B.C. His actual ministry began in 593 B.C., five years after his capture. His name means 'God will harden' or 'God will strengthen', a fact borne out in his ministry; he was situated in his restraint on the banks of the drainage canal, Chebar, which flowed above the city of Babylon and connected the Tigris and Euphrates rivers. It is believed that the nobler Israelites were settled there. His book, a highly structured and balanced work, proceeded chronologically: the first 24 chapters up until the overthrow of Jerusalem focusing on the judgement of Judah; chapters 25 to 32 on the judgement of Satan and the nations; and chapters 33-48 on Judah's restoration, its house, its city and its people. Judgement on Jerusalem and the peoples that were mentioned by name has been fulfilled; restoration of God's covenant people had a partial fulfilment in the remnant under Ezra and Nehemiah, and its eventual Millennial glory and conclusion await the return of a soon-coming Christ, its future fulfilment as sure as the fulfilment of the past. The departing glory of God from the house of God because of Judah's sin, visualized in chapters 9-11, is seen returning permanently to the house of God in chapter 43 after the infinite mercy of God has redeemed them, and Ezekiel's final victorious cry is that the glory of that city will be 'The LORD is there'. The book is permeated with God's glory, and His actions both in judgement and in restoration are 70 times explained; He had acted so that people would "know that I am the LORD". Not only will God's elect know this, all peoples everywhere will be brought to know and acknowledge His Lordship, just as every knee in heaven and earth and hell shall one day confess that Jesus Christ is Lord, to the glory of God the Father (Phil.2:10,11). Ezekiel's recorded ministry was largely one of judgement because of arrogant sin, but the judgement of God is always mingled with mercy. His written work covered a period of about twenty-two years from 593 to 571 B.C. His ministry was doubtless the catalyst that caused Israel to be purged from their idolatry. That failing would be unknown in Israel following the exile. Over ninety times during the book he is referred to as 'son of man', emphasizing that he was of the order of humanity, replete with its weakness and dependence upon God. To Daniel this term was applied once (Dan.8:17). Later the term 'the Son of Man' became a messianic designation, showing the grace of our Lord Jesus in His incarnation.

Indwelt by the Spirit of God for his ministry (2:2), Ezekiel was inspired to preach to his own people whether or not they would pay attention. Like the Saviour of whom he spoke he must devour the word given to him (2:9-3:1). Ezekiel knew full well that what lay ahead of Israel and of him in some measure contained lamentations, mourning and woe; Christ knew that those three would be borne by Himself. As suggested by his name, Ezekiel must face and outface, with a forehead like adamant harder than flint, an impudent and hard-hearted generation. How desperately sad that the people of God should ever be thus described! How gracious was God to provide a faithful outline of His will, purposes and mercy to them!

So consequent was the ministry entrusted to Ezekiel that had he not fulfilled it, in spite of his being surrounded by 'briars, thorns and scorpions', he would be held responsible for that rebellious house to whom he preached; he was God's watchman; he must give them warning! That warning must also be to the righteous, that they might not discard their righteous ways. Perspective for his task was given by a double vision of God's glory (1:28; 3:23); his message and motivation were provided by the hand of God (2:8; 3:11); his destination and ministry were at the direction and movement of the Spirit of God (3:14); and his physical restraints, like those of Paul, were imposed on him along with the grace to succeed under them (3:26,27). As the Saviour of whom he bore witness (Acts 10:43) and as servants of God today for whom he is an example, he must speak only those things that were delivered to him. To be an accurate channel of divine revelation he must listen carefully and personally take to heart everything God said irrespective of audience response. Like that of all servants of God, the task was daunting; the help was sure. Nowhere in the book is any hint that Ezekiel even hesitated to fully proclaim God's message. What is recorded is significant: he came to where the people were and sat among them, overwhelmed. The revelation of the likeness of God must balance his appreciation of the plight of the people, the one not skewing the other. Then Ezekiel was ready for his task.

The glory that appeared to Ezekiel at his commission (3:23) was like that that he had seen by the River Chebar. What glory was that? The appearance of the likeness of the glory of the LORD (1:28). Its effect was worship: he fell on his face. A true vision of God, though veiled, as it must be, will surely have the same effect on all who would serve Him.

What, then, are the lessons for us from the introduction to Ezekiel and his calling? God's judgement on Judah began when King Josiah tried to stop Pharaoh Neco on his way to Carchemish. (Israel's (the northern kingdom's) captivity had occurred much earlier). Eight years later Ezekiel was carried away, and eleven years later Jerusalem fell. God's time, not ours, is what the universe runs on, and God's judgements are sure. Had it not been for the sacrifice of Christ at the fullness of the time we all would have perished. A vision of God's glory is essential to all of us, coming no longer in dreams and visions, but in the Word of God, the Scriptures (Luke 24:27); it was clearly demonstrated before the commission of Isaiah (6), Jeremiah (1) and Ezekiel. It resulted firstly in worship and then the willingness to serve. At thirty, Ezekiel in other circumstances would have entered his priestly duties; at thirty he certainly was called to his prophetic ones; long before that God was preparing him. We each must factor our own age and experience into the equation. God is able to prepare and use the youngest!

When God told Ezekiel to stand, he was enabled to do so by the Holy Spirit. Our ability will be likewise accomplished. The rebellion of others in their obstinacy and stubbornness, mentioned sixteen times in Ezekiel, eight in his commission, is to be no deterrent to obedience to the call of God. He was to preach whether they heard or not. Ezekiel uses the title 'sovereign LORD' 217 times in this book. A faithful servant must never question God's right to exercise His sovereign will. God's word was to Ezekiel as the sweetness of honey. The sweetness that the messenger tastes comes from the Sender of the message; although sometimes the content of the message itself must of necessity be less than appealing.

NEELY, E. | Feb 2007
Getting To Know God Through Ezekiel