Judgement On Judah And Jerusalem

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

The ten tribes of northern Israel had been carried away and dispersed by Assyria about 125 years by the time Ezekiel prophesied. Because the southern kingdom of Judah had not learned from the sins of the northern kingdom but had perpetuated them in spite of continuous warnings and instruction she, too, was about to fall. Two incursions by Nebuchadnezzar had carried away much of Judah's nobility and riches, including Daniel and Ezekiel. Ezekiel prophesied to those already in captivity, although his messages concern Jerusalem's downfall and the destruction of neighbouring nations condemned because of their attitudes to God's house and God's people. Besides clear sign lessons such as the iron plate set against the depicted city with its sign concerning the scarcity of bread in chapter 4, the applying of the sword to the hair of his head and body in chapter 5, direct prophecies concerning the idolatrous cause of judgement in chapter 6 and warnings about the severity of Jerusalem's judgement in chapter 7, there were prophecies through visions told in chapters 8 to 11 and parables in chapters 15-17, 23 and 24. In the direct prophecies alone the word comes seven times in some form: �"Then you will know that I am the LORD."�

The visions include a visionary visit to Jerusalem to the temple, the House of God, exposing the sin and degradation that impelled severe judgement. At the north gate of the temple Ezekiel saw an idol that provoked the jealousy of God standing next to the altar gate (8:5). Greater abominations than this breaking of the first commandment were to be revealed. At the entrance of the court where the elders of Judah worshipped, were carved all the idols of Israel replete with creeping things, detestable beasts and other abominations (8:10), and in front of them the seventy elders offering incense to them. Worse yet, at the gate of the Lord�s house the women wept for the rites of spring, the death and resurrection of Tammuz complete with its base immorality (8:14). Greater abominations than these were to be revealed, for the higher the position of those involved and their nearness to the inner courts of God's house, the greater the responsibility, the greater the sin. Twenty-five priests (were these the high priest and the twenty-four leaders of song?) with their backs to the LORD and facing the rising sun were worshipping the creation rather than the Creator (8:16). His eye would have no pity on them in their coming distress. Their prayers would go unheeded and there would come no pity. In that age or in any other, man cannot with impunity play fast and loose with the revealed commandments of God. The greater the position of responsibility, the greater the deserved judgement, not only on those directly involved, but on all the people. The glory of God must depart from such a people.

Judah and Israel are then described in some basic and earthy language, a parable of an adulterous woman (Ezek.16). Jerusalem, the city not the people, had its origin with the Jebusites, which may have been closely associated with Amorites and Hittites. Like a newborn unattended and left to die, pagan Jerusalem wallowed in blood, but under David�s leadership at God's command she began to live and thrive. God set His house there; she became His. He brought her to maturity. Her beauty became legendary, magnificent, queenly. But as a prostitute Jerusalem forgot the One who loved her and set His name upon her. She set herself after strange gods and abominable practices. Idols and high places, even child sacrifice (16:21,22), consumed her interests. Judgement would of necessity consume her beauty, her pride and boasting, her people. The analogy goes on and on. All the characteristics that had applied to the people who were part of her origin were seen in her (16:44) and we wonder at her degeneration, unmindful perhaps that if we let Satan have any part of his way among God�s elect today the analogy would apply to us as well. Ezekiel continues, linking her with Samaria and Sodom, both of whom had been steeped in degradation, both of whom had fallen under the supreme judgement of God. Solomon for his day (Prov.26:11), Peter for ours (2 Pet.2:22), rightly describe one who would despise such goodness of God and resort to the works of the flesh as dogs returning to their own vomit. Both of these men write by the Spirit of God! Yet in spite of God�s distaste for the folly of Judah and His determination to punish sin as He must, He still found room in His heart for forgiveness on the basis of repentance and atonement (16:61). His mercy would restore a remnant; its fullness would materialize in a day yet future.

Ezekiel is then told to pose a riddle (Heb. 'hidah' - same word as Judges 14:12 and 1 Kings 10:1), one given in chapter 17:1-3 and explained in 11-21. Nebuchadnezzar would continue his attacks on Jerusalem, but once again in the middle of judgement God remembers mercy. The city would immediately fall, but it would be revived in a day yet future, a kingdom that will produce branches and bear fruit in millennial times under a King from David's line. This will be a kingdom that rules the whole world (Dan.2:44; Zech.14:3ff). Glorious days lie ahead for Israel, not because of her actions, but because of the promises of God made possible through Israel's Messiah at Calvary. Chapter 18 sets straight the misguided thought that people were to be punished for the sins of others. While individuals might be adversely affected by others� transgressions, there remains individual responsibility to God for behaviour. Individual repentance is required (18:30). God has no pleasure in the death of the unrighteous, but pleads yet for due repentance (18:32). Kingly position was no reason for sparing judgement as the lamentation of chapter 19 over Jehoahaz who was taken captive by Pharaoh Neco to Egypt (2 Kin.23:33), and Jehoiachin who was taken to Babylon by Nebuchadnezzar (2 Kin.24:15) clearly shows. Indeed, position brings more responsibility and corresponding judgement (Jas.3:1), both then and now.

Several chapters follow in which God refuses to answer the cries of Israel's elders, citing a long list of the nation's rejecting of Him. The day of judgement had come and God speaks of that in several analogies: God's sword was drawn to smite, a sword sharpened and polished to make slaughter, one that would flash like lightning. His sword would be made bare in the sword of Babylon's king. God would overrule in the omens that Nebuchadnezzar questioned. Jerusalem was next! As well as the picture of death by the sword, Israel, because of her bloodshed, would be melted in a crucible, a furnace of such affliction that her dross might be purged. The elders and priests had not distinguished between the holy and the profane, the clean and the unclean, and were given to dishonest gain (22:26-29). Now the furnace of divine affliction would consume Jerusalem. We cannot read such chapters without asking ourselves how clearly we distinguish between the holy and profane, between the clean and unclean.

God then gave Ezekiel and us a parable of two sisters and called them Oholah and Oholibah. Both names come from 'ohel' the Hebrew word for 'tent'. Oholah means 'her tent' and may describe her actions with regards worship. The sanctuaries within her were her own doing. Oholibah means, 'my tent is in her' and rather describes God's dwelling at Jerusalem. Oholah, the northern kingdom, lusted after Assyria and was subsequently delivered into their hands. But Oholibah, the southern kingdom, defiled herself being more corrupt in her lust than her sister and unwarned by her demise. Lusting after Chaldea rather than appreciating God's house in her midst would result in her being delivered completely into Babylon's hands (23:23,24). Perhaps the thing that affects us most deeply is the realization that the fearful judgement of an angry God could be seen in many of the same terms, carried out for the sinfulness of mankind upon the righteous Son of God at Calvary. He bore God's sword, God's fire, God's melting to complete consumption as fire from on high entered into His bones, and we bow in wonder, love and praise.

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